groans unutterable The heart is but as so much dull earth till the Spirit of God inflame thee Thy praier is a body without a soul if there be words but not Gods Spirit in the heart But oh what shall we then think of most mens praiers that have nothing but custome and formality in them No wonder if these be birds without wings Messengers without feet good for nothing at all Thou saiest thy praiers and thou hast thy praiers but oh consider the Spirit of God must move upon thy heart else thou art onely a worm crawling on the ground 2. An heavenly Praier must have an heavenly heart that which pants after and delights in heavenly things but Ps 4.6 Many say Who will shew us any good Every one can pray for earthly and temporall good things for health strength peace and outward plenty but few with David Lift thou up the light of thy countenance In the Lords Praier we are first to pray for those spirituall things that relate to Gods glory before we are to ask for our temporall comforts yea while we pray for temporall mercies we are to do it in a heavenly manner for this end that we may be more instrumental to Gods glory and be brought nearer to him Difficile est erare quia difficile est desiderare said Aquinas It is a very hard thing to desire heavenly things and therefore as hard to pray for them how happy then is it when the matter praied for and the frame of the heart are both heavenly Now like Christ he is gone up to the Mount and praieth alone he is above all earthly things alone with God himself 3. That Praier is heavenly when the heart and affections are purified and sanctified fit for the enjoyment of God In praier we have an immediate approach unto and fellowship with God There cannot be greater honour vouchsafed unto a creature then to be admitted to pray to him but who is sufficient for this duty The Heathens did often presse this that God was to be worshiped prae mente but the Apostle more divinely 1 Tim. 2.8 Lifting up holy or pure hands Mat. 6. Blessed are the pure in heart for they shall see God A sore eye with corrupt humours is not fit to look on a bright object and truly in all our praiers we should think nothing so comely as to have heavenly hearts for heavenly work If the godly mans conversation even in buying selling and all other lawfull emploiments is to be heavenly much more in praier then there should be Sabbatum mentis the rest of the Soul there should be no distractions no debasings of it by earthly affections we should have a garden readily dressed for the Spouse to walk in If Christs body was to be in a Sepulchre where none ever lay btfore how much rather will whole Christ abide in a clean heart The devil would not come into his Lodgings but because they were swept and ready garnished for him how much rather will Christ expect that the soul should be in an holy and heavenly manner fitted for to enjoy him 4. An heavenly Praier is When it stirreth and moveth the heart to more love and delight in heavenly things Praier is not to be only heavenly in its nature but in its effects By praying holily we are made more holy It 's like exercise to the body which makes it more strong and active It 's the rich Ship that brings in glorious returns from God Heavenly Praier leaveth an heavenly frame it keepeth a soul in longings after God As Moses who had been in Gods presence his face did shine with great lustre Thus the soul that is heavenly in Praier to God leaveth an excellent and spiritual lustre upon all his actions his conferences his conversation speaks the mighty glory of this praier oh what godly man may not fall down with shame and confusion to think how far short he comes of this heavenly praier Vse of Instruction in two things 1. How hard it is to pray indeed You may say of the dull Formalist that hath bare words and no heart he praieth but it is as unprofitable as a body without life Oh that the God of grace would work this in you that he would pour the Spirit of praier and supplication upon you I know nothing wherein people are more to be instructed and rectified then in this particular They have good praiers and they say good praiers as they speak but understand nothing at all about an heavenly praier 2. Why it is that after many publique and private praiers thousands of people live in the same wickednesse they did Who would not think their sinnes would make them give over praying or praying their sins how can this fire and Ice stand together The reason is they are not heavenly praiers neither private or family praiers do raise thee up like Elijahs fiery Chariot You ask and receive not because you ask amisse He doth not say you ask mala but male you do not pray for unlawfull things only you pray not in a right manner Oh then say the decay of all my godlinesse all my comforts arise from my decay in praier Pray heavenly and all will be heavenly and on the other side meer dead and customary praier leaveth a man in a destitute estate he may pray in that manner all his life and yet receive nothing at Gods hand Think and meditate of this more say the beginning of all my spirituall consumption is in my lean empty praiers SERMON II. The transcendent Excellency and Efficacy of Christs Praier in respect of the matter and nature thereof as being Mediatory his Person and Relation c. held forth as a ground of unspeakable comfort to Beleevers JOH 17.1 These words spake Jesus and lift up his eyes to heaven and said Father THE Introduction hath already been dispatched which contained the Order and Method of Christs Praier as also his gesture We now come to the praier it self he said Father c. To open this Consider That Praier is of two sorts Either 1. Mentall which is only in the soul and spirit for God being a Spirit and omniscient knoweth all the thoughts and desires of the heart Thus Angels and the spirits of just men perfected in heaven do pray The souls under the Altar cried for an holy avenging on their enemies Rev. 6.9 Or else there is 2. a vocall Praier when our desires are manifested by outward signs of words and thus Christs praier here is a vocall praier neither may such kinde of praying be thought needlesse for we do not use words as if God needed these signs in which sence Eliah derided Baals Priests bidding them cry aloud it may be Baal was asleep or in a journey 1 King 8.27 but hereby to excite and stir up our affections for the soul and body do mutually help each other and partly because we are to glorifie God with our body and with our soul
that we may say as Musculus there is a good Schism and a bad Schism a good schism is when we divide malè unita things evilly joyned a bad when benè unita things well united 2. If there be many corruptions in government and administrations yet thou art not to make sinfull Breaches and Rents for these do plus perturbare infirmos bonos quam corrigere animosos malos as Austin well Therefore two things thou hast to do First As thy calling and relation is so to reprove and oppose the corruptions that abound Thus the Prophets of old and Christ with his Apostles they did with great Zeal rebuke the corruptions then prevailing and although carnal and Athiestical Politicians call this Schisme and Faction yet this is to condemn the generation of all the godly Prophets in their ages and to justifie Ahab as if not he but Elijah had indeed been the troubler of Israel 2. When you have thus done your Duty and still corruptions are suffered leave your Complaints with God who hath promised at last to take all scandals out of the Church and in the mean while patiently sigh and groan under that burthen for we may have a sinfull impatience in this kinde as Elijah in part had and those Disciples who would needs have fire immediatly consume the Samaritans because they would not receive Christ Lastly To prevent Schism in the Churches order take heed of pride ambition and seeking great things in the Church It 's reported that most of those who made the greatest Rents in the Church did it upon discontent missing of that preferment they looked for The spirit of Diotrephes who loved preheminencies made great divisions Even the Disciples began to quarrell with one another de primatu Who should be the chiefest Therefore doth our Saviour so often presse humility and enjoyn every one to become like a little Childe The last particular wherein divisions are amongst the godly is in their particular civil deportments and those are the quarrellings and wranglings the Apostle James speaks against Now to prevent these first remove the cause kill the Serpent in its Egge and that is the lust of the soul The Apostle asketh From whence comes jars and fightings Is it not from your Lusts James 4.1 There is warring within against your own souls first and then one with another Dry up this Fountain of lust and then the streams will quickly runne no more Now any kinde of lust unmortified is spark great enough to set the Church on fire a covetous lust when men are immoderately given to the world that causeth great discord As the Philistims and Isaac strived about the Well till at last Isaac came to a place which he called Rehoboth that is Rome Gen. 26.22 Thus here on earth we fall out about earthly things because the creature is too scant to give content to all but in heaven there will be room enough So a proud envious lust that breaks all Union insomuch that till there be a mortification of coveting within there will never be Union without We might mention the excellency of this Union to prevent heat but that hath been done already Let the Sum of all be as much as in us lieth to put this prayer of Christ into practise Peace is so great a matter that it 's called the peace of God and God is called the God of peace and Christ is called our peace seeing Christ praieth for it We see it 's not all the Sermons all the irenicall books can do any good till God give one heart Be importunate therefore with God and strive with him for this unspeakable mercy SERMON CXVII Of the Distinction of Persons and Vnity of Essence in the Deity against the Socinians JOHN 17.21 As thou Father art in me and I in thee THe second thing considerable in this Text is the Patern and Example of Vnity It 's not all kinde of unity he prayeth for but that which is the most absolute and perfect even such unity as is between the Father and Sonne Not as if this did denote equality but similitude only Because this patern was mentioned in the prayer for the Apostles unity I shall not repeat what then was delivered Only this must be acknowledged That there is a two-fold Interpretation of this being of the Father in the Son and the Son in the Father The Ancients they understand this of the Divine Nature as if the unity here spoken were homeousial But Calvin saith Huc eos abripuit contentio cum Arianis the heat of dispute with the Arians carried them off from the sense So that he giveth a second interpretation making the speech to be understood not of the son in respect of his Divine Nature but of his Mediatorship for by that he is made one with God the Father and one with us For whereas before Christs Mediatorship there was a miserable confusion and dissipation of mankinde God the Father against man and man against God Through Christ there is an happy unity obtained So that in Calvins judgement this unity is that of a Mediatour whereby Christ as Head of his Church being joyned to us doth thereby also joyn us to the Father In this sense also he explaineth that known place John 10. I and my Father are one Neither may we think as some have calumniated that Calvin doth Judaize or Arianize for though he deny this to be the sense of these places yet otherwise he doth firmly propugn the true Doctrine about Christs Divine Nature But there is no solid ground to make these interpretations distinct for one doth necessarily suppose the other Christ could not be our Mediatour and Head to make us one with the Father unlesse he were God and so of the same nature with the Father and therefore the unity of their Nature must be understood as the foundation So that we have in the words The distinctions of their Persons by their peculiar proprieties and the unity of their Nature Their personal proprieties are Father and Sonne The oneness of their Nature is in those words Thou in me and I in thee From whence observe That the Father and Sonne are two distinct Persons yet one in Nature and Essence I speak not of the holy Ghost which in other places is made the third person but of these two only because they alone are mentioned in the Text. To open this Consider some things in general and then what is implied in their peculiar relations 1. That God is absolutely known as God 2. Relatively as in these three Persons God absolutely considered may be known by the book of nature relatively only by the Scripture and revelation By the creatures we only can come to know that there is a God maker of all things but that this God is distinguished by three personal proprieties is not matter of investigation but faith only Therefore howsoever some learned men have endeavoured to illustrate this mystery from humane Philosophers especially
the Platonists who speak of three principles the Minde the Word and the Spirit yet they made these three distinct Essences and cannot be applied to this mystery though it may be they had these confused notions from some ancient tradition of the Hebrews In the Old Testament this mystery was believed and received Therefore good and solid Arguments may be fetcht thence to prove this Doctrine yet in the New Testament Christ who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word doth more expresly reveal it so that in those who do believe the Scriptures yet obstinately and blasphemously not only deny but deride the Doctrine of the Trinity it is a very high sin and blasphemy 2. Although the Scripture reveal unto us three Persons yet this is not to be understood as if thereby were constituted many Gods There were Hereticks called Tritheita that made three Gods of these three Persons Now this is clear that though the Scripture acknowledge three Persons yet it doth as plainly declare there is but one God Therefore though every Person be God yet there are not three Gods Therefore when the Father is called the alone God this is not to exclude the other Persons from being God but any other made god The Heathenish Idols were not gods nor will God give this glory to any creature 3. This Doctrine therefore of the Trinity is purely an object of faith and cannot be demonstrated by reason The Schoolmen do well declare That the same things in Divinity may be demonstrated by reason and believed by faith as that there is a God this may be known both wayes so that though faith and science cannot have the same formal motive yet they may be conversant about the same object we know there is a God by demonstrations of reason we believe by authority and testimony from Scripture But now this truth about the Persons in the Divine Nature is only to be believed It cannot be demonstrated by reason Indeed when once this revelation is made then it is not hard to finde out such reasons and consequences grounded on Scripture that may serve to answer all the objections of any adversaries for nothing revealed to be believed is contrary to reason though it may be above it Therefore when Scripture hath laid the foundation then reason may make a superstruction yet we must take this Caution although reason be allowed to be a servant to faith we must look she grow not imperious as Hagar to Sarah for then we are to cast her out of doors then the Rule is Mulier ista ratio taceat in Ecclesiâ This Doctrine therefore is to be adored with humble believing and not to be searcht into by curious or furious rashness and certainly the devil is very ready to tempt in this point sometimes he prevaileth to seduce in this point as appeareth by the multitude of Arians of old and Socinians of late sometimes he cannot seduce yet he doth shake and disturb the mindes of the godly exceedingly by suggestions so that their temptations about dogmatical faith sometimes are as grievous as about justifying faith