One Hundred Select Sermons
This God will have to be for this reason, amongst the rest, that so we may the more adore him, and acknowledge him in such works as these are: and say, that it is he that hath made us, and not we ourselves. Not only as to our first make, but as to our second. Here's that which does plainly show how little we do confer or contribute to the work of Grace and Regeneration in ourselves; when-as those themselves, who are regenerate, can give so little account of Regeneration, as it appears indeed, by experience, that they can. What likelihood is there that they should work it, that cannot know it? or that it should take its rise and original from them, who cannot express the conveyances of it? that cannot tell of this Spirit, whence it cometh, or whither it goeth? This should teach us all, with modesty, and humility, and admiration, to lay our hands upon our mouths, and at last to break forth, and cry out, in the words of the Apostle Paul; Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his works, and his ways past finding out! as it is in Rom. 11.33. And thus does it hold good of the Regenerate, as that which is not discerned by them.
But Secondly; And more especially does it hold good of those who are unregenerate, and at present in the state of nature: such as these, to be sure, do not discern it, or apprehend it indeed. And these seem especially to be intended here in this Scripture, where our Savior applies himself, in this his discourse, to Nicodemus, who was as yet but such a person as this; though a great Master, and Doctor, and Teacher in Israel; even he did grossly betray his ignorance in such a Doctrine and Point as this was, of the new-birth. And so in him, we may take notice of the condition of all carnal and unregenerate persons. They are such as who are very much to seek in the mysteries of Grace and Conversion, and in the state and condition of a Christian, in order to this Regeneration.
This is considerable of us in all the Parts and Branches of it, and secrets which are belonging unto it; as, First of all, in sorrow for sin: They are ignorant, and un-apprehensive of this; and know not what belongs unto it. Natural men, they have a natural sorrow, and grief for sin after a legal manner. They may have great troubles and terrors of Conscience, which for a while they may be exercised withal, whereby they may be driven to great perplexity, and desperation itself: as we know it was sometimes with Judas. But that Godly sorrow which St. Paul speaks of, which worketh repentance to Salvation not to be repented of; this is such as they knew not what it meant. Sorrow for sin, as it is an offense against God; and so as may lead them, and carry them nearer to Christ, and pitch them, and fasten them upon him. This is such as is unknown unto them, and far enough from them.
Secondly, as for Spiritual Joy, the comforts and consolations of the holy Ghost, they are to seek also in these; they are strangers to it, and meddle not with it. This is the hidden Manna, and the white stone, which no man knows save he that receives it. The Spirit in the Witness of it is a Mystery to a carnal heart; this is Honey which such persons never tasted, nor had any sense or apprehensions of it. They may have sometimes false joys, and false comforts, and false ravishments, from the delusion and suggestion of Satan, who is so far God's Ape. But the true joy of the Spirit of God indeed, which is not only cheering, but purging, not only filling with comfort, but quickening to duty, and encouraging and engaging to obedience. This is such as they are unacquainted with it, and but ignorant of it, which is a Peace and Joy above all that the World can confer.
Thirdly, The Spirituality of holy Exercises and Duties of Piety. Carnal persons, they are ignorant of this likewise; they can come off with some external performances, as Prayer, and Reading, and Hearing of the Word, and the like, so far as they concern the outward man, and as they are to be done by that; but to perform them after a spiritual manner, and to enjoy Communion with God himself in the performance of them, this is that which is a Riddle to them, and they understand not, nor know not what to make of it. A natural man, he knows not what belongs to the Spirit of Adoption, and to the going to God as to a Father in Christ. He knows not what belongs to the improvements of Faith, and to the getting of strength in his inward man, occasionally from those Duties of Christianity which are performed by him, as a man receiving strength in his body from that nourishment which is conveyed in his meat.
Fourthly, The Exactness of Christian obedience, and the inward life and power of Religion. This is also a Secret and Mystery to an unregenerate spirit. A natural man, he may conform to some good things in Religion, which carry no great difficulty in them, and which do not cross him in his dearest lusts; but as for others, he is more weak and indisposed. The Precepts of Self-denial, and Mortification, and Repentance, and the Trade of Piety in holiness and righteousness of life and conversation, these are more grievous to him; Faith, and Patience, and Love of Enemies, and forbearance of Revenge, and such things as these, the more refined and sublimer part of Religion, as consisting in such matters as these are, this is such as a carnal heart does very much stumble at, and is offended with it.
Fifthly, Perseverance and continuance in the Faith and Profession of Christianity, notwithstanding all adventures. In the multitude and violence of temptations, in the changings and variations of Providence, still to abide and remain the same, and to hold out and to persist unto the end, without declining, or going backward, or falling away: This is that also which a natural man understands not, but is much to seek, and very ignorant about it. It may be, when he is out of a temptation, and not strongly provoked to evil, there he can, such as it may be, abstain from it. But let it be a sin which his nature inclines to, and let him be strongly assaulted about it, and here he presently yields unto it. Whereas now in the work of Grace, there is strength given against strong temptations, for the conquering and vanquishing of them. And so as for the varieties of Providence, not to be shaken or overturned by them; in Prosperity not to be lifted up, nor to forget God, and say, Who is he? And in Adversity not to be cast down, nor to blaspheme God, or murmur against him; nay, which is more still, to trust in him, and to love him, and to stick close unto him. These are such things which the natural man knows not what to make of, nor cannot persuade himself that they are in Reality.
Lastly, Take this work of Grace, also in the Reward of it, and as it is swallowed up in Glory, and it is very intricate and mysterious here also, especially to such kind of persons. As they know not whence this Wind comes, so neither whither it goes, nor what it tends to in the blessed fruits, and effects, and consequences of it. Carnal persons, they commonly think of Heaven as of a carnal place, and as of a carnal condition, a Fools Paradise, such as Turks, and Pagans, and Infidels fancy to themselves; or at least in some affinity and nearness thereunto. They are not partakers, nor any way discerners of the glory that is to be revealed. Thus we see how as to all particulars, as concerning the work of Regeneration, such persons as are themselves unregenerate, and but in the state of Nature, are ignorant and inapprehensive of it.
Now there's a double account which may be given hereof unto us. The one is taken from the impotency of human Reason, and the other is taken from the indisposition of Nature corrupt.
First, Human Reason is impotent, and unable to reach such a business as this is. We do here suppose, that many natural and unregenerate men, they have notwithstanding sometimes great parts and abilities of human wit and sagacity in them, whereby they are able to dive into many great Mysteries and Profundities of Nature; yea, but they are not able for all this to dive into the work of Grace, nor to comprehend the Mysteries of Religion, which are far above them, and superior to them.
Secondly, As from the Impotency of Reason, so also from the Corruption of Nature, which makes Reason more impotent and blind than otherwise it would be. Wicked men, they do not understand the work of Grace, because they are strangers to it; they have their under standing darkened, and so are alienated from the life of God through the ignorance that is in them, because of the blindness their heart; as the Apostle himself gives us an account of them, Ephes. 4.18. There is not only a blindness of the mind, but also a perverseness of the will. which has an influence upon this ignorance in them, and does make them to be unable to conceive of such things as these are.
The consideration of this Point thus opened and enlarged by us, may be variously useful to us: First, in a way of Confutation. Secondly, in a way of Information. And thirdly, in a way of Correction. In a way of Confutation, first of all, of the fond conceit and imagination of such persons as would subject Religion to Reason, and would make the Mysteries of Faith to come within the reach, and compass, and capacity of common and human understanding. Alas, how vainly is this thought and expected by them; when as the wisest and learnedest that are, are not able to sink into them. We see here in this present Scripture, how this great and learned Pharisee, one who in those days went for a Rabbi and great Scholar; yet how childishly he discourst of this point of Regeneration, and how dull and stupid he was as to the conceiving and apprehending of it. And if it was so with him, may we not think it so with more? And if it were so in this one point, is it not so also in many others? Yes undoubtedly, and out of question; that so we may not think of men above that which is in them, nor advance the power of Nature or Reason above its ability. Men may please themselves in their own devices, and in the vanity of their own thoughts; but when all comes to all, they will find themselves to come short of such things as these are, as to any rational discovery of them, which what is known of them to any purpose is revealedunto us only by the Spirit, which (as it is said) searcheth allthings, even the deep things of God.
Secondly, as to matter of Information. We see here whence it comes to pass, that many persons do no more look after such a work as this in themselves: and besides, over and above, do deride it, and scoss at it in others; surely it is, because they are ignorant of the nature of it. We know that what men do not know, they do not desire. And so it is here in this particular. And for the same reason also do they condemn it, and speak evil of it. They speak evil of that which they do not know, and they censure it, because they know not what belongs unto it. Therefore they think godly men fools, and the strictness of Religion to be superfluous, because they are strangers to the discoveries of this spiritual life. And we have cause no more to be troubled at it, or to be offended with it, than we would at some Art or Mystery with the censures of such persons as had no skill or insight into it. The spiritual man judgeth all things, yet he himself is judged of no man, says the Apostle, 1 Cor. 2.15. that is, The man who is truly regenerate, he does so much understand of God's truth, as may concern his own salvation, having his Faith grounded upon God's Word, and settled in his heart by the holy Ghost, independently upon the judgment or censures of other men.
Thirdly, as to matter of Conviction, we may make use of this Point so, as from hence to take off the prejudices which do arise in carnal minds against the truth and reality of Regeneration, as proceeding from the intricacy and improbability of it. It is no Argument that there is no such thing as this New birth itself, because that such and such persons do not presently discern and apprehend it. Look as it is no good Argument against the Wind, as if there were no such thing as that is because men do not know the particular original of it, nor the course which is taken by it; as long as they hear the noise of it, and see it and feel it in the effects: so neither is it any good Argument against Regeneration, and the work of Grace, as if there were no such thing as that is, because men know not the particular nature, and motion, and proceedings thereof, which in the mean time they see it in the influences, and consequents, and products of it. It may be, yea, and it is in reality, although the manner of its being be a mystery, and not so able to be expressed, as it is felt by such persons as are the subjects of it. This is the very scope of the Text, and the main drift of our Blessed Savior, in this his passage to Nicodemus. Therefore let us strengthen and confirm ourselves in the belief of this Point, and be fully persuaded of it against all cavils and objections to the contrary, and not suffer ourselves by any means to be diverted or removed from it. That there is such a thing indeed as Regeneration, and the great benefit and necessity of it, as our Savior in this Chapter declares it; so necessary, as that without it, there is no seeing of the Kingdom of God. Let us not argue a non-apparere ad non esse, from the non-apearance of it, to the not being; for if we do so, we shall deal perversely. For as we believe there is a Soul, though we understand not the manner of its production; and as we acknowledge there is a Wind, though we see not the rise of its motion; because there are such acts and effects as do demonstrate thus much unto us: So to believe that there is a work of Conversion and Spiritual Generation, though the circumstances of it may be unseen and undiscerned by us; as a Child in the womb that lives, though it reflect not upon its life in that condition.
And especially, and above all, let us labor to be made partakers of it for our own particular. There's no such way for us to be convinced of the reality of Religion, considered in itself, as to have the sense and experience of it upon our own hearts. Those who are themselves Regenerate, will not deny or make a question of the work of Regeneration, as being sufficient proofs and witnesses of it in their own Persons, and believe it, because they feel it. Whereas on the other side, those that do so question it, they give great occasion of jealousy and suspicion, that they never had yet any work of it upon them. Their speech in this case bewrays them, and discovers them to be that which they are. Therefore let us labor (I say) ourselves to be partakers of this new birth of life in ourselves; and so we shall be able the better both to understand it, and also to demonstrate it.
And this is a general Rule, which accordingly is to be observed by us as to all the practical Points of Religion, for the settling of our judgments in them. There are great arguings and disputings now and then, to and fro, about such Points as these are, and very hot contests about them, about Free-Will, and about Free-Grace. and about Conversion and Perseverance, and the like. But the most compendious way to resolve them, is to labor for a sanctified heart, and a renewed mind, and a gracious and a savourly spirit, which has these things in the experience of them in itself. That which others dispute, a Christian feels, which is the best Argument that can be brought in the world, and most convincing of any other besides. Non est disputandum de gustu. There is no Argument can be brought against it: But it must needs be acknowledged by all those that apply themselves to it. The Errors in such Points as these, are but the objections of a carnal heart; and therefore the best way to confute them, is to get the heart established with grace, which is the best decider and determiner of such Contrarieties as we now speak of.
This as it is necessary for all other Christians, so especially for us who are Ministers, and who are entrusted with the Mysteries of Christ, as Stewards of them. It concerns us especially to get some sense and experience of them, and to have them wrought and rivited into our hearts, that so we may say to our Auditors, as our Savior does here to Nicodemus in the following verse in this Chapter, Verily, verily I say unto thee, We speak that we do know, and we testify that we have seen; as being that which is like to carry the greatest efficacy and authority with it. We being never so likely to persuade that to others, which we have not first of all persuaded to ourselves. Thus shall we, by the manifestation of the truth, commend ourselves to every man's conscience in the sight of God, as it is in 2 Cor. 4.2.
And so I have done with the third part of the Resemblance, which is of the Spirit compared to the Wind, in the Intricacy and Mysteriousness of it as to its proceedings; and so with this whole Verse before us, The wind bloweth, &c.
SERMON XIII.
JOH. 8.30, 31.
As he spake these words, many believed on him.
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my Disciples indeed.
Our Blessed Lord and Savior, as it was still his care and practice to go about doing good, so he still met with resistance, and contradiction, and opposition in that good which be undertook to do. A clear instance whereof, we have here in this present Chapter, which we have now at this present time before us: Where (as we shall find through the whole current of it) the perverse and obstinate Jews did still thwart him, and quarrel with him, about everything almost that came from him. There was nothing which he could utter, though never so savoury, and divine, but they had somewhat to except against it, and to censure in it, whereby they turned that discourse, which he ntended at first but for a Sermon, at last to be a Controversy, and Disputation, and a satisfaction of them so far, as they would be satisfied by him in those objections which they put unto him. But yet for all this, he had at last the better of them, especially of some amongst them, (as faithful endeavors shall, in conclusion, find acceptance and success.) His Doctrine, at the length, it does touch them, and prevails upon them. And this verse which I have now read unto you, is a Narration of this success. As he spake these words, many believed on him, &c.
IN the Text itself we have two General Parts observable: First, The success of Christ's Doctrine upon those which were made partakers of it. And Secondly, The occasion of this success. The success of it; that we have in these words; Many believed on him. The occasion, in these; As he spake, &c.
We begin with the first, viz. The success of the Doctrine of Christ; Many believed on him. Wherein again three particulars more; First, the success itself, and that was Faith; they believed. Secondly, the nature of this Faith, and that was justifying; they believed on him. Thirdly, the subjects of it, and they were many.
For the First; the success itself; that was Faith: They believed Christ Preached, and the Jews believed upon his Preaching. There was a blessed and happy issue and success which followed upon his Ministry, even to conversion itself. And he which performed the one, vouchsafed the other; that so he might not labor in vain. From whence we may note thus much; That the Ministry of the word, where it comes in the power of it, shall be more or less always effectual. There's no Preaching, but there shall be some Believing. Our Savior Christ, as he was a pattern of the former, so he made his Hearers and instance of the latter. And we shall find it so in other places of Scripture, where still some or other have been the better for the Ministry amongst them. Though it is true, a great many have been unfruitful, and hardened, no good at all wrought upon them; yet other have been converted, and brought home. As Acts 28.24. Some believed the things which were spoken, and others believed not. So Acts 17.32. Some mocked, others said, we will hear thee again of this matter. Rom. 11.7. The Election hath obtained, though the rest were hardened.
This God will have to be, upon these considerations: First, for the honor of his Gospel, that that may not be altogether despised, and undervalued: Therefore there shall be some which shall embrace it, and give entertainment unto it. Though the Gospel have an excellency in itself independently upon the esteems of men; yet God will further so far honor it, as to make men to accept of it: and while some oppose it, yet others shall bear witness unto it, by believing of it.
Secondly; For the encouragement of the Ministers, that they may not be disheartened in their labors: if there should be no success at all, they would think their labor to be in vain, and would be very much taken off from it. Now God delights in the encouragement of his Servants.
Thirdly; For the accomplishment of his Election: Acts 13.48. As many as were ordained to eternal life, believed. Where God propounds such an end to himself, he will order all things tending to that end. Now there is a people of Election, and so consequently a people of Conversion.
This should therefore teach us, which are Ministers, to be diligent and constant in our work; for we shall, at last, reap some fruit of our labors; if not in some, yet in others. Either by gaining those which are yet in the state of Nature; or else by confirming those which are already in the state of Grace: either of which are very good works, and sufficient recompense of all our pains. This is sure; That God's word shall not be in vain, Isa. 55.10. God never sends his Gospel anywhere, but there is some good or other that comes on it, and some or other are converted by it, and brought home in that place where it is, though not presently discerned. And that's the first particular: The success of Christ's Ministry itself; which was the work of Faith in the Hearers.
The Second is the nature of this Faith, and that was justifying; They believed on him. There's a threefold Faith, as Divines distinguish it. The first, a believing of God; Credere Deum: to believe that there is a God. The second, a believing to God; Credere Deo: to assent to that which God says. The third, a believing in God; Credere in Deum: that is, to rest, and cast ourselves upon God, as he has revealed himself to us in the Scripture. Now, the latter of these is that which is here recommended unto us in these present Jews. Many believed on Christ. And indeed this, if we well consider it, is the main of all: And it hath a threefold eminency in it, as peculiar to it. First, that it is the Faith of the Scripture, and proper to the word of God. Secondly, that it is the Faith of the Gospel, and proper to the New Testament above the Old. Thirdly, that it is the Faith of Salvation; in the exercise whereof alone, we are made partakers of the righteousness of Christ. All these three eminencies are in it.
First; This Faith of Recumbency, whereby we rely, and cast ourselves upon Christ, and believe in God, it is proper only to the Scriptures, and those Writings which are taken from it; it is not to be found in any other Writings besides. This phrase, to believe in another, it does not occur in any Heathen Author whatsoever, that ever I could meet with. It is an expression which God hath reserved as the proper language of Christian Religion. There's somewhat in that: As the thing itself is purely Divine, and Christian; so is the form and manner of speaking.
