Exposition of John 17
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Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
AN EXPOSITION WITH NOTES, Unfolded and Applyed On JOHN 17 th.
Delivered in Sermons Preached Weekly on the LORD'S-DAY, to the Congregation in TAVNTON MAGDALENE.
By GEORGE NEWTON Minister of the Gospel there.
LONDON, Printed by R. W. for Edward Brewster, and are to be sold at the Crane in Paul's-Church-yard, 1660.
To the Honorable Colonel JOHN GORGES, Governor of the City of London-Derry, and the Castle of Cullmore in IRELAND, My duly honored and dearly beloved Brother.
SIR,
N OW you have wrested the following Lectures out of my hands, I do but fairly leave them there, whence I cannot recover them. So that this which I prefix, is not so properly a Dedication as an Abdication. I must confess I never knew you guilty of Extortion but in this Act.
I loath their Cunning, who by debasing and disabling, secretly design to raise the price of their own labors: And do it this way, 〈 in non-Latin alphabet 〉 (as the Orator speaks, though somewhat in another case) with much more Artifice, then professed Hucksters do. But verily these Sermons (being preached, by such an one as I do really account and know myself to be, in my constant weekly course upon the Lord's Day, and indeed a great part of them twice a day, when I had no Assistant with me, having besides the Wednesdays Lecture on my weak shoulders, and many other Ministerial Employments, not without frequent Avocations and diversions, which in so great a place are unavoidable) will be adjudged by discerning men unfit to have appeared to the world, in such a way as this is. And herein I shall heartily agree with them.
Now seeing you alone are faulty here, I Dedicate the Book and Blame to you: And, if the Sword of wounding tongues be bent at me, as being troubled with the Epidemical distemper of the Times, an itch of being seen in public; you ought in justice to step in between, and say as Nisus in the Poet,
And, I am confident you will be my Compurgatour in this, that no Opinion of anything in these poor labors worthy of the Press hath had any Influence on this Publication.There is besides an apparent disadvantage, which I am very sensible of, viz. That in this Tract I follow One of so great Accomplishments: who being next the Light, and of a far more perfect Stature then myself, must needs cast back a shadow on me: Unless I be so far behind him, that his shadow will not reach me. But if it do, I shall (as Jonah in another case) rest very quietly in that shadow.
The Subject handled is a choice and precious One, as any in the Book of God without Exception. This Prayer being as it were a little piece, that dropt off from the heart of Jesus Christ (as once Elijah's Mantle from his body) as he was taking leave of his Apostles and the World together. When He was even going forth to suffer, He (Swan-like) sung this dying Song, and poured out this precious Prayer, being about to pour forth his very blood and life with it. And this he did not for his Apostles only then about him, but for us also: even for us, who should in after-times believe through their words. A man would think our blessed Savior, when He had such a Task to undergo, and such a business to dispatch, should have been wholly taken up with the preapprehension of his instant Death and Passion: That this should have detained or diverted Him from other thoughts; especially from taking care of such poor Worms as we are. But that when he was drawing near to such a Conflict with the Wrath of God, and the Indignities and Wrongs of men, He should have us in his heart: That our dear Friend, who loved us and gave Himself for us, should think of us, and pray for us, and speak of us to God the Father with so high affection when his own Soul was heavy to the very Death: Such a Prayer made by such a Mediator, at such a time as that was, must needs be worthy of the choicest and exactest Observation of the Church in every Age to the end of the world.
Some Antiquaries tell us of the Diptyches, much in use in the Primitive Church: Which were two leaves or tables bound together, on the one of which was a Commemoration of divers famous and renowned Worthies departed in the Faith of Christ; and on the other a Commemoration of the like Personages yet alive. Much Honoured Sir, I shall present you here with a new sort of Diptyches, the Tables more exactly answering one another. The one containing a Commemoration of a dying Christ, and showing how He prayed on Earth: In which you may also see what is contained in the other Table; and how he prays for us in Heaven, who ever liveth to make Intercession for us. So that if you desire at any time to know, how Christ pursues the business, and pleads the causes of his poor Church at the right hand of his Father, you shall do well to have recourse to this Chapter, which may be very fitly called a Counterpart of our Savior's Intercession.
And truly, for my own part, I must freely and ingenuously profess, that I had never known so much of Christ and of his tender Care and Love of poor sinners, had I not studied these Emanations and Effluxes of his precious Soul, had I not seen his Breast open in this Chapter, and the Names of the twelve Tribes transcribed out of the Breast-plate of the Typical into the heart of the Typified High Priest. And as the Queen of England sometimes said, That if they opened her when she was dead, they should find Calais written on her heart: So when I had the happiness to open Christ in this Prayer, (though with a most unskillful hand) I found the Church engraven deeply on his Heart, and saw such things as cannot be uttered. The Lord give you and me to know more of that Love which passeth knowledge, and to return more Love to Him, who prayed for us, and died for us. We may easily exceed in loving other things and persons. We may love more then we are loved, we may love more then we should love. But here our hearts may take their full swing, there is no fear of over-loving Jesus Christ. For as Bernard sweetly speaks of our Love to God, Modus Deum diligendi est sine modo diligere: The same may I as truly say of our Love to Christ; The measure of loving Christ, is to love him out of measure: So hath he loved us, and so should we love him.
There are especially two great Boons which Jesus Christ begs of his Father for Believers in this Prayer: That they may be one here, and that they may be in one place hereafter. This Nation seems not to be under the dint of the Influence of this Prayer at this time, in which the Lord hath suffered such a spirit of Division (a spirit that our Savior never prayed for) to possess his own people: So that his Body lies a bleeding, the members being miserably rent into pieces. He bled indeed sufficiently upon the Cross in his Natural Body, but there was suddenly a Consummatum est to that. When will there be a Consummatum est to this, in his Mystical Body? When will Christ say, It is enough? When will the stream of blood that ran there, stop this which runs here? When will there be an end of these 〈 in non-Latin alphabet 〉 , these after-afflictions of Christ, which now he is sat down at rest on the right hand of the Father, persue him thither, and will not suffer him to be quiet in his glory?
It's true, the Body of our Savior in these Nations, bleeds not now by cruel Persecutors hands, as it hath done in former Ages, blessed be the Lord forever. But, which is more unnatural and doleful, it bleedeth by itself: one Member bleedeth by another; one member bites and devours another, and it seems they will do so, until they be devoured together. Though Jesus Christ hath made them nigh to God, and nigh to one another, by his blood, as the Apostle shows at large, Ephes. 2 12, 13, 14. This Cement (woe alas!) this rich and costly Cement will not hold. A trifle, a Conjecture, a suspicion, an opinion, a notion raised by Art and fancy will do more to sever, then the blood of Christ to solder. All the wit, and art, and skill, that God hath given men for better purposes and higher ends, is now laid out by some to make or to maintain parties. I will not say as Bernard doth, Omnes amici, & omnes inimici; omnes necessarii, & omnes adversarii; omnes domestici, & nulli pacifici. But surely it is much at this rate.
Now the God of Peace himself give us Peace always, and by all means. And Jesus Christ the Prince of Peace, who doth so often and so importunately beg it of his Father for his people, as you may see in this Chapter, give us to reap, in our days, the blessed fruits of this Prayer: That they that are but one Body (according to the first branch of our Savior's Prayer) may have but one Heart and one Soul in that Body, that there may be no Schism in the Body. And they that are to be in one place (according to the second Branch) may keep in one way to that place, that they may not fall out by the way, so far at least as to divide, to part Companies, and part ways; that they may neither fail of coming in the end to one place; nor lose the benefit and comfort of one another's Company and sweet Communion in the way thither.
And in that blessed place I hope ere it be long to meet you. And though the Sea divide us each from other for a little time on earth, 〈 in non-Latin alphabet 〉 for an hours space, and that in face or sight, and not in heart, as the Apostle speaks: yet through the red Sea of the blood of Christ, leaving all our sins behind us (as Israel the Egyptians ) drowned there, and dead upon the shore of this world, we shall pass on to the Heavenly Canaan, where Jesus Christ our Head is, and where he prays so earnestly that we may be. Amen, Amen.
Now in the mean time till we get thither, because I find by many warnings, that I am like to go before you and prevent you, as the Apostles phrase is, I put this Book, such as it is, into your hands. And as our Savior, when He was no more in this world, as his own expression is, being as good as gone already, did leave behind him this Divine Prayer, as a Memorial of his tender Love to all his people: So (if it be not odious to compare things of so vast a disproportion) I shall desire to leave behind me (who am even going too) this my unworthy Exposition of the same Prayer, as a Memorial of his dear respects to you, who is resolved to live and die
Your most affectionate Brother And humble Servant, in, and through, and for Christ, George Newton.
The Analysis and Context of the Prayer and Chapter, pag. 1, 2, 3.
-
[Ver. 1]
Doctr.
The words of Christ very remarkable,
p.
4.
-
Reasons.
In respect of the
-
Author whose they were, as being the words of him that was
- 1. The Fathers Son and wisdom.
- 2. Our great Prophet and Preacher. p. 5.
-
Matter what the words were, as being
- 1. Gospel-words.
- 2. Spiritual words of life and Salvation. p. 6.
- Manner how they were spoken; viz. with grace, authority and power, p. 7.
-
Author whose they were, as being the words of him that was
-
1.
Use.
Therefore Christ's words to be highly valued, in his
- Gospel,
- Messengers, p. 8.
-
Reasons.
In respect of the
-
2.
Doctr.
The very gesture and utterance of prayer and such like circumstances to be considered,
p.
10.
-
Reas.
- 1. Being apt to promote and further spiritual service, p. 11.
- 2. Express and testify the affections of the heart.
- 1. Use. Condemns the neglect of outward bodily worship, p. 12.
-
2
Direct.
- 1. We are not bound to the same gestures as they of old, p. 13.
- 2. Reverend gestures should be most observed in public.
- 3. Use such as may further, not hinder spiritual service.
- 4. Take heed of hypocritical gestures.
- 2. Vocal prayer when necessary and requisite, p. 14.
-
Reas.
-
3.
Doct
•
.
God the Father of Christ, and so apprehended by him in prayer.
-
Expos.
Sons by
- Creation, p. 15.
- Adoption, p. 15.
-
1.
Use. Consol.
Being Sons of God in Christ.
- 1. He will hear us.
- 2. He will provide for us, p. 17.
- 3. He will protect us.
-
2.
Use.
We must therefore obey him as Lord, as being our Lord by
- 1. Creation.
- 2. Redemption.
- 3. Covenant-obligation. p. 19.
- 3. Use. Wonder at his love that would give his Son.
- 4. Use. Learn we to apprehend God as Father. 1. Motive. This assurance will advance our Confidence. 2. Will increase our importunity with God. 3. Will make us hopeful of audience and success. 4. Will comfort us against our defects and imperfections in prayer, p. 22.
- 5. Marks of God's Children. 1. They are like him in holiness, mercy, &c. 2. Have the Fathers Spirit. Signs of that— p. 24.
-
Expos.
Sons by
-
4.
Doctr.
God hath his set time of doing: and we should know that to be the fittest time,
p.
28.
- 1. Use. Condemns those who appoint a time to God for the execution of his works, p. 29.
- 2. Use. Be not hasty with God but wait. 1. For he waits for us. 2. Is not slack but active. 3. The fault is in us. 4. God's hour will come, p. 30.
-
5.
D ctr.
It hath been the Fathers design and purpose to glorify his Son Christ,
p.
32.
-
Confirm.
1. From the Titles given to Christ. 2. From his names in reference to Christ. 3. Place at his right hand. 4. Authority and Power given him.
-
5. From his offices of highest honor; King, Priest and Prophet. All good to the Church being by him only
- 1. Procured. p. 34.
- 2. Revealed. p. 34.
- 3. Dispensed. p. 34.
- 6. From his being qualified with fitting gifts, p. 35.
-
5. From his offices of highest honor; King, Priest and Prophet. All good to the Church being by him only
- Reas. As the Recompence of his sufferings. 2. That the Father may be glorified in the Son, p. 36.
-
1.
Use.
Terror to those that dishonor Christ.
- 1. To Unbelievers that refuse him.
- 2. To self-seekers and unsanctified persons, p 39.
- 3. To them that slight the Spirit of Christ.
- 4. His M • ssengers, p. 40.
- 5. To those that forsake Christ and fall away from him.
- 2. Use. Comply with God to glorify Christ. Not only with but against our own honor, p. 42.
- Motives 1. All things made to that end. 2. It is the way to be honored. 3. It is most acceptable to God, p. 44.
-
Confirm.
1. From the Titles given to Christ. 2. From his names in reference to Christ. 3. Place at his right hand. 4. Authority and Power given him.
-
6.
Doctr.
Christ's desire to glorify the Father, is to this end, that he may bring glory to the Father,
p.
46.
- Reas. He was therefore Mediator, and the Fathers servant. 2. As God, he is one with the Father, p. 48.
-
Use.
Desire good things, but in reference to God's glory.
- 1. Then we may be sure to speed, God himself being concerned, p. 49.
- 2. Christ will intercede for us, p. 49.
- 2. Use. Give God the honor of our gifts.
-
"How Christ hath power over all fl
•
sh, by his
- Legislative power, p. 53.
- Judiciary power, p. 53.
-
7.
Doctr.
All mankind under the authority of Christ, as he is man and Mediator of the Church,
p
52.
-
Christ hath power of
- passing sentence upon all flesh.
- executing sentence upon all flesh.
-
Use.
They taxed who submit not to Christ's Authority and Law. As
-
1. Unbelievers, their
-
1. Sin. Against
- God,
- Christ, p. 56.
- 2 Danger.
-
1. Sin. Against
- 2. The Uncharitable or Disobedient, p. 58.
-
1. Unbelievers, their
- Arguments against them, p. 59. None free from the Law, p. 60. Believers are under the power of the Law, p. 61, 62. The Law how not given to the Righteous, p. 63.
- 2. Use. Christ being our only Lawgiver doth not discharge our obedience to men, p 64. Our faith and conscience not subject to men.
- 3 One man not to censure and judge another without Authority. 4. Use. Against private revenge, p. 66.
-
Direct.
against self-revenge. Put away
- 1. Carnal lusts.
- 2. Carnal reasons and provocations, p. 68
- 1. Invade Christ's property.
- Hinder Christ from doing vengeance.
- 3. Give place to the Devil.
- 4. Provoke Christ to take vengeance on you, p. 67.
- 6. Use. Comply with Christ's authority and endeavor to please him. p. 69.
- 7. Use. Terror to wicked men; Comfort to the godly, p. 70.
-
Christ hath power of
-
8.
Doctr.
Christ's authority over all Fesh is chiefly for the benefit and salvation of his own people,
p
72.
- Reas. His Mediatorship was to that end. 2. The wicked might have been destroyed, but not his people otherwise saved, p. 74. 3. The Father out of love invested him with this power. 4. His authority remains but so long till his people reap good by it, p. 75.
- 1. Use. Our encouragement to stoop to this authority of his. 2. Ministers directed how to use their power received from Christ's, p 76.
- 3 Use. His Judgments executed not so much for the destruction of Enemies, as the preservation of his friends, p. 77.
- 4. Let the wicked have better thoughts of Christ, that he came not for their destruction, p. 79.
- 5. Believe the certainty of salvation. 6. Use. How we are bound to be thankful to the Father and the Son, p. 81.
-
9.
Doctr.
They that are Christ's have life from Christ,
p.
82.
-
Life of
- Sanctification, p 83.
- Justification, p. 83.
- Use. Examination. 1. Quickned by Christ are strangely altered. 2. Long after spiritual food. 3. Are acted by the principles of that life.
- 4. They live to Christ, not unto themselves, p. 85. 2. Use To be thankful to Christ.
-
Life of
-
[Ver. 2]
1.