But now although we have a two fold light the light of reason and the light of faith and the latter ought to correct direct the former yet such is our corruption that we make the light of reason to correct the light of faith as if we should make the Sun to borrow its light from the stars But these two lights are as superiour and inferior so that although nothing can be false by the light of reason which is true by the light of faith yet the light of faith comprehends many things which the light of reason cannot as nothing can be false to sense and true to reason yet reason can comprehend many things which sense cannot Therefore when the light of the Moon which is reason is very dim and staggering let the light of faith like that of the Sun fully enlighten and confirm thee In the next place Let us proceed to the peculiar characteristical properties for though the Father and Sonne have the same common Nature and Essence yet a different subsistence So that though they are one God yet not one Person It 's a known Rule In Christ there is aliud and aliud another nature and another nature but not alius alius another Person and another person but in the Trinity there is not aliud aliud but alius alius As for the use of the word Trinity Person c. though not Scripture words yet the sense being there it 's lawfull for distinction and explication sake to use them though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Person be a Scripture word and there is the conjugate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence we may make the abstract as Paul from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning therefore the relation of the Father there are these things 1. In that he is called the Father and Christ the Sonne it 's implied that he is the first Person in the holy Trinity and the Sonne the second only when he is called the first you must not understand it in dignity and perfection for the Father hath no absolute perfection which the Sonne hath not for seeing both have the nature of God therefore one cannot have greater perfection then another The Father is not more wise more powerfull more holy then the Son Nor is he the first Person in respect of duration as if the Father was God before the Son for seeing he was from all eternity Father therefore he had also this Son from eternity as the Sun was never without its beams Indeed the Orthodox do well deride and justly the Socinians That whereas they confess the Father from all eternity and the Son a made or constituted God in time that they thereby introduce an old God and a young God not indeed as these words denote infirmities but as old is taken for ancient and young for that which is new And certainly if there was a time when Christ was not the Son of God then he became to be so in time but he is called the first Person in order for so the Scripture represents an order to our conceptions in this glorious mystery as appeareth by the form of Baptism whereby we are baptized first into the name of the Father and then of the Sonne The Father then is the first Person and the Son the second not in respect of dignity or duration but order 2. When God the Father is said to be the Father of Christ his Son It is not in a large sense as he is called Father sometimes but in a proper peculiar and incommunicable sense for therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and indeed we see plainly the unity of the Father separated from the unity of believers in this Text That they may be one as thou in
yet because the Foundation of all our Christian comfort is in this Union and Unity is our whole spiritual Treasury Let us follow the Scripture Light in Explication of it And First It is good to Consider what synonimous or equivolent expressions the Scripture hath to represent this Vnity And we reade of an emphatical one 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is joyned to the Lord The metaphor is from glue that doth so closely and inseparably joyn things together He is made one Spirit Is not this a wonderful expression of that intimate Union the believer hath with God He is made one Spirit with him not essentially as if he were made infinite omniscient c. but as it were morally as they say Amicus est alter ego Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1.2 Truly our fellowship is with the Father and his Sonne Jesus Christ Thus 2 Pet. 2.4 we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature and often we reade of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Communion of the holy Ghost This Communion indeed is a consequent of our Union our Union is the Foundation of our Communion although the word doth not only signifie Communion but Communication sometimes howsoever this signifieth the unspeakable priviledge the godly have by their Union that now all things do become theirs which Christ hath our mala and his bona are communia We cannot fall and perish unlesse Christ also be destroyed with us A last word I shall instance in is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.5 and hereby is intimated our co-planting into him and this the similitude of the Olive-Tree and the Vine doth admirably represent and certainly there is no kinde of Union scarce but the Scripture expresseth our Unity with Christ by it as that of the Head and the body of a Foundation and building of a Vine and its branches of a Husband and wife to shew hereby the Excellency and fulnesse of it every one of those unions having something that another hath not As David doth attribute several Titles to God of a Shield Rock Tower c. to shew that God was all things to him Thus is Christ all Unions to the godly as I may so say 2. There must be an unition as Cameron well observeth before there can be an union a Communication before a Communion Unition is to be conceived efficiently as the work of Gods Spirit joyning the believer to Christ and union is to be conceived formally The joyning it self of the persons together Now there is something on Gods part uniting and something on ours On Gods part that is the spirit of God Eph. 2.8 the Jew and Gentile have through Christ accesse unto the Father through one spirit So that as it 's the Spirit that sanctifieth the Spirit that worketh mightily in beleevers the Spirit that sealeth Thus it is also the Spirit that unites to Christ for of our selves we are aliens from God we all lie dissipated in ruine but it 's the Spirit of God that quickens us and engrafteth us into Christ As the Spirit on Gods part so Faith on our part Eph 3.15 Thus Christ dwels by Faith in our hearts and it 's by Faith we are ingrafted into the Olive-Tree therefore that is called eating of his Flesh and drinking of his bloud whereby we are made one with Christ our head We then may easily conclude all men living in their natural condition without the Spirit of God have nothing of this Unity They must needs wither and perish in their sins 3. We may conceive of a natural union with Christ and a supernatural A natural union all men have in that he took mans nature and not Angels upon him So that in this respect all men though never so wicked yet agree with him in his humane nature and thousands are damned though Christ took mans nature upon him The other union is supernaturall for as Christ though man yet was conceived in a supernatural way by the holy Ghost So all those who are mystically united to Christ are in a supernatural way changed by the holy Ghost and thereby joyned to Christ for it 's the Spirit of Christ as well as of God the Father that doth thus unite us to him We cannot then take any comfort simply in this that Christ was made man unlesse we have a spiritual Vnion with him as well as a naturall Therefore the Apostle excellently to this purpose urging Christs Incarnation Heb. 2.11 14. doth not press absolutely his being made man but so as thereby to help not all men but such as are his brethren all men are not Christs brethren but such as by faith are made one with him Both he that sanctifieth and they who are sanctified are all of one that is of one Adam of one root as it is generally expounded but though other men be of that one root as well as such as are sanctified yet the Apostle limits it to such only that are sanctified and from thence draweth that comfortable inference Christ is not ashamed to call them brethren and v. 14. because the Children are partakers of flesh and bloud he also himself took part of the same so that it 's plain by these Texts No man can simply take comfort in this that Christ became a man That he is of the same humane nature with Christ for it 's only to the children only to such as are sanctified that his Incarnation is advantagious Hence 4. This union is wholly spiritual and invisible Christ is the head and we the body Christ the husband and we the wife but all this is after a spirituall and mysterious manner The ligaments are spiritual insomuch that this is better felt experimentally then palpably expressed Therefore to carnal and natural men it 's wholly a paradox They cannot imagine what it is Even as spiritual and immaterial objects cannot be discerned by the eye No man hath seen God at any time So neither can this spiritual union be naturally perceived if we should preach all our life time upon it a natural man would never understand one iota or tittle about it Therefore when the Apostle speaking of the union between man and wife Eph. 5.32 therby representing the union of Christ and his Church addeth This is a great mystery but I speak concerning Christ and his Church Oh pray therefore that thou maist experimentally feel this union with Christ That something within may close with this and thou maist be able to say O Lord though I reade it in no Book hear it in no Sermon yet my own heart can discern it 5. Though this union be spiritual yet for all that it is reall it 's not imaginary and a meer fancy but as Christ is a real Christ God a real God faith a real grace so real is our union with these and therefore the effects of this union are altogether real such as
558 A Ministry is appointed for spiritual ends 558 Arguments to prove the perpetuity of the Ministry ibid. N Name WHat is meant by Name in Phil. 2. 28 All Church-meetings Censures and duties should be done in the Name of Christ 28 All things have their successe in Christs Name ibid. What is meant by Gods Name 162 Nature All by Nature are in a state of enmity against God 14 The humane Nature was assumed by the divine 666 The Father and Sonne are two distinct Persons yet one in Nature and Essence 582 Natural Natural knowledge insufficient to guide us in the worship of the true God 92 O Obedience THat is proper Obedience that hath the word of God requiring of it 198 There are five grounds of it 200 Oblation Two things admirable in Christs Oblation of himself 503 Office The substance of the Ministerial Office is the same with that which every Minister hath 492 That there is a distinct Office of the Ministry 498 That none may enter into that Office without an authoritative mission 499 How shall we know what is an extraordinary Office and what is an ordinary Office 558 Offices Christ is fitted in respect of his Offices to be a Prophet Priest and King 503 504 Vide Priestly P People GOds People called out of the world 172 How many wayes a People may be said to be Gods 176 The godly are Gods People in a peculiar manner 177 The opening of this in five particulars 177 178 They are the Lords upon several titles 178 179 There ought to be a practical improvement of it 180 It is a sure Character of Gods People to be a willing People 204 Seven Reasons of this 205 c. Perseverance Several particulars about Perseverance that will be as so many answers to Objections made against that truth 352 353 c. Arguments to prove those that have true grace shall persevere 357 c. Power Power as it is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 It is not enough to be put into a state of grace unlesse by Gods Power we are kept therein 307 How many wayes the Power of God doth keep us 309 Why there is such a necessity of Gods preserving Power 312 Pray Whether it be lawfull to Pray for any one man in particular 229 Whether it be lawfull to Pray for a reprobate as such 229 Whether we may Pray in faith for others as for our selves 230 It is our duty to Pray for ungodly men 231 Motives to move thereunto 231 232 Prayer The matter of Christs Prayer 1. Himself 2. Apostles 3. Others who in time should believe 2 To all instructions c. Prayers is necessary ibid. Reasons on Gods part on the Words part on mans part 4 It should come from a spiritual and heavenly heart 5 Four Requisites to spirituall Prayer 6 It s a hard thing to Pray 6 Customary Prayer receiveth nothing from God 7 Prayer is mental vocal 8 Ends in Prayer 12 Praying It is good and comfortable Praying for them that discover the signes of grace in them 229 Predestination The Doctrine of Predestination should be preached warily 52 Diligently ibid. So as not to discourage humble penitents ibid. Predictions Three sorts of Predictions 396 Priest Christ was not only Priest but Sacrifice it self 510 Priestly Concerning Christs Priestly Office consider these things 508 The Adjuncts of his Priestly Office ibid. Priesthood Propositions concerning Christs Priesthood 510 Principles Principles that do constitute a gracious disposition 32 Vniting Principles in Doctrine 577 Vide Uniting Priviledges Priviledges that come by Christs death 245 Promised Things Promised must be prayed for 137 This is explained in seven particulars 137 138 c. Six Reasons why it is so 139 What are the conditions of such a prayer 141 c. Propriety They only can plead a Propriety in God and Christ who are carefull to keep his Word 182 Gods peculiar Propriety in his people is the ground of all good that accrueth to them 255 Propositions concerning Gods Propriety in his people 255 256 Gods Propriety excludeth all other creatures ib. How the Propriety of God is the cause of all good 258 Properties The Characteristical Properties of the Persons in the God-head 584 Properties in the godly which maketh them lovely and precious in Gods sight 687 Protect The grounds why God will Protect such as are hated for his Names sake 423 Protection Christs Protection is to one believer as well as to another 527 Q Qualifications THe Qualifications of such to whom Christs death is made savingly advantagious 245 Question The great Question that all ought to put is How may I get eternal life 67 We must take the right way to answer this Question 68 Vide Eternal Life R Reading WHether Reading be preaching 496 Redeemed That not all but some of mankinde are Redeemed by Christ 51 Redemption Our Redemption obtained by Christ is a glorifying of God 113 How the maintainers of Universal Redemption differ among themselves 241 Vide Universal Relation It is of great consequence for the humbled Christian in his prayers to improve this Relation of a Father 658 Religion We are not to condemn the way of Religion though some amongst them prove scandalous 377 Some considerations to bring this home 378 The unreasonableness and sinfulness of condemning Religion for some hypocrites therein 379 Repetitions Repetions of the same matter in prayer may be usefull 133 Vide Tautology When the ground of Repetition is good 133 c. When Repetitions are forbidden 135 Reprobates Reprobates receive much benefit by Christs death 239 Righteous God whether considered as a Judge of the world or as a Father to believers is Righteous in all his wayes 674 Reasons why God is Righteous in all his administrations 674 Righteousnesse It is a dangerous sinne to trust to our own Righteousnesse as it appeareth in four particulars 219 Means to drive them out of self-Righteousnesse 220 221 How Righteousnesse may be attributed to God 674 The Righteousnesse of God as a Father to his people in all their afflictions 676 S Sacrifice THat Christ set himself apart to be a Sacrifice for us 502 What things are necessary to a Sacrifice 510 The Properties of Christs Sacrifice 511 Salvation Salvation is to be desired in subordination to Gods glory 32 The everlasting Salvation of men determined 51 Salvation is of grace 253 The Reasons of it 253 The Causes of Salvation 679 Sanctification Growth in Sanctification illustrated by the contraries unto it 464 The Word of God is the instrument of our Sanctification 468 The Explication of the Point 469 The Word is the ordinary means of our beginning and increase in Sanctification 471 Christ died not only for our Justification but Sanctification also 515 How many wayes Christ is the cause of our Sanctification 515 Sanctified How many wayes a godly man may be more Sanctified 459 Reasons why it is not enough to be Sanctified but we must be more and more holy 466 What is