Secondly; As it is the language only of Scripture, so it is especially the language of the Gospel, and more proper to the New Testament. To believe in God, it is not a Legal business, but an Evangelical. The Law represents God unto us as an angry Judge, as a consuming Fire, as an avenger of all unrighteousness. It is the Gospel only which propounds God as pacified, and reconciled in Christ; and so at such terms with us, as for which he may be relied upon by us: and therefore is called by the Apostle; The ministry of reconciliation, 2 Cor. 5.19.
Thirdly; It is the Faith of Salvation, and in the exercise whereof alone, we are justified in the sight of God; as being that alone which does knit and unite us to Christ, and make us one with him. And so the Scripture sets it. Joh. 1.12. As many as received him, to them he gave power, or privilege, to be the Sons of God; even to them that believed on his Name. Where the receiving of Christ is explained by believing in him, as that whereby alone we do receive him. So, Joh. 6.40. This is the will of the Father, who hath sert me; that everyone which seeth the Son, and believeth on him, may have everlasting life. Where there seem to be two main acts required for the obtaining of Justification and Salvation by Christ: The one is, to see the Son; that is, to acknowledge Christ Preached, for the Son of God, and Redeemer of the World: by which act we do discern the Fountain of eternal life, and make towards it. The other is, to believe on him: by which act we do draw life from the true Fountain of life, and immerse ourselves wholly into him.
This must needs be that Faith alone which saves us; because it is that whereby God, in Christ, is so much honored and advanced by us: for God has joined these two both together, in his wise contrivance, for his own Glory, and our Salvation: so that that whereby God himself is chiefly glorified, we also are more particularly saved. This is done by such a Faith as this is, which is therefore justisying, and saving.
Therefore let us especially labor to find this Faith in ourselves. A Faith of reliance upon Christ, and adherence to him. As for the other two kinds of Faith, which we mentioned before; to wit, the Faith of acknowledgment, and bare assent; they are such as, in their place, we may bestow upon the creature itself, and ascribe to mere men: we believe that they are such and such persons, and acknowledge them to be in being: we assent and give credit to their words, and receive that which comes from them. Thus we may, and do believe them. But to rely, and cast ourselves upon them, and to place our assiance in them, that we may not do. There's a difference in regard of the object.
Again, Secondly; In regard of the subject: Take the two other kinds of Faith, and that even referred to God himself; yet they may be found in reprobate persons: even the Devils themselves, they may, and do believe both that God is, and that it's truth which is said by God. As the Apostle James plainly expresses it: Jam. 2.19. Thou believest there is one God, thou doest well; the Devils also believe, and tremble. Where their trembling, denotes their assent. But now, this Faith of reliance and recumbency, it is proper only to those which are elect, and born again.
Thirdly; Consider'd also in the effects. The other two kinds, they are but common here neither; for they work not any great change in the hearts of those in whom they are; notwithstanding which, men may still be as bad as ever they were before they had them. But this Faith which we now speak of, that does it; it sanctifies, and purifies the hearts of those persons in whom it is. We have two express places for it; the one, Acts 15.9. Having purified their hearts by Faith. And the other in Acts 26.18. Which are sanctified by faith that is in me. And so much of the second Particular in this first General, which is, the nature of that Faith which was here commended in these Converts of Christ's, it was justifying and saving; they believed on him.
The third is the Subject of this Conversion, and they are here expressed to be many; many believed on him. Now this it hath a twofold significancy, or Emphasis in it. First, an Emphasis of Restriction, Many, but not All. Secondly, an Emphasis of Inlargement, Many, and not a Few.
First, it has an Emphasis of Restriction or Limitation: Many, but not All. Christ could, if he had pleased, have so ordered it, that it might have been All, but he did not do so, as being free in the working of his Grace in whom he pleases. The Gospel is offered to All, but all do not receive the Gospel, no, not of those which are the Auditors and Hearers of Christ himself. As there were many that believed on him. so there were many also that opposed themselves against him. All men have not faith, (says the Apostle, 2 Thes 3.2.) it is true both of common Faith, and of Justification, &c. The Gospel was preached unto us as well as unto them; but the Word preached did not profit them, not being mixed with Faith in them that heard it, Heb. 4.2. There hath been, and always will be, a difference of Hearers in this particular. They have not all obeyed the Gospel; for Isaiah saith, Who hath believed our report? Rom. 10.16.
This is the greater ground and argument of thankfulness to those who do believe indeed; and may put all upon the serious search and examination of themselves. Seeing Faith is not common to all, let us be sure that it does belong at least to us, and that ourselves have a share in it for our particular. It is that which many presume upon, and take for granted; but it concerns us to be upon certain terms in a point of so great importance and consequence as that is, how we should find ourselves in the number of those Believers. That's the first thing, the Emphasis of Restriction.
The second is the Emphasis of Enlargement, Many, and not a Few; and so it shows us the multitude of Converts which were made by Christ's Sermon. This is that which God is pleased sometimes in his wisdom and goodness to dispose, that many shall be brought home unto him. We have it often signified unto us in Joh. 2.23. Joh. 4.39. Joh. 7.31. Joh. 10.42. Joh. 12.42. and many more which might be added. The Acts of the Apostles are full of the number of people which were brought to the knowledge and faith of Christ.
There was cause for it in the first layings of the Church, especially for the founding and making of it, and the spreading of Christ's truth through the world; and therefore it pleased God so to order it. As also for the better encouragement of one another, that Christians might not think themselves solitary, and lest alone, from the paucity of them; therefore would God have many to be converted.
But this will admit of a further Illustration, if we shall consider not only the Number, but the Quality of these persons here converted, and the disposition which was remarkable in them: For many pliable, and tractable, and ingenuous, and good natured persons, such as these to yield to Christ's Doctrine, might not seem to be so strange a business; but these people here in this Chapter, they were of another temper, obstinate, and captious, and quarrelsome, and malicious persons; and yet for all this wrought upon by him. We see here there's no standing out against the Word and Spirit of Christ, when he is pleased to put forth himself. The most obstinate and refractory that are shall be brought in unto him. Who would ever have thought that such a stubborn barbarous fellow as the Jailor, should have been a Disciple of Christ. and yet you see how it proved to be with him, Acts 16.33. and so it has been with divers others besides. These Jews here in the Text, they were full of opposition and contradiction, nay, they were set on purpose to quarrel with his Doctrine, and they never expressed more spite and malice, than they did here in this Chapter all along through the course of it: and yet for all that, there were many of them taken with Christ's Doctrine which he preached unto them.
What's the use which we may make hereof to ourselves? It comes briefly to this; First, from hence to take men off from too much confidence and applauding of themselves in their sinful courses, and hardening of themselves against the Ministry. There are many which are so settled in their wickedness, as that they seem with themselves to scorn, and to despise all admonitions, and to be Armor of proof against the Word of God. What they afraid of a Preacher, and thought to be such as should yield to the Ministry of a weak man like themselves? They scorn it, and disdain to think of it. Well, but let them not be too self-confident for all that; they know not how it may be with them, if ever God awaken their Consciences, and set his word effectually upon their hearts; they will be then as those converted Jews, who before, some of them were full of perverseness.
Secondly, Here is still encouragement to Ministers, to hearten them and quicken them in their work, that they be not dejected and cast down in themselves; for there's none too stiff for the Grace and Spirit of Christ. As it is, Ezek. 2.6. Son of man, though they be briers, and thorns, and a rebellious house, yet be not afraid; thou salt speak my word unto them. God has his number even among such as these, yea, and a great number too. Many believed on him, even of perverse and obstinate Jews which were prejudiced against him.
But farther, to take in all with us, we may look upon these persons here converted, not only as the persons whom Christ directed his speech unto especially, but also such as came in, and were Auditors and Hearers by the by; many of these believed on him. And so there's another Point in it, which is this, That occasional Hearers are sometimes wrought upon in the Ministerial Dispensations. There were many of these persons which little thought of Conversion, when they came hither to this present Assembly and Discourse of Christ, which came only out of novelty, and curiosity, and affectation to hear what was said. Now many of these were caught at the Sermon. This is not to justify such kind of comings as those are, but to show God's Wisdom and Providence in the ordering and disposing of them; that those who many times come to Church for nothing less than to get good by the Word, but rather to see such a face, or such a fashion; yet now and then, before they are aware, have their Consciences touched and stricken by it.
It is that which is greatly taken notice of by many persons, even now at this day amongst Believers. We have divers, who when they see the Church open, come into it to see only what is done, and run from one Church-door to another, and gaze about them, and stay for a while; but sometimes it pleases God to meet with them by some word which is spoken here unto them: He is found of them that sought him not, and manifest to them that asked not after him, Isa. 45.1. So much for that. And so I have done with the first part of the Text, viz. the Success of Christ's Ministry, Many, &c.
The second is the Occasion or Season of this Success, As he spake these words. I call it the Occasion and Season both, because indeed there is both in it, and both observable of us. But we may draw it out into three branches. There are three things here observable of us. First, the determination of the Performance, and that was Preaching, Discoursing, or Arguing; As he spake. Secondly, the determination of the Doctrine, those words in particular which then came from him, As he spake those words. Thirdly, the determination of the Time and Instant of it, As he spake; in the very moment of speaking.
First, Here's the determination of the Performance, As he spake, for the Honor of Preaching. The Miracles of Christ did no good upon them, they had seen his mighty works, and not a whit the better for them; it was his Word that prevailed. Faith comes by hearing, and hearing by the word of God, as it is Rom. 10.17. This is the means which has prevailed. And it is enough to us that he has done so, that so we may the better attend upon it. Let not us herein be wiser than God, and think we may do well enough without it, and so despise and undervalue God's Ordinance; for it is that, if anything, which must do us good. They that despise Preaching, they despise Conversion, and Regeneration, and the work of Grace and Faith to be wrought in them, and so in conclusion even Salvation itself. Therefore the Jews in Acts 13.46. which contradicted, and blasphemed, and put away the Word of God from them, they are said to judge themselves unworthy of everlasting life. As those who contemn the Means, contemn the End, to which those means are directed. The Gospel is the power of God to salvation to everyone that believes, Rom. 1.16. That's the first, the determination of the Performance, As he spake.
The second is the determination of the Doctrine, those words. It may carry a double reference with it, either to the whole Sermon in general, or else to some choice and special passages in the Sermon in particular. If we take it in the first reference, so we see how someone Sermon may be more succesful and effectual than another, even in the mouth of one and the same Preacher. Many of these (it is likely) they had heard Christ Preach divers times before, but they were never wrought upon till now; this Sermon did the deed with them, which no other could effect; and yet (no question) in its own nature as powerful as this. The Lord has his own time and season for the making of his word powerful to us; and what he does not at one time, he is pleased graciously to bring about at another.
This teaches both Ministers and People to persevere and go on still in their work, without despair; Ministers, as to the work of Preaching; and People, as to the work of Hearing, both to wait for the stirring of these waters. We cannot presently conclude of any Ministry to be unprofitable to us, unless we will conclude it of all. For if one Sermon does not persuade us, another may. God has a special hand and providence in these matters, and in nothing more: He orders the labors of his Servants, and the words which come from them, as may be most suitable to the occasions of that Auditory which is more particularly interested in them; so as to miss such a particular opportunity, is sometimes to lose the very moment and season of Grace itself. If the Jews had lost this Sermon of Christ's, though they had heard many other before it, they had lost even the saving of their Souls; for it was this Sermon that was effectual to their Conversion rather than any other.
Which I do not speak to this purpose, as if there might never be an occasion of withdrawing from the Ministry which is set over us for such and such a time; but that we be mindful upon what terms it be done by us, not lightly, and upon easy grounds, as of vanity, or inconstancy, or courtesy; for now and then it is a temptation of Satan, preventing us from the hearing of such Truths, as might nearly concern us, and such a Sermon as in all probability might be most operative and effectual to us. As he spake those words, that is, as he delivered that Sermon, by carrying the reference of it to Christ's whole discourse for that time in general.
Secondly, As he spake these words; that is, those passages in the Sermon in particular, by carrying the reference of it to somewhat that immediately preceded. And so there is this in it. That it pleases God to make some speeches and passages in a Sermon more effectual than some others. All that Christ had said before, it wrought nothing with them; but when he spake those words, they then believed on him. This is the case oftentimes with people, as to the hearing of the hearing of the Word of God. Thus it was with St. Peter's Converts, Acts 2.37. 〈 in non-Latin alphabet 〉 , When they heard these things, they were pricked at the heart: that is, What the Apostle had uttered to them immediately before. So, it is that which many can bear witness to for their own particular, whether in point of either Conviction or Consolation, that such a Word or Sentence in the Sermon was that which prevailed with them.
This is still matter of Direction to both parties, whether Preachers or Hearers. First, for us that are Preachers, that we look up to God for his assistance of us in every particular. It is not enough for us to be watchful over ourselves in some passages, and neglectful in others, no, but attend to our work in all, and, as near as may be, to every word that issues from us.
Secondly, For those which are Hearers, here is matter of Direction to them also: First, to keep up their attention the whole Sermon througout. It is not sufficient for any to attend a little at the beginning of a Sermon, and then afterwards to let their attention flag, it may be to fall asleep, or any other way besides to divert their minds; forasmuch as in so doing, they may perchance let slip that passage which does most chiefly and principally concern them, and more peculiarly belong unto them, as to the good and benefit of their Souls. Look therefore (as I said before) we had need be careful how we miss such a Sermon, which we are at any time called to hear; so also in that Sermon, how we miss such a particular Doctrine or Passage in it. If the Jews had not heard those words as well as all the rest, their Faith had been in danger of losing.
Again, secondly, for those which have observed someone passage in a Sermon to be more especially effectual to them, here's direction also for them, namely, that they would be sure often to meditate and to think upon it. Of all other points besides, such as these should be precious with them, and daily thought of and ruminated by them; forasmuch as those Truths which are the means of first converting us, are commonly the most useful to strengthen us, and confirm us after Conversion. Et ex eisdem principiis nutrimur unde constamus, as it is in Philosophy; We are nourished by the same Principles whereof we consist.
But what were those words in particular which the Evangelist means, that were thus effectual, and which the Jews now hearing from the mouth of Christ, believed on him? This we must gather from the Context, there we shall find two Doctrines especially; the one concerning His Suffering, and the other concerning His Authority and Call to the Work which he undertook.
First, Concerning His Suffering, in ver. 28. When ye have lift up the Son of Man, &c. there's the Doctrine of Christ crucified; it is a converting and saving Doctrine, it is such, as in the nature of it is apt to work upon the hearts of those which are acquainted with it. As he spake this, they believed on him. So it was in the fore-named Auditors of St. Peter, Acts 2.37. When they heard this, then, &c. Therefore it is that the Apostle Paul stands so much hereupon in all his Ministry, 1 Cor. 1.22, 23. The Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified unto the Jews a stumbling-block, and unto the Greeks foolishness; But unto them that are called, both Jews and Gentiles, Christ the power of God, and the wisdom of God. Christ crucified is God's wisdom and power. Hence it was that the same Apostle made this the chief work of his Ministry, 1 Cor. 3.2. I determined not to know anything among you, save Jesus Christ and him crucified. This is the Doctrine which is most useful.
First, as it implies in it the greatness of man's misery by reason of sin. Those Doctrines are most effectual to conversion, which do most discover a man to himself, show him his ill condition by Nature; now such does this implicitly: it discovers the grievous nature of sin, which nothing would expiate but the precious Blood of the Son of God himself; it shows us what we did deserve, by that which He did actually endure.
Secondly, it is the most mollifying Doctrine, as it implies in it the great love and bowels of God in Christ towards us. Greater love hath no man than this, to lay down his life. And how much is there in this to melt us, and to work upon us? What should we now do for him, who hath done so much for us? and how should we love and embrace him, and entertain him with all affection that may be, by way of requital?
Thirdly, It is the most Reforming Doctrine, it carries amendment itself in the very bowels of it; yea, it instructs us and directs us to it. Christ's dying for us, teaches us to kill sin in ourselves, and to mortify our strongest corruptions by a power fetched and derived from his death. According to that of the Apostle in Rom 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead, is freed from sin.
Therefore we should study this Doctrine, and be well verst and acquainted with it; Ministers, we should much inculcate it; and People, we should very much hearken and attend unto it. And that was one branch of these words, to wit, Christ's death and sufferings, His lifting up, &c.
The second was his Calling and Authority in the next words, I do nothing of myself, but as my Father hath taught me, I speak these things; and he that sent me is with me. Whence we learn, That the Authority and Calling of the Minister is a special ground for the success of his Doctrine. When these Jews heard, and heard it demonstrated, that Christ came by the designation of his Father, who knew him, and was conversant with him; now they presently believed on him. Therefore we see what those who take upon them the Ministry should especially look unto, viz. That they find it to be thus with themselves; that they are such whom God himself does employ and send about this work; otherwise they can never expect assistance in their work, nor yet success upon it: Whereas thus being, they may look for both. And so much for the second thing, the Determination of the Doctrine, As he spake these words.
The third and last is the Determination of the Time, As he spake; that is, in his very speaking, inter loquendum: 〈 in non-Latin alphabet 〉 . This is another thing observable of us, as to the efficacy of the Ministry, that though not always, yet oftentimes it proves effectual in the very dispensation. This preaching of the Word, and the success of it, they now and then go both together; so they did here, and so likewise in some other places, as to take one for all, Acts 10.44. While Peter spake these words, the holy Ghost fell on all them that heard the word. There's two things at once in this passage; First, the suddenness of this success; and secondly, the seasonableness. The suddenness of it, that it took presently. The seasonableness, just in the very speaking.
First, Here's the Suddenness, presently, all upon the sudden: Here's the Return as soon as the Venture; Christ did no sooner preach, than the Jews did believe. This is one thing which God is pleased sometimes to order, to give speedy success upon endeavors in the work of the Ministry. Generatio fit in instanti; it is so not only in Nature, but in Grace; In Regeneration and the work of the New-creature; nay, 'tis here more especially, wherein many at once, and without succession or leisure, are brought home to God, and have his image stamped upon them all in a moment.