Doctr.
The life which Christ bestows upon his people is eternal.
- Confirm. 1. For it hath no inward principles of frailty. 2. No outward force can prevail against it to destroy it, p. 87.
- 1. Use Supports us against temptations and fears of failing. 2. Comfort against the frailty of natural life, p. 89.
- 3. Use. Not content with this life, seek for that which is eternal by 1. Endeavouring for the light of knowledge. 2. Saving faith. 3. Attending to the Gospel.
-
2.
Doctr.
Eternal life is Christ's free gift,
p.
91.
Reas.
that life being by those that are his
- 1. Unbought, p. 92
- 2. Unsought, p. 92
- 3. Unthought, p. 92
- 1. Use. It should encourage all to come to Christ for life. 2. Fear not to lose this life.
-
[Ver. 2]
3.
Doctr.
God the Father gives some to Christ in special manner,
p.
97.
- Reas. All the world is the Fathers by Creation. Use. Strange that the Father should give, and Christ should accept of such a gift.
- 2. Use. The Elect cannot perish. 1. Such a gift being not vain. 2. Christ will not lose or reject such a gift.
-
4.
Doctr.
Christ as Mediator hath power to give life to such as are so bestowed, and to none else,
p.
101.
- Reas. He being the Fathers Minister and Servant. Use. 1. Despair not of those that are dead in sins, p. 103.
- 2. Be not proud of their Prosperity and high condition in the world, nor cast down with affliction, p. 104.
- 3. Use. Christ came not to quicken and save all men.
-
[Ver. 3]
"Knowledge, how life eternal.
Doctr.
The life of Grace which is eternal, is begun in holy Knowledge,
p.
108.
- Confirm. For the great impediment to life is ignorance. 2. Christ the Efficient gives it by working in us Knowledge. 3. Knowledge and the Gospel the instrumental means of life. 4. God's first work in us is the englightning our understanding, p. 109.
-
1.
Use.
Learn to value Knowledge. 2. Sad condition of the ignorant. 3. Labor for holy knowledge. Follow Christ in his Gospel—
- Ordinance, p. 114.
- Grace, p. 114.
- Duty, p. 114.
- 4. Use Do what you can to instruct others, Preaching Faith.
-
2.
Doctr.
The knowledge in which eternal life consists, is the Knowledge of God and Christ too,
p.
116.
- 1. We must so know God as to fear and obey him. 2. That is but vain without the knowledge of Christ, p. 117.
- Reason. 1. For that is but the knowledge of our Creation, in which we were lost. 2. Without this we know not God as reconciled, p. 119. 3. Without knowledge of Christ we know him not as ours. 4. We do but know him without Faith, p. 120.
- Use. 1. The dangerous state of Heathen people. 2. Let Ministers instruct their people, in such a knowledge, p. 122. 3. Labor to know Christ. Motives 1. Till then you can be assured of no blessing from God. 2. You can have no blessing in love, 123. 3. No duty you do to him can be accepted. 4. You can hope for no pardon of sin. 5. Cannot come to God with boldness, 124.
- "What meant by the only true God, p. 126. viz. the whole Essence of the Godhead.
-
3.
Doctr.
That the Father, Son, and Holy Ghost is the only true God,
p.
128.
- Reason. For he only hath being of himself. 2. He is the living God. 3. None can do that which he doth. 4. He only is Eternal.
-
1.
Use.
Be stirred up to confirm your faith of this.
Motives.
1. For then the more and better we shall walk with him. 2. Serve and obey him.
p.
130.
- Direct. 1. Give full assent to the Scriptures. 2. Know him to be above all other God's. 3. Be resolved & not doubtful of this point. 4. Pray for faith in this particular, p. 133.
- 2. Use. Obey, serve and honor him as the true God, p. 134.
-
3.
Use.
Let us have no other God but him only,
p.
135.
-
Serve the Lord and not
- Idols, p. 136.
- Times, p 138.
- Lusts; neither your own, nor that of others, p. 139.
- 2. Fear none but him. 3. Trust in him alone, p. 140.
-
Serve the Lord and not
- 4. Use. Learn from hence to be at unity among ourselves. 5. Learn to see our happiness of having chosen him for our God, p. 141.
-
4.
Doctr.
That Christ is the Apostle or Messenger of God,
p.
142.
-
Explication.
1. Sent from God and from heaven. How possible,
p.
143. 2. Into the world. 3. The errand on which he was sent,
viz.
to
- make peace.
- preach peace.
-
4. Therefore fitly qualified with
- 1. Authority.
-
2. Ability. Fulness of
- Merit to make peace, p. 145.
- Spirit to preach peace, p. 145.
- 1. Use. Admire the mercy of the sender. 2. Of him that would be sent. Void of fear and constraint, p. 147
-
2. Be all entreated to receive and entertain him: For 1. His errand is your business. 2. It's for your good and advantage. 3. The Father expects you should honor his Ambassador and Son. 4. He will avenge the refusers of him. 5. This Messenger can prevail with God for you,
p.
149.
- Direction. 1. Receive him so as to hearken to him. 2. To believe in him. 3. To obey him, p. 150.
-
Explication.
1. Sent from God and from heaven. How possible,
p.
143. 2. Into the world. 3. The errand on which he was sent,
viz.
to
-
5.
Doct.
Whoever will be glorified with God in heaven, must glorify him first on earth,
p.
152
- Reason. It is the everlasting counsel and decree of God. Use. 1. Against vain expecters of future glory, p. 153.
-
2.
Use.
Learn to glorify God here. 1. By a vocal declaration. 2. By a real representation in what you
- 1. are, p. 154.
- 2. do. p. 154.
-
[Ver. 4]
1.
Doctr.
That Christ was ordered by his Father in the work he did in this world,
p.
156.
-
Expl.
Christ was so ordered in his works of
-
Satisfaction. His obedience
- Active, p. 157.
- Passive, p. 158.
-
Application.
p.
158. As by the
- 1. Promulgation of the Word.
- 2. Internal operation of the Spirit, p. 159.
-
Satisfaction. His obedience
- Reas. 1. Christ was the Fathers creature. 2. The Fathers servant, p. 160.
- 1. Use. Admire the humble condescension of Christ. 2. Learn to be humbled in like manner, and to suffer willingly, p. 161.
- 3. Use. Some do the good, others the evil which God hath not given them to do, p. 162. Danger of neglecting God's order, p. 164.
-
Expl.
Christ was so ordered in his works of
- "How Christ had finished the work before his Passion, p. 165.
-
2.
Doct.
Christ did not do his work by halves, but went through with it,
p.
166. Sufferings of Christ's body
- Natural,
- Mystical.
- 1. Use. Who guilty of adding to the works of Christ. 2. Let us persevere in our work and finish it. Five Motives hereunto, p. 169.
-
[Ver. 5]
"What glory Christ prayed for.
Doct.
Christ as Man in some measure partaker of the divine glory.
- 1. By the grace of union. 2. By the grace of dispensation from the Father, p. 173.
-
1.
Use.
Know the advancement of our nature in the Person of Christ. 2. Their personal advancement that belong to Christ, partly in
- 1. Fruition.
- 2. Assured expectation.
- 3. This should make us despise the shame of this world. 2. So to walk as not to be a shame to Christ, p. 174.
-
[Ver. 6]
"How Christ had manifested God's Name.
Doct.
Christ made an absolute and complete discovery of his Father to the people;
- 1. By his Personal appearance in the flesh. 2. By his Word and Gospel. 3. By his Spirit, p. 178.
- 2. Q. Why Christ only makes this discovery? R. 1. None but he is able. 2. None but he is fit to make this discovery, p. 180.
- 3. Q. Why the discovery he makes is so full and absolute. R. 1. As being the faithful Prophet of his Church. 2. That the discovery may be effectual.
- 1. Use. The ignorant inexcusable. 2. Learn to bless his Name for this discovery. 3. Grow up in the knowledge of this Name made known, p. 182.
- 4. Use. Be satisfied with the discovery which Christ hath made; search not beyond it. Pride, Sin, Danger, vanity thereof, p. 184.
- 5. Use. Walk worthy of this discovery. i. e. Despair not under sin or misery, p. 185.
-
2.
Doct.
Some the Father giveth to Christ out of the world. 2. A certain number of them. 3. Being once the Lord's, they are no longer of the world.
- Confirm. 1. The actual members of Christ are dead with Christ; and of another world, as are their kindred and alliance, p. 190.
- 3. Their habitation is spiritual, so is their action and traffic.
- 1. Use. Therefore the world storms and rageth at men's being given up to Christ. 2. Examin. Are we given up to Christ? p. 192.
-
Marks.
1. They are not conformable to this present world. 2. They speak the language of another world,
p.
193.
- 3. They dearly affect their Countrymen. 3. Use. Think not strange of ill usage in the world, p. 194.
- 4. Use. Regard not the things of this world. 5. Follow not a multitude to sin. Its safe and honorable to be retired. 6. Be not troubled at worldly troubles.
-
3.
Doct.
All Christ's people were first belonging to the Father,
p.
197.
- 1. The Father essentially taken. 2. All belonged to God; 1. By Creation. 2. By Election. 3. Christ's people not so his as not the Fathers.
-
1,
Use.
Christ will tenderly keep those that are so given him. Word of God
- Inward and Essential, p. 202.
- Outward and Declaratory. p. 202.
-
4.
Doct.
They whom the Father gives to Christ keep his word,
p.
203.
-
Christ's Word is kept
- In the memory, by retaining.
- In the heart, by believing.
- In the affections, by loving.
-
In the life, by obeying with obedience
- Active.
- Passive.
- Use. Exam. Are we so given up to Christ, that we keep his Word? p. 205.
- 2. Use. Direct. For helping memory. 1. Be intent, and fix your mind on the Word. 2. Get a good understanding. 3. Value the Word. 4. Strengthen the memory by meditation, repetition, conference. 5. Set instantly to practice the truth you hear. 6. Pray for the Spirit to do his Office.
-
3.
Use
of
Examination.
Do we keep Christ's word by Faith? Some believe none of it. 2. Some but part of it,
p.
208.
- 3. Some believe not the threatenings. Marks. They that believe the threatenings, quake and tremble at them. 2. Take some course to avert them.
- 4. Some believe not the promises. 1. The sad and fearful. 2. They that are troubled with doubts, cares, distractions. 3. The wavering and inconstant. 4. They that will suffer nothing for it. Cautions. 1. You are not to believe all that is presented under the title of God's Word. 2. It's no sign of Infidelity to move questions. 3. Nor to have some doubtful thoughts concerning clear truth, p. 212.
- 3. Exam. Have we kept the Word in our affections by loving it! p. 213. Marks. 1. Lovers of the Word desire on all occasions to converse with it. 2. Hear as often as they may. 3. Exercise themselves in the reading and meditation of it. 4. Endeavor to be inwardly acquainted with it. 5. Will not easily quarrel with and disobey it. 6. Will hardly part with it. p. 216.
- 4. Motives to love the Word; As being 1. the means of conversion. 2. A light of direction. 3. A Teacher to inform you. 4. Means to confirm you. 5. To comfort. 6. To save you. p. 218.
- 5. You must keep the word by obeying it. 1. Not by partial, but by a total obedience. p. 220. 2. With a cordial obedience. 3. Constantly to the end. Directions. 1. Pray God to teach you. 2. Find out and mortify the lusts that hinder you. p. 223.
-
Christ's Word is kept
-
5.
Doctr.
To entertain the Word as we ought, we must know for certain that it is the Word of God.
p.
224.
- Reason. 1. Then we shall receive it with holy fear. 2. That we may give it full credit and belief. 3. That we may yield full resignation and submission. 4. That we may allow it absolute and universal obedience. 1. Use. See the cause of men's slighting and disobeying the Word. p. 229.
- 2. Use. Learn how to entertain the Word aright, viz. By believing that it is God's. Scriptures proved to be the Word of God. 1. By the evident accomplishment of promises. 2. By the joint testimony of the Church. 3. By consent of the Writers. 4. By the effectual and mighty working of it on men's hearts and souls. 5. By the blood of many Martyrs, sealing it with their lives. p. 231. 2. The Spirit of God assures us that the Scripture is God's Word. 1. By removing impediments. 2. By giving grace fitting us to receive.
-
[Ver. 7]
Doctr.
Christ hath approved himself a faithful Prophet, and Messenger to his Church.
p.
234.
- Confirm. 1. As having added nothing to his message. 2. That he hath taken nothing from it. How Christ did, and did not tell them all. p. 236.
- 1. Use. Diligently observe and hear this Prophet. 2. Trust him. 3. Try other Prophets. p. 237.
- 4. Use. Not a word of his must be nelected or slighted. 5. Seek no further for direction in matters of Salvation. p. 239.
-
6. Let Ministers learn to be so faithful. 1. Adding nothing; as doth 1. the superstitious. 2. Sceptic. 3. vain-glorious Teacher.
p.
241.
- 2. Not mincing or diminishing the Word. 1. Otherwise they are guilty of the blood of souls. 2. Diminish their own mercy. 3. Expose themselves to the ignominy and contempt of men. 4. To the injuries of men. Q Why ungodly men have prevailed? p. 243.
-
[Ver. 8]
2.
Doctr.
The faithfulness of God's Messenger availeth much to commend him and his message to the people.
p.
244.
- Use. Hence so many Ministers slighted, because unfaithful. 2. A Minister shows himself faithful, 1. In the right delivery of his message. 2. To a right end. Not satisfying their own passions: nor aiming at their own respects. 3. In a passive way.
-
3.
Doctr.
The good reception of the message depends upon the people's good opinion of the Messenger.
p.
247.
- Use. Do not rashly judge of God's Messengers. You may judge of him; 1. by his entrance. 2 By his ability. 3. By his readiness to love.
-
[Ver. 9]
1.
Doctr.
Christ intercedes for none but his own people.
p.
250.
Reas.
He is a Priest and Mediator only for them.
- 1. Use. Christ died not for all without limitation. 2. Use. The sad condition of those without the Church.
-
3.
Use.
Happiness of those that belong to Christ: Having union with him that is so near to God. 2. Son near to you. 3. That can never die.
p.
253.
- This gives us boldness in address. 2. Supports us in the sense of our imperfections. 3. Assures the success of our Petitions. 4. Keeps from despair under sin.
-
2.
Doctr.
That all Christ's people belong to God the Father.
Confirm.
As being more his by being Christ's. 1. For he hath none to share with him but Christ. 2. His title to them being strengthened and enlarged. 3. By unity.
- 1. Use. Therefore Christ's people excellent and precious. 2. Walk worthy of such a relation. For 1. your sins dishonor him more. 2. They are sharply and sooner chastised for their sins, p. 257.
-
2.
Use.
The Saints comfort. 1. They shall be the more surely heard. 2. God doth more dearly love them. 3. God will tender their wrong, either
- 1. Defending; Or
- 2. Avenging them.
- 4. God will provide for them. 5. He will not lose them, p. 257.
-
[Ver. 10]
1.
Doctr.
Christ is glorified in all that belong to him.
-
Confirm.
For the
- present life he is glorified in their Grace, p. 261.
- future he is glorified in their Glory, p. 261.
- 1. Use. They who live to Christ's dishonor are none of his. 2. It should quicken and stir us up to labor; 1. For grace and holiness here. 2. After glory hereafter, p. 263. How Christ absent from the Father, p. 265.
-
Confirm.
For the
-
2.
Doctr.
Christ as Man is gone out of this world to the immediate presence of his Father,
p.
266.
- Reas. 1. That his humiliation might be recompensed with honor. 2. Because he hath no more to do here. 3. Hath much to do there. 1. He was to triumph there over his enemies and ours. 2. That he might send down his Spirit to his people. 3. Intercede for them. 4. To prepare a place and make heaven ready for us. 5. Christ is gone, that he may now virtually draw us after him.
