One-Hundred Forty-Five Sermons Upon John 17
Use of Exhortation to the people of God, that they strengthen and confirm this relation to them, as much as may be. Pray for that Spirit of Adoption, which will enable thee to cry Abba, Father: Oh know, that all the cause of thy disquietness, distractions and diffidence of Spirit in thee, ariseth from unbelief in this point! If thou believe God is thy Father, then sin is forgiven, then no good thing will be denied thee; This Father will treasure up for thee, yea the properties of this Father are wonderfully quickening, he is an omnipotent Father, and so can do all things; he is a compassionate Father, and so will do all things; he takes upon him both the bowels of Father and Mother also; Parents have been hardened to their children, as the Prophet observeth, but God cannot be; He is a wise Father, and so ordereth everything for the best. This if duly considered would free thee from all distrustful cares, and thou wouldst learn from thy own child, to walk depending upon God, casting all thy burden upon him, because thou seest it taking no care what it shall eat, or what it shall put on, but resteth itself wholly upon it's Fathers care.
The second thing observable in the Text is, The manner of Christ's expression, his Petition, I will, Father, I will. Some think this an expression not of prayer, but of Christ's just demand of his right to that which he had as God, and therefore they think, that whereas before he prayed as a man, here he interposeth himself as God; as thus Austin of old, Omnipotenti patri se velle dixit omnipotence filius. Others they make it an expression of prayer, because in the former part the word 〈 in non-Latin alphabet 〉 is used, and thus Mark 10.35. when James and John prayed to Christ, they said, Master, we will. But seeing this prayer of Christ's is from him as a Mediator, we may well acknowledge that there is more then a mere humble supplication, such as mere men make, but some powerful declaration of his will, that he will have it so: For to this purpose he speaks, Joh. 12.26. Where I am, there also shall my servant be. Christ by his own power and authority will cause it to be. From whence I shall touch only on this Doctrine,
That Christ's prayer for his people, will certainly and infallibly prevail for them. I will, saith Christ, that they be where I am. Though we may many times doubt of the efficacy, and success of our own prayers, yet there is no cause at all to question the success of Christ's Intercession, and the grounds are these,
1. Because he hath merited and purchased at God's hands those benefits he prayeth for. Therefore though whatsoever God doth to us, be of grace in respect of us, yet it is of justice and right to him; so that it can no more be, that Christ's prayer for us should not speed, then that God should be unjust, and that not in respect of promise only to Christ, for he hath likewise promised to us, but of justice: So that now Christ may well say, Father, I will their glory and happiness, because I have purchased it at so dear a rate.
2. Christ's prayer must needs be effectual, because it lieth in his power also to do that, and accomplish for us, which he doth desire. Though therefore as man he prayeth, yet as God he can fulfill and bring about what we stand in need of: If therefore Christ saith, Father I will that they be sanctified, that they be glorified, who shall withstand this?
3. Christ's prayer will always take effect, because his will, and the will of the Father are the same. So that as Christ argued, None could take his sheep out of his hand, because he and the Father are one ; So also it followeth, Christ's will in prayer cannot be gainsaid or hindered by any, because the Father and he are one; if indeed the Father had one will, and Christ a contrary will to it, then we might justly doubt of the success of it, but it is not, as Christ wills the Sanctification and glorification of his people, so doth the Father also; So that all our confidence is to be in Christ's prayer, and not ours.
[Use 1] Use of Consolation and comfort to the children of God, who mourn under the sinful imperfections of their prayers, yea are ready to cry out, that God shutteth out their prayers: Oh let them remember, what a glorious treasure is here laid up for them! Though their own prayers are weak, yet Christ's are not. Look therefore again and again, see the things Christ hath prayed for, and then doubt not, but they will be accomplished in thee: Oh let not thy heart sink and be troubled within thee, when thou seest such a remedy provided for thee! Urge Christ's name, urge Christ's prayer.
[Use 2] Use 2. Of Terror to wicked men, who have no interest in Christ's prayer or intercession. If it were so terrible a judgment not to have Samuel or Jeremiah pray for some persons, it argued their incurable condition, how much more may it strike horror and amazement into the hearts of all wicked men, as Christ minded thee not in his death, so neither in his prayer, I pray not for the world? But into the hardened and impenitent heart no terrible woe can enter.
SERMON CXXXVI. Of the State of Glory, Showing what it is to behold Christ's Glory in Heaven.
JOH. 17.24.
IN these words is contained the final cause or end of our Savior's Petition in behalf of his Disciples, He prayeth that they may be with him in Heaven, and why? That they may behold the glory, which the Father hath given him ; In which words take notice of the Act, the Object, and the Cause of it; The act is, that they may behold, ut videant, saith Austin, non ut credant, because Eternal vision in Heaven is the reward of faith here on earth; Here it's believing, in Heaven it's beholding ; Although there are some that limit the sense to this life, as if here they were by the experience of Faith to behold the glory and majesty of Christ as Mediator, but the context doth principally relate to the enjoying of glory in Heaven; Others they observe, Non dixit ut habeant sed ut videant, he did not say, That they might have, but that they might behold, for Christ's glory is incommunicable, but the word is not to be limited, for it comprehends
1. To behold and see, and that immediately, opposite to the way of faith and knowledge which we have of God in this life, which is but darkly.
2. It denoteth▪ fruition and enjoyment of this glory, for we shall be glorified with Christ, and thus the word videre is often used for frui, To see life is to live, To see death is to die, To see the Kingdom of Heaven is to enjoy it, So that the godly shall not be mere idle Spectators of this Glory, but they shall be taken into fellowship with it.