Secondly, Here's the Seasonableness of this success, just in the very speaking. This is not so always, but sometimes; it pleases God now and then to concur with our Ministry in the very time and moment of its execution. Look as it is on the other side in Prayer, and our speaking to God, God answers us whiles we are speaking to him, nay, in some manner before, as it is expressed in Isa. 5.24. And it shall come to pass, that before they call, I will answer, and whiles they are yet speaking, I will hear. So is it likewise in God's speaking to us, he makes it to be so also with ourselves, that we shall hear whilst he is speaking to us: His Word and his Spirit go together, and the latter to put an efficacy in the former.
This should make us all, with so much the more diligence, to attend these Means of Ministerial Dispensations, for they are the gales and breathings of the holy Ghost, who delights for the most part to convey and communicate himself in them, both in regard of his first entrance and slipping into us, as also to his further progress and perseverance in us. Both the beginnings and confirmations of Grace are upon such occasions. So much for that. And so I have done also with the second General Part of the Text, which is the Occasion or Season of the success of Christ's Doctrine upon these Jews, in these words, As he spake those words. So much for this whole Verse.
SERMON XIV.
JOH. 8.31.
Then said Jesus to those Jems which believed on him, If ye continue in my word, then are ye my Disciples indeed.
There is nothing commonly more suspicious, than sudden changes from evil to good; which have usually this disparagement upon them, that they are not for the most part so lasting, and of so long continuance. But as they are fruit which are quickly blossomed, so they are likewise as quickly blasted, and come to decay. It is so both in Temporal and Spiritual; in the recoveries of the health of Body, and in the restaurations of the health of the Soul. Therefore our Blessed Savior perceiving these Jews whom he had Preach'd to, to be somewhat suddenly affected with his Ministry, and wrought upon by it; takes care that this work upon them, it might be followed, and seconded with further progress and perseverance in Christianity. He leaves his work of Disputation, and answering of the cavils of the Pharisees, and applies himself to his work of Instruction, in the settling of the Believing Jews; which was a great deal more profitable for his Hearers, and acceptable also to Himself. Then said Jesus to those Jews which believed, &c.
IN this present Verse before us, we have two General Parts observable of us. First, the Preface, or Introduction: Then said Jesus to those Jews which believed, &c. Secondly, the main Speech which follows upon it. If, &c.
We begin with the First, viz. the Preface; Then said Jesus. Where we have the persons to whom our Savior directs his Speech; and they were the believing Jews. Secondly, the occasion of his Speech; and that was then, when he proceeded, they believed, &c.
For the First, the Persons. Christ singles out these especially, as the principal part of his care; the Jews that believed. There were others that heard him, but these were they which were chiefly minded and regarded by him. Christ reckons of Hearers, according to the Graces which are in them; of Meekness, and Faith, and Pliableness, and Obedience, and the like. These are more in esteem with him, although but a few, and small in number, (a little flock) than many hundreds, yea, thousands besides, though in other respects never so qualified. And it is a good rule and direction to us, which are Ministers, how to do likewise: namely, to account of our Auditors, not so much according to their number, and multitude, and any outward qualification; but rather according to their goodness, and proficiency: and proportionably to apply ourselves unto them; as our Savior here did before us. Who picks out those which were Believers, from all the rest, and addresses himself chiefly unto them.
This there's ground and reason for; because such as these, they do best understand what comes from us, and give greatest encouragement to us in our work. Everyone delights naturally to speak to those rather that understand him, and which know what he says, than he does to any other persons: why, this is the case now with Believers, compared with other Hearers: They have some kind of sense and feeling in their own hearts, of the word which is preached unto them, which is so much the more delightful to the Preacher: whereas others, not apprehending it, do from hence give little attention unto it.
But, Secondly; As we have here the persons spoken to; so the occasion also of speaking to them: which was, their believing and receiving of the Word preached: Then; that is, when Christ perceived their Faith; as he easily did, in regard of his Omniscience, he spake further unto them: and as he had wrought Grace in them at first, so he would increase and perfect that Grace which he had wrought. We may look upon Christ in this practice, under a double Notion and Consideration of him; either as he was Man, or as he was God: (for he was both, and both did appear in him in this particular.) First, as he was Man, and more especially a Preacher of the Gospel: so he shown his Ministerial Prudence, and gives all other Ministers a pattern and example how to carry themselves. Which is, as they do observe any at any time to be wrought upon in their Ministry, so to follow them with further instruction, and to set on that which they have wrought. There's a twofold duty of a Minister, which is here exhibited in this example of Christ: The one is, to observe, and mark, and take notice how his Doctrine at any time takes, and prevails with Hearers. And the other is, where he observes it to do so, there to improve it, and make the best of it that possibly he can.
First, (I say) to mark how it takes; it concerns him to do this: Thus our Savior here did in this place; He did not only Preach to these peopel, but he did mark and consider what acceptance his Doctrine had with them. Indeed he had an advantage of all other Ministers besides; for he was able, by the power of his Divine Nature, to pierce even into the hearts of his Hearers, and to see how they were affected within them. This is that which we cannot do, we are not able to look into men's hearts, and to see what is there: but we may do somewhat in order hereunto, as a guidance to us, We may observe men's countenances, and speeches, and actions, and conversations; which are, for the most part, the discoveries of their hearts; and accordingly we may be able to guess at their inward affections; and so we ought to do. Like an Archer, which his shot his Arrow, to mark where it falls: So should we do here in this business. Look, as in matter of Prayer, we should not only ask things at God's hands, but observe how far forth our Prayers are heard by him: so also in matter of Preaching; not only deliver such truths, but inquire and observe what acceptance they find with those to whom they are delivered. That's one thing required of a Minister, and taught him also by this example of Christ. Another is, where he observes the Word to take, to follow it, and farther to promote it. Thus did our Savior here also: He observes these Jews to believe on him: and now he speaks further to them. This is that which we should do with him; Strike while the Iron is hot: Precept upon precept, and line upon line, as the Prophet Isaiah speaks. As we find any to be warmed, and wrought upon by anything which is said to them, so to enforce it the more upon them. Thus we see our Savior here did; and this we learn from him under this notion, considered as he was Man.
But, Secondly; If we look upon him as God, then there will be this in it: That God will perfect that Grace which he has begun in any of our hearts. He had inclined these Jews to believe, and now he further takes order for the confirming of their Faith in them: He that hath begun a good work, &c. Phil. 1.6. And so much may be spoken briefly of the First General Part of the Text; which is the Preface, or Introduction: Then said, &c.
The Second is, the main Speech itself, which follows upon it: If ye continue in my word, then, &c. Wherein again we have two Branches more. First, the Duty supposed: and Secondly, the Priviledg infer'd. The Duty supposed; that is, perseverance in the Faith: If ye continue in my word. The Priviledg infer'd; that is, to be a Disciple of Christ; Then are ye my Disciples indeed.
We begin with the First; viz. The Duty supposed; If ye continue in my word: This is that which Christ requires of these Jews which now believed on him, that they would go on, and persevere in the Faith. And it is that which he requires of all others besides: In Christianis quaeuntur non initia, sed finis; It is not so much the beginning, as the end, which is looked after in Christians. Therefore it is the counsel of Paul to Timothy, that he should continue in the things which he had learned, 2 Tim. 3.14. And to continue in the Doctrine, 1 Tim. 4.16. Acts 14.22. The Apostles confirmed the souls of the Disciples, and exhorted them to continue in the Faith. This perseverance, and continuance, is such a duty as the Scripture does generally, in every part of it, commend unto us.
As for the further prosecuting of this Point unto you, I shall reserve that for the latter clause of the Verse, in handling of the Connection; where it will come in with greater advantage. All that I shall do in the mean time, before I pass to that, shall be to take notice of the phrase and manner of expression in this passage; and that is, that Christ says not, If ye continue in the Faith; although that was the main thing which he meant: but if ye continue in my Word. Why does he so? There are divers reasons which may be given of this expression.
First; That he might hereby carry them to the Spring and Original of that Faith which was wrought in them. And that was, the word of Christ. This was the means of drawing them to believe; and Christ would have them to remember it, and to take special notice of it, for their greater reverence of his own Ordinance. For when all comes to all, this is that which must work it in an ordinary way. It is true, Christ is able immediately to infuse the habits of Grace into us, by his own Spirit, without the Preaching of the word; but it is that which he will not commonly do: If he does, as in infants, and young children, yet the Word has still the honor of exerting it, and drawing it forth; from whence, at last, it is all resolved into that, as the Principle of Conversion. Of his own will begat he us by the word of Truth, Jam. 1.18. And now ye are clean, through the word which I have spoken to you. God has put a dignity upon his word, to this purpose. And that not only in the mouth of Christ himself, as it was here in the Text; but also in the mouths of his faithful Ministers and Servants: whose word is the word of Christ, when 'tis delivered in his Name, and by his Authority, as truly, though not so fully, as that which came directly and personally out of his own mouth itself. Therefore he tells his Disciples; that He that despiseth them, despiseth him. And St. Paul to the Thessalonians; He that despiseth us, despiseth not man, but God; who hath also given us his holy Spirit. To abide in the Doctrines of the Prophets, and Apostles, and other Ministers, is to continue in the word of Christ. And to continue in the word of Christ, is to continue in the Faith.
Secondly; As to show the rise of Faith; so to show the rule of Faith; to show what it is which out Faith must be regulated by; and that is, by the word of Christ. We must henceforth believe nothing of Christ, but what is exhibited to us in his word, and which is taught us in that. Search the Scriptures, for they bear witness of me, says Christ himself, Joh. 5.39. All Doctrines which are beside this word, they fall to the ground.
Thirdly; To show the improvement of Faith; whence it is that our Faith is to be nourished and strengthened in us; Ex eisdem nutrimur un de renascimur: we are nourished by the same means as we are first born. The word of God, it is both seed and, food to its seed, as to the begetting of Grace; and it's food, as to the increase of it. And so the Scripture stiles it; The immortal seed, and the meat that endureth forever. The word, it hath both properties in it, and so both are attributed to it. The first, in the former verse, which we have handled; As he spake, &c. And the second, in this other, which we are now upon; If ye continue in my words. So much for the reason of this expression, and for the first Branch, as it is here considerable of us, viz. The duty required.
The Second is, The Priviledg inserr'd: Then are ye my Disciples indeed. Where there are two things again distinctly considerable of us: First, the Priviledg itself; and that is, to be a Disciple of Christ. Secondly, the ground whereupon this Priviledg is founded, or the condition of it; Then, If ye, &c.
For the First; The Priviledg itself, simply considered, it is, to be a Disciple of Christ; which is further set forth by the word of Amplification, indeed: A Disciple indeed. This is that which every good Christian is, and which everyone should labor to be. Not to be a titular Disciple only, but a real. Which is an expression that the Scripture does very much stand upon in sundry places of it. Thus our Savior speaking of Nathanael, Joh. 1.48. says he was a true Israelite, or an Israelite indeed. And St. John speaking of our Savior, says he was that true light, 1 Joh. 2.8. Our Savior speaking of John the Baptist; Mark 11.32. says he was, a Prophet indeed. So here our Savior again speaking of good Christians, and sound Believers, says, My Disciples indeed.
Now, (to open this expression a little to you) A Disciple indeed; it does contain three properties especially in it: First, Sincerity. Secondly, Universality. And Thirdly, Perpetuity. He that's a Disciple indeed, he is one unfeignedly. And he is one indefinitely. And he is one incessantly.
First; Unfeignedly. A Disciple indeed does imply sincerity in it, in opposition to hypocrisy, and dissimulation. There are many who are Disciples in pretence, but that's not that which will serve the turn, nor which we should be contented withal; but to be so in reality, and good earnest; that is, to have the heart, and spirit, and substance of true Religion in us. For look as in naturals, painted fire is no fire, where it wants the operations of fire in it: and a dead man, is no man, but a carcass; because he wants the Soul, which is the form and life in him. Even so it is also in Spirtuals; one that is but a mere Professor, he is no true Christian; because he wants the life of Grace, which should act Christianity in him. This is that which Christ especially regards, and requires in us; 1 Joh. 3.18. My little children, let us not love in word, and in tongue; but in deed, and in truth. And what he says of the Grace of love, may be applied also to any other besides. God esteems of us in Religion, so far forth as we are hearty in Religion, and real and sincere, without guile. As men do one of another: Take it in matter of friendship; he is a friend, which is a friend indeed; not only who has the name, and profession, and complement; but who has the truth, and reality; and who, upon occasion, will show himself to be so. Even so it is likewise in Godliness; it is sincerity which is all in all, and the greatest ground of comfort of anything. Therefore David, he stands upon this, Psal. 51.6. Behold, thou desirest truth in the inward parts, and in the hidden part thou shalt make me to understand wisdom. And so Hezekiah, when he was drawing near to the Grave, in all probability; what was that which upheld him, and supported him, and comforted him in that condition? why, it was the consciousness of his sincerity, that he had been godly indeed. Isa. 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. Oh beloved! this is that which will be more of worth to us, than all the world besides; to be sincere, and soundhearted Christians, and will stand us instead, when nothing else will be able to do us good. As long as men are well, and in health, and have all things fall out to their minds; so long they may make some shift, it may be, with the mere shadows and colors of Christianity, and the outsides of Religion; but when they shall fall into any trouble, or distress, or perplexity, or death itself; then there's nothing which will serve the turn, but sincerity. When men must die indeed, then they must be Disciples indeed, or else their condition will be very miserable.
There's a double blessed effect which follows upon the sincerity of Religion; The one is strength of duty; and the other is strength of comfort. First, strength of duty; for the performing of those things which God requires, and in that manner in which he requires them. This is according to the sincerity of men's principles: Take a man that has not the truth of Grace in him, and he cannot put forth that which is right in God's sight. Because he wants the form, and principle; therefore he cannot produce those operations which slow from it.
Secondly; Strength of Comfort; which is still the more, as there is more of truth in us: As St. Paul tells the Corinthians, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience; that in simplicity, and godly sincerity; not with fleshly wisdom, but by the Grace of God, we have had our conversation in the world, and more abundantly to you ward.
Secondly; That does so Universally; He is a Disciple indeed; that is, a Disciple in every particular. Those which are Christ's Disciples, they must learn what ever he will teach them, and have them to learn, though it be never so difficult. Joh. 15.14. Then are ye my friends, when ye do whatsoever I command you. We must learn whatever he will teach us, and we must do what ever he enjoins us: for there is both of these in this expression of a Disciple, here in the Text. Which is not only a word of docibleness, as it reaches to the information of the understanding; but also a word of obedience, as it reaches to the regulation of the practice. All that are Christ's Disciples, they are likewise his Servants; which is not so with other Scholars: And he is their Master, not only to instruct them, but also to command them. And his commandments may not be grievous to them, though never so opposite, and contrary to nature, and flesh and blood in them. This Universality, it is an impediment unto this Reality: As Cornelius, Acts 10.33. Now therefore we are all here present before God, to hear all things that are commanded thee of God. So here likewise in the Text; If ye continue in my word, indefinitely, then are ye my Disciples indeed.
The Third Qualification, is, perpetuity, and constancy: This is expressed in the very Text; as we shall see afterwards: to be Christ's Disciples, and to be so to the last, and to hold out in the profession of the Faith without wavering, are one and the same; as the Apostle speaks, in Heb. 10.23. Thus have we seen the chief properties wherein the nature of a true Disciple does especially consist.
We may look upon it further, by way of Illustration, in its contrarieties, and oppositions. And so a Disciple indeed, it does carry the Antithesis with it. First, it's opposite to a Disciple in name and appellation: Such a Disciple was Judas; he had the name and title of a Disciple; nay, and many performances also; but yet he was short of this Disciple indeed, for all that. And so it is with many others besides even to this present day. They are called, and go for Christians, but yet have very little or none of the power of Christianity in them: being like some of those in the Church of Sardis, which had a name that they lived, but were dead, Rev. 3.1.
Secondly; It is opposite to a Disciple in appearance, and outward view. As there are many in the World, which one would take for as good Christians as any, if he looked superficially upon them: which yet indeed, and in good earnest, are none but the quite contrary, to a piercing and discerning eye. Such a Disciple as this was Simon Magus; of whom 'tis said, that he believed, and was baptized, and continued with Philip, &c. Acts 8.13. He went currant for as good a Christian as the best; but yet when Peter comes to search into him, he passes this censure upon him, that he was yet in the very gall of bitterness, and bond of iniquity, ver. 23.
Thirdly; It is opposite to a Disciple, as to the mere outward acts and performances of Religion. He is a Disciple indeed, which is a Disciplein spirit. And so the Scripture sets it; making these two expressions, in spirit, and in truth, to be equivalent. We read of divers in Scripture, which did many external good services, which yet notwithstanding, Christ owned not for his Disciples; because they did not do them in a right manner, and with a single heart. We are so far forth commendable in any good duties which are done by us, as we are the better either in them, or from them. In them, so far forth as our hearts are affected with them. And from them, so far forth as they have an influence and efficacy upon our hearts, after that they are performed. And thus ye see it also in its opposion.
Ye may take it, and look upon it in one consideration more, and then it will be full, and complete. And that is its latitude and extent. Our Savior, by this expression, does not only point at a Disciple then, but a Disciple now; and gives such a description of it, as does suit and agree with all times and ages of the world, even in following generations. Whosoever is a true Christian, he is a true Disciple of Christ, let him be of what rank or condition soever; whether rich or poor, learned or unlearned, bond or free, Jew or Gentile, or wharever other different qualification may be named by us. It is not only the twelve, or the seventy, which were Christ's Disciples, such as conversed with him, and followed him whiles he lived here upon earth; but as many as believe on him, and have communion with him now in Heaven; and have the work of Grace wrought by his Spirit in their hearts. Therefore this Priviledg which we now speak of, it is not a corporal privilege only, but a spiritual; not an earthly only, but an heavenly. It is a relation not laid in Nature, or Custom, but founded in Grace. Look what Christ says of his Brethren and Kindred, the same may be said of his Disciples: for the former, he says they were his Brethren; not only which were near to him in blood, but also near to him in attendance; which heard his Word, and did the will of his Father. Even so is it likewise here in this particular. This relation of a Disciple of Christ, it is not a temporal, or terrestrial prerogative only, but a Celestial.