- 1. Use. Expect him not here till he return from heaven. 2. Make much of his spiritual presence among us: Therefore 1. take heed of grieving his Spirit: Either by unkind slighting, or stubborn resistance. 2. Take singular and mighty comfort in his Spirit. 3. Receive and entertain the graces of this Spirit, p. 271.
- 3. Use. Follow Christ in our spirits; As 1. by our thoughts and meditations. 2. By our affections. 3. By our desires and anhelations of the Spirit, p. 273.
-
3.
Doct.
The world always an uncomfortable place to Christ's Disciples,
p.
274.
- 1. Here they are continually exposed to many trials and troubles. 2. Vexed with the sins of others, but chiefly their own. 3. Banished from Christ, p 273.
- 1. Use. Look not for joy and quietness from the world; but provide for evil. 2. Think it not strange. 3. Love not the world, nor to continue in it, p 277.
- [Ver. 11] 1. Doctr. God holy in himself, and so looked on by Christ, p. 280. 1. Use. We are so to apprehend God in our prayers as Christ did; that he is holy: For 1. It puts our heart into the best fame. 2. It will make us come cleanest from sin. 3. It will help to humble us in our Confessions, p. 283. 4. Will encourage us in our Petitions for the cure of sin. 5. Will make us more thanful for holiness, p. 284.
-
2.
Doctr.
They that belong to Christ, are kept by the Almighty power of God,
p
285.
- 1. By the power of God assisting and strengthening them against temptations.
-
2. Guarding and defending them by his
- immediate or p. 287.
- mediate power, p. 287.
- Reas. 1. Only his power can keep them. 2. His power is engaged; 1. By his Sons Prayers. 2. By his own promise.
- 1. Use. We are strong, not in ourselves, but in God.
-
2.
Use.
That we cast not away our confidence in any condition; be our danger
- Inward, p. 290.
- Outward, p. 291.
- 3. Use. In any distress have recourse to this Name; Seek him 1. Early, 2. Humbly, 3. Heartily, 4. Reformedly, 5. Constantly. p. 293.
-
3.
Doctr.
Christians unity, a matter of greatest difficulty and concernment,
p.
295.
- 1. Because they have in them much fleshly corruption. They are 1. Proud; 2. Selfish; 3. Of divers tempers and constitutions, conditions, Interests.
- 2. Of high concernment; 1. To their growth and thriving. 2. To their comfort. 3. To their peace with God. 4. To their preservation. 5. Furtherance of the Gospel, p. 303.
- 1. Use. Let us labor and strive for unity. 1. By mortifying inward lusts. 2. Chasing away quarrelsome reasonings. 3. Avoid quarrelsome persons. 4. Be furnished with much wisdom from above. 5. Let the virtue of peace rule in us. 6. Be earnest in prayer for it, p. 307, 308.
-
[Ver. 12]
Doct.
Christ keeps them safe that are bestowed on him by the Father,
p.
311.
- 1. Some given to Christ by Election. 2. By actual union. How are they kept? 1. Not from suffering. 2. Not from all sin. 3. But from perishing.
- 1. Use. That Christ can lose any, a doctrine prejudicial; 1. To the honor of Christ. 2. To the comfort of his people.
-
2.
Use.
You that are Christ's, he will keep safe, out of love, and out of duty to the Father; in reference to his
- Injunction, p. 316.
- Intention and expectation, p. 316.
- 3. Use. That Magistrates and Ministers be Shepherds like to Christ, p. 320.
-
2.
Doct.
In the eternal Decree some designed to destruction. Whether from foreseen works.
- Some arguments against Universal conditional Election. Objections answered, p. 328.
-
3.
Doct.
What ever is foretold in Scripture shall be accomplished,
p.
332
- 1. The Author of Prophesies unchangeable. Threatenings have an implicit condition. 2. The Author of all Scripture true. 3. So the Word.
- 1. Use. Terror to threatened sinners. 2. Comfort to the Church. 3. Use. Believe both threatenings and promises, p. 336.
-
4.
Doct.
Christ the Author and Original of his people's joy,
p.
338
- 1. As he is their Prophet to instruct them. 2. As their King to rule them. 1. Subduing their enemies he gives them peace. 2. His Spirit. 3. Rewards. 3. As he is their Priest; 1. By his Sacrifice reconciling them to God. 2. Interceding for them, p. 340.
- 1. Use. They that are out of Christ have no true Joy. 2. Hence let us fetch our Joy, p. 341.
-
[Ver. 13]
2.
Doct.
Christ would have his people to be full of holy Joy,
p.
342. For this end,
- 1. He gives them the Gospel of Salvation and Consolation. 2. Pretious promises. 3. Glorious Ordinances. 4. Clear discoveries and revelations of himself. 5. Sends the Comforter unto them. 6. Gives them deliverance. 7. Purchased heaven for them.
- Reason. 1. Out of self-respect. He shares in their comfort. 2. To recompense their sorrows. 3. That they may abound in duty, p. 346.
-
1.
Use.
Woe to those that vex and grieve his people. 2. It taxeth those that will abide in heaviness and discontent,
p.
347.
- Direct. 1. Be conversant in the Word of Christ. 2. Meditate on the Joys of heaven. 3. Take heed that sin and Satan steal not away this Jewel.
- Marks of spiritual Joy. 1. It is chiefly moved with spiritual things. 2. Proceeds from a good Conscience. False Joy, p. 351.
-
3.
Doct.
Knowledge of Christ's Intercession, a special means to fill us with Joy,
p.
352.
- 1. Comfort against outward and inward Enemies. 2. Against Satan's accusations. 3. Against our weaknesses and imperfections in prayer. 4. Against the defects of all our graces. 5. Assures us of his love and care. Use. Therefore study this point, p. 356.
-
[Ver. 14]
Doct.
The world is wont to hate Christ's Disciples. Divers exceptations of the word World,
p.
359
- They that entertain the Word cross the world. 1. In their Judgments. 2. In their Wills. 3. In their lives and conversations, p. 360
-
1.
Use.
The Disciples of Christ therefore commonly vilified. 2. Admire the mercy and power of God that keeps them against so
- many enemies.
- strong enemies.
- bitter enemies.
-
3.
Use.
Christians ought to be cautious how they walk in the midst of such; apt to
- Misconstrue things doubtful, p. 363.
- Aggravate the least offense, p. 363.
- Blaspheme God and Religion, p. 363.
-
4.
Use.
Think not strange to be so used in the world. But think; 1. That God and Christ love you. 2. That Christ was in the same condition,
p.
364.
- 3. that the hatred of the world is no impediment to your blessedness. (i.e.) Our Interest and Communion with Christ. 2. Much less to that happiness to come.
-
[Ver. 15]
Doct.
Removal out of this world, is not the proper subject of Petition,
p.
366.
- Reason. Because not simply and in itself a blessing.
- Desire of death unlawful in the Saints.
- Use. That we pray not to be rid of troubles by death. 1. Being that life, though in troubles, is a mercy. 2. We may have the mercy to outlive troubles. 3. In the worst of times you may be serviceable to the Church of Christ. 4. More instrumental to God's glory then in better times. p. 370.
-
2.
Doct.
God can and will preserve those that belong to Christ from all all evil,
p
371.
- 1. From the assault of temptation. 2. From the prevalency thereof. 3. From the hurt of the temptation. So from the 1. Act. 2. Guilt. 3. Hurt of Corruption, 374
- 3. Keeps them from Affliction; 1. That it touch them not. 2. That it stay not too long with them. 3. By way of preservation and delivery in it. 4. From the hurt of it.
- 4. Doth them good by Affliction. 1. Thereby awakening them. 2. Humbling them. 3. Drawing them nearer to himself. Use. Happiness of all in Christ, 379
- [Ver. 16] "Vain Repetitions. Christ's Disciples; that they are of another world, are in this like unto him, p. 381.
- Christ living here was of another world. 1. As coming from above. 2. Because he lived in another world. 3. Was going to another. So his Disciples, p. 383.
- 1. Use. Exam. 1. Strangers to this world are not conformable thereunto. 2. Love those of the other world. 3. Have another language.
- 2. Use. No wonder that they are made a gazing stock. 3. Use. Live like heavenly Citizens. 4. Use. Regard not this world nor vanities thereof, p. 386,
- 5. Use. Do not desire or fancy long continuance here. 6. Use. Why should we be unwilling to part from hence, p. 387.
-
2,
Doct.
The Word of God is the ordinary means of Sanctification.
Explicat.
1. The work is begun. 1. Preparatively by the Law. 2. Really by the Gospel,
p.
389. 2. So it is carried on.
-
1.
Use.
Let Ministers be instant and diligent in preaching. 1. Though the fruit of their endeavors be not always manifest.
- 2. Though they want success, they must labor still. 3. So they shall not want recompense. 4. The Elect are thereby brought to heaven, 391.
- 2. Use. Let people be persuaded to hear the Word. 3. Use. People thrive not in grace, because they wait not on this Ordinance. 4. Attend upon the Word.
- 5. Use. That ye may profit by the Word; Remove 1. Pride, 2. Unbelief. 3. Strong Passion. 4. Prejudice against the Teacher. 5. Labor to digest it. 6. Use earnest prayer.
-
1.
Use.
Let Ministers be instant and diligent in preaching. 1. Though the fruit of their endeavors be not always manifest.
-
[Ver. 17]
Doct.
The Word of God, especially the Gospel, is the Truth.
-
1. The Word of God is all Truth. 2. The Gospel is the Truth,
p.
396.
- Gospel-Truth the most excellent. 1. Christ being the most precious subject thereof. 2. The most delightful Subject.
- 2. For the manner of revelation most perspicuous. 3 For the confirmation. 4. For the operation; 1. Works grace. 2. Infuseth life, p. 398.
- 1. Use. The whole Word to be believed. 2. Use. Let us give it the preferment. 1. In our Inquisition. 2. In our Acceptation, p. 401.
- 3. Use. The Gospel-truth must be accordingly maintained; 1. By our Arguments and Reasons. 2. By our sufferings. 3. Must be obeyed. The disobedient reproved.
-
1. The Word of God is all Truth. 2. The Gospel is the Truth,
p.
396.
-
[Ver. 18]
Doct.
The Apostles and Ministers of Christ are sent by him.
Cant.
Not only by him: But 1. By the Father and Holy Spirit. 2. By the Church,
p.
407
- 1. Use. They blamed who take this honor upon themselves.
-
2.
Use.
Therefore the Pastors power but ministerial. 3. They must deliver
- his message. p. 410.
- for his Ends. p. 410.
- 4. Use. Let the Church prove those that pretend to the Ministry. Whether furnished with competent Ability. 1. Of Knowledge. 2. Of Utterance. 3. Whether furnished with propensity and readiness to use their gift. 4. Whether qualified with Sincerity, p. 412.
- 5. Use. Entertain his Ministers; 1. With double honor. 2. Give them audience.
- 6. Use. Bear with their plainness and sharpness of Reproof, p. 413.
-
2.
Doct.
Ministers Commission not restrained to any Nation or Country.
Reas.
1. His Kingdom to be erected. 2. Churches to be planted over all the world,
p.
416.
- 1. Use. Ministers justified in their propagating the Church in America. Promote it with our Prayers. 2. Use. Matter of joy and thanksgiving, p. 423.
- 3. Doct. The resemblance of Christ's Mission with that of the Apostles. The similitude and dissimilitude of their sending; In regard of 1. their Authority and Power. 2. In regard of Qualification. 3. In relation to the Message. 4. To the end for which they were sent, p. 426.
-
[Ver. 19]
1.
Doct.
Christ did willingly set himself a part to be an Offering and a Sacrifice to the Father.
Reason.
There was no power able to overcome him,
p.
432.
- 1. Use. As the greater was his love, so should be our praise. 2. Let us learn as willingly to offer up ourselves, and all we have, p. 433.
-
2.
Doct.
Christ did offer himself for our Sanctification.
Reason.
His Design being not only to preserve and justify, but to save us too, and glorify himself in us.
- 1. Use. Abuse not this grace. 2. Be stirred up to strive after holiness. 3. A terror to ungracious wretches.
- 3. Doct. Christ's Intercession extended to those that shall believe. Use. This should encourage us to pray for the unconverted, p. 438.
-
4.
Doct.
Christ the object of true believers faith.
Expl.
How the Word. 2. God. 3. Heaven and Salvation the objects of faith,
p.
440.
- 1. Use. Be not satisfied with a general assent unto the Word. 1. Endeavor to know Christ aright. 2. Believe that Christ is such a one. 3. Embrace this truth in the heart.
- 2. Use. Hence appears the imperfection of inherent righteousness. 3. The perfection of imputed righteousness and Justification. 4. Relie on Christ's for salvation. p. 442
-
[Ver. 20]
Doct.
The Gospel the instrumental means of faith.
Expl.
The Law prepareth, not worketh faith.
- 1. Use. The sad condition of those that want the Gospel. 2. Use. Revelations and new discoveries no ground of faith. 3. Let unbelievers duly hear the Gospel, p. 445.
-
2.
Doct.
It is the will of Christ that his Disciples should be one among themselves, and one in God. Though distant, they are one. 1. As having one Spirit. 2 One faith. 3. One heart and affection. God and Christ are one. 1. By Hypostatical union. 2. By dear affection. 3. By inexpressible agreement and consent. So the Disciples are one in both. 1. By mystical union, &c.
-
1.
Use.
Know the glorious privilege of Christ's Disciples. It implying 1. Intimate Communion with God. 2. Special interest in him. 3. It imports great acquaintance with them both. 1. They know God more immediately then others do. 2. More distinctly,
p.
452.
- 3. That they have more easy and familiar access to him. 4. More immediate enjoyment of all comforts and content. 5. The best safety. 2. Use. Admire God's goodness pleased so highly to advance and honor us. 3. Use. Walk worthy of such an honor. For 1. This aggravates sin, committed in him. 2. Makes it specially observed by him. 3. To be more severely chastised, p. 457.
- 3. Use. Let true believers use this their interest in all exigencies and str • ights. 4. Let those without God not molest and hurt believers, p. 58.
- 5. Use. Let true believers be knit to God and Christ in love. Direct. 1. Pray earnestly for it. 2. Increase your knowledge of God. 3. Have daily more Communion with him. 4. Put away the love of worldly things. 5. Frequent the company of those that love God. 6. Use. Agree with God and Christ in all respects every way. Else you are 1. Irregular. 2. Undutiful. 3. Agreement among ourselves is nothing worth.
-
1.
Use.
Know the glorious privilege of Christ's Disciples. It implying 1. Intimate Communion with God. 2. Special interest in him. 3. It imports great acquaintance with them both. 1. They know God more immediately then others do. 2. More distinctly,
p.
452.
-
[Ver. 21]
"World what it signifies.
Doct.
Unity of Christ's Disciples makes the world have better thoughts of their Master,
p.
466.
- Use. Divisions of the Church, make Christ, the Gospel and Religion to be undervalued and little set by.
-
[Ver. 22]
1.
Doct.
Christ communicates his glory to true believers. 1. His Titles. 2. Sitting at the right hand. 3. Authority and power. 4. His three Offices. 5. Gifts,
p.
473.
- [Ver. 23] "Christ in believers, and God in him, for the union of all. Doct. This is the perfection of believers union, p. 477. Use. The defective union of worldly men.
- 2. Doct. The Father loves believers as he doth Christ. Reas. For he loves them; 1. In Christ. 2. Through Christ. 1. Use. Depend on him. 1. Without doubting. 2. By real love. 3. Use. Comfort to all true believers. In that 1. He will uphold them as he did Christ. 2. Assist us in his service. 3. Reward his own work in us. 4. Hear us. 5. Provide for us.
-
3.
Doctr.
Christ's will is even a Law with the Father.