3. It denoteth all the effects and consequents of such a beholding of this Glory, which are infinite delight, and joy, Immortality, and Eternity, So that there shall never be any end of it, all this is comprehended in seeing▪ but the greater Question is about the glory that is mentioned; What is understood by that, and some relate it to that infinite and incomprehensible Glory, which he hath as God, but generally it's understood of that Glory which he hath as Mediator, for so the Father after his sufferings did infinitely exalt him, and give him a name above all names, So that Christ as Mediator is glorified in a transcendent manner by God, So that Christ hath his essential glory as God, and his Mediatory glory as Mediator; Now these two kinds of glory do not differ really, but only in several ways of administration, for he that is Mediator must needs also be God.
Obs. That the great end of our being in Heaven is to behold and enjoy the Glory of Christ ; As the Queen of Sheba took a long journey to behold the glory of Solomon, which did so ravish her that her spirit even fainted within her, which yet was but a temporal, fading, and earthly glory, how much more transcendent and ravishing will that heavenly Glory be to us, when we shall behold the Majesty and Greatness that Christ shall then be in, sitting upon his throne at the right hand of God, To behold and to be ravished with this glory of Christ is the great work we have to do to all Eternity, for our Savior's will to have us where he is is not for any want or necessity that he had of us, Christ's glory would have been admired by Angels, though we should never be received into his presence, but it is for our good solely, and certainly, if the Queen of Sheba pronounced Solomon's servants happy because they were always in his presence, how unspeakable shall the happiness of all believers be, who shall constantly behold and enjoy Christ's glory.
But let us Consider more largely what was only hinted before, viz. How much is comprehended in this expression of beholding Christ's glory.
[ 1] And first, There is the immediate seeing and looking upon all that Majesty and Glory which God and Christ have ; This is often called by Divines Beatisical vision, The sight of God which makes immediately happy; Now because God is an infinite and spiritual invisible Object, It's disputed whether we shall behold God by our bodily eyes, That with our understanding, which are the spiritual eyes of the Soul we shall behold him, is acknowledged by all, and clear by Scripture, for then we shall see him face to face, that is perfectly, not as in this world; And as for the beholding of God as a Spirit with our bodily eyes, there are Divines that affirm it, for although (say they) it be naturally impossible for a bodily eye to see a Spirit, yet then God will in a wonderful manner lift up the eye of the body above that which naturally it can do, even as then God will make it a body without passion or heaviness, and (as they say) the torments in hell, and the flames of fire there do by God's power work upon the devils and the souls of men, though spirits, in hell: But it may be a curiosity to determine this, Therefore though it may be doubted whether our bodily eyes shall directly behold the glory and majesty of God, yet consequentially we shall, for we shall with our bodily eyes behold Christ in respect of his human nature and body which he hath now in heaven, so that the Glory which Christ as Mediator hath in heaven is externally visible, and to be beheld by the bodily eyes of a glorified Saint, So that although God be a Light that no man can approach unto, yet in and through Christ we may draw nigh unto this light; Now this happiness of the souls knowing and the bodies seeing of God and Christ in heaven must be unspeakable, for there is an excellent consonancy and conveniency between the faculties and the objects, how far do men go to see objects of worldly glory; It was Austin's wish, that he might have seen Rome in her temporal glory, but what is all this to see Christ sitting on the right hand of God on the throne of glory.
[ II] 2. All our happiness doth not lie in the mere beholding and seeing of God, but in the enjoying of him as our happiness and our good ; Therefore we are said to be Co-heirs with Christ, and to be glorified with him, yea, in the Rev. 3.21. we are said to sit on the same Throne with Christ himself, not but that Christ hath a prerogative in his glory, and his glory is incommunicable, yet in some proportion, and according to our capacity, we are made partakers of the same glory: Therefore it's necessary to take seeing for enjoying here, and indeed it cannot be but that the immediate beholding of Christ should make men happy, for he is an object filled with all sufficiency and perfection able to satiate and replenish the appetite of the soul, even to the very utmost; Oh therefore how easily should we mortify our hearts as to earthly and worldly glory who would lose this heavenly glory to obtain that? Let the devil show thee all the glory of this world, but know Christ in his word showeth thee the glory of heaven, and wilt thou fall down to worship the devil rather then Christ, so that we do not only behold and see Christ's glory without some enjoyments, as Moses did see the Land of Canaan but was not admitted into it, but we see the expression is, Come thou faithful Servant, enter into thy Masters Joy, Mat. 25.23. Not only behold it but enter into it; Oh that our hearts were more affected in this.
[ III] 3. From the seeing and enjoying of Christ there doth arise in the will infinite complacency, joy, and delight ; It's disputed wherher happiness be more in the acts of the understanding or the will, and some conclude that it is principally in the will, because that is an active appetite and predominant in a man, Indeed the whole of a man; Now in beholding of God the whole soul must needs be swallowed up, for God is an object infinitely satisfying the knowledge, and also replenishing the will, so that nothing but God can satisfy the soul, and this happiness is the more increased, because God will then widen and enlarge the faculties of the soul, that they shall be able to know more, to love and delight more then they can do in this life; Therefore our joy here is but a drop to this Ocean, as we know but in part, so we rejoice and delight but in part: Hence it is if God should communicate himself to us in this life as he will do in heaven, we were not able to bear no more then the eye can endure the dazzling beams of the Sun, it would be true, that none can see God in this sense and live, so that in heaven the souls of men will be enlarged to receive more of God then they can do in this life.
[ IV] 4. From this joy and delight in beholding Christ's glory, their mouths will be filled with all praise and thanks-giving ; We read of Angels and Saints continually praising of God in heaven, so that whereas many duties will cease in heaven, this of Thanks-giving will abide forever, there shall be no more the duties of humiliation and mourning, the acts of patience and justifying faith will cease in heaven, but the duty of praising and glorifying God will continue to all Eternity; And no wonder if praise be our only work there, for if upon some temporal Deliverance and particular eminent mercies the Church of God hath solemnly broken forth into all praises of him, how much more in heaven when there is such an universal Deliverance from all Enemies that there will be no more tears or fears, There will be no more matter of complaints either from within or without; Oh then that blessed time which believers shall have in Heaven to all Eternity, Nothing to do but with joy and gladness to sing forth the praises of God, and that his Mercy endureth forever; Oh beloved, how should this make the godly long for and desire that glory more! Here they are in a Valley of Tears, here they are sighing, groaning, exercised with one care, one fear after another; Thus we are groveling upon the ground while they in Heaven are full of joy and delight; This should teach us to be weaned from these things.