This, is makes very much for the encouragement of the meanest and weakest Christians. All cannot be Disciples, in the first sense: Are all Apostles? &c. 1 Cor. 12.29. No, but all may be Disciples, in the second. This is not confined to any number whatsever, but is such as all sorts of persons indefinitely are capable of. Every true believing Soul, without exception, he is the Friedn and Schoar of Christ; he retains, and belongs unto him, and has dependence upon him; which is matter of very great comfort and satisfaction to him. And so much of the first particular; to wit, the Priviledg itself, simply considered; To be a Disciple of Christ, &c.
The Second is the ground of his Priviledg; in the connection of this latter part of the Verse with that which went before: If ye continue in my word, then, &c. Where we see what it is which gives us title to this Discipleship of Christ, in the eminency, or the preeminence of it; namely, perseverance in the Faith. In this condition, and only in this, taking the word then exclusively, are we indeed the Disciples of Christ. They, and they only, that persevere, are Christ's true and perfect Disciples. This is that which is here hinted unto us. And there are two things at once which may be implied in this expression. Either First, as it is a word of Qualification: or, Secondly, as it is a word of Advantage. Then only are ye my Disciples, as having the qualities, and properties, and dispositions of true Christians in ye. And then only are ye my Disciples, as having the comfort, and happiness, and reward of my Disciples belonging unto you. For to be a Disciple of Christ, it does carry both these notions in it. The property of a Disciple, and the reward of a Disciple: the latter following upon the former; and both of them depending upon perseverance, and continuing in Christ's word.
First; The Property of a Disciple. Then are ye my Disciples indeed: that is, then only are ye so qualified as it is fitting, and as it becomes them to be, which profess themselves to be my Disciples. There's none that are true Christians in good earnest, and such as Christ does himself own for his members, but they alone which hold out, and continue. Apostatizing and backsliding Christians, are no true Christians at all. This is that which is here signisied to us; and not only here, but also elsewhere in Scripture; as, 1 Joh. 2.19. They went out from us, because they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. So, Heb. 10.38, 39. Now the just shall live by Faith: But if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back to perdition, but of them that believe, &c. Where we see Believers, and Backsliders, they are opposed one to the other: And so indeed they are. Nemo aestimet bonos de Ecclesia posse discedere, says Cyprian, Triticum non rapit ventus, &c. Let no man think that those that are truly and indeed good, will ever depart, and wholly fall away. The wind does not drive away the wheat, but only the chaff. He that is not good constantly, he was never good at first. For true goodness, it is an abiding principle in that person in whom it is. We speak now of goodness in the highest sense and accetion of it; which is the goodness of Regeneration, and sanctifying Grace. Indeed, for the goodness of common morality, and civility, that it may be had, and lost: but this is not such as makes a man a Disciple of Christ. Whosoever has such a goodness in him, as from whence he may be truly denominated Christ's Disciple, he shall have his goodness continuing in him. And this is intimated in this present Text, by taking the words reciprocally, as they ought to be taken. If ye continue in my words, then are ye my Disciples indeed. And if ye be my Disciples indeed, then will ye also continue in my words.
Not but that there are sometimes decays, and abatements, and fallings in a degree; but the substance and root still remains; there's a firmness and fixedness of principles, whiles there's an intercision and interruption of acts. Christ so orders it for all those, which are his; that both his word shall abide in them, and they also shall abide in his word; and from doing so, shall be his Disciples indeed: By taking the word, First of all, in a way of Qualification: His Disciples. As having the property and disposition of true Disciples in them. That's one thing which is hereby signified.
The Second is in a way of Advantage: Then are ye my Disciples indeed; as then only having the reward of my Disciples belonging unto you. All the promises of Salvation, they are made only to continuance in well doing, and to perseverance in the Faith. As all the threatenings of damnation, they do suppose final impenitency, and persistency in sin; where repentance comes between, it prevents it. And so the Scripture everywhere represents in it. Matth. 10.22. He that endures to the end, he shall be saved. So Rom. 2.7. To them who by patient continuance in well-doing seek for honor, and glory, and immortality, eternal life. So, Coloss. 23. If ye continue in the Faith, &c. This continuance, it is all in all; not only as to make us true Christians, and to qualify us for Christ's Disciples, but also to confer the reward of true Christians upon us, and to carry us thither up to that place where Christ himself already is. It all depends upon this. Drawing back, it tends to perdition, as we have hinted to us in that place before alleged, Heb. 10.39.
Now the Use and Improvement of all which hath been said to ourselves, may be drawn up to a double head of Exhortation, which will follow from it: The one to persuade us to be real Christians; and the other, to persuade us to be constant: To be Disciples of Christ indeed, and to continue still to be his Disciples. As for the former; We may be persuaded to it, from the excellency of the thing itself, and the consideration of the contrary disparagement. Look whatever it is, which it is good to be simply; it is good to be truly: If we be not so, we lose the excellency, and perfection, and commendation of it. To 〈 in non-Latin alphabet 〉 , says Basil: That which is done but almost, it is not done. And it is a known Maxim to this purpose; Nihil videtur actum si quid super sit quod agatur: Nothing seems to be done, where anything remains of the doing of it. Let us not therefore with Agrippa, be almost Christians, but Christians altogether. Nor Disciples in show only, and appearance, and profession, and common esteem; but Disciples indeed. And that's the first part of the Exhortation.
Secondly; Let us continue to be Christ's Disciples; to be firm and constant to Christianity, and the Principles of it. That's another thing which is here pressed unto us by Christ himself, in the persons of these Jews, which belived on him: For what he says to them, he says to all others with them Constancy is that which is very comely and commendable in anything which is good; but it is so in nothing more than in Religion, and in attendance upon the words of Christ. Here it is most necessary. As for other matters, which are not of so great moment and concernment, men may alter and vary in them as they please, and as they shall see cause for it, according as Christian prudence and discretion shall lead them. But for Religion, there's no varying in that, which is to be allowed or practiced by us; especially as to the substantials of it, and those things which are essential to it: we must continue in the words of Christ.
And this again has two things in it: First, A continuance in the Doctrine, not to depart, or to recede from that. And Secondly, to continue in the Practice, not to depart, or fall back from that either.
First; The Doctrine of Religion. To continue in the Faith; that is one thing implied in Christ's words; His words, so as to believe them, and to give entertainment unto them; we must continue in them so. Those who have hitherto received the Faith of Christ, they are to hold as they have been taught; and not to suffer the truth of Christ to be wrested, or extorted from them: much less are they willing of themselves to let it go. This was that which the Apostle Paul laid so deeply to charge of the Galatians; Gal. 1.5. I marvel that ye are so soon removed from him that hath called you to another Gospel; which is not another, but there are some that trouble you, &c. And it is that which he warns the Ephesians that they would take heed of: Eph. 4.13. That we henceforth be no more children tossed to and fro, and carried about with every wind of Doctrine, &c. And it is that which had never more need to be pressed than in these present days. That we would hold fast that which we have received, and the Doctrine which has been delivered to us from Christ himself, speaking to us in the ministry of his word, that we would strive together for the Faith of the Gospel, and earnestly contend for the Faith which was once, and once for all, delivered to the Saints; as the Holy Ghost expresses it, Jade, ver. 3. Which we have transmitted to us from our Ancestors, and sealed by the blood of the Martyrs; it should be precious, and of esteem with us; and we should not easily let it slip from us.
Secondly; As for the Doctrine of Religion; so for the Principles and Pratice of it: we should hold ourselves constant and firm hereunto likewise. This is also to continue in Christ's words; namely, to continue in obedience to them, and practice of them. The want of this, as well as the other, did the Apostle Paul censure in the Galatians. O foolish Galatians! who hath bewitched you, that ye should not obey the truth? &c. Gal. 3.1. Having begun in the Spirit, will ye end in the Flesh? &c. Those that profess themselves Christ's Disciples, they should adhere, and stick close to Christ, and persevere in a Christian Conversation: yea, and that so much the rather, as any others depart from him. The more that Hypocrites apostatize, the more should true Christians persevere. Forasmuch as Christ expects it from them. Joh. 6.66, 67. When others went back, and walked no more with him; Then said Jesus to the twelve, Will ye also go away? As who should say, I hope you will tarry with me, though others run away from me. Though false Disciples miscarry, yet who are my Disciples indeed, you will, I trust, still continue: at least, all but one only amongst you.
To press this further upon us, let us consider that we are no otherwise, nor upon any other terms besides, acceptable to Christ: Then are ye my Disciples indeed; that is, then do I esteem of you, as my Dsciples: there may be that also in it; If any man draw back, my soul shall have to pleasure in him.
If we shall ask how we may attain to this continuance and perseverance now spoken of? I briefly show you how. First of all; by laboring to be well rooted and grounded in it at first; these two are join'd together in that place, Col. 1.23. The stability and continuance of any Building, lies in the foundation; and of any Tree, in the root. And so of a Christian, in his bottom, and grounds. We must consider what we do, when we take Religion upon us, and then we shall hold out in it. Otherwise, like the foolish Builder in the Gospel, we shall begin, and not know how to make an end. We see how many there were which made pretences of following of Christ, which yet staid not, nor continued with him: Why? because their principles were naught, and corrupt in them; they had some carnal end which byast them, and that failing, they fell away with it: and so it is with many more; they want rooting, as the stony ground in the Gospel; and therefore, in time of temptation, fall away. When the word of Christ is once got into our hearts, we shall continue then in it; we shall abide in it, when it abides in us, and has firm hold and footing in us.
Secondly; Let us practice Religion, that will make us continue in it. When people have in only in the notion, and brain, and speculation, it withers: when it is practiced, then it abides. Failing in the duties of Religion, takes men's affections and hearts off from the principles.
But Thirdly; Especially let us go to Christ himself, to hold us in his hand. Joh. 15.4. Abide in me, and I in you, &c. We must first labor to find ourselves truly engrafted and incorporated into Christ, and then we must draw strength and power from him, whereby we may subsist. We must continue in Christ himself, that so his words may continue the better in us. And so ye have both parts of this Speech of Christ brought together: The Duty supposed, and the Priviledg infer'd; and one following upon the other. It is the privilege of all true Christians, to be the Disciples of Christ indeed; and that which chiefly gives them right and title to this privilege, is their continuing and abiding in his words. If ye continue in my words, then are ye my Disciples indeed.
SERMON XV.
JOH. 6.37.
All that the Father hath given me shall come unto me; and him that cometh unto me, I will in no wise cast out.
The World's rejection of Christ, and of the Doctrine which is delivered by him, it is no disparagement either to Christ himself, or to his Doctrine which was delivered, but to those rather which reject both Him and it; which is that which by way of prevention he does intimate here in this Scripture. Our blessed Lord and Savior had in some Verses going before shewn who and what he was, and the Excellencies and Commodities which were in him. Now because the Jews might perhaps have objected, That for all this he was not generally so embraced, but there were many still which held off from him: For this he tells them, That the Truth of God not withstanding has that honor given it which belongs unto it; for, let others be that which they will be, those which are Chosen and Elected of God, they are sure to have benefit by it, and to make a profitable improvement of it. All that the Father hath given me, shall come unto me, &c.
IN the Text itself we have two General Parts observable of us. First, An account of the persons that come to Christ, All that the Father hath given me, shall come unto me. Secondly, Christ's Entertainment of those that come to him, and him that cometh unto me I will in no wise cast out. We begin with the first, viz. an account of the Comers, All that the Father hath given me, shall come, &c. Before we come to handle the main Doctrine, which is here exhibited to us, there are two Terms in this passage to be opended and explained by us. First, what is meant by coming to Christ. Secondly, what is meant by being given to Christ by the Father. When we have understood both of these, we shall the more easily proceed in the points which slow from them.
For the first, Coming to Christ; it hath a various sense in it, and may be diversely taken by us, but we will reduce it to two Heads. First, an Outward coming, in application of ourselves to the means; we are then said to come to Christ, when we come to the Ordinances of Christ. This is that which we often meet withal in Scripture, a coming thus. Mark 10.14 Suffer little children to come unto me, and forbid them not. And so in many other places besides in the Gospel. There were divers which came to Christ, that is, they had access to his person, and did repair unto him; this we cannot do now in the Letter, and directly; but we may in the Analogy, and that is, by our attendance upon the external means of Salvation; so long as we come to them, we do in a sort come to Him. He that receiveth you, receiveth me, Matth. 10.40. And, Since ye seek a proof of Christ speaking in me, 2 Cor. 13.3. But this is not all the coming which is intended here in this place, there is somewhat more in it than so.
Therefore, secondly, Coming to Christ, is as much as closing with Christ, embracing him, and believing on him, and submitting to him; it is a coming, not only of the feet, but especially of the heart, of the Soul and inward man. This is the coming which is here principally aimed at, when we so come to Christ, as that we do yield up our whole selves to be at his disposing. When we come off to him, and comply with him, and resign ourselves to him; then we come to him, and come to him to purpose, and not before. And that's the first term to be explained, what's meant here by coming, 〈 in non-Latin alphabet 〉 , shall come unto me.
The second is, What by Given; All that the Father hath given me.] Now for this we must know, that there is a double Gift of us to Christ: First, In God's Eternal Purpose, and Counsel, and Decree. We are given to Christ, when we are designed and set apart for him. That's the Gift of Election. So, All that the Father hath given me; that is, All that he hath separated for me, that he hath made choice of as Members of me. Secondly, We are given to Christ in the drawing of our hearts unto him, in our effectual Calling and Vocation; when God by his Spirit does persuade us to close with Christ in those terms which he offers to us in the Gospel, then he is said to give us to him. And this Giving, it is mutual and reciprocal; Christ, he is given to us, and we are given to him; and so there is a Marriage-knot, which is drawn and contracted betwixt us. And this now for the meaning of the words, what we are to understand by Coming, and what by Given.
Now to come to the main Doctrine itself which is here exhibited to us, All that the Father hath given me, shall come unto me. This it hath a double force or emphasis with it; either, first of all, as an expression of Latitude and Universality; or secondly, as an expression of Confinement and Restriction. According to the first sense, so there is this in it, That whosoever are Elected, shall be Converted. All that God has given unto Christ, that is ordained and set apart for him, they shall be converted and brought home unto him. According to the second sense, so there is this in it, That none can come to Christ, but those which by God himself are given to him. All that the Father hath given me, as excluding any other besides from this Condition.
We begin with the first, viz. as it is an expression of some Latitude and Universality, Whosoever are Elected shall be Converted; Whosoever are appointed to Glory, they shall be made partakers of Grace. Rom. 11.7. The Election hath obtained it, but the rest were blinded. And, Acts 13.48. As many as were ordained to eternal life, believed. So, 2 Thess. 2.13. God hath chosen you to salvation, through sanctification of the Spirit, and belief of the truth. This must needs be so, because the End and the Means, they still go both together according to God's manner of dispensation; and, the foundation of the Lord is sure; and, his counsel it must needs stand; and, the gifts and calling of God are without repentance. Such Points and Doctrines as these do we meet withal in Scripture, which all hang together, and have a dependence one upon another, and concur to the making good of this Conclusion which we have here now before us, All that the Father hath given me, shall come unto me.
The improvement which we may make of this Point to ourselves is manifold and various. First, we see here against the Arminians, that Election it is peremptory and irreversible, there is no deseating or frustrating of it; for, whosoever is given, shall come. Christ shall lose none of those which are c • nferr'd upon him, but they shall be certainly, and without all doubt, brought home unto him. Not only Glory, but Grace, it is the fruit and effect of God's Decree, and accordingly shall be sure to obtain its effect in us. Therefore we see how may, which have for a long time gone on in sinful courses, yet at last they have been wrought upon and reduced: Why? how has this come bout? namely, as the fruit of God's good-will and purpose concerning them. Thus, Ephes. 1.4, 5. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. And, Rom. 8.28. The called according to his purpose.
Secondly, we have here also an account of the continuance still of the world, and the procrastination of the day of Judgment, which is namely for this reason, that so those who are clected may have a time and season to be converted; that all which the Father has given Christ, may by this means come in unto him. This is plainly signisied unto us by the Apostle Peter, 2 Pet. 3.9. The Lord is not slack concerning his promise, as some men count slackness, but is long suffering to us ward, not willing that any should perish, but that all should come to repentance. Not any, that is, not any of his Elect, whom he hath appointed and set apart to salvation, these he is not willing they should perish for want of space and time of repentance and conversion to God, but that they should have a full and large opportunity in this particular afforded unto them: that's the meaning of it.
Thirdly, We learn from hence likewise, how to make our Calling and Election sure, which the Apostle Peter does advise us unto; and that is, by making sure our closing with the conditions of the Gospel. We may know whether we are given unto Christ, by considering whether or no we are come to him; forasmuch as all which are given to him, they come. If any of us shall hang off from him, and resuse to close with him, we cannot for the present conclude, that we are in the number of his Elect Children, which is known to us no otherwise than by the effects of our Conversion and turning to him; and by these is known certainly. Whosoever of us can find in his heart a willingness to accept of Christ, we may be sure that we are given unto Christ, and that we are in the number of those which shall hereafter be saved by Christ.
But against this which hath been said, may be objected that which our Savior himself has of Judas, Joh. 17.12. Those that thou gavest me I have kept, and none of is them lost, but the son of perdition. The son of perdition is given to Christ, and yet lost; therefore all which are given to him do not come, or at least come in good earnest; but in such a sort, as they may depart from him again, which is as good as nothing. What shall we say to his?
To this we answer, That we must here distinguish of being given to Christ. There is a giving to him to be a Member, and there is a giving to him to be a Minister. Those which are given to Christ in the first sense, they shall certainly stick by him, and cleave unto him, and never depart; but those which are given to him only in the second sense, they may be lost and fall away from him. Now in the number of this last was Judas; he was given to Christ for an Aposile, one of his Family, and external Society; but as a Believer, so he was not given: He was not a vessel of Election, but a son of perdition; and being so, he might very well be lost, and so he was, though given to Christ. According to that of the Apostle John also in another place, 1 Joh. 2.19. They went out from us, (speaking of seducers and false teachers which were externally joined to the Church) because they were not of us; for if they had been of us, they would have (no doubt) continued with us; but they went out, that they might be made manifest, that they were not all of us. So much for that Point, by taking the words in a way of Latitude; All that are Elected, shall be Converted.