Reas.
1. Being the only Son. 2. The Beloved. 3. Never asks amiss. 4. Sueth for nothing but what he deserver,
p.
491.
Use.
How to make Christ our Advocate.
- [Ver. 24] Direct. 1. To prepare their hearts, they must be 1. Purged. 2. Humbled. 3. Fixed. 4. Awakened.
-
Then 2. For
- Matter of prayer, search the promises, p. 496.
- Manner. Pray without wrath. 2. Doubting. 3. With much zeal.
- 2. If we pray acted by Christ's Spirit, 1. There will be zeal. 2. Desires spiritual. 3. For spiritual things chiefly, Not to be spent on lusts. 4. We shall pray constantly.
- 2. Doct. It is Christ's will that they who are given him should be in heaven. Reas. He loves them with a love, 1. Of benevolence. 2. Of Complacency. 3. To see his glory.
-
3.
Doct.
God hath loved Christ from all Eternity.
Reas.
Being like him both as God and Man.
Use.
Woe to them that hate Christ. They hate Christ. 1. Who willingly obey sin. 2. Who love and hate that which Christ doth not. 3. Who are friends to the Enemies of Christ,
& Contra, p.
513.
- 2. Use. God therefore loveth them that love Christ. Christ is amiable and worthy of our love. 1. In respect of his perfections, p. 515. 2. In respect of our Interest and propriety in him. 3. Of his great love to us. 4. Of that he hath done for us. 3. Use. Admire that he should so use him as he did for our sakes. 1. Giving him up to the hands of sinful men, and to his own wrath. 2. So using him for such as we are, p. 517.
- 4. Use. Comforts to those that belong to Christ; that they are loved from everlasting.
-
4.
Doct.
God is a very just and righteous God.
Confirmed
1. From the largeness of his Jurisdiction. 2. The Immensity of his presence. 3. From his inward propensity and disposition.
- 1. Use. This should settle our minds amidst the confusions and disorders of the world. 2. Use. Comfort to those that are abused and oppressed. 3. Use. Come into him and become his subjects. 4. Use. Terror to the ungodly 5. Use. Comfort to the righteous, even in God's Justice. 6. Use. Admonition to Magistrates. Perswasions to execute Justice. 1. It will settle the land. 2. Be amiable to God. 3. Beneficial to yourselves, p. 526
- 7. Use. Meditate on God's righteousness. It will 1. help us against sin. 2. Strengthen our faith in prayer, p. 528.
-
[Ver. 25]
Doct.
Unbelievers and unsanctified persons know not God in such manner as they ought,
p.
531.
- 1. Know him not so as to delight in him. 2. Nor so as to serve and obey him. 3. Nor so as to know him in Christ.
-
Reason.
1. Unbelieving Heathens want the means of knowledge. 2. Unbelieving Christians want the Spirit to unveil
- 1. The understanding.
- 2. The Gospel.
-
3. In every unbeliever there's something
- 1. Redundant, to repel divine Truth.
- 2. Wanting to receive it. viz. The Spirit of God.
- 4. They are unwilling to know God, p. 535.
- 1. Use. The misery of unsanctified unbelievers. 2. Use. Admire God's mercy in vouchsafing us the means of knowledge, p, 537.
-
2.
Doct.
That Christ alone knows God immediately, and others by his means,
p.
539.
- Use. None saved by his own natural knowledge.
-
3.
Doct.
The most saving knowledge hath defects and imperfections, standing in need of farther declaration,
p.
541.
- Reason. Christ doth not show them all at once. 1. Because they are not capable. 2. That he may keep them humble.
-
1.
Use.
Be not proud of your knowledge. 2.
Use.
Comforts to the humble. 1. A sign that thy knowledge is right and sound. 2. It's the measure which Christ hath alloted thee. 3. The time is coming when these thy defects shall be supplied.
-
4. We shall be rewarded according to
- our practice;
- not our knowledge.
-
4. We shall be rewarded according to
-
[Ver. 26]
Doct.
Christ will be making farther declarations of his Fathers Name to the worlds end,
p.
546.
- 1. By his written Word and Ministers in all ages. 2. By his holy Spirit, p. 548.
- 1. Use. Believe what he hath spoken. 2. Expect the execution of his promise. 3. Thereunto strive with Christ in prayer, p. 549.
-
2.
Doct.
The Love which is in true believers, comes from God.
- Reason. For it cannot be Originally in, of or from ourselves; yet not without means.
-
Use.
If we want it, have recourse to God. Love is the chiefest thing
- 1. That comes from God, p. 554.
- 2. That conformeth us to God, p. 554.
-
3.
Doct.
Declaration of the Fathers Name is a special means to work love in them.
- Reason. 1. Beauty is a part of his Name. 2. Goodness. 3. Mercy. 4. Love, p. 557.
-
4.
Doct.
Where Love is, there Christ is.
- Reason. 1. For where Love, there the Spirit. 2. Faith. 3. God is, p. 560.
- 1. Use. Misery of those that love not God and his children. 2. Comforts to those that have love in them. They have Christ; and therefore 1. Have intimate Communion with him. 2. Have free access to him. 3. Have the confluence of all Accommodations. 4. Are secure.
- 2. Let Christ live quiet in your hearts. Excellency of Christ's prayer.
An Alphabetical Table of the Chief Heads contained In this TREATISE.
-
A
- ADopted children, page. 15
- Admire the love of God and of Christ, page. 20, 98, 146, 161, 361, 455, 537
- Affections of the heart testified by outward gesture, page. 11
- Affliction should not dismay us. See Tribulation, page. 104, 195, 290, 291, 367
- Abilities of Christ, page. 145
- Active Obedience of Christ, page. 157
- Our Advancement in Christ, page. 174
- The Apostle and Messenger of God is Christ, 142, 149, 234, 235, other Apostles, page. 407
- our Affections are to keep Christ's word, page. 204, 213
- Apostates from Christ, page. 41, 210
- Application of Christ, page. 158, 441
- Assurance: Means and benefit thereof, page. 22
- our Active and Passive obedience, page. 203
- Authority, grace and power of Christ's words, page. 7. 473
- Authority of Christ over all men, 52, 144. for the benefit and Salvation of his people, page. 72, 73
- Agreement with God and Christ necessary, page. 465
- Agreement. See Unity. The benefits thereof, page. 303 304
- All things revealed by Christ, in what sense, page. 236
- Aimiableness of Christ, page. 514, 515
-
Adding
to the work of Christ,
page.
168
- word of Christ, page. 241
- Absence of Christ from the Father, page. 265
- Ascension of Christ, 266. End, fruit, and benefits thereof. page. 267
-
B
- PArtial Believers, page. 208, • 99
- Belief. See Faith. Wrought by the Gospel, page. 443, 444
- Believers not free from the Law, page. 61, 62
-
Believe
the Trinity,
page.
130, 132
- the Scriptures, page. 133, 399
- in Christ, page. 149, 150, 441
- Christ's word, 204. 559, not all that is so called, page. 211
-
Believers
privileges,
page.
256, 379, 450, 451. 479, 480, 561
- Their sins more heinous, page. 257
- Have many enemies, and why, page. 360, 363, 458
-
Object of
Believers
faith, Christ,
page.
439
- The Word, God, Heaven, and Salvation, page. 440
- Believers loved as Christ, page. 478, 479
- Body of Christ Natural and Mystical, page. 167
-
Bodily
outward worship not to be neglected,
page.
12
- Rules and directions for it, page. 13
-
C
- Certainty of salvation, page. 80, 314, 315
-
Christ,
the Fathers Son and Wisdom,
page.
5, 16
- Our great Prophet and Preacher, ib. 339
- Glorified by the Father, page. 32
- Author of all good to the Church, page. 34. 72, 123, 124
- To be glorified by us, and how, page. 42, 44
- One with the Father, page. 48
- Came not to quicken and save all men, page. 105
- Must be known, page. 119, 120, 123
- Comforts to the sons of God in Christ, page. 17, 22
-
Comforts
to the godly,
page.
17, 22, 70, 253, 257, 342, 452, 518
- Against injuries of the world, page. 194, 258, 352
- To the distressed, page. 290, 291, 365, 524
- Our Conscience and Faith not subject to men, page. 65
- Conference, page. 206
- Sons by Creation, page. 15, 19
- By Creation all the world is the Fathers, page. 98, 199
- Knowledge of our Creation, page. 119
- Christ the Fathers Creature, page. 160
- Curiosity condemned, page. 183, 445
- Sinfulness thereof, page. 184
-
D.
- DEath not to be prayed for, page. 366, &c.
- Believers Dead to the world, page. 190
- Comforts against Death, page. 89 93, 387
- Desire good things, page. 49
- Dishonourers of Christ, page. 38, 39, &c. 262
- Disobedient condemned, page. 59, 70, 162, 164. 404
- Despair not of those that are dead in sin, page. 103, 185, 255, 438
- Disorderly walkers, page. 162, 163
- Divine glory communicated to Christ, page. 173
- Discovery of the Father. See Manifestation.
- Doubtful are unbelievers, page. 210, 212
- Disobedience to the word whence it proceeds, page. 229
-
Discord,
the causes thereof,
page.
296
- Evils and inconveniencies thereof, page. 467
-
E.
- WHo the Elect, page. 192, 197
- Elect cannot perish, page. 99, 312
- End of all is God's glory, page. 43, 154
- Eternal God, 129. Eternal love of God, page. 509
-
Eternal
life from Christ,
page.
86
- What it is, page. 87
- To be sought after, and how, page. 90
- Christ's free gift, page. 90
- Unbought, unsought, untaught, page. 92, 93
- How it consists in knowledge, and begun therein, page. 108
- Enemies outward and inward, page. 353, 360, 363
- Evil. How Christ preserveth from all Evil, page. 371, 372, &c.
-
Excellency
of Christ's people above others,
page.
257
- Of the Gospel above other Truths, page. 397
-
F
- FAith, page. 90, 120, 129, 133, See Belief.
- Father. God to be apprehended under that notion; page. 15, 21
- The Father glorified by Christ, page. 46
- Fears of failing, page. 88, 185
- God must be feared, page. 117, 140
- Fearful are unbelievers, page. 211
- Father essentially taken, page. 198
- Free love and mercy of God and Christ, page. 91, 92, 147
- Faithfulness of Christ and his Ministers, 244, 246. Signs, page. 247
-
Christ's word to be kept by
Faith, page.
207, 208, 226
- To be heard with Fear, page. 225
-
G.
- GIft of Christ wonderful, page. 98, 516, 517
- Some given to Christ in special manner, page. 97, 189
- Outward fitting Gestures in prayers requisite, page. 12, 13
- Gifts of Christ, 35. See Qualification, page. 412, 413
- Glory of Christ, page. 32, 33, 170, 472
-
Gospel
the subject of Christ's words,
page.
6, 8
- To be attended, 90. 114. The Instrument of life, page. 109, 398
- Means to Sanctification, page. 389
- The Truth, page. 396
- God not slack, page. 30
- Glorifieth Christ, page. 32
- Only true God, page. 126
- Godhead of the Trinity, page. 128
- They that have made choice of God, happy. page. 141
- They must glorify God here, who will be glorified hereafter, page. 152
- Vain expecters of future Glory, page. 153
- How God is to be glorified here, page. 154
- The Glory that Christ prayed for, page. 170, 171
- Christ Glorified in those that are his, page. 261, 472
-
H.
- HAters of Christ, page. 512, 513
- Hearers, how they may profit by the Word, page. 395, 396
- Hearing necessary, page. 392, 445
- Heathen people in dangerous state, page. 121, 251, 534
- Heavenly conversation, alliance, kindred, 190, 191. Marks thereof, page. 385
- Honor of God to be aimed at, page. 49, 50, 154
- Honor from honoring Christ, page. 44
- Hour of God, page. 28, 29, 30
- Hope of Heaven, page. 174
- Hinderances to obedience, page. 223
- We must be Humble as Christ was, page. 162
- Humiliation of Christ, page. 161
- Hypocritical gestures in prayer, page. 13
- Humility commended, page. 542, 543
-
Holiness
of God,
page.
280
- Knowledge thereof very profitable, page. 281, 282
- Holiness to be labored for, page. 435
-
I.
- IDols not to be served, 136. Causes of Ignorance, page. 531, 533
- Ignorance an impediment to life, page. 109
- Ignorant persons sad condition, 113, 444 inexcusable, page. 182, 533, 534
- For the Instruction of others, page. 115, 122
- Incarnation of Christ, page. 178
- Impatient are unbelievers, page. 209, 210
- Intercession of Christ, page. 250, 252, 253, 267 340, 352, 438
- Judging and censuring others unlawful, page. 65. 248
- Judgments sent not so much for the destruction of enemies, as preservation of friends, page. 77
- How to Judge of true Ministers, page. 248, 249, 411, 412
- Imperfections of the Saints, page. 296, 374, 441, 541
-
Joy,
Christ the Author and Original,
page.
338
- None to those that are out of Christ, page. 341
- Means and matter of Joy, page. 343, 348
- Marks of spiritual Joy, page. 350
- False Joy, page. 351
- Justification, page. 442
- Justice commended, page. 526
-
Justice
and righteousness of God,
page.
519, 520, to be meditated,
page.
528
- A comfort to the righteous, page. 523, 524
-
K.
- CHrist Keepeth those that are given him, page. 201
- Word of Christ how Kept, in the memory, heart, page. 204
-
Power of God
Keepeth
those that belong to Christ,
page.
285
- How they are Kept, and why? page. 286, 287, 312, 313
-
Knowledge
to be labored for,
page.
90, 108, 109, to 114
- The beginning of eternal life, page. 108, 109
- Knowledge of God and Christ too, necessary, page. 116, 536, 537
- Knowledge of the Father without the knowledge of Christ is but vain and insufficient, page. 117, 118
- The most perfect Knowledge here imperfect, page. 541, 543
-
L.
- LAnguage suitable for Christians, page. 193, 385
-
Law,
none free from it,
page.
60
- Believers under the binding power of the Law, page. 61, 62
- How given to the righteous, page. 63
- Law-giver, none but Christ, page. 64
- Life from Christ, page. 82
- Life of Sanctification and Justification, page. 83
- Christ our Lord by Creation, Redemption, Covenant, page. 19
- Life not be valued, 89, 93, a mercy, page. 367
- Come to Christ for Life, page. 93
- Love towards God; how to get and increase it, page. 460, 461, 552, 553
- Love of God and Christ to be admired, 20. See Admire.
- Love unto the Word, 213. Marks thereof, page. 214, 216
- Loveliness of Christ, page. 515, 516
- Lusts of our own or others not to be obeyed, page. 139
-
Where
Love
is, there is Christ,
page.
558, 559
- Misery of those that have no Love to God or his children, page. 561
-
M.
- MAgistrates to execute Justice, page. 525, 526
-
Marks
- Of faith, page. 209
- Of living by Christ page. 84, 85
- Of God's children, page. 24
- Of being given up to Christ, page. 192, 193, to 212
- Mediator Christ, page. 47, 52, 73, 101, 145, 250
-
Messengers
and
Ministers
of Christ not to be slighted,
page.
40, 413
- How they ought to use their delegated power, page. 76, 406, 408, 414
- Their faithfulness required, page. 245, 246, 390
- Their duty, page. 391
- Message and errand of Christ, page. 148, 410
-
Manifestation
of the Father by Christ,
page.
177
- Wherefore by Christ alone, page. 180
- Memory, means to strengthen it, page. 206, 207
- Meditation, page. 206, 215, 272
-
N.
- NAme of the Father declared a special means to work love in those that hear it, page. 556, 557
- Name of God is beauty, mercy, goodness, love, page. 557
-
Name
of God manifested by Christ,
page.