him What is thus said of the whole Gospel may also be applied to this Prayer For First Here is the Systeme as it were of most exact and pure Divinity especially the Socinian and Arminian Errours are most powerfully and evidently profligated by it Possevine chargeth it under his head of Atheisme upon the Heretiques that Luther should say There was no other Gospel but that of John as if the Books of the other Evangelists did not deserve that Name but till I can finde that expression in Luther I shall not be sollicitous for an answer This is certain that this very Chapter I am treating of is enough to put to flight and conquer the Armies of the chiefest Heretiques there being scarce any Doctrine of weight in Religion which may not from hence be strongly confirmed Chrysostom maketh this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sermon not a Prayer but it may have this instructing matter in it though poured out prayer-wise Secondly As this Chapter is thus the Compendium and Marrow of Divinity so it is also the Foundation of the Ministry yea and of the Church also For as at the Creation by that word of blessing Increase and multiply all things have their being and are continued therein so from the vertue and efficacie of this Prayer the Ministry the Ordinances the Church it self have their existence and preservation Thirdly Whereas the life and comfort of believers lieth in their Union with Christ and Communion one with another This precious truth is largely mentioned by our Saviour which giveth occasion to treat of a Believers Union with Christ as also of the Unity which ought to be amongst Believers from which Foundation we treat concerning the means to preserve Unity as also the causes of Divisions amongst them and likewise how farre a Forbearance and Toleration in a Church-way for that Question of a Politicall and Civil one is not so pertinent to our Saviours words is to be yeelded unto in respect of erring Brethren Lastly This Prayer of Christ may be compared to a Land flowing with milk and honey in respect of that treasure of Consolation which is contained therein For as Chrysostome Praefat. ad Johan saith Though he be the Sonne of Thunder yet his voice is sweeter than any Melody therefore at the 13th verse he relateth that our Saviour said These things have I spoken in the world that my joy might be fulfilled in them It is observed that when Christ did in a more extraordinary and ardent manner pray unto God he went into some secret place and was alone And Casaubon leaveth it to be considered by the Learned Exerc. 16. cap. 62. Whether our Lord did not also pray this Prayer privately But this expression I speak these things in the world doe plainly demonstrate that it was at least spoken in the presence of the Disciples and that for their Edification and Consolation Seeing therefore this is such a Fountain for healing and refreshing Come with a spiritual thirst to be replenished thereby Seeing here is the Honey and the Honey-comb doe not with Jonathan taste a little onely but eat freely and abundantly thereof thou wilt by a serious and constant Meditation finde this heavenly matter in Christs Prayer make thee heavenly also and assimulate thee into his own likenesse How vain and empty will all the Glory of the world appear to thee when thou shalt be lifted up upon this Mount of Transfiguration They that live under the Torrid Zone never feel any cold and thou who shalt finde this Prayer of Christ active and vigorous in thy breast wilt never have cause to complain of that Dulnesse Formality and Coldnesse which many others groan under The Lord grant that thou mayest finde this savoury Power and experiment all Efficacie upon thy heart in the reading thereof Thy Souls Well-wisher ANTHONY BURGESSE Sutton-Coldfield June 22th 1656. ERRATA PAg. 5. lin 45. made rusty p. 6 l. 24. r. purd pag. 14. lin 18. dele either p. 28. lin 4. r. spiritual pag. 31. lin 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 31. l. 51. r. frcer p. 36. l. 11. r. hunc p. 53. l. 2. r. assured l. 21. r. assured l 45. r. Lord. p. 57..31 r. quo p. 65. l. 4. r. this p. 66. l. 40. r. omnis p 76. l. 33. r. have l. 50. r. eundum p. 77. l 35. r. ignoti p. 79. l. 14. r. vides l. 19. r. Christiana p. 84. l. 16. r. Effectus concomitantes p. 89. l. 8. r. animat p. 93. l. 19. r imaguncâ—la l. 25. r. adoranda p. 97. l. 16. r Nation p. 106. l. 8. dele mention p. 106. l. 35. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109 l. 26. r. vincemur l. 3â— r. rocks p. 112. l. 31. deâ—e not p. 115. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 123. l. 26. r. is l. 29. r. finished p. 126. l. 5 â— r galling p. 127 l. 46. r. began p. 129. l. 55. r. fibi ipsi p. 131. l. 31. r. 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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
if the Apostle 1 Tim. 3.5 say of every creature for nourishment it is sanctified by Praier when yet the creatures have in themselves a naturall strength to nourish how much more is this to be seen in the means of grace which work not by inherent but instituted efficacy altogether If therefore we would have our preaching and your hearing doe any good be powerfull to an heavenly alteration and change then look up with your eyes to heaven It 's from God that this must do me good It 's from God that this must teach my heart In vain is a Teacher without if there be not also a Teacher within 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments and to rest on Jesus Christ They are necessary but as Ministers by whom we do beleeve not as authours of our faith Let us consider Why Praier is thus necessary in the use of all other means And First From God in these respects 1. He is the sole author and fountain of all grace It 's not the gifts or parts of Men and Angels that remove the stone of the heart that can make the withered dry bones to live again unlesse the Spirit of God breathe upon us Jam. 1. Every good and perfect gift is said to come from above That as the naturall Philosophers say The Sun and Stars are the cause of all the life and perfection which is in these things below insomuch that without them all things would be destroyed This is much more true in heavenly and supernaturall effects therefore he is called the God of all grace and the God of all consolations 2 Cor. 1.3 There is no godlinesse no comfort can stream in the heart but from this Fountain we lie like so many lumps of earth like so many noisome Lazarusses in the grave till God bid us Come forth So then to have any doctrine or truth enter into thy heart to have the Ministry effectuall and powerful to thee is of greater consequence then thou art aware of There must be much strugling and striving with God ere thou canst behold him in his glory in the Ordinances Thou must be Jacob ere thou canst be Israel as an Ancient said Wonder not if you see men living in the same lusts and roving in their former excesse of riot though the clouds drop upon them daily yet they are a barren wildernesse Alas all the rain in the world would not make the Earth spring forth and encrease had not God at first commanded the earth to doe so and certainly if God can by his Word make the dull dead earth so glorious that Solomon is in his greatest state not like the glory thereof how much rather can he make a heavy dull earthly carnall people glorious and admirable in variety of graces he can make them a Paradise who were a parched heath Praier therefore is necessary because God onely hath the command over all Ordinances to blesse as he pleaseth 2. On Gods part we are therefore to pray that so all the glory and praise in every thing may redound to him so 1 Cor. 1. that he who glorieth may glory in God only Hence it is that as in the Old Testament we reade of many good women and they were most of them barren to humble them and that they might see it was not their goodnesse but Gods glory and power to give them children So it is here God many times causeth not the best and choicest Ministers to be fruitfull in conversion of others to be able to say Behold I and the Children which thou hast given me that hereby all the glory may be attributed to God onely 3. Therefore after all doctrinall Instructions is Praier to be used because God in anger many times for mens sins doth blast the Word to them doth not give them a tender and an understanding heart Oh then how much is he to be sought to that hath the key of all mens hearts that openeth and none can shut that shutteth and none can open Rev. 3.7 Observe that expression it denoteth Gods absolute Soveraignty that all the devils in hell and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon or such a Ministry to produce What then though we sow all the day long though we exhort entreat and beseech yet if God be angry with thee and will let thee alone in thy sins thou shalt die and be damned in thy obstinacy and unbelief Though Solomon with all his wisedom were here to perswade thee thou wouldst be wilful in thy iniquities The seeing eye and the hearing ear are both said to be the gift of God Pro. 20.12 and what a terrible expression is that to the Israelites where after all the miracles and wonderfull works that God had done before them it 's said God had not given them an heart to understand till that day Deut. 19.4 and famous is that place Isa 6. thrice repeated in the New Testament of blinding their eyes and hardening their hearts lest they should understand and be converted Who then is there but must necessarily conclude that God is earnestly to be praied unto lest he be left to a spirit of slumber and giddinesse lest God sware in his wrath that no preaching shall ever do thee good How did Paul rejoice to be at Ephesus because an effectual and large door was opened to him 1 Cor. 16 9 It was opened by God the Ministers themselves nor the people had not ability to doe it Thus on Gods part we have cause to pray Secondly If we consider the nature of all Preaching and what kinde of cause the Word is of conversion that will also compell to Praier It 's disputed among Divines what kinde of causality the Preaching of the Word hath in regenerating of men I shall not now lanch into that deep Ocean but two waies are wholly to be denied 1. The Preaching of the Word doth not convert necessarily as the Fire doth necessarily burn the Sun doth necessarily shine No for then wheresoever the Word is preached all their eyes would be opened all their hearts softened that hear it but experience doth wofully confute this We see Christ who preached as one having authority and no man ever spake like him yet he threw in his Net and catched few fish yea we doe not reade of so many converted by his Ministry as by some of the Apostles 2. As it doth not work necessarily so neither as a natural cause that hath inward power to produce its effects As the fire hath an inherent strength to burn the Earth an inherent power to bring forth fruit or as a two edged Sword pierceth For though the Word be compared to it yet 3. This efficacy is only by Institution according to the command and good pleasure of God Of it self it worketh no more then Exhortations to a
then the hour of his mercy The night is not so long as the day Isa 54.7 8. and Mat. 24. Christ speaking of the calamity which should fall on the Jews he saith For the Elects sake those daies shall he shortned the meaning is that whereas those publique calamities might have been greatly prolonged if we regard second causes God out of compassion to his people did shorten them Secondly Are they the hours of grace and Gods mercy then 1. Be thankfull to him he might make it alwaies a day of blasphemy of reproach and rebuke unto thee but he causeth a comfortable day to shine upon thee but 2. Do thou improve the day of grace and Gods mercy Oh say this is Gods hour this is mine hour what I will do for my soul what I will lay up for Eternity must be now done or never Oh remember it 's but an hour but a day and this will quickly passe away In what despair and torment will many wish for these hours again SERMON V. Of the Nature and Manifestations of that Glory which Christ praied for and is invested with And how comfortable it is to all his Members JOH 17.1 Glorifie thy Sonne that thy Sonne also may glorifie thee WE take the words as they lie in order The two former Arguments to enforce Christs Petition have been dispatched We come now to the Petition it self Glorifie thy Sonne and here it will be at first objected How Christ who is also God can be glorified It may seem that he can no more need glory being the fountain of it then the Sunne light or the Sea water To open this Consider First That to glorifie is taken two waies in the Scripture 1 By any testimony of words or otherwise to acknowledge the greatness and honour of another and in this sence only are we said to glorifie God for we cannot indeed adde any thing to his glory he is essentially glorious though there bad never been any creature to acknowledge it only we manifest and celebrate that glory which God had before Thus gloria is said to be clara notitia 2. To glorifie is by reall exhibition and vouchsafing of honour and glory to those who had it not already and thus God glorifieth us Whom he justifieth he glorifieth Rom. 8. 1 Joh. 2. Those that honour me viz. by declaration or manifestation God will honour by reall exhibition Now if we look on Christ as God having the same honour with him then when he praieth God would glorifie him it must be only in manifestation That whereas he had been in outward appearance the meanest of men now God would manifest that he was the naturall Sonne of God But this is not all In the next place we may say Christ hath a twofold glory 1. That which was essentiall and eternall which he had from the beginning with God for being God he could not really be divested of that glory 2. There is his Mediatory glory That which he hath not as God but as Mediatour This God bestowed upon him after he had been in the state of humiliation for after all that debasement and misery he willingly undertook God did exalt him to glory and gave him a name above all principalities and powers yea giving all power in heaven and earth to him The government of the whole Church and a command over all Ordinances and duties therein to blesse and give successe to them of which the Scripture speaketh often 3. It hath been greatly disputed Whether this glory and exaltation was by Christ truly merited at Gods hands whether from his sufferings he merited at Gods hand all that glory he speaks of All confesse he did not merit to himself the hypostatical Union nor his habituall grace or the happinesse of his soul because no merit could precede these only this is disputed Whether all that honour and glory which accrewed to him after his birth and before and after his death he did truly merit at Gods hand by his active and passive obedience Some not only of the Papists but of the Orthodox as Zanchy contend he did truly merit this though here he praieth for it Others as resolutely deny it because Christ had no respect to him but to us only in this work of redemption Others think it is but rashnesse and curiosity to busie our selves in the Point but I have spoken to this more fully in the doctrine of Justification and shall ere we come to the end of this Chapter more particularly consider the Socinian errours in this Point This is plain the Scripture affirmeth God hath appointed such an order that first he must suffer and then enter into glory as Phil. 2.8 Luk 24.26 Rom. 5.9 Here is an order but whether it be of meer antecedency or causality and merit that is not expresly said I shall not trouble you in it it 's enough that we see God did answer this Petition he praieth for and that in every respect to the highest degree Father glorifie thy Sonne Obs That it was the holy and wise will of God the Father to exalt and glorifie Christ Gods great purpose from all Eternity was to give honour and glory to Christ Indeed Christ while he was here on the earth had some beamlings of this glory some irradiations now and then Joh. 12.28 Therefore the Father told Christ he had both glorified his Name and would glorifie it Gods purpose to glorifie Christ was above that purpose to glorifie men for they are but members and he is the head yea some say this design to glorifie Christ is so immutable and absolutely intended by God that though man had not fallen yet they say Christ would have been incarnated and exalted by the Father But if we consult with Scripture we have no other reason there assigned of Christs coming into the flesh but of saving sinners Now lest it should be thought that while we preach of Christs glory this is nothing to us and what comfort or profit is that to us to hear that Christ in his own person is invested with such glory you must know that this redounds to our profit and advantage much every way For 1. Christs glorification is a plain demonstration of his Conquest over all our Enemies For had death and the grave or the Prince of this world been prevailing over him still he could not have been glorified and so that would have been true he did not save himself and therefore could not save others Therefore it 's a most comfortable saying and worthy of all acceptation to hear that Christ is glorified for this proclaimeth to all that no enemy could have any power over him that all our adversaries are vanquisht That our David hath killed the Goliah so then hear this Truth with comfort with attention it concerneth all the godly It 's blessed news to hear Christ is glorified for then thy sinnes thy guilt thy death and every thing thou fearest is conquered If any of