Secondly, They may be likewise taken in a way of Restriction, All that the Father hath given me, as excluding any other besides from this Condition. There's none can come to Christ, but those which are given to Christ. Take notice of this. Thus expressly, in Joh. 6.44. No man can come to me, except the Father, which hath sent me, draw him, &c. And, 2 Cor. 3.5. Our sufficiency is of God. And, Phil. 2.13. It is God that worketh in you both to will and to do of his own good pleasure. Would we know the true ground and reason of it, why none can come to Christ, but those whom God does give to come to him? we may take it thus: First, because all others, they are quite ignorant of him; without the knowledge of Christ, there's no coming to Christ. The fick man dares not go to that Physician whom he does not know. Now Christ, he is unknown to the world, and none is able to reveal him to it but God alone. Matth. 11.27. No man knoweth the Son but the Father. And because no man does so, therefore either he must reveal him, or none will come to him. This is clear from the reply of Christ himself to Simon Peter, there in that place, Matth. 16.16, 17. when Peter had made there a glorious confession of him, Thou art Christ, the Son of the living God, Jesus answered and said unto him, Blessed art thou Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. There is naturally a blindness in men's minds and understandings, whence they know not Christ unless the Father reveal him.
And then, secondly, there's a perverseness also in their Wills and their Affections, that though they know him, yet they hang off from him. Light is come into the world, & men loved darkness rather than light, &c. Joh. 3.19. To make men come to Christ, there must not be only an enlightening of their understandings, but likewise a drawing of their hearts. And this is the work of God alone also. It is He only who can so frame men's spirits, as that they shall be willing to come off to Christ's terms, and to take upon him his own Conditions in which he is offered unto them.
Therefore let us learn from hence to give him the honor and glory of all, and to acknowledge his free grace and goodness in this particular. If any of us have been brought home to Christ, and persuaded to close with him, we see from whence it hath been so; not from the power of Nature, but from the free grace and goodness of God. As all which the Father hath given Christ shall come to him, so none shall come to him but those whom the Father hath given him.
There are some other points, which by the by might be gathered, from these words; as, First, From the word Come, we may take notice, How all men by Nature are distant from Christ, they are remote and separate from him; Therefore when they are Regenerated and Converted, they are said to come unto him; and they never come to him to purpose till they come so, till they come in a way of closing and compliance with him.
Secondly, From the word Given, I might observe also this, That all men are in the hands of God, to be disposed of by him as he pleases, whether to Salvation, or else to Destruction; those whom he will to save, and those again whom he will to pass by, and leave in a state of death and damnation. Because no man can give that which is not his own and proper to him to give. But these I do but only name unto you, not intending to insist upon them, as being not such as are chiefly propounded. So much may serve for the first General, viz. An account of the Comers to Christ; All that the Father hath given me.
The second, (which I mainly drive at) is Christ's entertainment of those that come unto him; Him that cometh unto me, I will in no wise cast out. This is Christ's gracious promise to all those that come unto him. And there are two things implied in it, as the parts and branches of it: First, Admission, or Reception, he will not cast them out; that is, he will not keep them out, but he will receive them, and take them into friendship and familiarity with himself. Secondly, Custody, or Preservation; he will not cast them out, that is, he will not drive them out, but he will keep them, and make much of them, and preserve them, that they shall no depart or fall away from him.
First, (I say) in this expression we have intimated Christ's Admission or Reception of those that come to him, he will take them into friendship and familiarity with himself: Whosoever they be that leave their sins to close with Christ, they shall be sure to be welcome to Christ; he will not shut the door upon them, but will very readily and heartily entertain them. This is one thing which we may here take notice of, and it may be cleared and made good unto us from all the Gracious Evangelical Invitations wherein he does call upon poor sinners to come unto him, and does promise to deal thus with them: Mat. 11.28, 29. Come unto me all ye that labor, &c. So Isa. 55.7. Let the wicked forsake his ways, and the unrighteous man his thoughts, &c. So Ezek. 33.11 Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? In all which places, and the like, there is a tender of peace and reconcilement, upon condition of men's returning and coming in. And this is that which is here offered to us in like manner in this present Text.
Thus it is (as we may take notice of it) indefinitely and universally, none excepted: Let him that is athirst come, &c. Rev. 22.17. There's no condition whatsoever of those that come, which does exclude them from acceptance, though never so improbable. That which seems to make most against it, is the greatness of men's sins themselves; but this is no obstruction hereunto, if it be rightly considered: It is not the greatest sins, that is, being repented of which does debar men from God's mercy in Christ, that it should not be extended unto them. This the Scripture does declare unto us; Isa. 1.18. Come now, and let us reason together, &c. Paul says of himself, 1 Tim. 1.15. that Jesus Christ came into the world to save sinners, &c. The chiefest sinners, they are capable of salvation by Christ, whosoever they be; and the Apostle Paul himself was an instance and example of this dispensation, as he also signifies there in that place, in the Verse immediately following, For this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them that should hereafter believe on him to life everlasting. Forasmuch as what he did for Paul, he is ready likewise to do for all others, which are in the same terms and circumstances with him.
The Use of this Point seves as an encouragement therefore to all men, to embrace the Conditions of the Gospel, and to close with Christ. What can be said more to persuade them than this, that they may be sure to be accepted: Him that comes, I will in no wise cast out. Do but come, and there's no question to be made of it. There's no other condition but that which is required of them. Indeed we must still know and remember what this coming is, that we may not be mistaken; where the meanning is not only this, that we repair to Christ for salvation, desiring him to pardon and to redeem us; but that we do resign and give up ourselves to him, and forsake our former evil ways which we have at any time heretofore walked in, and given ourselves to. If we do so, we may expect mercy from him, and there's nothing which can possibly hinder us, whatsoever it be. First, not the nature of the sins themselves committed by us. It is not that which God stands upon; Paul a Elasphemer and Persecuter, Manasseh a Sorcerer and Murderer, Mary Magdalene an unclean person, the Jailor a barbarous enemy of the Apostles, Matthew a Publican and Extortioner; yet all of these, upon their repentance and confession, were accepted with God. Therefore we must not make this to be a plea and excuse for our standing out against the Gospel, in the offers and proposals of it; if we do so, we shall forsake our own mercy, and be guilty of a far greater sin than any of those which have been now named, as this sin of unbelief indeed is. If we look into the Scripture throughout in all the bulk and volume of it, we shall never be able to find out one place or shadow of it, wherein the greatness of the sins themselves simply considered, is made to be an hindrance and impediment of the mercy of God; neither have the servants of God, upon this point, been anything disheartened from access unto him; see it in David, Psal 25.11. For thy names sake, O Lord, pardon mine iniquity, for it is great. Mark, it is great, therefore pardon it; so far is he from refusing pardon upon this consideration, as that upon this he does therefore desire it; and that upon a double account, in reference to himself, and in reference to God; in reference to himself, pardon it, because it is great, and so I have more need of pardon: in reference to God pardon it, because it is great, and so thou shall have the greater honor in pardoning of it.
To satissie us fully in this point, we may consider thus much, That the ground of God's pardoning of sin, or not pardoning it, it is not the greatness or smallness of the sins, but his own free grace and goodness considered in himself: as Isa. 43.24, 25. Thou hast made me to serve with thy sins, and wearied me with thine iniquities; yet I am he that blotteth thy transgressions for my names sake. It is for God's names sake that he pardons sin; and whilst he does so, it is not the greatness of the sin which will keep him from it, nay, it is this which will rather put him upon it, as delighting hereby so much the more to magnify his bounty towards us. So secondly, as not the greatness of the sins in their nature or kind, so neither the multiplications of them neither; there is no hindrance from this. God promises to heal even the apostasies and backslidings of his people, and to love them freely, Hos. 14.4. And, Jer. 3.1. Thou hast played the harlot with may lovers, yet now return unto me, saith the Lord. God has mercy even for the renewals of sin, upon the renewing of our repentance and turning to him; He is a great Physician, which can cure great diseases, and following relapses, that so we may not despair in our accesses and our approaches to him. Therefore let us not stand upon this, as that which should keep us off from conversion and coming to Christ; for of itself it is no hindrance at all. It is not the sins themselves, but the holding of them, and making much of them, which does make men uncapable of favor and mercy from God, so long as they remain and continue in such a condition.
Again, Thirdly, it is not the want of such a measure or degree of Humiliation which does exclude neither. There are many think they may not come to Christ (and are sometimes taught so to think) because they are not humbled in so deep and large a manner as some others are. Now for this we must know, that this is a very great mistake in them, and it is contradicted by this present Text before us; Him that cometh, I will in no wise cast out. When the Promise is made to the coming, not to the preparations; he that is so far humbled as to come, he shall find grace and acceptance with Christ, and may expect it, and look for so much from him. As for the preparatory work of Humiliation, it is different in several persons, according to their several tempers, dispositions, conversations, and future employments. That which we are principally to mind, and to apply ourselves to, is the thing itself, which is the sight of our own vileness, and emptiness, and insufficiency; an apprehension of the necessity of Christ, and grace by him; a willingness to leave our sins, and to close with Christ upon his own conditions. Where these things are really and in good earnest wrought in us, we need not much to trouble ourselves about anything else.
This is that which undoes many people in this particular, in that they think to be accepted with Christ from somewhat in themselves; the smallness of their sins, and the greatness of their humiliation, and their Legal performances. Whereas alas, this is not the matter, nor that which God does so much look at. The Lord does not pardon any sin because it is small, but because he delights in pardon, and because ercy pleases him, Mic. 7.18. No, the Lord does not pardon any sins, because he has so much sorrow, and grief, and trouble of spirit upon him, which is a thing which God does not delight in; but for his own Names sake, out of the largeness and infiniteness of his Attributes, as we hinted and intimated before.
And ye for all this we do not say (with the Arminians ) that there is no Qualification at all required in us; that God pardons an Adulterer, or Murderer, or Drunkard, so remaining, for that he does not do: He forgives those that come to him; but now such as these, they do not come. To say or think that any one may come to Christ in the allowance and approbation of his lusts, and resolution to live still in them, is to speak and hold those things which are contradictory the one to the other. Look how far any man does favor and allow himself in any evil course, so far does he withdraw from Christ, and does forbear to come unto him, and so in conclusion does expose himself to eternal ruin.
The great cause of that Error which is in many in this respect, is the mistake of the true nature of coming; for many think this to be all the coming to Christ which is required, to repair to him for mercy and forgiveness, and to desire to be saved by him. Now this, 'tis true, any may desire, though never so vile, and wicked, and abhiminable. They may come to Christ, and desire him to save them; yea, but this is further the coming here spoken of, and intended in this present Text to come to Christ, and desire him to rule them, to cast off those sinful affections, and desies, and complacencies which are in them, and to be willing to have better hearts bestowed upon them. Those that come to Christ thus, it is no matter what they have been formerly, he will in no wise cast them out. This is the scope of the Gospel, and that which in the preaching of the Gospel we are to make known, and to press upon you, That whosoever in this sense comes, he may have grace and mercy by Christ, and shall certainly be received by him without any denial. And he that does not come thus, he shall remain and die in his sins. This is that which we are to believe about this Doctrine of our coming unto Christ. Therefore let us lay hold on it, and make much of it, and improve it all we can to our best use and advantage, as it becomes us to do. Take heed of that censure which our Savior passes upon the Jews, Ye will not come to me, that ye might have life, Joh. 5.40. Whilst it is so with us, we can have nothing to say for ourselves. That man that chooses rather to hold his lusts, and his base affections, than to serve Christ, though he might save his Soul by it; who can pity him, or think charitably of him?and how is he not indeed guilty of his own destruction?
To set home this Point yet a little more effectually upon us, we may consider (besides the willingness which is in Christ to receives us, upon condition of our coming to him) the great benefit and advantage which will accrue unto us upon our coming itself. To come to one who is willing to entertain us, and when we come, hs nothing at all to entertain us with; this is but small encouragement for our coming. But now in Christ it is far otherwise; whosoever comes to him, they shall not repent of their coming to him, they shall be no losers at all by it, but be very great gainers from it in sundry respects. There are three benefits especially, which I will name and instance in.
First, Pardon and Forgivness, the life of Sentence and Justification. Those that come to him, they shall have this by him. Thus in the place before cited, Isa. 55.7. He will abundantly pardon. Is not a Pardon worth coming for to a man which is condemned to die? and shall he not get well by it, who upon his coming does procure and obtain it. This is our case in our coming to Christ: Do but submit to him, acknowledge our miscarriages, engage ourselves for time to come against them, and we are sure to receive pardon of them. If we turn, he will turn and forgive us, and have compassion upon us, Mic. 7.19. If we do not retain our sins, he will not retain his anger. That's one benefit we have by it.
Secondly, Power against sin, the life of Holiness and Sanctification. Those that come to Christ, they shall have virtue from him; as it was with the Woman that had the bloody issue in the Gospel, he sends none empty away from him, but bestows some grace or other upon them. He instamps and imprints his own likeness and image upon them. He subdues their iniquities for them, and heals their backslidings.
Thirdly, Comfort and Peace of Conscience. Come unto me, and I will refresh you, or give you rest. Christ takes off the burden of their sins from those that are oppressed with them, and are desirous to leave them. As long as men hold any affinity or correspondence with their corruptions, they can never have true peace in themselves. ( There is no peace to the wicked, saith my God ) The way to true peace and comfort is to abandon and to take our leave of sin, and to take Christ's yoke upon us, which is easy, and his burden light.
Now further, we may enlarge this Point concerning our coming to Christ, a little beyond what we have hitherto said of it; and that is not only to our coming in Conversion, but likewise to our coming after it. There is a coming to Christ at first, in our beginning of living to him; and of that we have spoken all this while: those that come to him thus, he will in no wise reject, but will receive them. Again, there's a coming to Christ afterwards, when we are already brought home and converted; and it holds true likewise of this: Those that come to him here in this sense, he will net reject them, nor cast them out neither, but they shall have favor and acceptance with him. Those that come to him for assurance of his love, for greater measure of grace, for strength against corruption, they have good hope to speed and to prosper in their accessos to him, upon this Promise which we have here before us. It is a part of God's gracious Covenant which he has made with his people, that where he has bestowed grace upon them already, he will bestow also upon them more, upon their seeking and repairing to him for it.
Therefore let us not be wanting to ourselves in this particular; let us never spare to speed for sparing to speak, but let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need, as the Apostle speaks, Heb. 4.16. Christ keeps open house for all true comers to him, he refuses none, though never so mean, as to their outward and worldly condition; and therefore when he does not exclude us, let us take heed we do not exclude ourselves, or neglect so great salvation. And especially now upon this occasion, that we are to come to the Lord's Table, let us put this point in practice here more especially, to come to Christ indeed, for this is the main end and scope of this present Ordinance. We are in the nature and institution of it invited to Christ, that we would repair to his Dainties and Preparations; Ho everyone that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea, come buy wine and milk without money and without price. It is coming which is here called for.
But yet (by the way) we must not take it absolutely and indefinitely in any fashion whatsoever; it is not such a coming which will serve the turn: Those that come in their sins, and their vanities, and their ignorances, and their non-attendances, they cannot expect acceptance in their coming. Those that come thus, Christ will cast them out; as we see he did in the Gospel with the man that had not on his Wedding-garment; Friend, how camest thou hither? Matth. 22.12. so he will say to many more in such addresses as these are; those that come unpreparedly, and negligently, and remissly, without fear and reverence, he will not only deny them the benefits which he does hold forth in the Ordinance itself to worthy Receivers and Comers, but he will likewise challenge them, and call them to an account for their very coming itself, as having nothing at all to do with such sacred things as these are, being themselves wicked and profane; but do eat and drink to themselves their own judgment, as St. Paul tells us, 1 Cor. 11.29. And so much for the first thing impli'd in this expression, viz. Admission or Reception; Christ will receive all that come to him.
The second is Custody and Preservation, I will not cast him out; that is, I will keep him, and preserve him still by me. I will not cast them out, i. e. I will not drive them out. Those which are once admitted into Christ's service, and engrafted and incorporated into his Body, they shall always so abide and continue, he will never cast them out. Those which are his children and Servants once, they shall be his Children and his Servants always. This is that which is here signified to us, and it is the Doctrine likewise of other Scriptures besides. Thus, Hos. 2.19. I will betroth thee unto me forever. and Jer. 32.10. I will make an everlasting covenant with them, that I will not turn away from them to do them good, &c. and Joh. 8.35. The Son abides in the house forever.
This is a great encouragement to the Servants of God, that they have to deal with one who is unchangeable, one that does not upon every turn withdraw his affection, but abides constant in his love unto them; he does not turn them out of doors upon every miscarriage, but though he maintains the Authority of a Master, yet he still keeps the tenderness of a Father and Husband unto them, which is, not to cast them out. And as he does not cast them out himself, so neither does he suffer anything else to do it for him. They shall not cast out themselves, for he puts his fear into their hearts, that they may not depart from him, Jer. 32.40. and they are kept by the power of God through faith unto salvation, 1 Pet. 1.8. neither shall Satan or any of his Instruments pull them away from him. Joh. 10.28, 29. I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of mine hand. My Father that gave them me is greater than all, and no man is able to pluck them out of my Fathers hand.
But farther, when 'tis said here, He will not cast them out, we must not take it as a mere Negative, signifying what he will not do to them; but as a Positive and Affirmative likewise included in it, that is, that he will by all means nourish them, and preserve them, and watch over them: He will not only receive and admit them when they come to him, but likewise afterwards when they are come, and with him, he will most kindly entertain them. As Christ is the best Guest and Inhabitant to be entertained where he comes, so likewise he is the best Host and Landlord to entertain those that come unto him; Him that cometh unto him, he will in no wise cast out. So much for the second General, which is Christ's Entertainment. And so much of the Text.
SERMON XVI.
JOH. 13.7.
What I do, thou knowest not now; but thou shalt know hereafter.