176
- Have recourse to it in any distress, page. 292
- Natural knowledge insufficient, page. 539, 540
-
Natural
life how frail,
page.
89, 387
- A blessing, page. 367, 368
- Neerness of Christ to God, page. 33, 48, 253, 256, 265
- Neerness of believers to God, page. 446, to 450, 453, 474, 562
- Nobility of true Chirstians, page. 257, 448, 454
-
O.
-
OBedience
due to Christ,
page.
19, 69, 76, 150, 203
- Due to men also, 64, to the Word, page. 220
- Offices of Christ, page. 34, 181, 236, 250, 339, 473
- Obedience of Christ active and passive, page. 157, 158
- One God, page. 129, 130
- Omnipotent, page. 129
- How to Obey and serve God, page. 130, 134
- God Only to be served, page. 134 136, 138
- Our Obedience ought to be total, cordial, constant, page. 220, 221, 228
- Our Obedience active and passive, page. 203
- Christ Ordered by the Father in his works, page. 156, 157, &c.
-
P.
- MAtter and manner of Prayer, page. 496, 497
- Preparation of the heart for Prayer, page. 492, 493
- Passion of Christ, page. 158, 165, 166, 433
- Perfect manifestation of the Father, page. 180
-
Perfection
of Christ's work,
page.
168, 169, 181, 442
- Words, page. 239, 241, 242, 445
- Peace of Christ, page. 145
- Power of God doth preserve believers, page. 286, 287
-
Power
of Christ
- Legislative, page. 53, 432
- Judiciary, page. 53, 432
-
Prayer,
the outward gesture and utterance thereof to be considered,
page.
•
10
- Vocal when necessary and requisite, page. 14, 154
- Prayers of whom sure to be heard, page. 17, 22, 49, 254, 354
- Pride, page. 104, 296, 393
-
Praise
- vocal, page. 154
- real, page. 154
- Propagation of the Gospel, page. 416, 548
- Preservation. See Keeping, page. 361
- Preaching of Christ, page. 4, 159, 178, 546, 548
- Practice a help to the memory, page. 206
- Perseverance. Motives thereunto, page. 169
- People of Christ are the Fathers, page. 198, 255
- Promises to be believed, 209, who believe them not, page. 210
- Our great Prophet is Christ, page. 234, 236, &c.
- Prophecies shall be accomplished, page. 332, &c.
-
Q
- WHo Quickned by Christ, page. 84, 85
- Qualification of Christ, page. 144, 425
- Questioning proves not want of faith, page. 212
-
R.
- THat Christ ought and how to be Received, page. 149, 150
- Receive and entertain the Spirit, page. 271, 272
-
Private
Revenge
condemned,
page.
65, 66, 67.
- Sinfulness thereof, ibid.
- Remedies and rules against Revenge, page. 67, 68
- Repetition, page. 206, 380
- Reproof, page. 413
- Resignation to the Word, page. 228
-
S.
-
SAnctification,
means thereof,
page.
388
- End of Christ's Office; page. 434
- Satisfaction of Christ, page. 157
- Christ the Fathers Servant, page. 47, 102, 160
- Scriptures to be believed and assented to, page. 132, 444, 445
- Scriptures proved to be the Word of God, page. 230, 231
-
Sons
by
- Adoption, page. 15
- Creation, page. 15
- Sons of God, 15, 16, 17, their comfort, ib. Signs. page. 23, 24
- Spiritual desires how discerned, page. 498, 499
- Spiritual service promoted by gesture and utterance, page. 11
- Signs of the Spirit, 24, 500. Of Spiritual Joy, page. 350
- Spirit of Christ slighted, page. 40, 270, 271
- Service of God, 134. See Obedience.
- Sending of Christ, 142, 145, &c. Of Ministers, page. 406, 425, 426
- Spirits operation, page. 159, 178, 206, 233, 548
-
Shame
of the world,
page.
174
- To Christ, page. 175
- Our Strength is in God, not in ourselves, page. 289, 290
- Sufferings of Christ glorious, page. 36, 161, 433
- Society to be made choice of, page. 459, 460
- Solitude, page. 195
- Helps and remedies against Sin, page. 283, 284
-
Sins
of Christians more
sinful
then of others,
page.
257, 456, 457
- Sooner and more sharply chastised, ibid.
- How the Saints are kept from Sin, page. 373, 374
- How to follow Christ in our Spirits, page. 273
- How we are to Seek unto God, page. 293
- Security, page. 319, 563
- Believers ought not to be Sorrowful, page. 342, 347
-
T.
- THreatnings have an implicit condition, page. 333
- Threatenings to be believed, 209. Comfort to the Church, page. 338
- Thankfulnsss due to God and Christ, page. 81, 86, 182, 284, 423,
- Set Time of God the fittest, page. 28
- Time not to be prescribed to God, page. 29
- Time -servers condemned, page. 138
- Titles of Christ, 33, communicated to believers, page. 473
- Temptation, how we are kept from it, page. 372
-
Tribulation.
See
Affliction;
Benefits thereof,
page.
370, 378, 379
- How we are kept from it, page. 373
- Trial of Prophets, page. 237, 411
- True God, page. 128, 129, 133, 335
- Cleer Truths may be questioned and doubted, page. 212
-
Truth
the whole word, but especially the Gospel,
page.
396, 397
- To be maintained, how, page. 402
- To be obeyed, page. 403
- Trust in God alone, page. 140, 237
- Trials and troubles of this life, page. 275, 277
-
V.
- VEngeance. See Revenge, page. 67
- Unbelievers dishonor Christ, page. 39
- Unbelievers sin and danger, page. 56, 208, 395, 531, 537
- Uncharitable, page. 58, 59
-
Ungodly,
70. See
Wicked;
why they have prevailed,
page.
243
- Their destruction not intended by Christ, page. 72, 77, 79
- Unity of the Trinity, page. 128, 130, 173
-
Unity
to be studied and put in practice,
page.
141
- A matter of great difficulty and concernment, page. 295, &c.
- Benefits of Unity; and means conducing, page. 307, 308, 459, 466
-
Union
of believers,
page.
446, 447, 474
- How one as God and Christ are one, page. 448
- Defective Union of worldly men, page. 478
- Universal Redemption, page. 251, 328
- Understanding, page. 109
- Vocal prayer, page. 14
- Vocal praise, page. 154
-
W.
- WAit God's time. Motives thereunto, page. 30
-
Will
of Christ a law with the Father,
page.
490, 491
- That they who are given him should be in heaven, page. 501
- We must suffer Willingly, page. 161, 433
- Wicked men dishonor Christ, page. 39
-
Words
of Christ
worthy
of our observation,
page.
4, 5, 6, 7, 401
- To be highly valued, page. 8, 149, 206, 214, 216, 218, 238
- How kept in the heart, memory, &c. page. 203, 205
- To be loved, and the signs thereof, 213, 214. Motives, page. 218
- Word of God inward and essential; outward and declaratory, page. 202
- God's Word must be known to be his, page. 224, 225
-
Work
of Christ how finished before his Passion,
page.
165
- Is full and perfect, page. 166, 167
- Worlds shame to be despised, page. 174, 194
- True believers are of another world, page. 90, 193
- World rageth at true Converts, page. 191, 360
- This World to be undervalued and contemned, page. 195, 196, 277, 386, 459
-
This
World
an uncomfortable place to Christ's Disciples,
page.
274
- Vexations and troubles thereof, page. 275
- Worlds hatred and enmity against Christians, page. 359, 360
-
Christians as Christ was, are of another world,
page.
381, 383
- Signs and Marks thereof, page. 384
-
Z.
- ZEal to be used in prayer, page. 497
- Zeal and fervency will accompany the Spirit, page. 498
Courteous Reader, be pleased to take notice that these Books following are Printed for, and sold by Edward Brewster, at the Crane in Paul's- Churchyard, 1660.
- 1 Mr. Elton his Commentary on the seventh, eighth and ninth of the Romans, folio.
- 2 Mr. Hildersham his 108. Lectures on John 4. folio.
- 3 —His Lectures on Psalm 51. folio.
- 4 Dr. Jermin, his Paraphrastical Meditations by way of Commentary on all the Proverbs, folio.
- 5 Dr. Williams Right way to the best Religion, wherein at large is explained the Principal Heads of the Gospel, folio.
- 6 Mr. Leighs Annotations on Job, Psalms, Proverbs, Ecclesiastes, and Canticles, folio.
- 7 The Largest Church-Bible, folio.
- 8 Mr. Birkbecks Protestants Evidence, folio.
- 9 Mr. Prius Hidden Works of Darkness brought to light, folio.
- 10 Mr. Balls Treatise of the Nature and life of Faith, quarto.
- 11 — His large Catechism with Exposition; octavo.
- 12 — His small Catechism, octavo.
- 13 Mr. Benthams Christians Conflict, showing the Difficulties and Duties, Armor and spiritual Graces to be exercised by every Christian Soldier, quarto.
- 14 Mr. Baxter Of Crucifying the world by the Cross of Christ, quarto.
- 15 D. Burgess, his several select Sermons, quarto.
- 16 A Collection of several Sermons preached upon select Occasions by Mr. Edmond. Calamy, quarto.
- 17 A Collection of several Sermons preached before the Parliament, quarto.
- 18 Mr. Caudrey of the Inconsistency of the Independent way, with Scripture and itself, quarto.
- 19 — His answer to G. Firmin about Infants Baptism, quarto.
- 20 The Agreement of the Associated Ministers of Essex, quarto.
- 21 The Agreement of the Associated Ministers of Chester, quarto.
- 22 Canaan's Calamity, or the Destruction of Jerusalem, quarto.
- 23 Mr. Cook 's learned Treatise of Infants Baptism, quarto.
- 24 Mr. Collier of the Sabbath, and against free admission to the Sacrament, quarto.
- 25 Several Sermons of Mr. Paul Bayn.
- 26 Mr. Barlows Guide to Glory, quarto.
- 27 Mr. Calvin on Jeremiah, quarto.
- 28 Mr. Dod on the Commandments, quarto.
- 29 Mr. Negus of Faith and Obedience, quarto.
- 30 Mr Jenkins, his Sermons, quarto.
- 31 —His Answer to I. Goodwin, in two Books, quarto.
- 32 Galeni Opusculum, Variae Annotat. D. Gulstoni Gr. Lat. quarto
- 33 Mr. Gattaker against Lily, quarto.
- 34 Spelmani Consilia, folio.
- 35 — Psalterium Saxonicum, quarto.
- 36 Mr. Ger •• against Bishops.
- 37 —against the Anabaptists, quarto.
- 38 —His Catechism, octavo.
- 39 Mr. Ioselyns State of the Saints departed; God's Cordial to comfort the Saints remaining alive, octavo.
- 40 A short History of the Anabaptists of high and low Germany, quarto.
- 41 Mr. Randoll on Romans 8. quarto.
- 42 —On the Church, quarto.
- 43 D. Hollidayes Motives to a Godly life in ten Sermons, quarto.
- 44 Mr. Rutherfords Divine Right of Church-Government and Excommunication, quarto.
- 45 D. Potter of the number 666.
- 46 Mr. Stalham against universal redemption, quarto.
- 47 —Against the Anabaptists, quarto.
- 48 —Against the Quakers, quarto.
- 49 —Cathechism, octavo.
- 50 D. Sclator on Malachi, quarto.
- 51 —On Romans 4. quarto.
- 52 Mr. Udall on the Lamentations, quarto.
- 53 Mr. Jeremiah's Whittakers Sermons, quarto.
- 54 Vindication of the Presbyterian Government and Ministry, quarto.
- 55 D. Twisse Vindicia Gratiae, quarto.
- 56 The Assemblies Confession and Catechism, with proofs at large, quarto.
- 57 Mr. Ley of the fury of war, and folly of sin, quarto.
- 58 — A Monitor of Mortality in two Sermons.
- 59 —General Reasons against the payment of the fifth part to sequestered Ministers.
- 60—A Debate concerning the English Liturgy, quarto.
- 61 Mr. Abbot against Brownists, octavo.
- 62 Mr. John Brewens Life and Death, octavo.
- 63 Mr. Birkbecks quatuor novissima, or a Treatise of Death, Judgment, Heaven and Hell, octavo.
- 64 Mastersons Arithmetic. octavo.
- 65 Wingats Logarithms, octavo.
- 66 Mr. Palmers Gospel-new Creature, octavo.
- 67 — Against free admission to the Sacrament.
- 68 Mr. Angiers help to better hearts for better times, 12 o .
- 69 Mr. Rogers Righteous Mans Evidence for Heaven, 12 o .
- 70—His good News from Heaven, 12 o .
- 71 Mr. Abbots four Sermons, 12 o .
- 72 Mr. Byfields Light of Faith, 12 o .
- 73 — Signs of a Godly Man, 12 o .
- 74 — Essays concerning assurance of God's love and man's salvation.
- 75 Mr. Moulins Christians Combar, 12 o .
- 76 The Marrow of Alchymy, octavo.
- 77 Mr. Yarrows Comforts for troubled Consciences, 12 o .
- 78 Mr. Belks Scripture Enquiry or Helps for memory in duties of Piety, octavo.
- 79 Mr. Lawson of the Sabbath, 12 o .
- 80 Mr. Typping of the Life of the Lady Hall, 12 o .
- 81 — The Preachers plea in defense of Tythes.
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- 2. The blackest weeds of daily infirmities of the truly godly, eclipsing saving grace, and the reigning sins of the unregenerate, that pretend to that godliness they never had. By Samuel Crook, B. D. late Pastor of Wrington in Somersetshire, the Author of The Guide to true Blessedness.
- Remains of the Reverend Mr. William Fenner, Minister of Rochford in Essex, being 1 A continuation of his Alarm to drowsy Saints. 2 A Treatise of effectual calling. 3 The killing power of the Law. 4 The Spiritual Watch. 5 The New Birth. 6 A Christians ingrafting into Christ. 7 A Treatise of the Sabbath.
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In Quarto.
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- Bethshemeth clouded, or Animadversions on the Rabbinical Talmud of Rabbi John Rogers, wherein you have his Spirit Anatomized, Principles examined, and reasons in some measure refuted. By Zachariah Crofton, Minister of the Word at Buttolphs Algate, London.
- Refreshing streams flowing from the fullness of Jesus Christ, in several Sermons. By William Colvil, Minister of God's Word in Edinburgh.
- The Husbands Authority unveiled, wherein is moderately discussed, whether or no it be lawful for a good man to beat his bad Wife.
- The Crucifying of the World by the Cross of Christ. By Richard Baxter.
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- A late great Shipwrack of faith, a Sermon Preached by Daniel Cawdry, of Great Billing in Northamptonshire.
- Self-denial, A Sermon Preached to the Assembly of Divines, By Edward Reynolds D.D.
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- Piscator in omnes Pauli Epistolas.
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- 2. Cautions against, and discovery of several mistakes and hindrances most common to the people of God.
- 3. Several means and helps for the attaining of it. By Tho. White.
- Directions and persuasions to a sound Conversion, for prevention of that deceit and damnation of Souls, and of those Scandals, Heresies, and desperate Apostacies, which are the consequents of a counterfeit and superficial change, being the first of those Books mentioned in the Call to the unconverted. By Richard Baxter.
- Confirmation and Restauration the necessary means of Reformation and Reconciliation, for healing of the corruptions and divisions of the Churches, submissively, but earnestly tendered to the consideration of the Sovereign Powers, Magistrates, Ministers and People, that they may awake, and be up and doing in the execution of so much as appears to be necessary, as they are true to Christ, his Church, and Gospel, and to their own and others Souls, and to the peace and welfare of these, and as they will answer the neglect to, &c. at their peril. By Richard Baxter.
- A Prosp • ct of Eternity, or man's everlasting condition, opened and applied. By John Wells, Minister of Olaves Jewry, London.
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In large twelves.