Finis operantis the end of the worker and the end of the works as the end of the house built is to dwell in it The end of the Artificer who built is to have wherewith to maintain himself and his Family so it 's in the Preaching of the Word There is the end of the Ministry it self as appointed by God and of the Minister who preacheth Now indeed there should be alwaies the same end of both The Minister should aim at that end for which the Ministry is appointed viz. to enlighten men to bring them to a saving knowledge of God but such are mens corruptions that they many times take the office only for ambition or earthly advantages They preach that they may live they live not that they may preach It 's therefore a dangerous thing for a Minister of Christ to propound any other end principally at least but what is the end of the Ministery and that is wholly spirituall to be able to say Behold here I am and the spirituall Children thou hast given me 2. As the end of the Ministry is thus to bring light in the world so the end of all people that enjoy a Ministry in all their hearing and coming to Church ought to be thus likewise As the Minister sinnes greatly if he preacheth to advance his parts his Name to humour people in their sins so do the people sin dangerously if they come out of formality and custome or if they come to have the ear and fancy pleased but attend not at all to the saving knowledge of God Oh thou foolish and vain man thou makest not a good use or improvement of the Minister till it hath thus wrought upon thee Therefore the Ignorance and prophanesse of most men proclaimeth that they never made a right use of one Sabbath or one Sermon all their life time though they have heard many Oh then that every Sabbath day you would put this questâ—on To what end am I going to the publike Assembly Why go I to hear the Word preached If I do not attain to the end I lose my labour Is it not the end of preaching and the end of hearing to deliver me from my former Ignorance my former lusts how then comes it about that I am still as I was It is because I do not consider the end of these things Now the grounds why the Ministers end should be in all Preaching to bring his people to the saving knowledge of God are very weighty First From the necessity of this end which is in divers respects We are to press people to the right knowledge of God because R. 1 1. All by nature are ignorant of God They are in darknesse They have no understanding to doe good Hence it is that Christ and the Word as also the Ministers are called a light because they like the Sunne are able to remove the night of Ignorance Seeing then we are all by nature Bats and Owls not enduring the Light of the Sunne Seeing then we have innate darknesse and much voluntary blindenesse upon our mindes oh how diligent should the Ministers of the Gospel be to bring this light into peoples hearts Therefore our Saviour makes this the condemnation the great cause of condemnation That light is come into the world and men love darknesse rather then light Joh. 3. If then people did think they had a thick cloud upon their hearts or a vail upon their eyes how carefull would they be to attend upon the Word preached that they might of darknesse become light in the Lord. 2. There is a necessity of attending to this end if you consider the aversenesse and unwillingnesse that is in men to get this knowledge How many say with those in Job Let the knowledge of the most High depart from us Job 21.14 that when they are invited have this lust or that sin this or that worldly advantage to look after How many when wisedom crieth aloud do yet with the simple one passe by to their destruction The Prophets and the Apostles all along complained of this wretched disposition that their hearers had a deaf ear a stiffe neck and a rebellious heart and thus it will be to the worlds end Men whose waies are evil and they delight in them will hate the light will run from that Word which alwaies speaks terrible things against them Have not then the Ministers of the Gospel need to stir up themselves to use all holy violence when there is such a general contrariety in all people against the saving knowledge of God and his way That as the wilde beasts hide themselves in their dens when the Sun begins to arise So do wicked men cover and shelter themselves that the beams of the glorious Word of God may not shine into their dark hearts Men know that powerfull Preaching and their wicked lives cannot agree together oh they know that God and his Word are wholly against their conversation Therefore they will not know or understand lest they should be converted All wicked men are as unwillingly brought out of their sins as the Israelites out of Egypt Lot out of Sodom unlesse they be even driven or forced out they will not move 3. There is a necessity of pressing the Knowledge of God because of the horrible negligence and lazinesse that is in most men There being very few that will take pains to get the knowledge of God and his way Though Solomon useth so many arguments that we should seek and dig for this knowledge more then for silver or gold Pro. 3 That we are to say unto her She is our Mother and Sister yet the things of the world the profits hereof do wholly divert and whereas Heathens have taken such excessive pains to get humane knowledge we stir not for divine knowledge This sluggishnesse in men in Families whereby they will not take time that young and old may come to the knowledge of God is an universal reigning sin 4. The necessity of pressing this ariseth in that there is no salvation or eternall happinesse without the knowledge of God This is Eternal Life to know thee the only true God He would have all men to be saved and to come to the knowledge of the Truth 1 Tim. 2.4 Oh then for people to come to the knowledge of God is more necessary then to eat or to live or to get any earthly profit Oh then that both Ministers and people might be more zealous in this work for both must work together let the Minister of God be never so laborious so active yet if you are carelesse there cannot come any good and if a people be willing and ready and yet they have blinde guides still the work is not done Therefore let both set their hands to this Let Ministers teach Let people hear Let Ministers instruct Let people come with obedient ears otherwise though thou livest under the glorious light of the Gospel yet thy wickednesse and carelesnesse will make thee get
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
thus it is alwaies any errour any false way is more pleasing to corrupt men then the truth and hence it hath many followers People will run out to see to gaze and hear some new thing If a man be a dwarf or a gyant every one will run to see him but not the man of ordinary stature Vse Is this the end of the Ministry of all our labour and preaching to bring you to the saving knowledge of God Oh then may we not take up the Prophets complaint That we labour in vain the bellows is burnt the lead is consumed but the reprobate silver is not purged away Jer. 6.27 Do not many Families and persons proclaim they know not God for in this it is seen that they call not upon God there are no Family-duties no worshiping of him whereas our houses should be like the Temple of the Lord they are slies of sin rather Christ is to come in flaming vengeance against those that know not God May not the Ministers of God cry with Isaiah Isa 6.5 Wo be to us we dwell among men of polluted lips and lives It 's a Wo to dwell there Isaiah was much affected with it SERMON XXXI That Gods People are not of though in this world Wherein is also shewed the vast difference between them and the men of the world JOH 17.5 I have manifested thy Name to those that thou gavest me out of the world THE next thing considerable is The description of the Subject about which Christ did thus imploy himself and they are set out 1. From their original descent and heavenly rise These God hath given Christ but of this we have already treated and shall say more before we come to the end of the Chapter it being often repeated 2. From the term from which they are given out of the world They are given to Christ out of the world The Scripture in this Chapter makes a distinction of being in the world and of the world The people of God even as Christ himself and his Kingdom are in the world but they are not of the world As a Stranger in a forreign Countrey he is in that Countrey but not of it he hath not the nature the Language nor doth he accustome himself to the fashion of that place Thus it is with the godly Though they are born and so live in the world yet their natures and affections and conversations are not worldly As the Fowls that were at first created out of the water yet did not continue there but flew up to heaven and continue for the most part there As clouds though of the earth yet are carried about after the motions of the heavens They are not then given out of the world so as if every good man were presently upon his godlinesse removed out of this earth to heaven but in respect of their nature affections and conversation localiter they are not but in respect of heart and affections in which sence Paul said he was crucified to the world and the world to him Gal. 6.14 Now you must know that the word world hath several significations in Scriptures Est mundus cujus Deus est creator est mundus cujus Deus est redemptor est mundus cujus Satan est seductor Sometimes it is taken for the whole Fabrick and Vniverse with the parts thereof as when the world is said to be made by God and Christ a Lamb slain from the beginning of the world Rev. 13.8 Sometimes it 's taken for the greater part of the world as they said all the world did run after Christ or the world said to be taxed by Augustus Luk. 2.1 Sometimes for the power riches pleasures and glory of the world but then most commonly fot the wicked men of the world Thus often by John The world hath not known thee if ye were of the world the world would love you and now wicked men are called the world because their whole heart and desires are fixed on worldly things No worms no Moles delighting more in earthly things then they do and therefore they are the Serpents seed which live on the dust of the earth And then they are called the world because they are the farre greater visible and more flourishing part of the world Alas take these that are godly and they are but a despicable and contemptible handful to those that ruffle it in the world Obs That the people of God they are called out of the world He that is truly godly is no more a man of this world as we say of a dying man he is not for this world his heart his thoughts his desires are quite taken off Thus the godly are said to be dead and crucified to the world Gal. 6.14 They have not those carnal worldly affections and dispositions as formerly and from hence the people of God are called Ecclesia the Church as much as persons called out of the world not bodily but in respect of their souls and hence the world and the Church is opposed 1 Cor. 5.10 The Fornicators of this world in opposition to the Church so that by this we see there is none in the Church of God but they should have renounced the waies customes and sinnes of the world To be a Christian and yet of the world is a contradiction as if we should say a black Sun yet how is the garden of God made a Wildernesse how is the Church become the world So much prophanesse wickednesse and carnal living as there is so much of the world there is Oh that men did consider what an holy obligation their Christianity brings upon them Art thou a Christian and yet the drunkard of the world the fornicator of the world the proud the earthly of the world this ought not to be no more then the Angel a worm no more then a Starre a clod of earth The Apostle cals those of the world without What have we to do to judge those that are without 1 Cor. 5 ult but those of the Church within Oh but how many â—â—eâ— within according to Christs Rule ought to be turned out of Christs sheepfold To illustrate this necessary Truth let us observe those demonstrations or discoveries whereby it may appear that the godly are not of the world And first This makes it manifest because they have not the Spirit of the world but of God 1 Cor. 2.12 Now what is the Spirit of the world even a judgement and wisedom to discern only worldly things to see the necessity of them the excellency of them To be wholly affected with them To meditate on them day and night But the godly they have received the Spirit of God whereby they savour and discern spiritual things They have hearts alwaies depending upon God and they have hearts wholly fixed and placed upon God They see incomparable excellency in heavenly things above all earthly They say with David My soul breaketh for the longing it hath to God at all times
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