The Conversation of Christ in the World, whiles he was here below in the days of his Flesh; as it was with a great deal of awfulness, so it was also with a great deal of meekness: and as it was full of Majesty and Authority, and holy Conviction; so it was likewise full of Humility, and Condescension: And sometimes again, also of Intricacy, and Admiration, being carried in such a way as, at least, in some particulars, was not presently so well understood by the persons he conversed withal.
An instance whereof we have here in this present story before us; of his washing of his Disciples feet, with the ceremonies and circumstances of it; which seemed at the first appearance, to have some strangeness and uncouthness in it: And therefore, by Simon Peter, is at the first declined, and rejected with a modest expostulation: Lord, doest thou wash my feet? as who should say; Thou shouldest not do so; in the verse immediately preceding. Now this Verse which I have now read unto you, is Christ's reply, by way of satisfaction: Jesus answered, &c.
IN the Text itself there are two General Parts considerable: First; the simple Proposition. Secondly; the additional Qualification. The Proposition is in these words; What I do, thou knowest not now. The Qualification of the Proposition is in these; But thou shalt, &c.
We begin with the First; viz. The simple Proposition. What I do, thou knowest not now. This is occasionally spoken concerning Peter 's ignorance of one action of Christ's in particular; to wit, the washing of his Disciples feet; but it is appliable, and may be refer'd to the whole Providence of God in general, and his transaction of things in the World. In which sense, we will now at this time consider it, and look upon it; and so observe from it thus much. That even the Servants of God themselves, are sometimes very much to seek in the actings and dealings of God. Christ's Disciples do not always now presently understand Christ's actions. When we say, they do not know, or understand them; the meaning is not this; That they do not simply discern or apprehend the things themselves in the transaction of them; for that they do: Peter knew that Christ went about to wash his feet, and of the other Disciples. But they do not discern or apprehend the drist or meaning of them, no more than Peter here did. This is that which they do not do, nor vet are able for some time to do it. Acts 1.7. It is not for you to know the times and seasons, which the Father hath put in his own power, says Christ there to his Disciples: when they asked him whether or no, at that time, he would restore again the Kingdom to Israel. God had reserved it to himself, and it did not belong to them. Therefore Job expostulates, in Job 24.1. Why, seeing times are not hidden from the Almighty, do they not know him, not see his days? For so the words should be rendered, according to the Original Text, though our Translation carries it otherwise, by referring; Not, to them that know him: therein, as I conceive (under favor) a little obscuring the sense, and falling short of the meaning of it.
There are two Particulars especially, in which those who are the Servants of God are notwithstanding very much ignorant of the providential ways of God: The one is, as to the scope of them: And the other is, as to the issue of them. They know not what he does; that is, what end he has in doing them. And again, they know not what he does; that is, what effect will come of them. They know not his actions, either in the intent, or extent of them.
First; Not as to the intent: Not the scope or drift of his actions. What end he does propound to himself in the doing of them. This they do not presently understand. Indeed, they know the general end, as they do also the general effect, and are sufficiently persuaded of it; which is, his own Honor and Glory, and the greatest good and welfare of his people. This they know to be mainly in his eye, and which he will, at last, most certainly effect, and bring to pass. But for the particulars, here they are to seek. The Lord has many gracious ends and aims which he does intend, and propound to himself, which we are not presently acquainted withal; nor are yet able to guess at them. As Joseph, when his Brethren sold him into Egypt; who would ever have thought that God had intended good to him, by that dispensation; which in itself, in its own nature, was so contrary thereto? But yet ye see how he tells them, that God intended good to him by it. Gen. 50.20. As for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day; and to save much people alive. The Lord intended good in that evil.
Secondly; As to the extent, and effect. They know not this neither; they know not what such things will come to in the issue and event of them: this is also unknown to them. We see the surface of things, but we do not dive into the bottom and foundation of them. We see things sometimes in their beginnings, but we do not see what they will be in the close, and latter end, and conclusion of them.
There's a various account which may be given of this truth and observation to us: as First, from the intricacy, and difficulty, and perplexity of the things themselves. God's ways themselves many times are very dark, and obscure, and mysterious. As there is a mystery in the truths of Christ; (the mystery of the Faith, and the mystery of Godliness, as it is sometimes called in Scripture,) so there is a mystery in the actions of Christ likewise. His Providence, it has secrets in it. His way is in the Sea, and his path in the great waters; and his footsteps are not known, Ps. 78.19. Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his judgments, and his ways past finding out! for who hath known the mind of the Lord? says the Apostle, Rom. 11.33. And the Prophet Isaiah, in Isa. 55.8, 9. My thoughts are not your thoughts, neither are your ways, my ways, saith the Lord: For as the Heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. There's an involution of one thing in another, so that they do not presently appear what they are. As in the Prophet Ezekiel, there were the wheels within the wheels. He does great things, and unsearchable; marvelous things, without number, Job 5.9.
Secondly; As there's an intricacy in the things, so there's likewise a difficulty upon our understandings; yea, even the best that are, they are but short-sighted in this particular. And that according to a twofold principle. First, the dimness of natural reason: and Secondly, the imperfection of supernatural illumination. Reason, that's blind. And Grace, that's but weak, and imperfectly wrought in us.
First; There's a dimness upon reason, even in those who have the greatest measure and proportion of it; from whence they are unable to reach the deep things of God, either as to matter of Doctrine, or Practice. Worldly wisdom, it counts the ways of God to be foolishness, and such things as are inconsistent to themselves.
And Secondly; As for Grace, and the light of the Spirit of God himself; it is but in such a measure and degree communicated to us; from whence it might do this in us. Therefore even holy persons, (such as Peter in the Text here was) have been sometimes short in this particular, and still are: From a deficiency in their own understandings.
Thirdly; This proceeds from special and Divine Dispensation; God does of purpose order it, that even his own Servants shall sometimes not be able to apprehend his own ways, nor know what he does in the World: And that for divers reasons also.
As First; Because, it may be, they are not as yet capable of them, nor sit to receive them. Thus we know, how in other places, our Blessed Savior forbore to discover some things to his Disciples, because as yet they were not able to bear them: as himself tells them, Joh. 16.12. I have yet many things to say unto you, but ye cannot bear them now. It is a great part of wisdom in a Teacher, to impart and communicate his notions answerably to the capacity of the Learner. And so it is also with Christ in his dispensations. As Paul to the Corinthians; I could not speak unto you, as unto spiritual; but as unto carnal, even as to Babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. And so, to the Hebrews, Heb. 5.12. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. God's people, whiles they are here in this world, have neither heads nor hearts fit for some kind of discoveries: not heads sit to apprehend them, nor hearts fit to digest them. If they be evil, they would be apt too much to be dejected; if they be good, they would be apt too much to be exalted, and lifted up. They would be ready to bear neither, so as they should do. And therefore does God think it fitting, in wisdom, to keep them ignorant of them, that so, as yet, they might not know them, or be acquainted with them. That's one reason of this concealment, because, as yet, they are not capable of them.
Secondly; God will not have his people presently to know what he does, that so hereby he may take occasion for the better exercise and improvement of their Faith, and dependence upon himself. The more at any time we see, the less we do commonly believe. Faith, it is most vigorous and conspicuous in cases of obscurity, and disappearance. Now blessed are they that have not seen, and yet have believed; as our Savior speaks, Joh. 20.19. It is no great thanks to trust God, when we see all clear before us: But in difficulties, there's the trial. As Abraham; Even against hope, to believe in hope. And as Job; Though he slay me, yet will I trust in him. And as Paul; We despaired even of life, and yet trusted in the Living God, which raises from the dead. And as Habakkuk; Although the Fig tree blossom not, nor fruit be in the Vine, &c. yet will I rejoice in the Lord, I will joy in the God of my Salvation.
This is enough for Christians to know, that they have to deal with a Gracious and All Sufficient God; to whem they may, with a great deal of safety and confidence, commit themselves, in the greatest outward uncertainties: And so long as they can do so, they need not be any further troubled in their own thoughts, as concerning future events. Yea, God himself delights that it should be at this pass with them, as whereby himself is so much the more honored and advanced by them. Abraham, whiles he was strong in Faith, he is said to give Glory to God; and so indeed he did. Rom. 4.20. Because he staggered not at the promise of God through unbelief: He that believeth not, he makes God a liar; which, amongst men, is counted one of the highest pieces of dishonor. But he that believeth, he sets to his seal that God is true: for which cause, God is pleased so much in the improvement of Faith. He comes to see of what credit and esteem he is with us, where there is a failing of outward helps.
Thirdly; The Servants of God do not always know what he does, nor he will not have them to do so, for the preferring of his own liberty and sovereignty amongst them; that they may not, by this means, teach him, and follow him, and set limits unto him. His ways (as we said) are unsearchable, and he delights to have them be so, for his own greater glory, and renown. It is fit for creatures to be in the condition of creatures, and to keep within their own line. Secret things belong to God; and revealed to us, and to our children: as Moses tells the Israelites, in Deut. 29.29.
Lastly; Sometimes in a way of Discipline, to correct some miscarriage in them, or to prevent it for time to come: whether pride, or security, or carnal confidence, or whatever it be. The Lord was afraid of Paul, lest he should be too much exalted in himself, through the abundance of the revelations: and therefore when he had discovered great matters to him, and made him hear unspeakable words, which it was not possible, or lawful for a man to utter; he sent him a though • n in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure; as himself gives an account of it, 2 Cor. 12.7. So ill is God pleased with such distempers as these in his people, as that either he keeps such discoveries wholly from them, or else does very much allay, and qualify them to them: but usually the former, and that whereof we now speak. Those who are light-headed, they do best to be kept in the dark. And so, as to these spiritual dispensations; when men shall abuse that knowledge which God bestows upon them, to arrogancy, and wantonness, and conceitedness, and despising of others; God does, in such cases as these are, restrain them from knowing more; and perhaps sometimes of such things, which otherwise it would concern them to know. He leaves them, in these cases, to themselves, and to the vanity of their own imaginations; that so they may, by experience, see what it is to abuse his loving kindness, and to turn his Grace into wantonness.
Sometimes God, in judgment, surprises men, and brings upon them evils unawares; because they would not know the time of their own visitation, when they might have known it; nor seasonably see when his band was lifted up against them; as the Prophet speaks. Thus we see the manifold account of this Point and Observation before us: That even the servants of God, do not presently see what he does.
The consideration of this Point, is thus far useful to us; as, from hence, to satisfy and inform us in this particular: That we may not think either of ourselves, or others, more highly than we ought to think; as the Apostle advises. We see what little ground any have too peremptorily to take upon them the fore-telling of future events, or to conclude of things afore-hand; which is the prerogative of God alone, and of such as are more immediately inspired by him. We must be wary and cautious in such matters as these are, and keep within our own compass. Remember still that of our Savior; which I mentioned before. It is not for you to know the times, &c.
Indeed there is a knowledge of the times; which is both possible, and commendable for us: as it is recorded of the children of Issachar, 1 Chron. 12.32. That they had understanding of the times, to know what Israel ought to do. That it concerns every Christian to know in his place, and capacity; so to understand the genius and frame of the times in which he lives, as to order his life accordingly; and so to be able to foresee the inclinations of them, as whereby to steer his Christian course: but as for absolute determining of them, or of what will be done in them; this is a thing which is to be left alone to God himself, and is a matter of delay and expectation: What I do, thou knowest not now. That's the First General, viz. The Simple Proposition; wherein our Savior denies, in Peter, a perfect knowledge of what he did.
The Second is, the Additional Qualification of the foregoing Proposition: But thou shalt know hereafter. This is that which is here signified by Christ to Peter, upon this particular occasion. And it holds good as well as the former, in regard of God's general Providence. That though his Servants do not presently apprehend or understand what is done by him; yet, in time, they shall. In this passage there are two distinct Branches. First, the discovery itself; Thou shalt know it. And Secondly; the time of this discovery: It is future: Thou shalt know it hereafter.
First; Here's the discovery itself; Thou shalt know it. Though God's actions are for a while in the dark, and are not presently made known; yet there will a time come for the clearing and evidencing of them; and they shall be seen what they are, and laid open. This is an high piece of Grace and condescension in him: For as God is absolute in his actions themselves, and may do what he pleases: so he is absolute also, as to the approving of his actions, and may choose whether or no he will discover them. He need give no account of his matters, as Elihu speaks, in Job 33.13. He needs not, but yet he does for all that. At least, he will do at one time or other; so that his people may know them.
This will he do to sundry purposes, and according to several explications, in which we may take it.
First; He will discover them in the justice, and equity, and uprightness of them. What I do, thou shalt know hereafter; that is, Thou shalt know that I have been just and righteous in doing of it; That the Judge of all the World has done no more than that which is equal. Bold and presumptuous persons are apt now and then to challenge God in this particular, and to bring him to their tribunal for that which he does; whether in regard of themselves, or others: to think that God's dispensations are very unjust, and unequal. The Prophet Jeremiah himself (though otherwise a good man) was once upon that Point: in Jer. 12.1. Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy judgments; or, let me reason the case with thee, (as the words will bear it.) Wherefore doth the way of the wicked prosper? wherefore are they happy, that deal very treacherously? Habakkuk, he was upon the like expostulations; in Hab. 2.13. Thou art of purer eyes than to behold iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he. And so 'tis with many others besides, who are ready to quarrel at God's Providence, and to think he deals unequally with them. But he will one day show the contrary; he will manifest that there was very great cause for what he did; that he was just in all his ways, and righteous in all his works. In Ezek. 18.29. The House of Israel said; The way of the Lord is not equal: But, what says God to them again? Oh House of Israel; Are not my ways equal? are not your ways unequal? There's none which are apt sooner to complain of God, than those who are obnoxious to him; nor there's none which are so ready to think that he deals worse with them, than those that deal worst with him. Those which are most innocent, they are commonly most patient, and content under God's dispensations: It is the persons which make boldest with him, that do usually reflect most upon him. But for those, and all others, he will one day abundantly convince them, and discover the justice of his actions.
Secondly; He will discover the truth of them; he will manifest himself in his faithfulness. That as he has done that which was equal; so he has done that which he always said he would do. He has kept his word and promise with them in all which he has done. This is another thing, which even the people of God themselves do not presently discern neither: they do not know what he does, as to his truth; but are apt to doubt of it, and to call it in question, and to think he deals falsely with them. As David. in Psal. 77.8. Is his mercy clean gone forever? Doth his promise fail for evermore? He asked it, as in a manner suspecting it, and fearing it was so; That God failed in his promises: so are we ourselves ready to think now and then. Because God does not perform his promises in our way, or at our time; therefore that he will not perform them at all, but fall short of them: but God will clear himself likewise here, and clear himself to us. As Joshua sometimes told the Israelites concerning themselves: Ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof. It was so, and they also at last knew it to be so, in Josh. 23.14.
Thirdly; God will also make known the efficacy of that which he does: He will manifest himself in his power. That what he has done, or not done, it did not proceed from any piece of weakness, or impotency in him: For that is likewise a rock which many are ready to split upon; and a block which they stumble at. When God does anything cross their expectations, they then call in question his power, and think he did as much as he could, or was able to do for them. As the Israelites sometimes reason'd about themselves: Psal. 78.19. Can God furnish a Table in the Wilderness? Can he give bread also? and can he provide flesh for his people? because he did not do it so soon as they expected. And as Moses sometimes makes the supposition, in regard of the Egyptians towards the Israelites. Because the Lord was not able to bring this people into the Land which he sware unto them; therefore hath he slain them in the Wilderness. This is that which corrupt nature is ready sometimes to suggest; even a doubting of God's Power and Omnipotency. But he will at last make it good; he will be manifest in the greatness of his power; and show that it was not for want of strength on his part, no more than of faithfulness, that such things have been done in the World, as sometimes have been done indeed in it.
Fourthly; He will show also his Constancy, and justify himself in his Unchangeableness, and Immutability; That he is in one mind, and none can turn him: and that what his soul desireth, that he doth; as Job has it, in Job 23.13. That in him is no variableness, nor shadow of turning; as St. James has it, in Jam. 1.17. That however men may alter, and times may alter, and the world may alter in the course of it; yet that he himself does not alter, but is one and the same; and whatsoever he does, it is regular, and consistent with itself.
Fifthly; The wisdom of his Proceedings: He will also justify, and clear that, and cause his people to know it, and to yield and submit unto it. Such is the desperate wretchedness and pride which is sometimes in men's hearts, as that they are ready even to tax this: and if not in plain and open speeches, yet in the secret workings of their spirit, to prefer their own wisdom and counsel before the wisdom of God: They think they could order things better than he himself orders them, and will teach him to govern the world: But he will in time teach them better, and show them secrets of his wisdom; as Zophar speaks, in Job 12.6. That as the weakness of God is stronger than men; so the foolishness of God, is wiser than men, 2 Cor. 1.25. That nothing could be better disposed, nor contrived, than he has contrived it, and make them subscribe to his wisdom. This is such (as I said before) as God is not bound to. He might (if he pleased) let us go away with our own imaginations, and please ourselves in our own wisdom, and suffer us to despise his. But yet he will not do so, but rather the contrary.
Every work of God is beautiful, and we shall in time see it to be so, and be ready to acknowledge it; especially when we set things together, and compare them one with another; when we consider them in their latitude and extent. As there was a comeliness in all the works of Creation, which God looked upon, and saw them to be good: So there is also in the works of Providence, which we shall see to be so likewise, and be forced to bear witness to by our own approbations. We shall see, that notwithstanding all our conceits and apprehensions otherwise, things could never have been transacted, or brought to pass, as indeed they have been.
Lastly; God will clear himself also, as to the kindness and friendliness of his proceedings: we shall know what he does in this respect, amongst the rest. This is a thing which the Servants of God are sometimes, according as it is with them, very apt to suspect; they cannot so easily persuade themselves, that such and such actions of God's towards them, are the dispensations of love; especially which carry any tincture of severity with them. When the Angel appeared to Gideon, and encouraged him with this Salutation: The Lord is with thee, thou mighty man of Valour. Why, (says he) if the Lord be with us, why then is all this befallen us? and where are all his miracles? &c. Judge. 6.13. Gideon could not think it to be likely for God to be with them, whiles things went contrarily with them, and they were under trouble and affliction. But yet it was so for all that; and he at last understood it so to be. And so shall all the rest of God's Servants, in whatever happens unto them. All the paths of the Lord are mercy and truth to them that keep his Covenant, &c. They are so; and they themselves are so persuaded of them, when they consider better upon them. We know (says the Apostle) that all things work together for good to them that love God, &c. They do so, and we know them to do so, by our own experience. As God intends good in them, when he contrives them; so they do likewise work to good in the issue and event of them, and that by virtue of God's gracious Ordination. David 's troubles and persecutions; Job 's losses of his children, and estate; Paul 's thorn in the flesh, and messengers of Satan to buffet him; they had all an happy end and conclusion with them.