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- A Pattern of patience in • he example of holy Job, being a Paraphrase on the whole Book, as an expedient to sweeten the miseries of these never enough to be lamented times.
- The Abridgement of Christian Divinity. By Wolleb. Englished and enlarged by Alexander Ross.
- The Vanity of the Creature. By Edward Reinolds.
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In small twelves.
- A Call to the unconverted, to turn and live, and to accept of Mercy whilst mercy may be had, as ever they will find mercy in the day of their extremity, from the living God. By Rich. Baxter.
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- Helvius Colloquies.
- The Protestants practice, or the Compleat Christian▪ being the true and perfect way to the Celestial Canaan, necessary for the bringing up of Youth, and establishing the Old Christians in the faith of the Gospel. By a reverend Father of the Church of England.
- A method and instruction for the Art of Divine Meditation, together with instances of the several kinds of solemn meditation. By Tho White.
- The Church-sleeper awakened in two Sermons. By Ios. Eyres, of Cork in Ireland.
- There is now in the Press a Practical Treatise of Mr. John Brinsly of Yarmouth, Entituled The drinking of the Bitter Cup, or the Hardest Lesson in Christ's School, learned and taught by himself, viz. Passive Obedience, wherein besides divers Doctrinal Truths of great Importance, many practical truths are held forth for the Teaching of Christians how to submit to their heavenly Father in suffering his Will both in Life and Death, patiently, obediently, and willingly, in octavo.
AN EXPOSITION WITH NOTES Vnfolded and Applyed On JOHN 17.
JOHN 17.1.
These words spake Jesus, &c▪
T HE Words of such a friend who is likely to continue, take not so deep impression as his who is dying or departing. The last farewell of such a one as is dear in our affections is most observed, and best remembered. A secret winning and commanding power accompanies such parting passages; and hence our Savior Christ was frequent in them, when he was ready to be offered up, and to be finally withdrawn from his disciples. They who left all for him; must needs be very much dejected to be left by him; And therefore he was wise and merciful to give them Comfort while he was among them, and to dispatch them down a Comforter from heaven when he was departed from them. Upon the first of these he spends no less then four chapters, all tending to confirm and fortify their hearts against the bitter trials and afflictions which they were to meet withal when he was gone. And this he doth by speaking to them, and by speaking for them. Both ways he seeks to strengthen them; by speaking to them in a way of consolation; by speaking for them in a way of supplication. The first of these he ends with the foregoing chapter, the latter he pursues in this; which I intend (with God's assistance) to go through withal; as I shall have ability and opportunity. And therefore in the entrance of this chapter it is said with reference to those which go before, These words spake Jesus, These words he spake to his disciples in a way of consolation. And then immediately is added what he spake for his Disciples in a way of supplication. These words spake Jesus, and lifed up his eyes to heaven, and said, Father the hour is come, &c.
So that this Chapter which I am to handle is the Lord's prayer. From the beginning of it to the end, nothing but the Lord's prayer. Not the Lord's prayer which he taught us, but the Lord's prayer which he made for us. Not that which he propounded to us, as our pattern; but that which he presented for us, as our privilege.
Whether this were the very prayer which he uttered in the garden, when he was in an Agony, is much disputed. Some think it was the very same for substance; and that it is set down more largely here, by John then by the rest of the Evangelists, because none of them were present, when Christ made that prayer, but he took Peter, James and John with him, as you may see, Mark 14.33. But this is but a mere fancy. For in the first verse of the following chapter, it is manifest that Christ went not to the garden till he had ended this prayer, John 18.1. When he had spoken these words, that is, the very prayer we are entering on, He went forth with his Disciples over the brook Cedron; where was a garden, into which he entered. Nor is it probable that our Evangelist, if he had given us the sum of that prayer, would wholly have omitted that which was the main petition in it, and which is so exactly mentioned by all the rest of the Evangelists, Father if it be possible let this Cup pass from me. Of which we have not the least hint in this Chapter: Besides it is to be observed, that our Savior made that prayer in the garden lying prostrate upon the earth, as you may see, Mat. 26.39. He fell upon his face and prayed: Whereas the prayer we are now about to handle, was made, with face and eyes erect, and lifted up to Heaven.
These words spake Jesus, and lift up his eyes to Heaven, and said, Father the hour is come, &c.
So that this prayer of our Savior was evidently, and unquestionably made, before his coming to the garden of Gethsemane, just as he was about to go thither. He had been swan-like singing out his dying song in the ears of his Disciples, for the space of three Chapters, and speaking many things to comfort them, being at the point to leave them. And having finished what he had to say, he shuts up all with this prayer, These words spake Jesus, and lifted up his eyes to Heaven, and said; which having ended, immediately away he goes, and is betrayed; As you may see in the beginning of the following chapter.
You see then what a Subject we have now to handle; A prayer, and a prayer made by Christ, the great High-priest, the Advocate and Intercessor of his people, and the last public, Solemn prayer that he made with his Apostles, and Disciples, just as he was about to suffer. He took his last farewell of them in this prayer, and therefore you must think it was a Spiritfull, a zealous, and a pithy one. When he was going to be crucified, he took his leave in a long oration to them, which having done, he prayed among them, and so left them. And truly such a prayer made by such a one as Jesus Christ, at such a time, and on such an occasion, and among such a company, must needs be heavenly and ravishing, and therefore will deserve our best intention, both in handling, and in hearing. Christ was in heaven in his thoughts and his affections, when he made it, These things spake Jesus, and lifted up his eyes to heaven and said; The Lord in mercy grant that we may be in heaven, while we hear it.
To make way to the handling of it, I shall consider three things; First, the transition to it. Then Secondly the gesture, and the carriage of our Savior in it. Thirdly the substance, and the matter of it.
First the transition to it, from the former chapter, These words spake Jesus, these words expressed in the long discourse before.
Then Secondly the gesture, and the carriage of our Savior in it, he lifted up his eyes to heaven while he made it.
Thirdly the substance; and the matter of it, and it is wholly for the Church, either for himself the head of the Church, in reference, and with relation to the Church, or for the members of the Church First, for himself the head of the Church, he desireth glorification, Father glorify thy Son, in the first verse of the chapter, and this in reference and with relation to the Church, as is apparent at verse 24. That they may behold his glory. Then Secondly, for the members of the Church, he desireth confirmation, and that either for the Apostles and Disciples then about him, the members of the present Church; Or else for those who were after to be called by their preaching, the members of the Church to come.
In the first place he prays for the Apostles and Disciples then about him, the members of the present Church, who were already called and sanctified, at the sixth, and following verses, whom God had given him out of the world, I pray for them (saith he) I pray not for the world. In the Second place he prays for those who were after to be called by their preaching, the members of the Church that was to come, ver. 20. and so on to the conclusion of the Chapter, Neither pray I for these alone, but for them also which shall believe in me through their word.
So that this prayer of our Savior Christ you see, is very full. It is for himself the head of the Church, And it is for the Church which is his body, of which alone he is the Savior and the Intercessor. It is for the present Church, it is for the Church to come. It is for the Apostles and the Ministers, the officers and teachers of the Church. And it is for the ordinary members of the Church, who believe through their words. So that whoever appertaineth to the Church, let him live in what time he will, be he of what condition or estate he will, he hath a share in this prayer.
We must begin with the transition to it, These words spake Jesus. These words, what words? the words in the three Chapters next before, all tending to establish his Apostles and Disciples, which the Evangelist relates exactly for the comfort and confirmation of the Church of Christ, even to the worlds end: and having done with the relation, he shuts it up with this, These word spake Jesus, and so goes onward to his supplication. The point apparently suggested to us here, is this.
DOCTRINE. The words that Jesus spake are very fit to be commended to the choicest observation of his Church and people.
And here they are so carefully, and so exactly gathered up by the Evangelist, and knit together in a chain, every Link of which is precious. And having laid them all together, he writes this under them, These words spake Jesus. q • d. Take heed that you observe, and mark them well, they are the words, not of an ordinary man, but of the blessed Son of God, the great Prophet of the Church. These words were breathed from the lips of Jesus Christ himself, and therefore see that you take notice of them, and value them accordingly. These words spake Jesus; indeed the sum and substance of the four Evangelists is but the history of Jesus Christ, of his words, and of his actions, and therefore Luke reduceth all that he hath written in his Gospel to these two heads, Acts 1.1. The former Treatise have I made O Theophilus of all that Jesus began both to do and teach. His treatise (as you see) consisted of these two things, either that which Jesus did, or else that which Jesus spake; So that his sayings (as you see) are very memorable and remarkable, being by special revelation and direction of the Spirit put in writing, and so left upon record for the instruction and the consolation of his people to the worlds end. You may observe what care is taken to gather up the words of Jesus, as they dropt from him upon all occasions, that none of them might perish and be lost; by which it is apparent they were things of worth and use, and fit to be preserved for posterity. And it is noted to the praise of Mary, that she kept his Sayings when others lost them, yea she kept all his sayings, and she kept them in her heart, that was the Cabinet in which she put them, when others valued them as things of nothing, and looked upon them but as loose words; And therefore she is set in opposition to them, John 2.5. They understood not the sayings which he spake to them, but Mary kept all these sayings in her heart. She laid them near her heart as choice things. It was the promise of our Savior Christ to his disciples, and one of the last he made them, and therefore certainly it was a precious one, that if they should forget the words that he had spoken to them, he would dispatch them down his spirit out of heaven, and this should be one great part of his business with them, to mind them of such words of his as were slipped out of their minds, John. 14.26. The Comforter, which is the Holy Ghost shall come, and he shall teach you all things, and bring all things to remembrance whatsoever I have said to you.
By which it is apparent that the words which Jesus spake are very fit, &c. And this will yet appear more fully and distinctly to you, if you consider but these three things: First whose the words were. Then what the words were. Thirdly, the manner how the words were spoken.
[ 1] As for the first of these, if you consider whose the words were, you will discern them to be very fit to be commended to the choicest observation of the Church. The author of them, if you look no further, will purchase them so much credit. They are the words that Jesus spake, as you have in my text; And shall that which Jesus spake, anything which he delivered, be thought unworthy of the notice of his people? Why what was Jesus, that the words that dropt from him must be so highly valued, and esteemed? My brethren, if you look upon him upwards, with relation to the father; or if you look upon him downwards, with relation to the Church, you will see enough for this, on all hands.
1. If you look upon him upwards, with relation to the father, you will see reason why his words should be Commended to the choicest observation of his Church and people. He is the fathers own son. But you will say, wise fathers have very often weak children. But Jesus Christ is so his fathers son, that he partaketh with him of his wisdom, it is poured out into him in abundance. And therefore he is sometimes called the wisdom of the father in the abstract, as see, 1 Cor. 1.24. Jesus Christ the power of God, and the wisdom of God. And if he be so very wise you may be sure he spake wise words, and wise words are worth the marking. In him are hid all the treasures of wisdom and knowledge, Col. 2.3. And out of question what he bringeth forth is of the treasure that is hid in him.
2. But in the next place, if you look upon him downwards, with Relation to the Church, you will see further reason why the words that Jesus spake, should be so exactly noted, and so carefully observed. As he is the fathers wisdom, so he is made to us wisdom, as the Apostle Paul speaks, 1 Cor. 1.30. His father hath appointed him to be the great Prophet of of his Church. The great preacher, the greater revealer of his truth and will to men, and therefore out of question he can speak well, and his words are worth the marking. You may be sure the father would not send out such a Prophet to the Church as were not worth the listening to. No, no, God hath anointed me to preach, faith Christ himself, Luke 4.18. not appointed me to preach, but anointed me to preach, endued me with abilities and gifts for that office, God who in former times (saith the Apostle) spake to the fathers by the Prophets, hath in these latter days spoken to us by the Son. He was designed, you see, to be the spoksman for the father to the world, to tell them what his mind is, and to preach the Gospel to them.
We that are ordinary preachers of the Gospel, we that are underlings to Christ in this business, must be enabled with some competent ability in this respect, or else we are not fit for this work. And therefore when our Savior sent out his disciples, he promised to give them wisdom, and a mouth; that is, matter and expression, Luke 21.15. wisdom within, together with a mouth to utter and to bring forth that wisdom. To show that both of these must go together in a preacher of the Gospel. I know there is a latitude to be admitted and allowed in this regard, but yet a competent ability to speak so as the people may be edified by it, is indisputably required. And if the under-ministers of Christ must have such a faculty, how great ability then must their Master have? Who was designed to be the great Preacher, the great Prophet, and (as the Apostle stiles him) the chief Bishop of our Souls. And if he had such a transcendent faculty to speak, then certainly the words he spake are fit to be commended, &c.
[ 2] Then secondly, if you consider as whose the words were, so in the next place what the words were; you will allow them to be worthy of our choicest observation. What the words were that Jesus spake, either for the matter of them, or for the efficacy of them, let us a little weigh them in their order, and we shall see they both help to this business.
1. The words of Jesus, for the matter of them, commonly were Gospel words. Such were the words to which my text alludes, in the three chapters next before, full of nothing else (my brethren) but Gospel-sweetness, Gospel-Promises, and Gospel-consolation against approaching troubles and afflictions, these were the words that Jesus spake. Christ in a sense (my brethren) was the first, and certainly the chiefest preacher of the Gospel; this great Salvation, at the first, began to be spoken by the Lord, and was confirmed afterwards by them that heard him, Heb. 2.3. And hence the Gospel, (as you know) is called Christ's saying, John 8.51. The Law was the fathers saying. God spake these words. The Gospel is the Sons saying, This was spoken by the Son. And hence saith Christ in the fore-alleged text, if a man keep my saying he shall never see Death. So that the sayings and the words of Jesus are very fit to be considered: For his; you see, are Gospel-sayings, and Gospel sayings are worthy of all acceptation, as the Apostle tells you, 1 Tim. 1.15. Indeed Law-Sayings are not so readily attended to, and entertained. You know (my brethren) on mount Sinai, at the giving of the Law, there were thunderings, and lightnings, and terrible voices, and the event, and issue was, the people fled, and would not hear, they were not able to endure the noise. But Gospel-sayings on the other side allure affection, and invite attention. Upon mount Tabor where our Savior was transfigured there was a shining Sun, a bright cloud, a gentle and a pleasing voice, and the Disciples said, Edificemus Domine, Let us build here, &c.
2. And as the words of Jesus for the matter of them were Gospel-words, so for the efficacy of them, they were saying words; and so in that respect, the words that Jesus spake are very fit to be commended &c. The words that I speak, saith our Savior to the Jews, are spirit and life, John 6.63. they are so in their operation and effect, they give Spirit, and they work life: And who would not attend unto, and entertain such words as these are? His saying, if it be received and kept, will surely save a man from death, yea, from eternal death. We may depend upon it, he binds it with a strong asseveration, which he repeats twice for the more Surety, John 8.51. Verily verily I say unto you, if a man keep my saying, he shall never see death Death is not visible, the meaning is, he shall not be annoyed and hurted by it; as you have the like Expression, Jer. 5.12. We shall not see sword nor famine. And should not such words be commended to the Church, and embraced by the Church, as save from death, and bring eternal life with them? The setting down of which upon Record in holy Scripture, and leaving them to after-times, hath been the life of many souls, and will be yet of many more in every age, even to the worlds end.
If you consider in the last place, as whose the words were, and what the words were that Jesus spake, so the manner how he spake them; you will see further reason yet, why they should be commended, &c. For this you may depend upon, Never man spake like him. It is the attestation that is given him, John 7.46. Which coming from his enemies, the officers that went to take him, is of the more validity, Never spake man like this man. Grace was poured into his lips, as the expression is, Psalm 45.2. to show us that the grace there mentioned, is a gift of utterance, and a faculty of speech whereof the lips are instruments. They are the lips that form the words we speak, and bring them forth to those that hear them; and hence this gift of utterance which the Psalmist calls a Grace, is said there to be poured into the Lips of Jesus Christ.