[ V] 5. To the performing of all these things there is required a perfect Sanctification of all the parts and the faculties of the Soul, as also a full glorification of the body ; For without these Happiness would not be in enjoying of God, Mat. 5. Blessed are the pure in heart for they shall see God ; As the Eye corrupted with humors is not able to behold the most refreshing Object with any delight, So neither can a heart defiled with sin account it any happiness to be enjoying so holy a God; Therefore there is required a through and perfect Sanctification of the whole man, that it may take full and adequate delight in God; Hence if it were possible for the devils and damned in hell to behold all this glory in heaven, yet it would not make them happy; yea, through malice and envy they would be tormented the more; And why so? only because they want pure holiness within, and being destitute of this they cannot delight in the presence of such holy company.
In the next place let us Consider What is that glory which they shall behold shining in Christ ; We read of Christ in prayer, how that in a wonderful Transfiguration his face did shine, Mat. 17.2. like the Sun, here was great glory, but yet it's nothing to Christ's glory hereafter: yea, we read of Moses his face, that it did shine with such glory that the people could not behold it, Therefore a veil was put upon his face, But in heaven there the glory of Christ will transcend all these, and there will be no need of a Veil, for we shall be enabled to behold it: Now this glory of Christ in heaven is
1. That essential glory which he hath as God, This he never laid aside no more then his God-head, but as the Sun in a dark gloomy day may not send forth its glorious beams; Thus the Lord Christ while here upon the earth subject to many infirmities, had that divine glory covered for a while, otherwise he could not have been in a capacity to suffer for us, but when in heaven then all those infirmities are laid aside, Then the body of Christ will not hinder the breaking forth of all his divine glory, This glory then of Christ will be manifestly set forth, for in heaven doth God put forth his more immediate glory.
2. Christ's Mediatory glory will then also be manifested, for though Christ as God had right to all the glory in heaven, yet he did upon a new and distinct title acquire this glory to himself, whether indeed this great name given him above all names in heaven and earth being lifted up above all principalities and powers was as an effect or consequent only of his foregoing humiliation is disputed, as also what this Mediatory glory is, and whether distinct from divine is much debated by the Learned; But this is sure, the Scripture speaks clearly of a wonderful great Majesty and power expressed by sitting at God's right hand vouchsafed unto Christ after his resurrection, Now all this glory we shall be made beholders of.
3. We shall behold Christ's glory in a passive sense, that is, all the glory which Angels and Saints shall give unto him, for so you may read, That the Elders gave their Crowns unto the Lamb, Rev. 5.8, 9, 10. with all praise and glory, for he was worthy ; It's unspeakable to consider all the glory and praise which then shall be given unto the Lord Christ, by whose means they are all made happy, and without whom there had not been one glorified Saint.
Use of Exhortation, Let the Meditation of this glorious time wean thee from inordinate affections to all human and earthly glory: Doth a stately glorious house allure thee? think what is this to the glory in heaven; Do glorious garments and apparel bewitch thee? Say, what are these to those glorious robes in heaven? Let this Sun put out the light of the Stars, and let this also make thee patient under all losses and chastisements.
SERMON CXXXVII. How Christ (as Mediator) had his Glory given him, although as God he could not properly have anything given him, except by way of Manifestation: Against the Socinians.
JOHN 17.24.
THere remain two things more observable in this Petition, whereof one is, the efficient cause of that glory, which we are constantly to behold in heaven. The other is, the subject for whom he thus supplicateth, both which we shall dispatch at this time. And
First of the Description of Christ's glory, from the Author of it, which is God the Father, from whom he hath it by way of gift. I shall not be long on this, because I have already spoken much to it: Only the Doubt is, What glory it is, that here is said to be given by the Father? and without any further engaging into controversies, we may fully conclude, That it is of his glory as Mediator ; and if you ask, How is that said to be already given him, when he had not yet suffered, and so had not entered into glory? The answer is, either that the Father had given it him in respect of his decree to give; in which sense learned men say, the word (give) is used sometimes in this Chapter, or else he had it actually given in respect of right and title, even before his Resurrection. Or
Lastly, It is said to be already given, because he was immediately to possess his glory ; for thus before in the Chapter, he was said to be no longer in this world, because he was presently to leave it: So here the glory which thou hast given me, because he was presently to be made partaker of it. So that from this we may observe,
That Christ as Mediator had his glory given him. This appeareth by Christ's prayer in this Chapter to the Father, that he would glorify him, as also by other Texts, plainly affirming this to be given him, Phil. 2.9. God hath highly exalted him, and given him a Name, &c. So Mat. 28.18. All power is given me in heaven and earth, and in many other places. Now it cannot be denied but the Doctrine of Christ's mediatory glory, and the manner of obtaining it, is full of difficulty, insomuch that it hath greatly exercised the thoughts of the learned; but I shall not launch into the deeps of it, because it is here occasionally spoken of. I shall only declare some particulars that may clear the truth. And
[ I] First, Christ, as God, cannot have anything given unto him in time, unless it be by way of manifestation and external celebration by the creature. Thus God himself is said to have honor and glory, and worship from the creature; thus his Name is said to be glorified, not that God's infinite perfection is capable of any new advantage, which he had not always, only here is a declaration and acknowledgement of this by the creatures, and this consideration should greatly humble us in our best and choicest services, we have not made God more happy, or blessed thereby, neither doth he need our services, only it is for our good; as when the eye seeth the Sun, or the thirsty traveler drinketh of the fountain, the Sun or spring are not helped thereby, but our infirmities refreshed.