Go through all the Servants of God, which have ever been in the world, from the beginning of it till this moment, and let them but speak their knowledge in this particular; and they will be ready to maintain and consirm it, sooner or later, That so indeed it is: That all God's dealings with them they have been the actings of mercy and loving kindness; and such as they are abundantly satisfied and pleased with them. Thus, in all these particulars, do they know what God does to them.
When it is said here to Peter; Thou shalt know it: It holds good according to a double way of discovery. First, by way of illumination. And Secondly, by way of experience: Rationally and Practically both.
First; By way of illumination; in a further clearing of their understanding. God's people, as they do daily improve in the knowledge of other truths besides; so, amongst the rest, of the truths of Providence, and the things which God does in the World: they have still further insight into these.
Secondly, and more especially, by way of experience. They know them so. God does every day more and more approve himself to the sense and feeling of his people, especially, as they have anything more patience to wait upon him. Patience, it breeds experience; and experience hope, and hope makes not ashamed, &c. But so much may be spoken of the First Branch in this Second General, viz. The discovery itself; Thou shalt know, &c.
The Second is, the time of discovery: And that's expressed in the future: Hereafter. [ 〈 in non-Latin alphabet 〉 .] This admits of a double reference; either first, to this life present, whiles they abide here in the world: or else to the future state, in the world to come.
First; For this life present: Sometimes hereafter in this: The Lord is pleased now and then so far to gratify and pleasure some of his Servants, as to give them very satisfactory apprehensions of his dealings with them here in this world; and they live so long, as to be abundantly convinced of that which he does, as to the equity and goodness of it; and are forced to declare it. Especially, at such times more particularly, when they are departing, and leaving the world. There are many Christians who, when they have come to die, have taken their farewell of the world with a justification of God's proceedings, both general, and also particular, with the Church, and with their own persons. And there's a very great force and efficacy in such testimonies as these are. The speeches of dying men have always been most remarkable; as carrying some kind of divinity, and propheticalness as it were with them. And God delights very often to use them, and to improve them to such a purpose; for the better strengthening and confirmation of the Faith of other persons whom they leave behind them.
Secondly; For the life to come: Hereafter then. God does not think fitting to make known and discover all to his people here; he reserves very much, and the greatest part also, for Heaven, which is a better place. There's a day of revelation a coming, when as God will know more what we have done; so we shall know more what is done by himself, and have a clearer discovery of it. In his light we shall see light. Then God will please to manifest, and • ay open all unto us: He will explain those riddles, and untie those knots, and facilitate those difficulties to us, both in matter of Doctrine, and Dispensation; which, for the present, are ready to stumble us, and amaze us, and put us to our plunges, so as we know not what to make of them. And we have very great cause to stay, and to expect upon him till then.
The sum and brief of all, by way of Use and Application, c • mes to this: That therefore we would rest satisfied and contented with that which God does, whatever it be; and not too suddenly pass our verdict and censure upon it: but in patience possess our souls. Oh! have good thoughts of God, and be well persuaded of him in the crossed and most contrary dispensations: for we shall never repent in so doing, but be abundantly recompensed for it, and have it again returned into our bosoms: He will then have good thoughts of us, and dispose of things accordingly to us. Beloved, there is a time will come, when as God will stop the mouths of his enemies, by the clearness and evidence of his transactions; so he will also satisfy the expectations of his people; yea, surpass them, and go beyond them. As iniquity shall stop her mouth, and have nothing to say against God; so piety shall open her mouth, and have very much to say for him, in the vindicating, and justifying of him.
Yea, the Lord will then justify himself in all his proceedings whatsoever. He will show them, that whatever was done, it was best to be done, and that it could not well indeed have been otherwise; if we had rightly considered of it. God will manifest a sweet harmony, and concord, and amiable agreement in all the things which are effected by him; and such as we ourselves shall very readily subscribe unto.
Therefore be patient, and stablish your hearts, as St. James speaks: Be not rash with thy mouth, nor yet let thy heart be ready to utter anything against God: For God is in Heaven and thou upon Earth; therefore let thy word, be few, Eccl. 5.2. We know what was the praise of Job; and he is recorded in Scripture for it: That though he had many evils upon him, and trials one after another; that yet, in all this he sinned not, nor charged God foolishly, or attributed folly to God, Job. 1.22: No more let any of us do so neither, upon any occasion whatsoever; though never so difficult or perplexing.
It was the great weakness of Zion, that when she had not everything according to her desire; she complained that God had forsaken her. Isa. 49.14. Zion said, the Lord has forsaken me, and my God has forgotten me. Oh! but he had not, for all that Can a woman forget her sucking child? &c. The like may be said to any of God's people in the like condition. That they may not be discouraged in them, nor dejected, nor cast down in themselves; for there will be a gracious upshot and conclusion of all at the last: Surely there is an end, or reward; and thine expectation shall not be out off; as Solomon speaks, Pro. 23.18. And verily, there is a reward for the righteous; verily, there is a God that judges in the earth, Psal. 38.11.
And for our encouragement, let us take in this; That the readset and willinger we are to be well persuaded of anything God does, the sooner shall we find the truth of it in our own experience. When we give God the honor of his Providence, he will give us the comfort of it, and make good all that to us in the event; which we before, by a Spirit of Faith, did expect from him. There's nothing lost by self-resignation, and submission to God, in anything, whether inward or outward, together with the appurtenances of them. Nay, we cannot engage God more, than by seriousness in this particular.
And if we are not satisfied with that which God does for us here, and this small pittance of time here in the world; which indeed is but very narrow, and short; yet let us think of the advantages which he has for us in eternity, and in the extent of our being. He has there and then scope enough for the gratifying of us. Hereafter, if we take it in this sense, ( 〈◊〉 I shown before, it might be taken;) it has enough in it to make us amends, and to compensate all our expectations. God will justify himself at the length, that we may be sure of: and it is enough for us, that he will so; though he should not do it so soon as we might desire, or look for it from him, and expect it at his hands.
This Text which we are now upon; it serves so prevent a double distemper in us: both our Curiosity, and our Impatience: Our Curiosity in the First Part: What I do, thou knowest not now; no, nor art not able to know it; therefore do not too curiously and affectedly pry into it, as being a thing above thy reach. It is a wise and safe ignorance, to know no more than God will have us to know. Our Impatience in the Second Part: But thou shalt know it hereafter. Therefore be not too forward, nor hasty, nor eager for the present; be content to stay God's leisure, and time, for the discovery of it, which is always the best. I will hut up all with the words of the wise man, Solomon, Prov. 3.5, 6. Trust in the Lord with all shine heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.
SERMON XVII.
JOH. 14.27.
Let not your Heart be troubled, neither let it be afraid.
There is nothing more necessary for a Christian than a Calmness and Tranquillity of Mind; And there is nothing more conducing hereunto than the Principles of Christianity itself, Especially drawn forth into Exercise and Improvement of Religion, as it is good for many other things besides, so amongst the rest to keep up the Heart, and to preserve the Spirit from Dejection. Not only to bring us to Heaven, and to lodge us safely there; but likewise to sustain us upon Earth, and to carry us with the greatest Grace and Comfort, and Facility, and Contentment in the mean time through the World. Therefore in these times of cruelty and distraction which are now upon us, in regard of what may happen to us from future Events, we cannot better provide for ourselves, and our own Security and Contentation, than by recourse to such helps and means as these are; especially as exhibited and tendered in the Word of God, and the Ministry and Dispensation of it, which will still be that which it is after all our thoughts about it: And for which purpose I have made choice of this Text, which I have now read unto you, being the last Advice and Counsel of our Blessed Lord and Savior, and given by him to his Disciples upon the saddest occasion that ever befell them in this World, which was his own Departure from them. Though the occasion was very lamentable and remarkable, and their Condition very sad, yet he would not have them to be discouraged, or put out of Heart for it, but to hold up, and to be contented notwithstanding, Let not your Heart be troubled, neither let it be afraid.
IN the Text itself there are three General Parts considerable: First, a Christians Disposition Secondly, a Christians Duty; Thirdly, A Christians Security or Happiness or Privilege. The Disposition of Christians, That is to be very much troubled and full of fears. The Duty of Christians; that is not to be troubled, or to have fears prevail upon them. The Privilege, or Security of Christians is to have Christ taking care for the prevention of fear and trouble in them.
First, For a Christians Disposition, it is this; to be very much troubled and full of fears. This is here implied and supposed in this Caution of our Savior which he gives to his Disciples: whiles he wishes them that their Heart might not be troubled, he does intimate that it was subject to be troubled; as when Joseph admonishes his Brethren that they would not fall out by the way, he does signify his suspicion that they were likely to fall out by the way. And indeed this is the Case of the best of God's Servants that are. Even the Disciples of Christ Himself they were not free from it; but very apt and subject unto it. Especially now upon his removal and departure from them, to be very full of solicitude and distraction. And the like disposition upon occasion has also discovered itself in divers others of God's People beside.
Now there's a various Ground which may be given hereof unto us, why God's Servants here in this life are subject to inordinate Troubles and Fear and Anxiety in them: First, from the Relics of Corruption; Secondly, from the strength of Temptation; Thirdly, from the weakness of Grace. First, From the Relics of Corruption. It is sin which is the cause of Trouble, not only in the Condition, but in the Spirit. And this is that which God's Servants have in them as still cleaving and adhering to them. They have corruption, and so have distraction as attendant and consequent thereupon. And especially such sins and corruptions as do more immediately tend hereunto, as diffidence, and distrust, and worldymindedness, and inordinate affection to these things here below. These where-ever they are; they will cause trouble and fear. And they are in part even in the best of God's Servants. There's a double kind of Trouble which the Servants of God are subject to here in this World. There's the trouble of State, and the trouble of Mind. The former is not that which we now speak of, as being not matter of Sin, but of Affliction. But the latter is that which our Discourse tends unto, and which our Savior here intends in this place now before us. This is that which God's Children are prone to from the Corruption which is remaining in them. They are apt to be much troubled in their Spirit from anything which falls cross unto them. And that because they are Flesh and Blood, and have sin still more or less cleaving unto them.
Secondly, As from the remainders of corruption, so also from the strength of Temptation, and the violence of Spiritual Assaults which are made upon them. Satan he is an Enemy to them, and loves to make his advantage of them, so that where they will be troubled, they shall be: And where he at any time discerns any proneness or inclination in them to it, he is ready as much as may be to promote it and set it on further, that they may be troubled more: He loves to fish in troubled waters, and to add sorrow to sorrow for the greater perplexity of God's People. Hence he raises a great many fears, and jealousies, and suspicions in them, whereby the more to afflict them.
Thirdly, From the weakness of Grace. Therefore it is that God's Children are apt and subject now and then to be inordinately troubled in themselves, because Grace is but weak in them. We see how it is in the Body; that those who are but of weak constitutions, as Children and such as they, a little matter troubles them, and proves offensive unto them. And so it is likewise in the Soul and Spirit, and inward man. Where Christians are but weak, they will be disquieted, and easily upon every turn put out of frame. Thus it was now at this present with the Disciples of Christ. They were as yet but weak Christians; in regard whereof he tells them elsewhere, that he forbore to speak of some things unto them. This is the case also with many others: They are but Children and Babes in Christ, and therefore apt to be troubled. Nay, even those who have Grace in the greatest measure, if we take it comparatively, yet their Grace is but weak and slender in them here in this life, as a ground of this perplexity in them; Their Faith, and their Love, and their Heavenly-mindedness, and their Zeal, and their Patience, all in a manner but weak; and therefore are their Hearts full of fears, and perplexities, and disquietings in themselves, as a consequent of it. The use which we are to make of it, is accordingly to take notice of it both in ourselves and others, that so we may be both humbled for it, and prepared against it. For it is that which the best that are, they are prone to, if they do not the better look to themselves. It is that which we have daily and continual experience of every moment; How soon we are dejected, and cast down, and out of heart in ourselves upon any occasion; such a tenderness, and moleities, and softness, and delicateness there is upon us, as that the least thing that is, it troubles us, and fills us with disquietness. And that's the first thing here observable from these words, viz. A Christians Disposition. He is apt and subject to be troubled; as appears from this Caution or Prohibition of Christ to his Disciples.
The Second is his Duty, and that is, not to be troubled or afraid. Christians they should by all means shun and take heed of this trouble in themselves. Let not your Heart be troubled, neither let it be afraid. Not troubled for the evil which is present and already upon you, not afraid, for the evil which is expected or looked for, for time to come. Here's a Caveat both against Grief, and against Fear; Each of which are such Passions as in the miscarriage and exorbitancy of them, have much evil and sinfulness in them. We'l join them both together in the handling of them, as coming both to one and the same effect.
Where that we may rightly understand the Point, we may not conceive as if our Savior did here plead for a Stoical apathy or 〈 in non-Latin alphabet 〉 a senselessness and stupidity of Disposition, from whence men are altogether mindless and regardless of the condition in which they are. This is so far from the mind of Christ, as that he does rather exceedingly abhor it and abominate it in those it is in. We see how even He himself sometimes was troubled; as he consesses and acknowledges it of Himself. And he did so far forth express his participation of our Human Nature in Him. Therefore it is not Trouble simply which he here prohibits, but the inordinacy of it, which therefore we should avoid.
For the better opening and prosecuting of this Point which we have now before us, there are two things which we shall do with God's assistance. First, show how far we may or ought to be troubled. Secondly, show how far we may not or ought not to be troubled, for there is somewhat considerable as to both. First then, how far we may and ought. There are two things which are the proper objects of Trouble, which it is exercised and conversant about, Sin and Misery. And accordingly it is not unlawful, but very requisite and warrantable for a Christian in a due manner and measure to be troubled for either of these, as he hath occasion for it.
First, A Christian may be very well troubled in point of sin, yea and ought so to be. That which troubles all the World as to the ground and matter of trouble (as sins does) it ought not to be slighted by a Christian, but he is much to be affected with it; Whether in himself, or in other men, as he does discern and observe it to be in them. For himself first, That which He is guilty of for his own particular, it ought to go very near unto him. It is that which the Servants of God in Scripture have been very much troubled for, when they have considered it, and reflected upon it, as we may see in divers instances and examples. David, Psal. 38.3, 4 There is no soundness in my flesh because of thine Anger: neither is there any rest in my bones because of my sin: for mine iniquities are gone over my head as an heavy burden, they are too heavy for me. Peter, Math. 27.75. When he had denied his Master, and remembered the words of Jesus unto him, He went out and wept bitterly. Paul, Rom. 7.24, Oh wretched man that I am, who shall deliver me from this body of death? Thus have the Servants of God been much troubled when they have thought of their sin.
First, As a dishonor in reference to God, and a grief unto him whose Glory is, or should be very dear unto them. Through breaking of the Law thou dishonorest God, Rom. 2.23. And by this deed thou hast made the Enemies of the Lord to blaspheme, 2 Sam. 12.14. This, it should go very near to a Christian Heart. If I be a father, where is mine honor? Can we call ourselves the Children of God, and have no sense of the honor of God; surely this is very unsuitable. No, it becomes us to be much troubled for sin, so far forth as it is a dishonor to God, as his Name is occasionally reproached and blasphemed by it. And then not only as a dishonor to him, but likewise as a grieving of him; (for so it is.) Isa. 63.10. They rebelled, and vexed his holy spirit; therefore he was turned to be their enemy, and fought against them. Grieve not the holy Spirit of God, whereby ye are sealed, &c. Eph. 4.30. Shall sin grieve God, and shall it not grieve us? shall it trouble his Spirit, and shall it not trouble ours? What an inconsistent thing is this? Surely, if there were nothing in it but this, that it is a dishonor and grief to God, we had great cause to be troubled with it, and for it.
But then Secondly; In reference to ourselves; there's great matter of trouble in it so: as a wounding of our consciences, and a breaking of our peace, and a darkening of our assurance, and an hazarding of our salvation, and a great interruption of our converse and communion with God. When we shall but sit down, and consider with ourselves the sad effects and consequents of sin in all particulars, which it does create and produce to those who make bold with it, and that take scope and liberty in it; we have very great reason to be very much troubled for it.
Thirdly, In reference to our Brethren, who sometimes suffer from it, and are the worse for it. The sins of Christians are not only terminated in themselves, and rest in those who are the immediate subjects of them, but extend themselves also to others, who are infected with them: And this is also a matter of trouble to those who are guilty in this respect: when men shall consider that they make others the Children of Hell, as well as themselves, and sometimes more, according to the improvement which may be made of it; this should go very near unto them, and affect them, and be very irksome to them in the reflections upon it; especially as they may stand in nearer Relation to them, as Children, or Brethren, or Servants, or Friends, &c. Thus may and ought Christians to be troubled for their own sins and miscarriages.
And so likewise (which is here pertinent hereunto) with the sins of others, a gracious heart will be much troubled for these, when it takes notice of them: As just Lot he was vexed with the filthy conversation of the wicked Sodomites: That Righteons man dwelling amongst them, in seeing and hearing vexed his righteous soul from day today with their unlawful deeds. As the Apostle Peter records it of him, 2 Pet. 2.7, 8. Though he was clear himself, he was troubled for them. And so Paul, when he came to Athens, Act. 17.16. His spirit was stirred in him, 〈 in non-Latin alphabet 〉 , put into a paroxysm, when he saw the City there to be wholly given to Idolatry. David, Psal. 119.158. I beheld the Transgressors and was grieved, because they kept not thy Word. And v. 136. of the same Psalm, Rivers of waters run down mine eyes, because they keep not thy Laws. Sin, it is very just cause, and ground, and occasion of trouble to us, whether our own or other men's.