There was a stream of holy eloquence continually flowing there, which sometimes even drowned them that heard him. He spake with power and authority; his words had the command of men's affections, so that he carried them where he pleased. Indeed he carried them beyond themselves in wonder, and astonishment, to hear him speak sometimes as he did, Mar. 1.22. They were astonished at his doctrine, not only at the matter of it, though that were admirable too, but at the manner of delivery, For he taught them as one that had authority, and not as the Scribes. And Luke informs us that all men bare him witness, and gave testimony to him, he was so famous and renowned for this gift of his; and wondered at the gracious words that proceeded out of his mouth, Luke 4.22: You heard but now that grace was poured into his lips, and here you see, that grace was poured out of his lips. God poured it in, and he as freely poured it out, so as the people wondered at the gracious words that proceeded out of his mouth. Such were the words that Jesus spake, and such words you will say, are very fit for choicest observation, and attention. The gift of eloquence (my brethren) calls for audience, especially such heavenly and Holy eloquence as Christ's is. And thus much shall suffice for Confirmation, &c.
Now is it so (my Brethren) that the words that Jesus spake are very fit to be commended, &c. [Use.] Then let them be received with choicest observation by his Church, and People. Let them not undervalue any of the words that Jesus spake, but let them entertain them with a very high esteem. There have been some of late who have slighted those words, who have been bold to call them inckie divinity, a dead letter, and the like; And yet our Savior Christ himself tells us, The words that I speak are Spirit and Life, John 6.63. Oh (my beloved) I beseech you let everyone of us be far from giving way to any mean account, or slight thoughts of any words that Christ spake; Let us keep up our observation, our estimation, our admiration of them to the very highest. It's true (my Brethren) we should carefully attend, and duly mark all Scripture words, For all the Scripture is given by inspiration of God, 1 Tim. 3.16. And all the Scripture is profitable for ourselves, for Doctrine, for Correction, for Instruction, to make the man of God perfect, as it is added there in that place. But the words that Jesus spake are the choicest part of Scripture, and therefore must have choicest observation. Never man, and what if I should say, never inspired man spake like to him, they came not fully home to his measure: They had the spirit indeed, and so had he, but he received not the Spirit by measure as they did. He was anointed with that oil above his fellows; though not without them, yet above them, as the chief Prophet, and they the under-Prophets of the Church. And therefore when we read, or hear, or meet with any words that Christ spake, let us take special notice of them, let us fix and dwell upon them, and let them rest and dwell in us. Let the words of Christ dwell in us Richly, let us have an eye to mark them, an ear to hear them, and a heart to keep them, as Mary had, of whom it is observed that she kept all his sayings in her heart. How carefully did the Apostle keep that which our Savior spake, though it be nowhere mentioned in the Gospel, and wishes other men to do so too, Acts 20.35. Remember the words of the Lord Jesus, how he said, It is more blessed to give then to receive, and so he mindeth the Corinthians in a special manner of that which Christ himself spake with his own voice, not by the Ministry of others, 1 Cor. 7.10. To the married I command, and yet not I, but the Lord, not I as an Inspired Apostle, but the Lord with his own mouth when he was conversant upon the earth: as if the words that dropped immediately from his lips did challenge singular regard. And such regard, my brethren, let them have from us when we meet with his prayers, his sermons, his sayings, let us set Asterisks in the Margent, and the finger of a hand to point them out to special observation. Let us write under them, as the Evangelist doth in my Text, These words spake Jesus▪
Its true (my brethren) we have not the happiness as some have had in former times to wait upon the Lips of Jesus Christ, nor to hear the graci • words that dropt thence: yet we may hear him in a sense at this Day • • e may hear him in his word, and in his Gospel, and there may be Parta • of these streams of holy Eloquence which flowed from his mouth▪ and 〈◊〉 may hear him in his faithful Ministers, concerning whom the Lord him ••• f hath said, He that heareth them, hears me: And out of question, that Injunction of the father, yet takes hold upon us, This is my bes • ed Son, hear him. Hear him in his writing, and hear him in his Messen • ers, although you cannot hear him in his own person. And therefore I beseech you let us hear him, and let us hear him so, as to be obedient to him. Let us remember what a dreadful curse there is gone forth against the men that will not hear this Prophet, which will assuredly take hold upon them, Acts 3.23. Every Soul that will not hear that Prophet, shall be destroyed from among the people. It was a dangerous thing (you hear) to refuse to hear Moses: He that despised Moses Law was to die without mercy. But it is much more dangerous to refuse to hear Christ, there is a sorer punishment for such, as it is added there, Heb. 10.28. It went very hard with those who re • used the word that was spoken by Angels (that is) the Law that was delivered by the Ministry of Angels. But if we refuse the word that was spoken by Christ, (that is) the Gospel, and do it finally, there is but one way with us, we are gone without recovery. For if the word spoken by Angels was steadfast (for the execution of it) and every transgression and disobedience, &c. How shall we escape, if we neglect so great salvation, which was spoken by the Lord! And therefore I beseech you let us hear this great Prophet; if we hear him not, we die, and that without mercy too. But if we hear him, and obey him we shall live, and that forever. The words that he speaks are spirit and life, and if we keep his sayings, we shall never see Death.
John 17.1.
And lift up his eyes to heaven and said.
AND thus of the transition to our Savior's Supplication, These words spake Jesus.
The manner of presenting it to God the Father, or if you will, the carriage of our Savior in it, comes now in order to be handled. He lifted up his eyes to heaven, and said. And here you have his gesture, and expression. His gesture first, he lifted up his eyes to heaven while he made it. And in the next place his expression, he did not meditate, or think it only, but he said it, his Prayer was not mental only, but it was a vocal prayer, He lifted up his eyes to heaven, and said.
As for the first of these (my brethren) it was usual with our Savior to pray with eyes erected, and lift up to heaven; as I might give you many instances out of the Scripture. And out of question it proceeded from the zeal and earnestness of his affections, and from the fixedness, and the intention of his thoughts, he being as it were, withdrawn from the earth, and from those lower things, and wholly taken up to heaven, while he prayed. He was no longer here below, no, he was above with God, while he was exercised in this duty.
Indeed it is observed of the Publican, that he was contrary to Christ, in this regard, viz. in the external gesture of his body. Our Savior prayed, as you have heard, with eyes erected, and lift up to heaven; The Publican with eyes dejected and cast downward to the earth, and yet this carriage also seems to be approved, Luke 18.13. The Publican (says the Evangelist) would not lift up so much as his eyes to heaven, but smote his breast, saying, God be merciful to me a Sinner. And truly both these gestures have their use in prayer, the one to manifest a repentance, the other to declare our faith. The one to show that we are cast down in ourselves, the other to discover that we are raised, and lifted up to God. But it became not Jesus Christ to pray in such a posture as that wretched creature did, because he had no sin in him, and consequently no shame, nothing to cast him down or hinder him from looking up with boldness, and with confidence to God the Father. And hence he prayed not like the Publican in a dejected way, but lifted up his eyes to heaven, and said.
That leads us to the second thing considered, Christ did not meditate, or think his prayer only, but he said it. His prayer was not mental only, but it was a vocal prayer, he lifted up his eyes to heaven, and said, Father, the hour is come, and so on: Its true indeed that as a man may say, and yet not pray, he may utter good petitions, and speak a form of Specious words to God, and yet he may not pray indeed, so as to find acceptance and success with God: So on the other side, a man may pray, and yet yet not say, that is, not use the voice at all, nor utter any words to God in prayer. And therefore it is said of Moses, that he cried to God, when he was silent. And the Apostle speaking of the Spirit tells us that he makes request to God sometimes, with sighs and groans, that are not, yea, that cannot be expressed, Rom. 8.26. So that a man may make request to God without expression, as well by meaning as by speaking: And therefore it is added in the following verse, God knows the meaning of the Spirit, that is, he understands it, and accepts it. David prefers the meditation of his heart, as well as the petitions of his mouth, Psal. 19. ult. Let the words of my mouth and the meditations of my heart, &c. And therefore in another place, he saith of God, Lord, thou hast heard the desire of the humble, Psalm 10.17. So that you see that Prayer is not tied to the expression of the tongue; For even Ejaculations that are swift, and sudden wishes darted from the heart to God, the inward anhelations, thirstings, longings, meditations, meanings of the Soul, are honored in the Scripture with the name of prayer. Such mental prayers we have cause to think our Savior sometimes offered to his Father when he was alone.
But here his prayer, it should seem, was vocal, he uttered it aloud that his Apostles and Disciples who were about him, at that time, might hear it. He lifted up his eyes to heaven, and said.
Now, this you see the Holy-Ghost takes special notice of, as a remarkable, and a memorable thing. He doth not only tell us, that our Savior prayed, and what his prayer was, from the beginning of it to the end. But he acpuaints us also with the manner, and the circumstances of his prayer. He shows us what his gesture was, he tells us how he placed his eyes, and how he used his voice in prayer. These things may seem but small matters, and we may look upon them as petty, inconsiderable things: But wherefore doth the Holy Ghost so carefully take notice of them, and set them down in writing for the Church, unless they be of some weight, and some consideration? Methinks he intimateth thus much to us.
DOCTRINE. That there should be Consideration had, not only of the matter, but even of the circumstances, the very gesture, and the utterance of a prayer.
The Spirit of God, you see, doth not let pass such things as these, no, he observeth them exactly; And therefore surely, so should we too. He sets them down for our use, and there is somewhat to be learned from them; For whatsoever things are written, are written for our learning, as the Apostle Paul speaks.
And therefore it is usual in the Scripture, not only to express the prayers that the Saints have made, and that Christ himself hath made, but also to describe their outward carriage, and behavior in them, which shows that there is something even in that too. Sometimes our Savior Christ is noted to cast himself prostrate upon the earth in prayer, as you may see, Mat. 26.39. he fell upon his face, and prayed. And sometimes to look up to heaven, as you have it in my text; So also when he raised Lazarus, John 11.41. he lifted up his eyes; and when he healed the deaf man, he looked up to heaven, Mark 7.34. Sometimes he only sigheth to himself in prayer, and we hear of no expression in the sore-alleged text. He Sighed, you must conceive in some petition which he then put up to God, and said to the deaf man, Epphatah, be opened. Sometimes he utters words also, which are audible to others, as I might give you divers instances out of his story in the Gospel.
So for the Saints, sometimes we find them represented sitting, as holy David, 2 Sam. 7.18. Sometimes standing up, as, Neh. 9.2. and sometimes kneeling in their Prayers, as that is very usual in the Scriptures. Sometimes we find them speaking words in prayer, and sometimes using meditation only, as David so divides his prayer in the fore-alleged text, into the words of his mouth, and the meditations of his heart, and prays that both may find acceptance with the Lord, Psal. 19. ult. And all these ways the holy Ghost takes special notice of, and leaves upon record for our instruction, by which he teaches us that there should be consideration had not only of the matter, but even of the circumstances, &c.
What then, it may be you will ask me, do our gestures, or doth the manner of presenting our requests to God, the outward manner with the voice, or otherwise, fall under the command of God? Are we expressly bound to pray in such a posture, in such a way, or manner of expression? Do these external circumstances appertain to God's worship?
I answer, No, in no case, the difference is wide between the bodily exercise, and the Spiritual service. We are not under any ceremonial Law that binds us to an outward circumstance, to a place, or to a posture, as the Jews of old were. And yet there should be due consideration had, not only of the matter, but even of the circumstances, &c. and that especially upon these two grounds. For,
These outward circumstances may in case promote the spiritual service. [Reason 1] The very gesture, or the utterance of a prayer, may help sometimes to raise and quicken the affection, which is the life and Soul of prayer. Our hearts are naturally dead, and stupid, and profane, and stand in need of all good outward helps to stir up zeal, and reverence, and devotion in them. And to this end, they have been used by the Saints in Scripture, and that not only in their public, but even in their private, and their secret prayers, when their submiss and humble gestures could have no influence upon other men; And consequently had no other use, but to help their own hearts. As Daniel was exact in this, even in his chamber, and it is carefully recorded, Dan. 6.10. He kneeled upon his knees three times a day and prayed. He prayed three times a day, and still he was in this posture. And it is noted of our Savior that he kneeled down and prayed, Luke 22.10. and this was in Private too. So that he did it not with reference to others; and therefore a most eminent and worthy man observeth, that undoubtedly he saw he needed it himself: And if that be admitted, assuredly we need such helps and furtherances much more.
These outward circumstances if they do not further, yet they express [Reason 2] the spiritual service. They testify the sorrow, the humility, the affection, and the devotion of the heart, and the reverence of the soul. As in my text, our Savior's lifting up his eyes to heaven, discovered where his heart was. And therefore, humble gestures are especially required in public worship, because God will be honored in the sight of others, yea, they are sometimes put for all his service, Rom. 14.11. As I live, saith the Lord, every knee shall bow to me. And seeing hypocrites in matter of the worship and the service of the Lord, are always ready to pretend they have as good hearts as the very best; Therefore the Lord is wont to call so often, and so earnestly for the external Service of the body, and that in the New Testament as well as in the old, as you may see that place for instance, 1 Cor. 6.20. Glorify God (saith the Apostle there) and that not in your Spirit only, but in your body also, which is God's.
[Use 1] Now is it so, that there should be consideration had not only of the matter, but even of the circumstances, &c. Then,
First it serves to let them see their error, and mistake, who utterly neglect such things as these are; who take no notice of their outward carriage in such holy duties, but rather look upon it as a thing below the observation of a Christian, who should be wholly, and entirely taken up with their spiritual service; And yet as you have heard, the Holy-Ghost takes notice of a gesture, a cast of the eye in Prayer; and sets it down in white and black, we need not doubt, for our information.
I must confess the great defect is on the other side, men are employed so much about the form, the surface, and the outside of religious duties many times, that they neglect the main business; Their thoughts are exercised so far about the gesture of their body, the composure of their words, the framing of their voices, and the like, especially in public prayer, that they have no regard at all to the inward and spiritual service. The outward work is infinitely more easy, and there is much more ostentation in it: And hence it is that the greater part of men are wholly taken up with that which they themselves can do, and being done, procure them most applause from other men.
But yet their placing all in forms, and outsides, and minding nothing else in holy duties, doth not justify at all our running off to the Extream upon the other side. No it is possible that even as hypocrites and rotten-hearted wretches may be so intent upon the outside, that they have no regard unto the inside; So on the other side the holiest and sincerest Christians, may be so intent upon the inside, that they have no regard at all unto the outside. They may so far look after the affection, and the zeal, and the devotion of the heart (which is indeed the main thing to be looked to) that they may have no thought at all of the External circumstances of their prayers, the gesture, or the manner of their utterance, which are Considerable notwithstanding (as I have made it plain enough) and therefore to be wholly careless of them is a failing, yea though it should be in the best of God's people.
[Use 2] And therefore in the second place, let me persuade you to think such outward circumstances worthy of your thoughts, the very gesture, and the utterance of your prayers. Let there be due consideration had of such things as these are. I would by no means hinder you from having your especial eye on that whereon the eye of God is most, when you are making your approaches, and addresses to him. I mean the carriage of the soul and spirit, the inward fervor and humility, affection, and devotion of the heart, without which all the rest is worth nothing; But yet let not the gesture of your bodies, the utterance of your voice in prayer be utterly neglected by you, concerning both of which, because I find them in my Text, I shall give you some directions.
As for the gesture of your bodies, I shall commend these few things.