whom yet they fastened many impious actions upon for certainly nature would have told them That was God quo nibil melius cogitari potest Thus the God whom Christians according to the Scripture doe serve is the onely holy and true God Thirdly He is holy in respect of his will command and approbation His word is an holy Word The Scriptures are holy Scriptures They command They approve They encourage and comfort nothing but holinesse David Psal 19. compareth them to Gold often refined that hath no drosse and Hab. 1. God is of purer eyes then to behold Iniquity viz. by approbation Therefore he is said to be angry with the wicked all the day long Oh then though other men love thee and thou art in love with thy own self yet if not holy God doth not God cannot love thee Fourthly God is holy efficiently He is the Authour and cause of all the holinesse we have Iames 1.17 Every good and perfect gift comes from him We are his Workmanship created to good works He made the Angels holy He created Adam holy yea he infused all holinesse into Christs humane Nature and therefore much rather must he cause all the holinesse that is in us Therefore Christ by praying that God would sanctifie his Disciples doth thereby teach that none can make holy but God alone Let then the proud Patrons of free-will be confounded at this They that cannot make themselves Creatures will they say ' they make themselves holy Creatures Minus est te fecisse hominem quam justum Fifthly He is finally holy That is all our holinesse is to terminate in him Holinesse doth properly respect God as the Object and therefore though a man praieth heareth giveth alms yea his body to be burnt and doth not with a pure and chaste Intention look at Gods glory in all this it is not holinesse Hence it is that many have low thoughts about holinesse and grosly mistake in it taking copper for Gold and Samuels Ghost for Samuel himself Thou art not holy till thou canst truly say in some Degree at least though with much opposition Whom have I in Heaven but God and none on Earth besides him In Heaven Heaven it self would not be heaven to a gracious heart but because God is there Sixthly God is holy exemplarily He is the Rule Pattern and Example of holinesse 1 Pet. 1.15 Be ye holy as I am holy Levit. 20.26 So that if we would know how we are to be holy it must not be as men think or as the world prescribeth but as God is holy Not that we can attain to an equality but to a similitude onely So that the principle of the world must fall to the ground They will doe as others doe or as most doe Oh but rather Consider that God himself hath set down a Form for thee and because there is such fulnesse in him as in an Ocean therefore we have a necessity of growing every day No man is as holy as the patern therefore still he is to be perfecting Holinesse and Righteousnesse in the Fear of God 1 Cor. 7.1 Thus you have heard that God is holy But in the next place know it is our Duty to improve this Attribute for our Good For so our Saviour doth not look upon it as an absolute property in God but as that which may be profitable unto his Disciples So that we are to make use of this by Faith And that first Because when God becomes our God by the Covenant of Grace he is wholly ours and all his Attributes are for our benefit and advantage I will be their God Now God is not our God nulesse his Wisedome be ours his Holinesse be ours that is for our benefit For we cannnot separate God and these Oh then what an unwise and foolish thing is it in a Christian when he hath such a Treasure and yet will make no use of it Such a Mine and yet improveth it not In God there is holinesse for all Angels and men much more for thee Secondly God being thus absolutely good he is communicating of it and it is a Rule The more any thing is good the more diffusive it is of it self As we see in God who though glorious and happy enough in himself yet he created a world and ordained many to Eternall Glory out of his meer good pleasure and Fullnesse not that he needed or wanted any Oh then it is very acceptable and well-pleasing to God that we should come with thirsting Souls unto this Fountain and draw Water out of it That we should suck plentifully at these full Breasts and be refreshed Vse of Instruction to the People of God who are greatly afflicted under this great Temptation They are not an holy People Oh they finde sinne captivating them sinne prevailing over them but where is an holy heart holy affections and holy aims in what they doe Oh they say Could they finde they were more holy though they were poor and afflicted yet they should rejoyce Let such Consider It is their Unbelief and want of earnest Praier if they be not richly supplied and furnished in this for God is infinitely holy and he delights to communicate it The larger the Vessell is the more willing he is and will be to fill it and there cannot be any Prayer more acceptable then to begge for this above all things Vse 2. Is God thus holy Then let the most holy be humble in all their approaches to him for he is of such pure Eyes that he findes spots and blemishes yea damnable matter in thy most holy duties Angels holinesse is not proportionable to him Thirdly Of Reproof to wicked men who deride scoff and maliciously oppose holinesse What is this but to rise up against God himself Is not Holinesse the Glorious Attribute of God And do the Beams of this shining in his People offend thee This argueth thou art of a perverse and of a devilish Spirit for thou shouldest rather reverence and honour it saying Oh that I might live and dye like such holy men Indeed there are many would like Balaam die like a Godly man but not live like him as One said He would live like Croesus but die like Socrates Yet this is impossible There must be an holy Life else there will hardly be an holy Death SERMON LV. The Great Lord-Keeper of Israel from inevitable Ruine both of Body and Soul extolled JOH 17.11 Holy Father keep through thy own Name those thou hast given me c. WE have dispatched the Introductory Compellation and now proceed to the Petition it self and in that Consider 1. The mercy praied for and 2. The Amplification of it The mercy praied for is Keep The amplification is 1. From the Subject described by their Election from Eternity And 2. Actuall donation to Christ in time Those thou hast given me This is often repeated by our Saviour as being a main Argument why nothing should he denied them that were thus
is a grief thou must be grieved for how many sad thoughts and tears will require more sad thoughts and tears Vse of Instruction on the contrary It 's Christs special will that all who live wickedly should have no comfort Wo to ye that laugh and there is no peace to the wicked Isa 57.21 SERMON LXXVIII The severall Sorts of Joy and the Nature of Spirituall Joy Shewing also how farre it transcends and differs from Worldly Joy JOHN 17.13 That they might have my Joy fulfilled in themselves THese words are the finall cause of Christs solemn prayer for his Disciples Wherein you have The Benefit it self described and the Manner of possessing of it The Benefit it self is My Joy This may be understood Actively and Passively Actively for that joy which Christ might take from his Disciples being preserved in purity of Doctrine and Unity amongst themselves Thus some understand it and parallel a like place Phil. 2 2· where Paul bids them fulfill his joy which was the joy he would take by seeing their happy agreement but because it 's said in the Text That this joy may be fulfilled in the Disciples themselves Therefore it is more consonant to understand it passively of that joy which the Disciples took in him and the benefits flowing from him So that it may be called Christs joy both effectively because he is the Authour and giver of it as also objectively because it is in him in divine and holy things not in the world much lesse in the pleasures of sin Now the Manner of possessing is that it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled up that they might have a good measure of joy overflowing he would have every part of the soul filled with it and every kinde of joy yea degree of it some superficiall joy for the degree of it or some transient joy for the continuance of it doth not answer our Saviours prayer it must be filled up Lastly Here is the Subject recipient of it in themselves This say some is spoken oppositely to worldly joy to such as men take in the pleasures of the world these are but in the face in the countenance they are not cordial and hearty Observ 1. That there is a joy in Christ which his people are to have fulfilled in them As they are to be filled with grace so with consolations and one floweth from the other though not naturally It 's of great concernment to treat of this joy because the people of God look upon it as a thing above their reach They are convinced of repentance of humiliation but not of walking joyfully There is a three-fold Joy 1. A Naturall Joy which is an implanted affection in a man and of it self simply considered is not a sin 2. There is a Sinnefull Joy which runneth into two streams either when the Object is wholly unlawfull when it 's a forbidden Tree and we may not eat of it And thus to rejoyce in our evil doings to take delight in the wayes of wickednesse this is a wicked joy that will end in tormenting sorrow and it argueth a wretched distemper of the soul otherwise it would finde sinne to be terrible and bitter but through the corrupted constitution of the heart it comes about that they delight in sinne as distempered stomacks do in coales ashes or such drosse Again there is a sinnefull joy when the Object matter is lawfull but then we exceed in the measure in the bounds or limits we over-joy The water runnes over the bank and then it gets soyl and it 's as hard to rejoyce in these things and to sinne not as it is to be angry and sinne not 3. There is a gracious and an heavenly Joy when the soul delights it self in God and Christ in all heavenly Objects For though to wicked men these things are a burden yet to an heavenly heart they are the most connaturall Object They are the proper center of the soul as David often professeth his joy in the Lord It 's of this we are to speak of only we must inform you something of joy in the generall The Philosophers speak of a three-fold affection sutable to one another There is Love which is carried out to an Object that is good simply considered There is Desire which moveth to some good thing but absent and not yet obtained And then there is Joy which ariseth from the obtaining and possessing of it And answerable to these there are Divine Graces and supernatural works of Gods Spirit in the soul There is the Love of God which next to Faith is of the greatest glory and activity in the soul 2. There are Desires and earnest longings after God to which hunger and thirst a promise is made of being fully satisfied 3. There is Joy which ariseth from the enjoyment of God onely you must know there is Gaudium viae a joy we have while in the way to Heaven which admits of much increase and meeteth with much opposition and there is Gaudium Patriae a joy in Heaven where the soul will then be so filled that it cannot receive any more To know the nature of this Joy Consider First That the efficient cause of it is onely God The Spirit of God is called the Comforter as you heard because he alone poureth it into the heart as the Heavens onely give rain and it 's called Gal 5.22 The fruit of the Spirit which doth imply that it comes solely by Gods Spirit and that there is excellent sweetnesse in it Lusts are called the workes of the flesh but this with other Graces The fruit of the Spirit Hence it is that as in respect of Regeneration the Spirit bloweth where it listeth So also in respect of Consolation How many of Gods children walk with much consolation and abound in much joy And others again go bowed down and greatly tempted not obtaining comfort though they would give a world for it So that as the Husbandman cannot have rain when he would nor the Merchant winde when he would neither can the godly have comfort when they would as appeareth by David praying so earnestly for the Joy he had lost It 's the fruit of the Spirit Therefore joy doth not flow from Graces exercised as by a natural resultancy as heat doth from the fire and light from the Sunne but by Gods voluntary dispensation of it The Schoolmen use to say That a man doth not merit that is their proud phrase by rejoycing in God or good things but by his Love which was antecedent and from which joy they say floweth by a naturall necessity But the Scripture makes these two Love and Joy two distinct works of Gods Spirit and that they are separable experience confirmeth it for many men that are high in Grace are low in Comfort As the tall Mountains have few flowers on them or Mines of Gold little grasse covering them Secondly To this Christian Joy is required a knowledge of God and faith in him as revealed
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
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
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
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
then all those places of Scripture which speaks of our Election so as to praise God to have Confidence in him to triumph over all Afflictions would all be in vain for a man that is dead cannot perform these Duties Vse 1. of Consolation to all Beleevers What holy boldnesse and Confidence may they have for the time to come Did Christ think of thee before ever thou wast born or come into this world and will he not now thou hast a being in this world Did he minde thee before ever thou hadst any Grace and not when thou hast it He that did the greater will he not doe the lesse Vse 2. Of Admonition To search for the Effects and Fruits of Election in your Lives and Conversations For if you are of God and do belong to him you will hear his Word The Word one time or another will be effectuall to you SERMON CVII Of Faith the severall Kindes of it And especially of Justifying Faith It 's Object and Seat c. JOHN 17.20 Who shall believe in me through their word WE are now come to the Description of those who are here prayed for 1. The person in it's qualification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Object of this Qualification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in this Description two things are very observable 1. The Action 2. The Object The Action or rather the Quality is in those words Who shall believe 2. The Object in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the gracious disposition viz. of believing I shall God willing treat more generally of the Nature of it vers 21. where it's again mentioned and so shall passe over the Act and come to the Object that specifieth it And the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical for it 's observed by the learned that no prophane Authors use that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's peculiar to the Scripture So that as the thing it self viz. recumbency and resting upon Christ for salvation is onely known in the Church of God so is the phrase I shall not at this time examine that ordinary distinction of credere Deum Deo and in Deum it will be more pertinent at vers 21. where the whole Nature of faith in it's latitude is to be examined At this time I am to consider the restriction of it to it 's principal and chief Object and that is Christ For there is a two fold object of Faith the generall and that is the whole truth of God revealed in the Scriptures and the special that is the Lord Christ making an atonement for us and as Faith doth respect this special object so it justifieth a mans faith doth not justifie him as it believeth the threatnings or historical part of the Scripture but as it receiveth Christ and resteth on him It 's true the habit of justifying faith puts it self forth into all those general acts as a man by his rational soul accomplisheth the acts of sense which are common to a beast but that which doth specifically constitute him as a man is rationality so justifying faith doth inable a man to believe every truth revealed in Gods Word but that by which he is justified is when he wholly depends upon Christ and as was said This is emphatically expressed in Scripture by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that this doth every where signifie the act of saving and justifying faith for John 2.23 many are there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To believe on the Name of Christ to whom yet Christ would not commit himself but only for the most part is so The Scripture often expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially by the Evangelist John sometimes with the Dative case Act. 18.8 Act. 27.25 sometimes it hath the Dative case with the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.33 Rom. 10.11 sometimes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Accusative case Rom. 4.5 Rom. 