And if it be objected, That the human nature was given Christ as God, and he had not this from all eternity, neither was this by declaration only; Therefore something may be given Christ as God, de novo, which he had not from all eternity. Several things may be said to this, especially these two:
1. That nothing can be given to Christ as God, which he himself doth not give himself: And therefore if any creature, men or Angels could have given him something of themselves, this would have argued imperfection; but it was Christ as God that did assume this human nature to himself: Therefore Joh. 1. God is said to become man, and to dwell amongst us ; so he is said, to take not upon him the nature of Angels, but the seed of Abraham ; Therefore what is given him is given by himself. But yet
Secondly, and more fully, The human Nature was indeed assumed by the Divine, but not to any intrinsical perfection of the God-head, but to make perfect the human Nature. So that we cannot so properly say, The human Nature was given to Christ as God, as that the divine Nature assumed the human Nature, not necessarily, but voluntarily, not out of indigence, but bounty, not because it was to be perfected thereby, but to perfect the human Nature.
[ II] Secondly, Christ as Mediator might have something bestowed and given upon him by the Father. For although as Mediator he must necessarily be God also, yet because (to be Mediator) doth imply a compound, as it were, viz. God-man; Therefore in that respect, he is capable by way of gift of that which otherwise absolutely as God, he could not receive, and in this respect, as Mediator, he still acknowledgeth, He received his Doctrine from the Father, that it was from the free love and goodness of God to appoint him to be a Mediator. Now of all the gifts, which the Scripture speaks of, as most eminently and signally bestowed upon him, is that glory and exaltation he was lifted up into after he had been in a state of humiliation. This the Scripture doth often inculcate; but here is some Doubt about the explication of this,
But this is fully against Scripture, which as it makes him God while on earth, so also King and Lord of all, although after his death, he came to a fuller possession of this glory, he was always King and Head of the Church, having a right to all glory, but yet did not actually receive it, but in such a method and order God had appointed.
The other Doubt is about the Orthodox themselves, Whether Christ did merit this glory for himself, or no? Some eminent Divines do wholly deny it, making his glory only the consequent of his humiliation, not the reward of it merited by the Lord Christ. But there seemeth no danger in, yea there appeareth some necessity of affirming, That Christ merited his own glory as well as ours ; Not but that as God he had a right to all glory, only the same glory was due unto him upon a twofold title, 1. By natural inheritance, as it were being the only begotten Son of God: And secondly, by purchase and conquest: Even as Joash obtained his Kingdom, partly by his natural right, and partly by conquest subduing Athaliah, who unjustly detained the Kingdom from him. This Mediatory glory then was both a gift, and a reward unto Christ, although even all this glory that Christ is invested with, doth also redound to our good and glory.
[ III] Thirdly, From this glory that is thus given to him, as Mediator, ariseth a fervent dispute amongst Divines, Whether Christ, as Mediator, be to be adored with religious worship? But
1. This is confessed by the Orthodox against the Socinians, That Christ is by Nature the true God, which they prove from religious worship given unto him, for we are commanded to believe him, therefore in him also are we to worship; insomuch that the Socinians are guilty of high Idolatry (let them mince the matter never so much) while they give religious worship to Christ, and yet profess him to be a mere man. But now the Socinians to overthrow this, argue in this manner, He that is worshipped with a divine worship, as he is Mediator, is not worshipped as God: But Christ is worshipped as Mediator.
In answering of this Objection, The Orthodox go several ways▪ Some deny the minor, viz. That Christ is not to be religiously adored, as Mediator, though they acknowledge that even to Christ's human Nature there is due some veneration inferior to the divine: But we may well enough grant the Proposition true, That Christ, as Mediator, is to be adored with divine worship, because as he is Mediator he must necessarily be God, and so therein is included the ratio formalis sub quà of all religious worship: So that to be worshipped as Mediator, and as God, are not opposite, but one is necessarily included in the other. For that such a religious invocation of Christ, as Mediator is lawful, appeareth by that prayer of Stephen, Lord Jesus receive my spirit, Act. 7.59.
The Use may be of Instruction ; Doth God the Father thus exalt and glorify Christ? Was this his purpose from all eternity thus to have him magnified forever? Then let it be our constant work, and the daily employment of our soul, to give him all honor and praise: Oh let us be ashamed more, that we have not honored Christ as he ought to be! Whom Ahasuerus would have honored, all the people were ready to bow unto; how much rather then ought we to glorify the Lord Christ, whom the Father doth therefore exalt, because by his sufferings we are also glorified. Now we may glorify him three ways:
1. Doctrinally, by maintaining all those true opinions that advance him in his Nature, Offices, and all operations for us; For he that denieth any of his Natures or his Offices, or his works for us, he doth greatly rob Christ of his glory, and how busy hath the devil been in all ages, thus to dishonor Christ, because by this means the Head and the foundation of the Church is endangered, which proveth mortal to the Church; Socinians destroy one of the Natures, Papists obscure his Offices: so that in very few Churches is Christ set up in all his glory.
2. Christ's glory is to be cordially in thy heart, and orally in thy mouth ; Oh what enlarged affections and ravishment of soul did Paul show, when he mentions Christ, he speaks of him, as the complete perfection of a Christian, Who is made righteousness, wisdom and all things, and therefore this is the character of those that are spiritual, They have no confidence in the flesh, and rejoice in Christ Jesus, Phil. 3.3.
Lastly, We glorify Christ really in our lives and conversations, when we walk as Members suitably to the Head, when we order our conversations answerably to the rule of the Gospel. For how often do wicked men reproach and dishonor Christ by their ungodly lives, as if Christ taught them no better, or as if Christ died not to deliver us from all ungodly and sinful lusts? Therefore on the other side, then we honor Christ, when we are holy as he was, zealous as he was, humble and meek as he was, as Paul said, He carried the marks of Christ upon his body, so do thou the graces of Christ upon thy soul.