Secondly; As sin, so also misery, and affliction, and calamity: This is an occasion of it likewise. Our strength is not the strength of stones, nor our flesh of brass; as Job says of himself; in Job 6.12. We have sense and feeling in us as men, and so accordingly may be very well troubled with that which is offensive thereunto. There is no chastening of itself, which is joyous, but grievous, Heb. 12.11. neither did our Savior here expect that his Disciples should be altogether unsensible of their present condition, which was now exceeding sad, in regard that himself was departing, and going away from them. I might very well take occasion from hence to speak of afflictions at large; how far forth they may be just grounds of trouble to Christians. But I will confine myself only to the Text, and that which is implied in that, as an occasion of present trouble to the Disciples; to wit, the taking away of Christ from them: It was that which they not only might, but ought to be troubled for. And that in three respects especially, which we may here take notice of. First, as it was the loss of a good Man. Secondly, as it was the loss of a good Friend. Thirdly, as it was the loss of a good Master.
First; As it was the loss of a good Man: They had great cause to be affected with that, and, in a sort, troubled at it; that they were likely to lose such a man as Christ was. The loss of good men in the world, is a thing which should very much affect us, when it falls out to us. Help Lord, for the godly man ceases; for the faithful fail among the children of men: It was the complaint of the Prophet David, Psal. 12.1. And the Prophet Isaiah complains of it, that there is no more trouble of mind for it. Isa. 57.1. The righteous perisheth, and no man layeth it to heart: And merciful men are taken away, none considering that, &c. There's a Stake out of the Hedge, a Stone out of the Building, a Pearl out of the Chain. For godly men, and righteous men to be removed, and taken away; whatever the world may think of it, and may sometimes rejoice at it, (through the madness of it,) yet it is a great affliction and misery to it; and such as it has cause to be much grieved and troubled at. For such as these, they are fences, and hedges, and pillars, and bulwarks to the places where they are.
Secondly; As a good Friend: there was another notion of Christ to them. As one whom they had special acquaintance and converse withal, and interest in. Goodness at a distance, and in some remoteness, it is not so much observed, or regarded; but when it comes nearer us, in a companion and associate, here we are commonly more sensible of it, both in the enjoyment, as also the deprivation. As there's no need of losing godly men, so there's no need of losing friendly men; especially in a world of ungodliness, and an unfriendly age and generation. The loss of such, it was ever troublesome, and still is so, even to this present day.
Thirdly; As the loss of a good Master, and Teacher, and Instructer of them: That dropt very sweetly upon them upon all occasions. A resolver of their doubts, a remover of their scruples, an informer of their ignorance, a comforter of their dejections: to lose, and let go, and part with such a one as this was, as Christ was now unto them: It was matter of trouble indeed, it was the loss and departure of Christ, signanter & emphatice, which had the stang, and grievousness, and aggravation of this same trouble in it.
And here I might now very seasonably take an occasion to speak of desertions, and the withdrawings of Christ from a Peliever: what a sad condition it is; and how just a ground and occasion of trouble and disquiet unto him, in the thing itself simply considered. In Joh. 20.13. When the Angels at the Sepulcher said to Mary Magdalene; Woman, why weepest thou? She saith unto them; Because they have taken away my Lord, and I know not where they have laid him. As who should say; Have I not (think ye) cause to weep, when-as Christ himself is taken away from me? yes indeed, and so she had; and so hath any one else in such a condition. As Micah said to the Danites, Judge. 28.24. Ye have taken away my God's, and do ye ask me, what ayles me? That Christian from whom Christ is departed, hath very great cause and occasion of trouble upon him. As we may see by the complaint which the Spouse herself makes of it: Cant. 3.9. And Cant. 5.6. Thus have Christians cause to be troubled for the miseries and afflictions which are upon them.
And so, as for their own miseries, so for the miseries and afflictions of the Church, which are either felt at any time, or seared: They have great cause to be troubled for these likewise By the rivers of Babylon we sat down, and wept. when we remembered thee, O Zion, &c. And Neh. 1.3, 4, &c. When he heard of the captivity of his brethren, he sat down, and wept, and mourned certain days: Yea, even Artaxerxes the King himself took notice of it, in the sadness of his countenance, Neh. 2.2. The Prophet Jeremy wished his head were waters, and his eyes a fountain of tears, that he might weep day and night for the slain of the daughter of his people, in Jer. 9.1, &c. So far have the Servants of God been troubled for the troubles of their brethren, and it has become them so to be. And thus far (as we have now explained it) is it both lawful and necessary likewise for Christians to be troubled, in case both of their own, and others sins and miseries; which is the first thing here considerable.
The next is, how far it is unlawful, and prohibited to them, as it is here in the Text: Let not your heart be troubled, neither let it be afraid. As there is a trouble and fear allowed, so there is also the same forbidden unto them. Now this trouble which is prohibited and forbidden, (for the better explaining of it to us) is considerable three manner of ways: First, in the measure of it. Secondly, in the manner of it. Thirdly, in its effects.
For the measure of it: First; Then trouble is inordinate, when it is excessive, and immoderate, and beyond the nature and quality of the thing itself which it is exercised about. The rule of all affections is to be suitable and proportionable to the objects which they are carried unto: now when this rule is not observed by us in matter of grief, or fear, or trouble, or any such thing; it is then otherwise than it should be, and to be restrained in us. Thus David for his Absalom, he was greatly moved, 2 King. 18.33. And Rachel for her children; She refused to be comforted, Jer. 31.15. And Hannah for her barrenness; She was in bitterness, and heaviness of spirit, 1 Sam. 1.15. When men are troubled, and know no bounds for their trouble, then their trouble is inordinate in them.
Secondly; As for the measure, so for the manner and circumstance of it. When trouble is join'd with distrustfulness, and despair, and questioning of God's attributes; whether his Goodness, or Truth, or Wisdom, or Power, or All-sufficiency, then it is inordinate. Thus we may be troubled for sin, yea, and ought so to be. But we must be troubled for it in God's way: troubled for it, so as to loath it, and hate it, and abhor it, and to depart from it: Not troubled for it, so as to deny the free Grace of God in Christ, and God's readiness to forgive and pardon all those who in truth of heart turn unto him: We may be troubled for it, but not as Cain was troubled, who said, his sin was greater than could be forgiven. And we may be troubled for it, but not as Judas was troubled, who run himself upon desperate courses upon the apprehensions of it: To be troubled thus, is unagreeable to a Christian, and gives further occasion of trouble, where it is well considered and thought upon.
So again; As for sin, so for misery and affliction; either our own, or the Churches, we may (as I said) be troubled for them, and we are accountable there where we are not. We ought to be affected, and to lay to heart the dispensations of God in the world, and his chastising providences to us. Shall a Trumpet be blown in the City, and the people not be afraid? Shall the Lion roar, and the beasts of the I orrest not tremble? Shall God threaten a Nation at any time, either with sword, or with samine, or with pestilence, or with any token of his displeasure; and shall not they, in the mean time, be sensible and apprehensive of it? Yes, by all means, it becomes them to be so: God expects it, and looks for it from them. Whether in regard of public calamities, or in regard of men's private afflictions; they may be justly troubled at them. But this trouble, it must be qualified with Grace, and submitted to that, with saith, and patience, and contentation, and self-resignation, and submission still to God's will in all conditions. We may not be so troubled for the World, as to think God does not govern the World, nor takes no care at all of it. Nor we may not be so troubled for the Church, as to think God has forsaken the Church, and has no further affection to it. As Zion sometimes foolishly and pettishly complained; The Lord has forsaken me, and my God has forgotten me, &c. Isa. 49.14. Can a woman forget her sucking-child, that she should not have compassion on the son of her womb? Yes, she may, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands, &c.
We may be troubled, and grieved in ourselves, for the troubles and afflictions of the Church; but it must be still with these qualifications and concomitances join'd unto it: First, that we do acknowledge God's Justice and Righteousness in that which he does; that God afflicts it not without very great cause and provocation of himself thereunto. As Ezra 9.13. After all that is come upon us, thou, our God, hast punished us less than our iniquities. Secondly, that we acknowledge God's Wisdom; as one that knows what is best for his Church, and what condition is most expedient for it, or for any part or member of it. Thirdly, that we acknowledge God's Goodness, and Love, and Good-will to his Church, as being a great deal more tender of it than we can be; that knows its frame, and remembers its mould, &c. Lastly, that we acknowledge God's Power and Ability to help his Church, and to save it in time of need. And so mourn, but not without hope.
Thirdly; This inordinacy of trouble is considerable in its consequents and effects, which it does work and produce in us. As First, when it makes us impatient and fretful under the hand of God. Thus it has done sometimes with some persons: as Jehoram, 2 King. 6.33. Behold, this evil is of the Lord; why should I wait on the Lord any longer? And Isa. 8.21. They shall fret themselves, &c. Thus Jeremy and Jonah, who were otherwise holy Prophets, they were to blame in this particular. Secondly, when it makes us unthankful, and unsensible of the mercies of God towards us. There are some Christians who are sometimes so dejected, and cast down, and troubled in themselves for such particular evils that befall them, that they take no notice at all of any mercies which they enjoy with them: Like some wayward and froward children, who if they may not have what they would, they throw away that they have: but this does but provoke their Parents to correct them more sharply, that so they may cry for somewhat indeed. And so it is also oftentimes betwixt God and his. When men take no notice of his mercies, because of some concomitant afflictions; he adds to these afflictions the removal of those mercies from them. Thirdly, this trouble is further inordinate, in the effects and consequents of it; when it makes us unserviceable, and unuseful; when either it keeps men from their work, and the performance of that service which God requires of them; or else when it distracts men in their work, and disturbs and interrupts them about it.
First; When it keeps from, it is inordinate then, as it is with every other affection besides; whether love, or joy, or fear, or whatever it be. If it hinders a man from doing his duty, and that work which God requires of him, it is so far forth irregular, and disordered. Even so, amongst the rest, is grief, and trouble of spirit. It should be with us, as much as may be, in our affections, as it was with Christ himself in his; who, whatever sadness of mind was upon him, was still careful to do his work, which there was nothing could keep him from.
Again Secondly; When it distracts in duty, it is inordinate then also; when it makes us listless, and heartless, and indisposed in the service of God, as for the most part it is apt to do: This is a part of human infirmity, and not without some mixture of flesh and corruption in us. And thus have we seen what this trouble of heart here is, which our Savior does prohibit to us. And so also the Second General Part, which is observable in the Text, viz. A Christian's duty, in not being troubled.
The Third is, the Priviledg of a Christian, in the care of Christ for him, and advice and counsel to him, in this admonition which he gives to his Disciples, when he was now going from them. Let not your heart be troubled, &c. That which was their duty to avoid, it was his care and love to persuade them that they might avoid. From whence we note thus much; That it is the mind and desire of Christ, that his Servants hearts should be kept from inordinate trouble and distraction: He does not love that they should be frighted and disquieted more than needs. This is the reason that he is so careful to advise them, and to counsel them to the contrary, as he does both here and else-where. He had begun the Chapter with it; Let not your heart be troubled, ye believe in God, believe also in me. And here now he repeats it again, towards the close; Let not your heart be troubled, neither let it be afraid. Because it much in his mind, it was much in his mouth, as things commonly use to be: yea, and (which makes it so much the more remarkable) when himself was now in a sad condition. He forgets, and neglects his own trouble, and takes care for the prevention of theirs.
There are two particulars which are considerable of us in this passage of Christ's desire, to keep his Disciples from distracting trouble and fear. First, the reason why he desired it. And Secondly, the manner how, or the circumstances and concomitants wherewith.
For the reasons why: First, they are the same for which he desires that any other of his Servants now should be also kept from the like distempers: as namely these:
First; For the honor and glory of God, which is much disparaged by the contrary. When Servants go sad and mournfully, it reflects unhandsomely upon their service, and their Masters whom they attend upon; as if they were some way wanting to them in those things which were convenient for them. And so it is likewise with the Servants of God, in their relation to him: as if there were not enough in him for the satisfying and comforting of them: It is a denying of him in his Attributes, and the fullness and extent of them. A denying of the God that is above, Job 31.28.
Secondly; Out of respect to Religion, and the profession of Christianity itself. A sad and disconsolate conversation, it brings an ill report and conceit upon the ways of Godliness, and makes that to be ill thought of in the World. From hence men are apt to conclude, that there's no comfort to be found in such ways as these are; that Religion is the high-way to melaucholy, and trouble, and disquietness of mind. When men observe these things in the subjects, they conclude this of the principle. And when they see it is thus with Christians, considered in concreto; they conclude it to be thus with Christianity, considered in abstracto: which, though it be a great mistake, and false reasoning in them, yet there should not be an occasion for it administered by us.
Thirdly; For our own good and advantage. By over-much sadness, and distraction, and fear, we do very much prejudice ourselves, torment ourselves before our time, and sometimes more than we need, make our lives uncomfortable; and by grieving of our own spirits, grieve the Spirit of God also in us; and cause him so much the more, and the rather, to depart, and to withdraw from us. And besides, (as I hinted before.) hereby make ourselves so much the more unserviceable and unuseful in our several places; especially for the comforting of others among whom we live, and with whom we converse; which is a very great part and branch of the communion of Saints, which is to be exercised and practiced by us. So far forth as Christ desires our good, so far forth he desires our comfort; and a spirit and conversation in us suitable and agreeable hereunto.
Now because it is Christ's desire, it should be likewise our endeavor, which we should aim at, and apply ourselves to; we should as much as in us lies discharge ourselves of all distemper and inordinacy in this particular, whether of Grief, or Fear. And for this purpose here know and take notice, that it is in some sort in our power so to do. Whiles our Savior says to his Disciples. Let not your Heart be troubled; he does hereby imply, that they were able to keep their Hearts from being troubled, and so indeed they were. And so likewise are any other of the Servants of Christ besides.
How (may we say) is that? How may Christians preserve themselves from trouble of Spirit? To this I answer; two manner of ways; First, Negatively; In withdrawing from such ways, as may either occasion or cherish Grief in them. And Secondly, Positively, By taking of such courses, and using of such kind of means as may scatter and remove it.
First, There is a prevention of this inordinate trouble, Negatively; By withdrawing from such ways, as may either occasion or foment it. There are many who are full of Trouble and Perplexity, and they may sometimes thank themselves for it, as who willingly bring it upon themselves; not only by provoking God to administer such occasions to them, but likewise when they are administered already, by prosecuting them, and following them too far. There are many that love to seed and nourish those humors in them, when at any time they fall upon them, and will be troubled because they will be. There's a piece of sullenness and pride oftentimes upon the Heart of the Sons of men, from whence they think much to stoop to the providence of God upon them, and so molder away in discontent and peevishness of spirit, as thinking themselves too good to luster for Him.
Again, There are others likewise which from the same Principle of Pride in them, though differently expressing itself, think sometimes to bite in their Grief, and to carry it outwardly to the World, as being loath to own and acknowledge God's hand upon them; from whence, as a Fire burning inward, their Grief is so much the more increased; and for want of a seasonable vent, their Trouble is enlarged unto them: Now we must take heed of either of these, as we desire to have our Hearts in a quietness and tranquility of temper; Neither affectedly following Grief, nor affectedly neither suppressing it. This is a prevention of it Negatively, in withdrawing from the Means of Advancement.
The second way of doing it is Positively, in the taking of such courses with ourselves, and in the use of such kind of means as may properly from such kind of distempers; as,
First, by studying of the Word, and psamises of God in His Word, Psal. 119.50. This is my comfort in my affliction; thy word hath quickened me. And Ver. 92. Unless thy Law had been my delight, I should then have perished in mine affliction. We should be well acquainted with the Promises, whether general as to all estates and conditions, or particular in such particular circumstances; and we should bring them home to our own cases and circumstances as we have occasion for them. The comfort of a promise lies in the due and just application of it, which accordingly we should be careful of.
Secondly, Study the Attributes of God. There is much sweetness to be found in them. The Lord, gracious and merciful, abundant in goodness and truth, &c. Oh get a sweet taste and relish of these. Taste and see that the Lord is good and gracious, &c. It is our ignorance concerning God which makes us oftentimes so full of perplexity. They that know thy name will trust in thee, for thou Lord hast not forsaken them that seek thee.
And to his Attributes, join his Providence, and expressions of himself in that. Consider what God has done in former times, and consider what he does still; and see what a sweet connection and agreement there is betwixt them. He is still the same that ever he has been; and what he has done heretofore for his Church, he is ready to do the like still, and for every particular person and member of it. The Lord's hand is not shortened that he cannot save.
Thirdly, Let us betake ourselves to Christ, and shroud ourselves under his wings; they are safe which are kept by Him, and they have no cause to be troubled or dismayed. There was a special emphasis in the Persons whom our Savior here speaks unto, which were his own Disciples, Let not your Heart be troubled. Those who have an interest in Christ, they are in safe hands.
There are two things here to be done by us, The one is to make good our interest, and the other is to improve it. We must make good our interest, that we are indeed such as do belong to Christ, and are indeed members of Him. And we must improve our interest, by having continual recourse unto Him.
Lastly, We shall hereby keep ourselves from this inordinate trouble and fear seizing upon us, by laboring for a special measure and exercise of several Graces of God's Spirit in us, as tending and conducing hereunto; I will instance in some of them, as more remarkable.
First, Meekness and Humility, and sense of our own unworthiness and ill-deservings. There's no Creature so full of Trouble and distraction, as a pround and haughty person: such an one when any evil befalls him, he is like a wild Bull in a Net, or like a Bear robbed of her Whelps; as the Scripture sometimes uses such expressions as these are; full of rage and fury, and swelling, and horror, and confusion: Like the raging Sea casting forth mire and dirt, as the Prophet Isaiah hath it, Isaiah 57.20. But now on the other side, humility and lowliness of Spirit, it meets an affliction half way; and so (as I may say) takes off the violence of it. It closeth with God and his Providence, and so thereby does very much lessen its own grief and perplexity: when we shall consider we deserve more evil, we shall be less troubled with that which we endure; when we shall consider the grievousness of sin, and how we trouble God with that, we shall be better satisfied in the suffering of affliction, and of God's troubling of us with that: where sin lies heavy, affliction commonly lies light, and is better sustained.