4.24 sometimes on the Name of Christ sometimes on Christ sometimes on God and all these expressions do come to the same effect only hereby is expressed more then a meer intellectual assent or speculative belief There is also included the fiducial and cordial inclination of the whole heart to rest solely upon Christ renouncing every thing else that may be thought to reconcile God to us Doct. That the faiâ—h which justifieth and saveth us maketh us wholly to depend and rely upon Christ So that it is with the believer in the matter of Justification as it was with Peter when sinking into the sea he cried out to Christ who took him by the hand and leaning on him was saved Thus the believer he is even sinking and dropping into hell he crieth out I am damning I am damning and then Christ putting his hand forth faith taketh strong hold of it and so is supported or as the Israelite stung with a Serpent it was not the looking upon other objects but only upon the Serpent and it was looking or meer beholding not applying any medicinal things that did cure So it is here It 's not the believing of every truth but only on Christ that justifieth and it is only believing not repenting not loving though they be necessary graces in the persons justified but only believing upon which we are justified Seeing that this is the quintessence of all practical Divinity and the life of faith is that which we are to be exercised in continually and also there are many corrupt doctrinal opinions that oppose it Let us the more diligently consider the whole nature of faith as it justifieth And First You must know that Protestant Writers consonantly to the Scripture make four kindes of Faith 1. Historical which some call Dogmatical whereby we do believe the truths of Scripture revealed therein because of Divine Authority because God saith so for if it be only from custom or education or other humane ends then it 's not so much as a Divine Historical faith and this faith all Christians are supposed to have though it 's to be feared few have any more then a bare humane faith 2. There is a Temporary Faith called so because it doth abide but for a season it being not able to endure the force of persecution and this is a degree higher then the former for that was only in the understanding and so had no efficacy upon the heart or affections at all but this temporary faith is carried out with some affections both to the person revealing and the matter revealed for Mat. 13. They received the Word with joy who believed but for a season 3. There is the Faith of Miracles which was granted in the primitive times of the Church for the confirmation of the Gospel and that sometimes to those who were not justified persons and this had for the object of it a peculiar and special promise for the doing such or such miraculous effects and answerable to this some learned Divines do acknowledge still a special faith whereby the
variety and difference in gifts in graces in offices in outward conditionr yet they must all be one 3. You have the patern of this unity As thou Father in me and I in thee 4. The nature and quality of this unity That they may be one in us 5. The benefit and fruit of this union That the world may believe thuu hast sent me I shall first consider the benefit praied for That they may be one and observe That union rmongst the godly is of so great necessity and consequence that Christ doth in their behalf principally and chiefly pray for this Though in this Unity be included grace and sanctification yet that which is expresly mentioned is their agreement I have handled this Union as it related to Officers in the Church from v. 11. I shall pursue from this Text union amongst believers themselves and because our Saviour doth enlarge himself about it I shall also insist upon it To Open this Truth Consider 1. That the is a two-fold unity or union among the gtdly Invisible and Visible Invisible Unity is that whereby they being united to Christ their head by the Spirit on Gods part and faith on our part do receive spiritual life and encrease in which some Beleevers are compared to the several members of the body and Christ to the head because of that spiritual life and motion they receive from him This is the foundation of our visible union and without this though we may be outwardly of the Church yet we do indeed receive no saving advantage by Christ Of this union the Text speaks not because it 's such an Union that the world seeing it may thereby be induced to believe Therefore 2. there is a visible Vnion whereby Believers do outwardly and visibly expresse their compacted nearnesse to one another and so those particular Churches of Corinth and Ephesus are called Christs body in respect of their external union as well as internal for not only by faith but also by the Ordinances we have fellowship with Christ and with one another Of this visible Unity the Text speaks and this is made a special means to bring the world to believe Whereas on the contrary differences of Opinion and sad rents and sects in Religion is the only way to confirm men in their impiety and to think there is no truth and no religion at all In the second place This visible Union doth diffuse it self in many Branches As 1. There is an unity of Faith and profession when they all believe and speak the same thing This must be laid as the foundation of unity for unity in errour and idolatry or false waies is not peace but a faction or Conspiracy This unity of faith is reckoned among the many unities the Apostle mentioneth Eph. 4.5 Phil. 2.2 They are exhorted to be of one minde and the Apostle notably presseth this 1 Cor. 1.10 that they speak the same thing being perfectly joyned together in the same minde and the same judgement What a sad breach then hath the devil made upon Gods people when there are so few of the same minde and do judge the same things but as you heard it must be a samenesse and unity in the true Faith for the Jews they are one amongst themselves the Mahumetans are one the Papists are so one that they boast of it and make it a note of the true Church Now though this should be granted though they have a thousand divisions amongst themselves yet unless it be unity in the faith unity in the sound doctrine it is nothing at all 2. There is an unity of affection and love in the heart and outwardly one to another Love is called the affection of union and makes a man to be the object he loveth as much as his own and we see the praier of Christ abundantly fulfilled in this respect concerning the Primitive Christians for Act. 4 32. it 's said they were of one heart and of one soul Those thousands of believers were as if they had but one heart and soul among them and thus in Tertullians time the heathens did admire at the love Christians had to one another our Saviour makes it a surer sign of discipleship then if they wrought miracles Joh. 3.35 3. This union is seen in the publike worship and Ordinances which God hath appointed as God said of man at first it was not good he should be alone So it 's true of every believer he is not to serve God alone to think that a private Religion is enough Therefore you have the examples of the primitive Christians Act. 2.1 Act. 5.12 how they met with one accord in one place and that to have the enjoyment of publike Ordinances they praied together the Word was preached to them they received the Sacraments together and the Apostle 1 Cor. 10.16 17. sheweth how the Sacrament of the Lords Supper did declare their union and communion one with another Hence Heb. 10.25 The Apostle reproveth those whose manner it was not to assemble themselves together This vâ—sible union of believers in Church-Ordinances is their highest beauty and their chiefest advantage Hence David professeth his ravishment herein How beautiful are thy Tabernacles O Lord of hosts and Psa 110. it 's called the beauties of Holinesse and Hag. 2. this temple is said to be more glorious then ever the former was and that because of Christs presence therein preaching and reforming all abuses and corruptions When the Ark was taken Phinehas his daughter cried The glory is departed from Israel Hence the Ordinances even in this life are called the Kingdom of heaven because of Gods glorious presence therein David when banished Psa 63.2 longed to see the glory of God as he had seen it in the Sanctuary And then it s our greatest profit and advantage for Gods presence is promised to these So that the Christian Ordinances are the life of the Church There is a larger dispensation of Gods gifts and graces here then otherwise 4. This unity is seen in that publike order and government which Christ hath appointed in his Church as God hath appointed some to be Shepherds and to govern so others to hear and obey he hath commanded admonition and in some cases sharp reproof and where obstinacy is to cast out Now it 's very hard to have unity in this respect for as 1 Cor 14. it appeareth private Christians do difficultly keep within their sphere every member would be an eye as the Apostle there chargeth so it 's hard to meet with an obedient ear though to a wise and godly reproof It 's therefore a blessed thing as to have unity of faith so also of order That is to see every member of the Church with its relation in an harmonious way as it 's in the body though they be heterogeneal parts yet they all harmoniously consociate in their operations This unity of order is like the nerves and ligaments to this spiritual society 5. This
me and I in thee for God is called the Father of all men To which purpose the Apostle alledgeth that of the Poet We are his off-spring Act. 17.27 Thus also he is called the Father of Believers in respect of Adoption for so our Saviour Joh. 20.17 I ascend to my Father and your Father but he is called the Father in respect of a true and proper generation of his Son as is more to be shewed The Socinians would have him called the Son of God partly because of that extraordinary conception and birth partly because of the constituting and sanctifying of him to the Office of a Priest and partly but principally because of his Resurrection and Exaltation to that great power and dominion which now he hath but these things are only declarative and consequential to that eternal generation whereby indeed he is the Son of God properly and thus the Jews understood it when they accused him for blasphemy because by saying He was the Son of God he thereby made himself God which our Saviour doth not deny or refuse but proveth it more firmly Lastly In that he is called the Father it is thereby implyed That he is the fountain and original of divine being to the Son Thus John 5.26 As the Father hath life in himself so hath he given the Son to have life in himself To have life in himself is only proper to God Now as the Father hath it so also hath the Son but he hath it by donation or communication from the Father In this sense it is that Christ saith He speaketh nothing of himself but as he heareth of the Father still reducing all things unto him not that the Divine Nature is begotten but the second Person who hath the Divine Nature Secondly The property of the Son is to be begotten of the Father And herein lieth the true proper difference of those two Persons The Father is of himself not begotten the Son is of the Father and begotten Now this doth imply that Christ hath not his being by creation as Adam had and Angels who therefore are called The sons of God but truly and really by generation for so the Scripture appropriates this to him That he is the only begotten Son of God only you are not to measure this spiritual and eternal generation with that of the creatures but to abstract it from all such humane imperfections and therefore though it be truly a generation yet it 's not of the same univocal nature with that of creatures So that as God is not in a predicament neither is there the same univocal being to God and the creature Thus it is also in this generation Let us not therefore judge of this mystery by examples and instances from the creature for as the nature of God is incomprehensible so also is this generation Vse 1. To bewail the doctrinal errours and blasphemies whereby the devil hath seduced many in this point Oh pray to God to preserve thee from such poison Many desperately preach and write that Christ is not truly God nor the eternal God and so make us guilty of horrible Idolatry and withall overthrow the pillars and foundations of Religion By this we see that blasphemy and damnable heresies are in our nature which we should be plunged into if God leave us unto our selves Vse 2. Of Exhortation To take heed not only of unbelief in respect of the promises but also the doctrinals This gift is also of God It 's he that inableth and confirmeth the heart in this particular also and indeed dogmatical faith is the foundation of salvifical Vse 3. To admire the love both of Father and Son in procuring our salvation for us The Fathers love is seen to send his only begotten Son the Son of his love in whom he delighted more then in all creatures into the world and to die such an ignominious death for us enemies And then the Sons love is seen in leaving that glory and blessedness he had for a while to be in a state of wrath and anger for our sakes No wonder if the hearts of men and Angels can never be sufficiently enough taken up with these things Vse 4. To indeavour after such an unity as the Father and Son have It 's the president in the Text Doth the Father and Son ever disagree Doth the Son will one thing and the Father another Neither ought there to be any disagreement amongst believers SERMON CXVIII The Glorious Mystery of the Saints Vnion with Christ and with the Father by him Opened JOH 17.21 That they all may be one as thou Father art in me c. IN these words we have the nature and quality of the godly mans Union declared 1. That it is an holy and godly Vnity they are one in Christ not in the devil or sin as wicked men are 2. It 's not a bodily Union and visible but spiritual and invisible because it 's an Unity in the Father and the Son 3. It 's not absolutely and adequately equall to the Union between the Father and Son for our Saviour doth plainly separate and make a difference he said not before As thou Father art in us and we in thee but in me and I in thee distinguishing himself thereby in a transcendent way from the creature so neither in this place doth he say That they may be one with us though that also is true in a mystical sence Christ the Head and the Church his body being one in that respect because that might imply Unity of nature and essence but one in us Now for all believers to be one in the Father and the Son may admit of a twofold Exposition 1. The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per for so it 's often used and then the sence would be That they may be one by us that is by thy grace for it 's not nature but grace that makes this Unity Thus Eph. 5.8 we are said to be light in the Lord that is by the Lord But this seemeth not so genuine therefore the 2d Interpretation is more received which makes the expression to be declarative of that terminus in which all the godly are united The Center in which all the lines meet The Head in which all the members The Root in which all the branches The Spring in which all the streams are conjoyned and he saith in us for though we are proximely and immediately united unto Christ our head yet thereby we also are united to the Father Obs That all believers are united to Christ and in him to the Father This Union of Believers with Christ is an unspeakable mystery The Scripture represents it under many similitudes yet we cannot conceive of it according to its dignity But as the hypostatical Union of the two Natures in Christ into one person doth exceed our comprehension so likewise doth the mystical Union of believers with Christ and in him with the Father
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