We come in the next place to a brief description of the subject described, Those that thou hast given me: Now this is the opposite description to such who are of the world. By giving unto Christ, some understand by a Metonymy of the effect for the cause, God's decree to give, as 2 Tim. 1.9. The grace given us in Christ Jesus before the world began, that is, decreed to be given to us: So some expound the fore-going place, The glory which thou hast given me, that is, which thou hast decreed to give, even as in this Chapter he saith, I come to thee, I sanctify myself, and as John 6.33. Everyone that my Father giveth shall come to me, where by giving must be understood a decree to give, for actual giving is the very coming itself unto Christ. Though this be true, yet we must add, that in respect of those who were to believe, so it's a decree of giving, but in respect of the Apostles and others who did then believe, it was an actual giving, Now whereas we see the original and fountain of all grace formerly prayed for, and now all glory here is, because some are given to Christ by the Father, we may observe,
That it's no free-will, or preparatory work in man, that begins either his grace or glory, but the sole gift of God. I shall but touch at this, because handled before, only as our Savior thought fit to use this description of believers so often in one Chapter, so it should also inform us, that it's a truth of absolute necessity, which ought constantly to reign in our hearts, that we did not prevent God, but God's grace did prevent us, that we did not choose him, but he chose us. Therefore it's a violent wresting of the words by Arminians, when they will have this giving of some to the Father to be understood for the consequent, men's obeying and receiving of the grace offered, and so we give ourselves to Christ, and are not given by the Father. That the initials of all good is from grace only, and not of us, is abundantly convinced, by that wretched, sinful, and woeful pollution that we are all born in, like that miserable infant spoken of by the Prophet Ezekiel, chap. 16. I shall not doctrinally enlarge this, only let the Use be
1. Admonition, to take heed of all those proud and self-advancing Doctrines, that magnify the power of nature, that think not grace absolutely necessary, that if it be required, it's only ad facilius operandum, or that grace doth only excite and stir up the natural abilities within us: Oh take heed of swallowing down this deadly poison!
Use 2. Of Exhortation to the people of God, with all humility and astonishment to admire the grace of God in Christ, that mollified thee, that prepared thee, that began first upon thee: Alas thou wast wallowing in thy blood, thou wast hotly pursuing thy sins, thou didst violently refuse the grace of God, till at last he opened thy heart, and saved thee against thy will, making thee of unwilling, willing.
SERMON CXXXVIII. Of God's love to Christ as Mediator, and in him to all believers from all Eternity.
JOHN 17. • 4.
THis last clause is brought in as a Reason of that which went before, Some make it a Reason of Christ's Petition, why the Father should hear him, viz. because he always loved him, and so nothing could be denied to him; others refer it to the gift of Glory mentioned immediately; The Father gave Christ glory because he loved him from Eternity, but these do not oppose, but may include one another: The only doubt is, In what sense the Father is said to love Christ before the Foundation of the world ; Many understand it of Christ as the natural and only Son of God; That as he had always the same glory with the Father, so likewise he was always loved of him, and from hence they prove the Deity of Christ; But Calvin and others expound it of Christ as Mediator ; That the Father did love him from the beginning, in appointing of him to be a Mediator, and preparing him thereunto, Now this seemeth the more genuine Interpretation, and doth not exclude but include the former also, So that by direct consequence the eternal god-head of Christ is asserted; Indeed Piscator referreth those words ( before the foundation of the world ) to the verb 〈 in non-Latin alphabet 〉 Thou hast given ; As v. 5. implieth, but there is no necessity to make such a traj • ction; The sum is that Christ as Mediator doth refer all the glory and honor he hath to the Fathers love, Now you must know that when the Father love • h him as Mediator, It's not absolutely terminated upon the person of Christ but the whole number of believers in him, and therefore this loving of Christ is to be extended unto all Believers, for the Apostle saith the same thing of them because of Christ, Eph. 1.4. where we are said to be chosen in him before the foundation of the world, To be holy and without blame before him in love ; where that ( love ) is referred to God's predestinating and electing of us, by some Interpreters; So that from the words we may observe.
That God the Father loved Christ as Mediator, and thereby all believers in him from Eternity : This Truth deserveth explication and application. And
1. Let us consider wherein the love of the Father was shown to Ch • ist as Mediator, as that will appear in the designing of him to it, and approbation or complacency in him while discharging of it; The love of God in preparing him thereunto is seen in these things,
1. In appointing and ordaining the second person as the only begotten of the Father, to come into the world and take our nature upon him ; For herein did the Father love the Son, because when mankind was lost, and justice could no ways be satisfied by any mere creature, that in this exigency Christ should offer himself, and so readily profess, Behold, I come to do thy will O Lord ; Thus when he formerly had said, I sanctify myself, that doth not solely relate to his human nature but even his divine also, because the second person was in a peculiar manner sent into the world, and to become man for us.
2. The Fathers love was more remarkably seen towards that particular human nature which the second person assumed, in the sanctifying and glorifying of that with all suitableness, and thus the love of God was to the human nature of Christ before the Foundation of the world by way of purpose and decree in God, even as it is to all the Elect Children of God, for Christ attributeth i • to God the Father, that he had so fitted his human nature, Therefore he saith, a body thou hast prepared me, Heb. 10.5. Now several ways did the Fathers love appear herein, as 1. to ordain and appoint him to be a Mediator, to make him man for this purpose; This is attributed wholly to God the Father, hence 1 Pet. 1.20. Christ is said to be fore-ordained before the foundation of the world ; Christ coming into the world was not of mere necessity, There was no compulsion to this, but the Father out of his mere good pleasure did thus ordain him; Hence it is, that our Savior doth constantly make the Fathers mission or sending of him to be the cause of being our Mediator.