We are not bound to all the self-same gestures, which were in use among [ 1] the people of the Lord of old; we read that Joshua and the Elders when they were routed at the Siege of Ai, and came before the Ark of God to pray, they rent their clothes and put dust upon their heads, Joshua 7.16. And Hezekiah when he came into the house of God to pray, at the time when Sennacherib besieged Jerusalem, he rent his clothes, and put on Sack-clothe, Isa. 37.1. And this they did, not that these fashions were appropriated to the worship of the Lord, but because they were in use in those times and those places, to express their grief by; So in the self-same place in Joshua, they fell down to the ground upon their faces when they prayed. And so did Jesus Christ himself, as you may see, Mat. 26.39. Not that this gesture was peculiar to this piece of service, but it was taken from the civil usage of the Country, because this was their way of showing reverence to superiors, as you may see, Ruth 2.10. And therefore we do well and suitably to the directions and examples of the Scripture, that we take up such gestures only in our prayers as are usual in our Country, to express our sorrow and dejection, or else our civil reverence and respect by.
Those reverend gestures which we use in prayer should be most observed [ 2] in public. There may more liberty be taken in private, and in secret, then there may in public and open prayer, both in the use of outward gesture, and in the forbearance of them. Some gestures may be used in private prayer which would become us ill in public, in which we should not go remarkably beyond the rest of the Assembly for fear and danger of hypocrisy: And gestures on the other side may be forborne in some case in private prayer, which yet in public ought not to be so; For evermore in public (as far as it is possible) our gesture must be such as may express some reverence, and devotion, that we may honor God before the People, and that our outward posture may not carry in it an appearance of a sleight esteem of God, and of his service; whereas in private there is greater freedom, because indeed there is no need of such Caution.
But thirdly this must be continually heeded both in public, and in [ 3] private, that the gestures which we use be such, as that we do not hinder, but rather further the spiritual service. It were far better to abate of the reverence of our gesture, then the affection of our heart. It were far better for a man to stand in prayer, then that by the disease and trouble of the other posture he should be distracted, and consequently his devotion, and his heart should fall. That may be allowed the weak in this regard, which would not be convenient in the strong. The bodily exercise; be it of what kind it will, is but a means to the spiritual service. The end is better then the means; and must be more regarded then the means. I must not use the means but for the end, so far as they are serviceable to the end. And much less, must I use the means aganist the end.
[ 4] We must be very wary that the outward gesture (especially in public prayer) do not exceed the inward affection, and that we make not show of more without then there is indeed within; for if we do, there is hypochrisie; Such duties are not done in truth, when there is more in show, and in appearance, then there is in substance. If either of the two be lower then the other, it were far better that the outward expression were lower then the inward affection, then that the inward, &c. It were far better that the gesture came short of the heart, then that the heart, &c. It is not good to compass God about with lies, mere shows do never please in his service.
This for the gesture of your bodies when you pray: A word or two for your direction touching the use, or the omission of the voice in prayer, &c.
[ 1] And here the first thing that I offer is, Those prayers that are public, whether in the family, or the assembly, wherein one is the mouth of many to the Lord, must of necessity be vocal: so was our Savior's in my text, you see, he prayed with his Apostles and Disciples, and therefore did no only form a prayer in his heart, but expressed it with his mouth; he did not only think, but speak, that they might hear. He lifted up his eyes to heaven, and said.
[ 2] The voice is not of absolute necessity in private prayer; For however men, who having bodies are endued with ears and senses, know not our meaning, otherwise then by our words, yet God who is himself a spirit, knows the meaning of our spirits. Sighs may find audience, and acceptance with him; inward and mental supplications may be in some case more fit then vocal.
But yet, if other circumstances will permit, in which your Christian prudence must direct you, use your voices. We shall observe it to have been the usual practice of the Saints to speak in prayer, yea, in private prayer, as our Savior did, Mark 10.39. God made the tongue as well as other members of the body, and therefore will be served with this, as well as them. And so the Prophet David praised God with the best member that he had, which some expound to be his tongue. And therewith bless we God, saith the Apostle James 3.9. It is sometimes a quickening to the heart, and stirreth up the dead affections to greater fervency, and zeal, which by continuing in a mental supplication would be apt to languish and decay; It keepeth in the heart from wandering, by binding it to give exact attendance on the tongue, to furnish it with matter and expression; whereas in mental prayer, it is more apt to slide away, and run a roving unobserved. Howbeit here I shall not peremptorily prescribe; in certain cases to omit the voice is more expedient, and therefore I shall shut up all, and leave it to your Christian prudence to direct you, to pitch upon that way and method of presenting your requests to God, which ye will find most to conduce to the affectionate, spiritual and heavenly performance of the duty.
And thus of the transition to our Savior's supplication, together with the manner of presenting it to God the Father, both his gesture and expression.
Proceed we now to enter on the Prayer which he makes; and here I shall take notice only of these two things, the Object of it, and the parts of it.
The Object of it, or the Person whom he presents it to, you see, is God the Father: or to come a little nearer, God his Father, so he stiles him in the entrance of his Prayer, Father, the hour is come, &c. and the same phrase he uses all along, as you shall see, if you survey it from the beginning of it to the end.
Indeed, he gives him once the attribute of Holy, and once the attribute of Righteous Father, but this is still the appellation that he uses, and from whence he never varies. If he calls him anything, he calls him Father. And in this notion he considers him, while he is putting up his prayer to him; and therefore this you see (my brethren) is the first word that he uses, when he sets himself to pray, Father, the hour is come, &c. I make these addresses to thee, as a Father, I look upon thee as a Father still, while I am pouring out my prayer to thee; and therefore he reviews the appellation ever and anon, on all occasions; so that the point to be observed is this.
DOCTRINE. God is the Father of the Lord Christ, and so he apprehended him, and looked upon him, when he was making his Petitions to him.
The point, you see, hath two branches: First, God is the Father of the Lord Christ; then Christ did look upon him as a Father, and apprehend him as a Father, when he was making his Petition to him.
God is the Father of the Lord Christ; I shall not waste away my time [ 1] to prove it, it is so clearly, and expressly taught in Scripture everywhere: you shall observe them often owning one another under the relation of a Father, and a Son. Sometimes the Father owns our Savior for his Son, and this he doth by an immediate attestation out of heaven itself, Mat. 3.17. Lo, a voice from heaven, saying, This is my beloved Son: Me thinks he seems to point him out, to special observation, This is he.
Sometimes our Savior on the other side acknowledges, and owns the Father, and this is very usual upon all occasions.
But how is God the Father of the Lord Christ? or in what sense doth he call him Father here? no otherwise then we do? this will need a little opening.
To clear it to you in a word or two, you must consider, that God the Father hath two sorts of sons, either he hath sons made, or else he hath sons begotten. He hath sons made, and that both by Creation and Adoption. First, he is said to be a Father by Creation; and thus he hath a kind of universal Fatherhood to all the Creatures. And therefore the Apostle stiles him, the Father of all, Eph. 4.6. He is in this regard, the Father of our bodies, and the Father of our Spirits; The Father of our bodies mediately and virtually Created, in the loins of Adam. The Father of our Spirits, immediately, and actually infused by himself; with this distinction only, that there are men, who, under him, are the Fathers of our Flesh; but he himself alone is the Father of our Spirits, as the Apostle lays it down, Heb. 12.9. And in this sense, he is the Father of the Angels, who were immediately framed, and created by his own Almighty hand, and therefore are called the sons of God, Job 1.6. This Fatherhood of God (as I have said) is universal, and all the Creatures have a share in it; so that even all of them may call him Father too, as well as we, and use the Prophets words, Mal. 2.10. Have we not all one Father? hath not one God created us?
And thus, our Savior as a Creature, hath an interest in the Fatherhood of God. And here he hath an Interest above others, though not an interest without others, For he is the first-born of every Creature, as the Apostle Paul speaks, Col. 1.15.
And as this Father hath his Sons made by creation, so he hath Sons made by Adoption, by which a remnant of Mankind are set apart, out of the free and undeserved Grace of God, to be the children, and the heirs of God.
And here I see not, why our Savior Christ, as Man, should not come in for one of the Adopted Sons of God; for one (I mean) above the rest, though not for one among the rest; so that he hath his Privilege in this regard, as the Apostle intimates, Eph. 1.5. God hath predestinated us to the adoption of Children by Jesus Christ. Perhaps the meaning may be this, first he hath adopted Christ as man, and as a creature, and then he hath adopted us by him, as part of Jesus Christ, and as Members of his body.
And as this Father hath his Sons made, both by creation, and adoption: so he hath his sons begotten, and his sons born; for both of these expressions we shall find in Scripture. He hath begotten us, saith the Apostle Peter, 1 Pet. 1.3. Of his own will begat he us, Jam. 1.18. And whosoever loves him that begat, loves him that is begotten, 1 John 5.1.
And thus, our Savior also is begotten of the Father; and here he hath his privilege, and his preeminence as well as in the rest; For he is the first-begotten of the Father, Heb. 1.6. when he bringeth in the first begotten into the world: herein he is above Men, yea he is above Angels: For unto which of the Angels said he at any time, Thou art my Son, this day, &c. And when he bringeth in, &c, he saith, And let all the Angels, &c.
Its true, that even we that are his Children are begotten, as Christ is; he is begotten from eternity, but we in time. He is begotten so that he partaketh of his substance, and of his very essence, that begets him: We are indeed partakers of the Divine nature, but not by communication of the Essence of God, but by participation of the properties of God. He is begotten of the Father personally taken, whereas none of us are so. Its true we are the Sons of God, begotten by an Act without, but we are not the Sons of God the Father (taken as distinct from both the other persons of the God-head) begotten by an act within, as Christ is. He is begotten by a proper and peculiar act of God the Father, in an unspeakable communication of the Essence of the God-head from the Father to the Son, which we are better able to admire then to express; for as the Prophet saith, who can declare his generation?
And this for clearing of the former member of the point, God is the Father of the Lord Christ.
Now for the second, that Christ did look upon him as a Father, and apprehend him as a Father when he was making his Petitions to him. You see it evidently, and demonstratively in my Text. This is the appellation that he gives him in this prayer, all along, as I have noted to you heretofore. Its true, that God is frequently in Scripture styled the God of Christ, as see the place, &c. Psal. 45.7. God even thy God; and Christ doth sometimes call him his God, as John 20.17. I ascend to my God, but to the best of my remembrance he never calls him so in prayer. He comes not to him by the name of his God, but by the name of his Father, that is the sweet, and precious name that he delights to call him by, when he is pouring out his prayers to him.
I shall add no more for proof, the point is plain, God is the father of the Lord Christ, and so he apprehended him, &c.
Is God the Father of the Lord Christ? this then may serve for sweet [Use. 1] and precious consolation to the Saints, and to those that are in Christ. For if God be Christ's Father, then he is their Father too: And this our Savior Christ himself acknowledges to his Disciples for their comfort. I ascend to my Father, and your Father. My Father, but so that he is yours too: first mine, and then yours. My interest indeed, in this respect, is somewhat higher and above yours, but it is not without yours: nay, to say truth, my interest is for yours. God is my Father that he may be yours in me. Oh my beloved, what melting joy and comfort is here for every member of the Lord Christ, in regard of this relation; I give you but a hint in three particulars.
First, being the sons of God in Christ, we may be sure that he will [ 1] hear us in, and by, and through Christ. He always hears his son Christ, and never puts him off with a denial; Thou art my son, this day, &c. Ask of me, and I will give thee. Psal. 2.7. and this our Savior Christ himself professes, John • 1.4. and as the Father always hears his son Christ, so he doth always hear his Sons in Christ. And truly, if the first be once admitted, the latter follows unavoidably. For Christ the eldest Son is intercessor for his brethren; in all their regular requests he never faileth to put in with them: so that they cannot be denied, unless he be denied too; Christ and they must either stand or fall together.
Secondly, being Sons of God in Christ, we may be confident he [ 2] will provide for us. He hath provided very well for Christ, he is not his Son only, but he is his Heir too; yea, he is heir of all without exception, Heb. 1.2. And as Christ is the Son and Heir of God, so we are sons and heirs of God in Christ: there is not a younger brother of us. Thou art no more a servant but a son, Gal. 4.7. And if a son, then an heir of God through Christ. If Sons of God through Christ, then Heirs of God through Christ too. If we be sons, then also heirs, Rom. 8.17. yea we are heirs of all as Christ is; and therefore it is added presently, Heirs of God, joint-heirs with Christ. Jesus Christ as Mediator, is not Heir to anything, but we are joint-heirs, and have a joint-right with him; there is an Inventory of our riches, 1 Cor. 3.21.
[ 3] Thirdly, being Sons of God, we may be confident he will protect us; Fathers use to protect their children, if they can; God can, and therefore will. As Naomi laid Ruths child in her bosom, Ruth 4.16. so God lays his children, Isa. 4.11. and that is certainly a safe place. And as the Eagle spreads her wings over her young, and carries them upon her wings, Prov. 32.1 • . so God throws his children under the wings of his protection, and carries them above the reach of danger. This is very sweet comfort; be your troubles what they will, you have a Father that is able to secure you, that is very tender of you, that hath set a guard upon you, Heb. 1. ult. Psal. 34.7.
John 17.1.
Father the hour is come.
[Use. 2] IS God the Father of the Lord Christ? And consequently Christ the Son of God the Father?
Why then I say, as the Apostle, He is the Lord of all, Gal. 4.1. He is not a servant in the house, but a Son over the house, Heb. 3.6. And therefore he must be obeyed, and served, according to the Psalmists Exhortation, Psal. 2.11. Serve the Lord. Well then, my brethren, let us think of this, and let us hearken to that Counsel and advice of Christ himself, Take my yoke, my service on you. Brethren let me engage you all this day for this Lord, and his service, let me persuade you to receive him for the Lord your righteousness. Not to call him Lord only, but to take him for your Lord, and to use him as your Lord, and to yield him all that service and obedience which the name calls for.
Ah, my Beloved, let us not do in this regard as the greater part of Christians in name and in profession do. Let us not wear the badge and cognizance of Jesus Christ, and say, he is our Lord and Master, and the like; and in the mean time never do his will, nor take any pains at all in his service: For this is but to deal with Christ as the perfidious Jews did, to put a purple robe upon him, and to bow down before him, and to call him, Hail Master, and in the self-same breath to buffet him, and spit upon him. But as we call him Lord, so let us carry and demean ourselves towards him as our Lord and Master, and let us yield to him that obedience which is due to him.
And to this end, let us consider what engagements lie upon us to draw us, and to hold us to the service of this Lord: which I shall briefly lay before you as motives to persuade.
[ 1] The first is an Engagement of Creation, he is the image of the invisible God, saith the Apostle, Col. 1.15. The first born of every creature, that is, the Lord of every creature, for the first born is Lord of all. And why the Lord of every creature? You have the reason in the following words, For by him were all things created, that are in heaven, and that are in earth. All things were made by him, and therefore it is fit that all should serve him. Nay, my Beloved, they were not made by him only, but they were made for him too, as it is added there in that place; all things were created by him, and for him. By his power, and for his use. And therefore if we be not useful to him, if we do not serve him, we cross the very end of our creation. The brutish, and unreasonable creatures serve him in their kind and measure, and therefore David saith, that all things serve him. But we are bound to serve him much more, because in our Creation we received more from him. He made us Lord's of all his creatures, •• at we might have no Lord but him. He made the whole creation to be serviceable to us, that we might be the more engaged, and the better able to be serviceable to himself; that we might serve him for it all, that we might serve him with it all. He put all things under us, and truly we are bound the more (my Brethren) to be under him, and subject to him; he made us men, he gave us reason, which he gave not to other creatures; the greater reason have we to obey him, and to improve our parts and gifts in his service. Indeed we cannot chose but see that it is all the reason of the world, that as we have all from him, so we should use all for him.
The next is an engagement of Redemption which binds us to the service [ 2] of the Lord. As he is the Lord that made us, so he is the Lord that bought us, as the Apostles phrase is, 2