and we in him by Christ our Mediator Now if we had perfection and freedom from sin we needed not a Mediator So that as Sacraments suppose imperfection in the Communicant thus doth also Christ in the person he is in for if sin were not there How could he be in thee as reconciling thee to God as further sanctifying thee as healing thy corruptions Therefore though in heaven as some say the mystical union of Christ as Head and the Church as his body shall never cease yet the manner of his presence will cease he will not then be in us by faith nor shall we appear in him before God as mediating for us and covering our imperfections for then shall all be done away if then you observe how Christ is in his people to what end you will conclude if I were such as I desire and groan to be then I did not need Christ to be after that manner present in me at all 2. Though God and Christ be in us yet they are in us as free agents communicating efficacy and power according to that measure and degree they please If Christ were in us as a natural agent as the fire burneth or the Sun shineth then he being also omnipotent would produce the greatest effects of grace possible in every beleever because he is free and worketh according to his own councel therefore he distributeth grace as he pleaseth to some more to some lesse to none according to what shall be hereafter Therefore though he might sanctifie thee perfectly yet he will not 3. Christ is not only in us thus freely working in us but he hath also bounded and ordered the way of dispensations of his grace so that he doth not put forth power in us after we are regenerated as if we were so many bruit creatures but he requireth our co-operation and stirring up of our selves Though in the initials of grace we are passive yet not in the progress and though it be Christ that doth daily quicken and preserve us yet we so distemper our selves that some obstructions may be put to his operative presence As 1. Vnbelief Christ worketh in us yet so as by faith insomuch that we are not onely justified by faith but we are in the progress of holiness sanctified by faith Hence Ephes 3.17 Christ is said To dwell in our hearts by faith It 's by faith we receive of the fulness and fatness of Christ insomuch that where faith is not there Christ doth not put forth his power So that as our Saviour said to Mary If thou doest believe thou shalt see the glory of God Joh. 10. so if thou actest faith and dost put that on working then thou wilt both see and feel the glorious presence of Christ Therefore there is no blame in Christ his arm is not shortned This fountain would send forth such living streams it useth to do only thou dammest it up that it cannot run 2. Dulness and slothfulness this doth much withstand Christs operations The Church in the Canticles when she was lazy and pretended excuses not letting in Christ when he desired to come in made her at losse and be without his presence to her dear loss when Christ therefore hath quickned thee by preventing grace he hath many times knocked at the door and there hath been no entrance this hath greatly hindred the course and flourishing of grace 3. When thou givest way to any gross sin this makes Christ with-draw so that little appeareth of him This is like winter to the trees that maketh all the sap withdraw to the root so that outwardly it appeareth a dead tree Therefore cast away that abominable thing and then Christ will come and work as formerly in thee 4. Christ may live and work in thee yet thou not be sensible and apprehensive of it It 's Christ but thou mistakest him for something else as to the Disciples when Christ approached on the waters to them he appeared to be a Spirit at which they trembled not thinking him to be Christ and as Mary Magdalen thought it had been the Gardner when it was her Lord. Thus the godly soul though Christ at that very time doth evidently work in it yet through black distempers doth not indeed judge Christ to be there Lastly Christ sometimes purposely withdraws his operative presence to try us that we might see our own infirmities that we might the more earnestly prize his power and grace Even as in the ship Christ did on purpose sleep that the Disciples being in extremity might the more earnestly awaken him Thus Dormit in te Christus and as Joseph to his brethren discovers not who he is that so he may be the more welcome afterwards And as for the second Question How can Christ be in thee and yet thou have no comfort and assurance You may see the possibility of that in Christ himself who though so dearly beloved of the Father and the Father was in him yet for the present those heavenly consolations were suspended Vse of Instruction to demonstrate the happy condition of such as do believe They have God and Christ within them Though contemptible vessels yet they have a glorious treasure within Though the Cabinet have no excellency yet the Jewel hath Take heed then of grieving such a noble guest within thee when a noble person enters into thy house how doth it trouble thee that any offensive object should come before him Be thou as much carefull left any vain thought any evil action should molest him SERMON CXXIX Of the Vnity of Believers Of the Cause and Nature of it And what makes to the perfect Consummation of it JOHN 17.23 That they may be made perfect in one THose words contain the effect and fruit of that former Unity specified viz. Christ in us and the Father in him for our Saviour here speaks of a three-fold Unity 1. Of the Father with Christ as Mediator 2. Of Christ as Mediator and Head with his Church 3. Of believers amongst themselves and the Vnity of Christ with believers as their Head is the cause of the Members union and communion one with another Now this is the last time our Saviour repeateth this particular of unity for our Saviour doth in this prayer for believers four times repeat it which demonstrateth his exceeding ardent affections for it only every expression seemeth to rise higher then the former The first is That they may be one 2. That they may be one in us 3. That they may be one even as we are one 4. That they may be made perfect in one and this is here mentioned Now what it is to be made perfect in one will appear afterwards onely the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes of performing and consummating a thing with perfection sometimes it 's used of sanctification and consecration Heb. 2.10 Heb. 5.9 Heb. 7.28 Now although it be true that all believers are consecrated and set apart as holy
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
time reveal even this truth unto them also SERMON CXLIV Of the powerful sense and feeling of the love of God How it 's attained And what a great advantage it is to him that hath it both in reference to duty and comfort JOHN 17.26 That the love wherewith thou hast loved me may be in them and I in them IN these words we have the necessary Consequent or Effect of believing in Christ and resting on him as Mediatour and that is the love of God towards them So that we have here the description of Gods love to Beleevers and that in the highest degree which is imaginable the love wherewith thou lovest me Criticks note a Graecism in the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mar. 4.41 2 Tim. 4.7 which Austin also on the place takes notice of though Maldonate call it a light Observation The Truth it self is of infinite comfort that God loves believers with that love wherewith he loveth Christ himself But this hath been discoursed of already 2. You have the subject of this love with the manner of participation of it That this love may be in them that is in true believers and in them only Some by love understand the holy Ghost but we may take it for the gracious favour of God and as Zanchy well observeth he doth not say that this love may be towards them though that also be true but in them Gods love was to his people by way of purpose and decree from all Eternity but it was not in them Now when Gods love is said to be in them that is to be understood of the Effects of his love and more especially of the sence and assurance of his love Lastly There is the cause of all this expressed in these words And I in them where Christs mystical Union with and indwelling in us is made the cause of all the love of God to believers but of this also we have already treated So that there remaineth no new thing but the manner of participation of this love of God to them and that is said to be in them which although as was said may be true of the several gracious effects of Gods love yet I shall pitch on that which is the most obvious viz. Gods love in a beleever by way of sence and assurance for God not only loveth them but they may feel this and be perswaded thereof Obs That it is not enough for the people of God to be loved by him but they are to endeavovr after the sence and apprehension of this in their own hearts This is the Emphasis the Selah as it were in this expression that Gods love may be in them our Faith in Christ is not only to produce those direct acts whereby we are perswaded of Gods love in the generall but also those reflex acts whereby we know and feel that his love is in us As a man under the Sun-beams feeleth and enjoyeth the comfortable influence thereof So that herein lieth the compleat happinesse of a Christian to be loved of God and to perceive and feel this To open this you must Consider 1. That the love of God is taken in Scripture two waies either actively for that whereby we love him or passively for that whereby we are loved of him and so some Texts do receive different Interpretations because of the different application of that love of God Now it 's true our love to God is inherent in us and we may perceive and feel it as fire sometime working in us for his glory and honour but the love of God whereby he loveth us we cannot feel in us but by the Spirit of God manifesting and evidencing this unto our souls We have a notable Text Rom. 5.5 where the love of God is said to be shed abroad in our hearts by the holy Ghost which is given us which although some expound of that love inherent in us whereby we love God yet it seemeth more consonant to the words preceding that it is to be understood of that love of God whereby he loveth us for this being diffused in our hearts and we thereby affected with it do rejoyce in tribulations and have such hope that will never make ashamed This then is said to be a special mercy vouchsafed to Gods Children that his love is plentifully powred upon them as Aarons Oyle upon his head and so descending to other parts So that by this Love of God they can triumph and be confident in all tribulations and exercises whatsoever This is an heaven upon the Earth to live in such discoveries and evidences of Gods love 2. Gods love may be greatly towards us yea and the effects of it in us yet for all this we discern and feel them not As it was with the Lord Christ our Head though dearly beloved of his Father yet in respect of any sense and perceivance of Gods love at that time he was destitute of it David doth often bewail his condition in respect of this spirituall desertion and indeed there cannot be an heavier temptation upon the godly heart then the clean contrary in the Text That the wrath and anger of God whereby he is drawn out against the wicked they should apprehend to be upon them They who esteem the light of his countenance above all things to finde the frowns and wrath of God to apprehend his displeasure towards them this is a burthen greater then they can bear So that although this be made the connex to their believing in Christ yet it is a separable Consequent it is that which may be divided from it sometimes At that very time when the godly do believe on Christ in a dependent way they may walk in sad apprehensions knowing nothing of the love of God towards them yea in a very dreadful manner questioning of it 3. Although the love of God towards believers may not be perceived by them yet they are to press forward they are to pray and wrestle with God that they may not continue in darknesse but be brought to this comfortable light The Apostle Peter presseth it as a necessary duty 2 Pet. 1.10 Give all diligence to make your Calling and Election sure and the Apostle Paul 2 Cor. 13.5 Examine your selves whether ye be in the Faith or no So that this happy priviledge is possible and many of the people of God without any immediate revelation have attained unto it Insomuch that it is for the most part our sin that we walk not in the sence of it It is true indeed God sometimes out of his Soveraignty and for wise ends of his own doth withdraw this sense and evidence of his favour but for the most part it is from our selves that such black clouds arise which keep the light of the Sun from us 4. The sence and perceiving of Gods love may be either in an immediate manner or mediate Immediately and thus Christ discovered his love to
15 16 463 Acts. 17 23 91 17 27 585 20 27 424 26 22 388 Romans 1 21 92 1 17 174 6 19 206 9 5 99 10 2 77 12 1 456 12 10 431 1 Corinthians 1 14 115 1 2 516 2 17 424 3 8 563 6 20 257 6 7 587 8 4 5 90 8 2 94 11 19 389 15 22 44 15 47 435 2 Corinthians 2 15 348 4 6 606 5 16 334 11 20 17 Galatians 1 4 175 3 28 524 4 16 430 6 17 126 Ephesians 2 2 189 2 3 363 4 1 3 4 571 5 2 502 Philippians 2 10 28 2 2 407 2 15 514 3 1 401 3 20 454 3 9 549 4 18 502 Colossians 1 16 150 2 20 45 2 20 171 2 5 596 2 9 629 2 19 635 3 1 454 1 Thessalonians 2 13 478 2 Thessalonians 1 3 189 3 2 254 1 Timothy 1 16 532 4 16 484 5 10 424 6 20 424 6 2 526 2 Timothy 1 9 149 1 9 533 3 16 390 3 15 479 Hebrews 2 7 46 4 9 126 5 14 633 10 29 464 11 26 32 11 24 18 11 3 155 13 18 151 James 2 11 201 4 3 7 4 6 153 5 16 141 1 Peter 1 3 146 1 5 307 1 23 24 479 2 20 554 2 7 686 4 18 355 4 12 389 4 14 15   16. 421 2 Peter 1 6 273 3 17 316 3 12 456 1 John 2 20 513 2 2 278 2 19 360 3 8 344 3 19 552 5 16 230 3 John  2 460 Jude  3 316 Revelation 3 4 364 21 27 364 22 12 464 FINIS * Of the reason why Christ imposed on some new names see Casauâ— ad Annal. Exerc. 13. In his Apology pag. 8. To all Instructions and Consolations Praier is necessary for their good effect Reasons I. On Gods part 1. God is the sole fountain and authour of all grace 2. That all the praise may redound to him 3. Because God in anger many times doth blast the Word to men for their sins II. From the nature of Preaching and what kinde of cause the Word is of conversion 1. The Word converts not necessarily 2. Nor as a natural cause 3. It s efficacy is only by Gods Institution according to his command and good pleasure III. Because of mans inability to what is good Vse Doct. That all our praiers should come from a spiritual and heavenly heart The requisites to spiritual praier 1. The Spirits enabling and moving the soul to this duty 2. An heavenly heart 3. When the heart and affections are purified and made fit for the enjoyment of God 4. Heavenly praier moveth the heart to more love and delight in heavenly things Vse Why we should pray with the tongue In vocal praier there must be a threefold attention How Christ being God could pray Doct. That all the godly are under the benefit of Christs Mediatory praier I. The matter of Christs praier for his Children 1. All grace 2. Pardon of sin 3. 