2. This love of the Fathers to him was seen in taking that particular human nature rather then any other into an hypostatical Union ; Though Christ did not take an individual human personalized as men are, yet he took a particular nature into a personal Union with the God-head, which is the greatest exaltation of man's nature that can possibly be imagined; It's that great mystery which Angels are continually searching into; but if you ask why the second Person did take this particular nature rather then another, that the holy Ghost might have sanctified? here God's mere love made the difference, for as it was an high act of grace and favor to the Virgin Mary that she rather then any other woman should be appointed to be the mother of Christ, so it was much more a great honor and expression of love that this human nature rather then another was assumed into personal Union, and for this cause it is that Austin did so invincibly press the Pelagians with this argument from Christ as man, for (saith he) if Christ as man was chosen not for any foreseen merit or worth which might be in him, but it was solely by the love and goodness of God, then much more will it follow that no mere man especially corrupted and defiled, can be elected to Eternal Life upon the supposition or prescience of any good thing in man, So that Christ as man was so, merely from the favor and love of the Father, This is that gratia singularis to Christ as man, de quâ fas est praedicare, sed nefas adjudicare, as Austin.
3. The love of the Father to Christ in preparing him for Mediator, is seen in the sanctifying and endowing of him with all holiness, that so he might be a complete Savior, for seeing it behooved us to have such an high-Priest as was holy and separate from sin, therefore it was that he was made man in such an extraordinary manner, for he was conceived by the holy Ghost ; The holy Ghost sanctified that corpulent substance of Christ's body whereby there was not any form of or inclination to sin abiding in him, and therefore he is called the 〈 in non-Latin alphabet 〉 because he wrs habitually and originally holy; Now this was wholly of the love of God that his human nature was thus anointed with all holiness, and that he received the Spirit of God without measure, and therefore the human nature of Christ was infinitely obliged to bless and praise God who had poured more holiness into it then in all Angels and men; Thus the Fathers love was seen in preparing him to be Mediator, and when he was thus appointed, and in the discharge of his Office; The love of the Father was exceeding great to him :
For 1. you have the Father in a most glorious manner from heaven, owning of him, and giving of that solemn approbation, This is my beloved Son, in whom I am well pleased, what a glorious manifestation was here of the Fathers love to him, his love did rest on him, yet so as thereby he makes others beloved Sons in whom also he is well-pleased, even those that do believe in him; This glorious Testimony then given to Christ by the Father is made by some Learned men part of that glory which is spoken of in v. 22.
[ 2] 2. The Fathers love is wonderfully discovered to him as Mediator, in that he was willing to lay down his life for those who were appointed to salvation ; Insomuch that although the world thought him forsaken of God, and smitten for his own sins, yea, though Christ himself in respect of his sense and feeling expostulated with his Father, why he had forsaken him, yet even then was the Fathers love most of all towards him, Joh. 10.17. Therefore doth my Father love me, because I lay down my life for my sheep ; Here you see that although there were many other Reasons of the Fathers love to him, yet he instanceth in this wherein we would think God's anger was for the present most displayed; It's true, this is urged by s • me that therefore Christ could not suffer the anger of God in his soul, neither could the Father afflict him as for our sins, for how could this be, (say they) that at the same time the Father should love him and yet be angry w • th him, as punishing the sins of all the Elect upon him; But as God's love towards Christ could consist with that leaving of him to the hands of his Enemies, So also could the love of the Father towards the person of Christ well consist with that anger of his towards him as our Surety, and certainly this very particular may much encourage the people of God, for when they are solicitous about their acceptance with the Father whether he will receive them into grace or no, what a ready answer is this, the Father loveth Christ because he would die for us, because he would be crucified for us.
[ 3] 3. The Fathers love towards him is especially seen in exalting of him to all that honor and Majesty the Scripture so often mentioneth, that is, the sitting at the right hand of God the Father; It is true, as God he had a right to all this glory before, but then there was a manifestation of it, and not only so, but a real communication of such glory to his human nature which it had not before, and his person was not admitted into a more plenary and consummate possession of that glory, of which there was but beginnings before; Even as it was with David, first he had a right given him to the Kingdom, but for the present he was in constant oppressions and miseries; Thus Christ while having a right to all majesty and divine honor was in a state of humiliation, and he was in a form of a servant, even then when he was equal to God, and as David when he came to the actual possession of the Kingdom, did come to it by degrees, first at Hebron in s • me part, and then afterwards in Jerusalem over all Israel ; Thus the Lord Christ while on earth had several discoveries of his divine glory and honor, but the full enjoyment of it was upon his ascension, and hence it is that here he speaks he was loved before the foundation of the world, because the Father had appointed this glory to him from all Eternity; Thus we have handled this love as it relateth to Christ, but you must know that it doth not concern him only, but it belongs also to the whole Church of God, So that herein is involved our greatest consolation, for there are these particulars contained in it.
1. That Christ and we are comprehended in one act as it were of God's love and his Election ; So that although we may and must conceive a priority and posteriority in signo rationis, as they say, yet in naturâ they are together, for seeing that the Father did predestinate him to be head of his Church, and so doth love him as head of his Church, it must necessarily follow, that the Church also which are members to Christ their head, must be included in that Election, for the head and the body cannot be severed; Now doth not this wonderfully make for the glory and comfort of God's people, that at the same time Christ was appointed to be a Mediator; They also are ordained to be saved by him; As soon as ever he was made the head, they were made the body; In this respect it is that Christ and believers are said to make up one mystical person, and by this means what Christ had and did is communicated unto us.
2. Here followeth the Eternity of God's love to us, For seeing that Christ was loved before the foundation of the world, So also must we, for we are chosen in him, Eph. 1.4. from all Eternity ; So that although the effects of God's love are vouchsafed to us in time, yet the purpose to do this was from all Eternity; Oh then the overflowing love of God to a believer, how should this melt thy heart and be like fire in thy bowels, when thou hadst no thought of thyself, when no friend could speak a word for thee, yet even then God had thoughts of mercy towards thee.
3. Here is the perpetuity and immutability of the Fathers love to thee, for he cannot repent in his love as men may, They sometimes love those who prove otherwise then they expected, They never thought such would prove so forgetful, and therefore repent of all the kindness that ever they shown them, but it is not so with God, for he foreknew all that ever we would do, he knew our sins, our unkindnesses, our rebellions, and yet for all this intended love to us, so that God cannot say, these men are greater sinners, prove more unkind to me then ever I thought they would have; No, the only wise God cannot be subject to such error, besides men may love those where they repent afterwards, because they cannot make them good whom they love, the more they love, it may be the persons loved do become the worse by it, but it is not so with God, whom he loveth he makes holy; This is one great effect of his love, to put his Image into them, to make them walk in fear of him all the day long, Thus God will immutably love because he will always keep up grace in the hearts of those where he hath begun it.
Furthermore, This love is perpetual because in Christ ; We are now joined to him by an Union that can never be dissolved; When Christ ceaseth to be an head then we shall cease to be his body, So that the perseverance of the Saints is built on this rock, they are elected in Christ, and are in time united to him, and therefore shall never be cast off, no more then the Father will cease to love Christ as an head, but these things were in part spoken to before.
Use, Doth the Father thus love Christ? Then what strong arguments have we to believe and be confident in all those Petitions which are put up in Christ's Name; Hath Christ prayed for thy Sanctification, for thy preservation, that the evil of the world may not infect thee; Know Christ is so loved that nothing can be denied him; What if the Father love not thee for thy own sake, what if he see no loveliness in thee, yet in Christ he seeth enough; Certainly as the Father doth only look upon us in Christ, so should we also look upon ourselves as in him.
Use 2. Are the godly also comprehended in the same love wherein Christ is? then what matter of joy have they under all discouragements, under all the hatred and cruel oppositions they meet with in the world? What though the world hate thee, though thou hast no love from all thy natural friends ever since thou began to love God; Oh possess thy soul with this love of God in Christ, for this answers all things.
SERMON CXXXIX. Of the Righteousness of God (as a Judge) in his Administrations to Devils and wicked men; And (as a Father) unto his own people.
JOHN 17.25.
SOme have thought that our Savior having finished his prayer for all sorts of believers, he doth now give thanks to God, that had revealed himself to them, and not unto the wicked world, and therefore they compare it with that place of Luke 10.21. But the general torrent of Interpreters upon more probable grounds, does conceive this to be a continuation still of the former prayer, for the eternal glory of all believers. Indeed Piscator thinks, that our Savior doth in this close, return again to the Apostles only, but the Arguments our Savior useth, are general, and do relate to all believers, and therefore we are not to limit this comfortable passage to some eminent believers only.
The Matter (you heard) prayed for all believers, was, their eternal happiness, expressed in those words, to behold the glory, which the Father had given him, with the reason of it, because the Father had loved him before the foundation of the world. So that although Christ as God had right to glory always, yet being in the flesh, after an infirm and passable manner, the glory thereof was eclipsed, which the Ancients did well express by a Candle or Lamp in a lantern, that would indeed give great light, but the lantern being compassed about with clay, hindered the emission of that light, till it were removed, and thus till all those human infirmities were taken away, which Christ subjected himself to, while in the flesh, and he risen again, those glorious beams of his Divinity, could not send forth themselves. This (I say) being the matter of the Petition, our Savior doth further confirm it, by continuing this prayer with several arguments more, whereof the first is from the opposition or antithesis that is between the wicked damned world, and believers, expressed in these words, The world hath not known, that is their Character.
2. You have the Description of believers, These have known thou hast sent me.
3. The fontal cause, and original of it, I have known thee.
4. The Compellation given to God, suiting the argument in hand, righteous Father. This is the sixth time, that Christ calls him Father in this prayer, and no wonder, because (as you heard) it's so sweet a relation, producing all love, delight, joy and confidence in God, by him that practically improveth it, but that I have dispatched; only I must not pass by that adjunct, or title further qualifying this Father, viz. righteous, righteous Father, formerly when he prayed for the sanctification of his Disciples, then he said holy Father, making use of that attribute, which is the cause of all holiness in the creature, but now speaking of that dreadful and wonderful dispensation of God, whereby to some he revealeth himself; and others again he suffers to perish in their rebellion, therefore it is that he pitcheth on a suitable attribute, Righteous Father: It's true indeed the word 〈 in non-Latin alphabet 〉 , is sometimes used of a man, in respect of his universal rectitude and uprightness, and so some take it here, and then it's no more then that former compellation 〈 in non-Latin alphabet 〉 , holy Father, but the altering of the word with the context, may incline us to understand it differently: Now you must know righteousness may be attributed to God generally and particularly, generally, as it comprehends the whole rectitude, and universal purity of his whole nature, or particularly, and that several ways,
1. The righteousness of his fidelity and promise, whereby he doth make good to all believers, whatsoever he hath said, even to the meanest and lowest act of grace. Thus 1 Tim. 4.8. Paul saith, The righteous Judge will give him a Crown of glory: And 1 Joh. 1.9. If we confess our sins, God is faithful and righteous to forgive them. Here is righteousness, and the godly may plead heaven, because of God's righteousness, but it's only a righteousness of promise, or fidelity in God, not any strict remunerative righteousness, as if from the good works themselves God were bound to reward them. Indeed Maldonado, he would fasten this interpretation upon the word, as if our Savior did plead the merits of believers; but this is so proud and presumptuous, that we will not spend time to confute it.
2. There is a punitive and vindicative righteousness, which God exerciseth to the wicked impenitent world, and that both in spiritual and temporal punishment, of which Revel. 16.7. 19.2. (Righteous are the judgments of God.) Now I shall comprehend both these kinds of righteousness, righteousness of God as a Father, in respect of those who believe in him, and righteousness of God as a Judge, in respect of the world which doth not know him.