4. Glorification II. The nature of his praier by way of Mediation III. The dignity of the Person praying IV. His relation to God the Father Whether Christ was heard in every thing he praied for or no. V. Christs praier had all the qualifications requisite to acceptation VI. A condition or medium of good things Why Praier is needfull notwithstanding Gods knowledge and unchangeableness VII Christs praier sanctifieth our praiers Doct. Those praiers successefull that are put up to God as a Father To open this Consider 1. All by nature are in a state of enmity against God 2. The state of Sonship is purchased by Christ 3. We cannot call God Father but by the Spirit of Adoption What frame of heart this compellation Father may breed in every childe of God Why the Title Father so much prevails with God Vse Doct. That God doth appoint times and seasons for his great works I. In relation to Christ II. Gods other dispensations 1. A time is set for the Reformation of his Church 2. God lets wicked men have their time 3. A set time for judgement 4. The hour of every mans death is set 5. There is a remarkable set time of grace wherein God may be found 6. The times of the Churches troubles and deliverances are set Vse How Christ who is God can be glorified Whether Christ did merit glory for himself Doct. It was the holy and wise will of God to glorifie Christ Christs being invested with glory redounds to the advantage of his members 1. It 's a demonstration of his conquest over all our enemies 2. Because of rhat near relation that is between us 3. His glorification a cause of ours 4. In his glorified estaâ—e he is pleading for us 5. It encourageth us to lift up our hearts to heaven The nature of this glory which Christ praied for There were three degrees to it Wherein this glory of Christ doth consist Doct. We should desire comforts and advantages chiefly that God may be glorified I. Christ did so 1. In his humiliation 2. In his exaltation II. Much more should all men be affected more with Gods glory then their own good The goods of a godly man 1. Heavenly 2. Earthly The principles constituent of such a gracious disposition 1. He must be born again that can do it 2. He must have great love to God 3. And be mortified to the world Reasons 1. God doth all things for his own glory 2. From the nature of Gods glory and all earthly comforts respectively 3. Because of the greatnesse of Gods glory and the value of it 4. Else we are guilty of spirituall Idolatry Vse The Text vindicated against 1. The Arians 2. The Ubiquitarian Lutherans 3. Papists Doct. Observe these particulars to clear the nature of Christs power I. Christs dominion universal II. The administration of Christs power is by his Spirit III. Of Christs dominion over the consciences of men IV. The chief effects of Christs power are spirituall V. It is infinite power VI. It is arbitrary in the use of it In what particulars Christs dominion appears 1. In appointing a Ministry for the conversion of souls 2. In giving successe to the means of grace III. Enlightning the Understanding IV. V. The Fountain of Grace VI. The giver of glory VII Forgive and pardon sin VII The great Law-giver IX And supporter and comforter of his people X. The Judge of the world XI And the subduer of his and his Churches enemies Vse 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse of Consolation Doct. That not all but some of mankinde are given by God the Father to Christ to be redeemed by him How warily the doctrine of predestination should be preached The Doctrine repeated Corollaries from hence I. From the Father giving 1. The Father is the original Fountain of all good 2. That the Father expects the salvation of those he hath given to Christ 3. No cause to doubt of Gods accepting of Christs Mediation 4. All that the Father gives to Christ shall
glory More properties of this glory II. The second part of the Point is that this glory is to be earnestly praied for For 1. Without seeking God will not bestow it 2. Thereby our desires after it will be more enflamed 3. III. The third part of the doctrine That this glory praied for will be a cordial against all affliction Because 1. It 's an universal Medicine 2. It 's the most sutable mercy to a gracioas heart 3. Because of the insufficiency of all other things to satisfie the heart 4. Because the way to heaven is full of briars and thorns 5. It exceeds all earthly glory 1. Earthly glory is but a puffe 2. It will not avail us at death Vse Observ That Christ had the glory he praied for with the Father before the world was That Christ had an eternal being Vse Quest Whence is it that any deny Christ to be the eternal God Answ What sins doe chiefly provoke God to give men up to strong delusions 1. Pride 2. Unfruitfulness 3 Neglect of the godly learnâ—d Ministry Vse 2. Vse 3. Vse 4. Vse 5. Observ That the world was not from Eternity Proved from Scripture 2. From Reason Observ That God is only and properly known by the godly Some knowledge of God may be had several waies Of true saving knowledge peculiar to the godly Though many have some kinde of knowledge of God yet the godly only do truly know him Vse Observ Why the Ministers end in Preaching should be to bring his people to the saving knowledge of God From the necessity of it Because of the nature and properties of it The several significations of the word world in Scripture Doct. That the people of God are called out of the world Demonstrations of the Point They have not the Spirit of the world The Spirit of the world what They walk not after the rudiments of the world He lives not as others do Reasons How many waies a people may be said to be Gods Doct. That the godly are Gods people in a peculiar manner Consider How many waies or upon how many Titles those that are godly are the Lords Doct. I. 1. 2. The word of his Commandements 3. The Word threatning 4. The word of Consolation II. Because it is Gods Word III. And receive it with the whole heart IV. And make it a Rule for their lives V. They that keep Gods Word have a high esteem of it 1. For the spiritual effects of it 2. Because it 's so necessary 3. And so usefull 4. The Preciousnesse and dignity of it VI. They keep the Word who persevere in it notwithstanding all temptations Doct. It 's not enough for Gods people to have grace but they must thrive and grow in it How many waies the graces of Gods people are to grow thrive I. In respect of degrees and measure II. Depth and rooting III. In the extension and kinde of all graces IV. In the means and Instruments of their graces V. By exciting others to grow VI. In solidity and fortitude Grounds and motives Vse Doct. It 's our duty to know and beleeve in Christ as the only Mediator sent by God I. What Christ had or was as Mediator was for us I. His Incarnation 2. All that he did His Miracles Obedience to the Law His sufferings The benefits of his Mediation II Christ Mediaâ—iâ—â— for us is of God the Father III. It 's the duty of all Gods people to beleeve this fulnesse in Christ for them The ingredients or concomitants of Faith 1. 2. A relying and resting of the soul upon Christs fulness 3. There is a full satisfaction of the soul in this beleeving 4. A receiving of what Christ hath 5. A holy boldnesse at the Throne of grace 6. Large and vast thoughts of Christ 8. Faith purifieth and makes holy Why it is the duty of Gods people thus to know and beleeve on Christ Vse Doct. That only is proper obedience that hath the Word of God requiring it The grounds of this are I. From the Soveraignty of God· II. Gods promise is annext only to Gods command III. Because of the pollution that is upon mans understanding IV. From the fulnesse of the Scripture V. Else obedient persons could never bear up their hearts against the discouragements they meet with in Gods work Vse Obs That it 's the property of godly men to have respect to Gods Word Proposition to clear the Point How far godly men may sail Doct. It 's a sure character of Gods people to be a willing people I. The dulnesse in Gods people is not reigning but resisted and prai'd against Reasons 1. The sense of guilt and misery 2. The sense of Gods mercy 3. The divine nature they are partakers of 4. Because they were so willing heretofore to sin 5. Because they know none but willing service is accepted 6. Because of their great reward 7. Because of the joy and comfort that attends Obedience Vse Vse 2. Obs The Ministers of the Gospel are to preach Gods Word 1. It 's their duty 2. Their greatest honour 3. It 's his comfort and safety 4. Most useful and profitable Doct. Faith in Christ as Mediatour is acceptable to God Why Gods Children are so hardly brought to beleeve Why prophane men think it so easie to beleeve in Christ Why beleeving in Christ is so acceptable to God 1. Faith in Christ the Mediatour the main scope of the Scripture 2. The work of the Spirit in the Ministry is to convince of sin 3. It s the end of the Law 4. It 's the essence and marrow of the Gospel 5. The devil in all ages hath laboured to obscure this Doctrine Vse· Quest Answ Directions shewing how a man may come to prize this doctrine Vse An Invitation of the greatest sinners to come to Christ Doct. It 's very hopeful and encouraging to pray for those that discover signs of grace in them Consider these particulars I. It 's not our duty only to pray for our selves but for others also Quest Whether it be lawful to pray for any man in particular Answ II. Yet we may not pray for Reprobates as such A twofold faith in praier III Whether we may pray in faith for others as for our selves Then our prayers are liklier of a powerful effect when we pray for the godly Of praying for ungodly men Motives there unto Doct. All Gods people are under Christs Mediatory Praier Concerning which consider The Children of God are of two sorts The Priesthood of Christ exceeds the Priesthood of the Law The aggravations of Christs praier The several acceptations of the word World World how to be taken in this place Doct. Christs Mediatory Praier and his Death is only for the Elect. Considerations to clear the Point I. There is a necessary connexion between Christs Intercession and his death II. Though Christ in his praier and death had a special regard to some of mankinde yet no man that is damned can blame any but himself III.
agree in one The Unity that Church-Officers ought to have Grounds why it is such a mercy to have Unity among Church-Officers Observ The Ministers of God must endeavour after the most perfect Unity Even to be one as the Father and Son are 1. The Unity between the Father Son is a spiritual union 2. It s constant and individed 3. An holy unity 4. Full of love to mankinde 5. A well-ordered unity 6. Most perfect and absolute Means to be used to get and keep this unity Observ That though God may afford his people for a while many comfortable supports yet they must not look to enjoy them alwaies What are those visible supports that God for a while may vouchsafe to his people Reasons why God sometimes changes his peoples condition from better to worse Vse Doct. That there is no corporal or visible improvement of Christ but spiritual only Wherein mens pronenesse appears to know Christ after the flesh Doct. All that are to be saved are committed to Christs care to be kept to Eternal Life How much is implied in this Truth that Christ keeps them at his charge I. Their own insufficiency II. The precious esteem God hath of them III. A peculiar care of them IV. The safety they are in V. It implies an Obligetion on Christ to keep them Doct. If Christ though God yet in respect of his Ministry doth attribute all to God how much more ought the Ministers of the Gospel who are frail men Observ That Christs divine Protection of his people to eternal life is daily to be thought on and improved by them There is a four-fold principle which is operative to the conservation of the believers 1. An inward vital and vivifical principle of grace abiding in them which will never fail 2. A daily help of grace quickning and corroborating the soul in all holiness 3. Our Election The effects which a lively meditation of this preservation will produce Boldnesse against all discouragements Observ Introductory Propositions Why Judas is called the son of perdition Why Judas is said to be already perished Observ That there are some persons that are wilfully set to destroy damn themselves though they have never so many excellent remedies to the contrary The causes that move men to damn themselves 1. Atheism 2. Ignorance 3. Hardness of heart 4. Inordinate love to some sinne 6. Unprofitablenesse under the means of grace 7. Taking ungodly prejudices against the Ministers of God 8. Often rebelling against the Light of Conscience 9. That are worse by afflictions 10. That prosper in a way of sin 11. Hypocrisie 12. Desperation What particular eminencies Judas had Doct. We are not to condemn Religion and relisious persons though some amongst them prove scandalous Observ 1. That unless men are carefull at first to look to their grounds and motives why they take upon them the profession of Christs way they will never hold out but one time or other forsake and revolt from all Observ 2. That it 's a very sad thing to fall into such a condition that draweth out our peculiar corruptions we are most prone unto Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ That whatsoever the Scripture saith is sure to be made good Grounds why Vse In how many sences the Scripture may be said to be fullfilled Doct. The truth of Scripture-Prophesies I. It is only Gods property to foreknow things to come II. Yet the devil may foretell some things to come III. Predictions of three sorts IV. How vain and wicked it is to go to Astrologers or Witches or to be such Against Astrology and Witchcraft Consider Observ That it 's Christs special will and care that his people should walk comfortably That Christ doth really intend that his people shaâ—l be joyfull I. Therefore was this prayer II. Therefore is it so often commanded III. And for this end are the promises IV. And the Ministry of the Gospel V. Christs care that his people should walk joyfully appears From the works of the Spirit and Christs end in sending him into the Church How many waies the â—pirit of God is a Comforter to Beleevers 1. By way of Instruction and conviction 6. By directing into the way of comfort 3. By a mighty efficacious power 4. By witnessing to us that we are the Children of God VI. From the end for which Christ came into the world and wrought what he did for us Observ There is a joy in Christ which his people are to have fulfilled in them A three fold joy To know the nature of spiritual Joy Consider The transcendency of this Joy above all worldly Joy Vse Observ That the Word preached and received by people doth greatly enrage the wicked of the world Why the preaching and receiving of the Word doth enrage wicked men Vse Observ Concerning which Consider 1. It is possible Christians may be hated not for their Christianity but their gross impieties 2. It is ordinary for them that suffer for Christ to be charged with divers crimes 3. Those that suffer for blasphemy may be so far seduced as to think they suffer for Christ 4. The best Christians that live have many infirmities cleaving to them Observ Doct. Consider I. That there is a twofold hatred II. The Causes of it III. The effects of it IV. The properties of it The duty of Christs Disciples under the worlds hatred Why the godly should rejoyce when they are hated for Christs sake Cautions to the wicked Vse What it is to be of the world How Christ is said not to be of the world What it is not to be of the world There is a twofold conformity to Christ 1. Active 2. Fassive The comfort of being like Christ in suffering Observ That though God love his people yet that doth not necessarily inferre he must keep them from all misery in this world and place them immediately in happiness with himself Quest Why God doth not presently take his beloved ones to himself out of this world of sin and sorrow Answ Quest Whether it be lawfull to pray for death Answ Observ Observ That God hath the dominion and immediate disposing of our being and continuance in this world Propositions explaining this truth Proofs of the point 1. From Scripture Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Doct. The Godly mans often remembring that he is not of this world is of great use 1. Instructing to duty 1. To heavenly-mindednesse Which consists in these particulars 1. He mortifieth and moderateth his affections to lawful things 2. Worldly things are but secondary and lesse principal 3. He will not sin against God to obtain great advantages 4. He affects worldly things no further then by them he may be serviceable to God 5. Labours to keep his heart holy in the midst of earthly businesse 6. Would fain get to the triumphing part of grace 7. Longs for Christs coming 8. Delights in those things that encrease a spiritual life II. Often reflecting
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