Observ. That God, whether considered as a Judge of the world, or a Father to believers, is righteous in all his ways. This truth is of great use, if duly improved; for what will silence all thy disputes, all thy murmurings? What will rebuke those winds and waves of thy soul, but this, The Lord is righteous?
Let us take notice of God's righteousness in this twofold consideration, for both are aimed at in the expression by our Savior. And
First, The righteousness of God as a Judge of the world, and as his administrations to wicked men, they are so righteous and just, that even the devils and wicked men, though they may blaspheme, yet cannot say, God is unjust, or doth them any wrong: And although the Arminians, and such infected persons, who with their whole strength endeavor to overthrow God's absolute Election of some to eternal life, and the preterition and passing by of others, bring specious Arguments, as if the Orthodox by this Doctrine made him unjust, and more cruel then any man, yet such can prevail only with those that leave Scripture, and consult with human affections, and indulge too much to natural reason. For
[R. 1] 1. When the Scripture is so positively and clear, that some are elected, some are given by the Father to Christ, some are vessels of honor and mercy, and others not loved by God to eternal life, but left to themselves, and so become by their sinfulness vessels of wrath, and when not only Scripture, but experience also doth confirm this, That the greatest part of the world, yea and the Christian Church die in their sins, and do eternally perish, For many are called, but few are chosen: When (I say) Scripture and experience is clear for such a thing, it's presumption in us to argue from thence unrighteousness in God; For can we search into the deep counsels of God? Do we comprehend the purposes and ends of God? We should rather conclude, There is righteousness in all these things, though we cannot pierce into it. The Apostle in Rom. 9. doth beat down such presumptuous cavillings with God; and we may observe, That though David and Jeremiah were greatly disquieted with anxious disputes about God's proceedings in his administrations, yet they lay down this as a peremptory conclusion, and they fortify themselves with this against all insurrections of spirit, The Lord is righteous. God's will is the law of righteousness, and none but God himself, whose understanding is infinite, can comprehend his own ways.
[R. 2] 2. God is not unrighteous in passing by some, and leaving others, Because he hath an absolute sovereignty, and dominion over all. He is not subject to any as a superior; Neither is he bound by any Laws imposed upon him, only his own holiness is that eternal Rule and Law, by which he doth all things, and if none may say unto a King, why doest thou so? Much less to the King of Kings: Therefore learned Divines make Election, neither an act of mercy, or of justice, but of sovereignty and dominion only.
[R. 3] 3. God is not unjust, Because if he had not saved one man, but left all in their undone estate, he had done no more, then he might do. For why should it be unjust in reference to man, more then in reference to the apostate Angels, for of that whole number of them which fell, there is not one redeemed from their eternal miseries; and are we of more noble consideration, then those spirits, yea one of them might have done God more service, if restored, then many men could do? So that this consideration should bridle our unruly thoughts, and we should rather admire and praise the goodness and grace of God, that any one is saved, rather then charge God sinfully and foolishly, as we are apt to do, because no more.
[R. 4] Lastly, There is no injustice in God, he is a righteous Judge of the world, though some are elected, and others are reprobated, Because all those Divines who do hold such an absolute Election or Reprobation do so positively express themselves, that the cause of man's damnation is wholly from his sin, and man's sin is wholly and freely from himself. That he is not necessitated and compelled to sin by such supposed pre-definitive Decrees, but that he sinneth of himself, and so his perdition is of himself, as fully as if there were no such Decrees at all. These two things the Orthodox suppose that the Scripture affirmeth, both such Decrees of God, and also man himself to be the only cause of his damnation, and if so be that the understanding of man, could not tell how to reconcile these two together; It's better with Cajetan to confess the weakness and imbecility of our apprehensions, then to deny the things asserted in Scripture.
In the second place, God is righteous as a Judge, in that he bestoweth his effectual grace upon some, and not upon others. For this end it is, that our Savior doth call his Father righteous, because he lets the world alone to itself, it deserveth to perish in it's unbelief and rebellion, but to others he manifesteth himself. God is so righteous herein, that Luk. 10. our Savior is greatly affected with it, and blesseth God therein. Now to our corrupt judgments we are ready to think, that God's ways are inequal, why he giveth his grace to some, that it may be are more wicked, and more unworthy then others. And then again, Others that seem to be more civil, and restrained from outward impiety, he denieth his mollifying grace to them; but if we could judge of things aright, even in this wonderful dispensation of God, we should admire his righteousness. For the full answer to all human cavils in this respect is, That there is none denied grace, but such who by their sins have justly deserved so: If Judas be not converted, and Peter is, Judas hath his sins, for which God may justly give him up to spiritual judgments; If the men of Tyre and Sidon have not the means of grace as well as Capernaum, it's because their iniquities make them unworthy of it. So that there is no man living under the means of grace, that can justly complain of God, because he doth not give him a soft and mollified heart, as well as others: For it's his own personal impiety and voluntary wickedness, that makes heaven as it were like brass and iron to him: It's true, God could if he pleased, give Judas a soft heart, as well as Peter, but there is no injustice, if God doth not dispence his acts of liberality and grace, for then justice and liberality, a gift and reward would be all one: So that the godly indeed, who are partakers of converting grace, they have cause to admire and bless God for his unspeakable goodness, but the wicked who continueth and perisheth in his sins, may say, My destruction and damnation is of myself, God hath done like an holy, wise and righteous God, but I have brought vengeance upon my own head: But these divine dispensations of God's justice, especially as to spiritual judgments, require a larger and more exact scrutiny, which is not here to be insisted upon.
Come we therefore in the next place, To take notice of God's righteousness, as a Father unto his own people and children: And herein the godly are often solicited, they begin to question and to doubt of God's promise and his kindness: Oh they think, If I be thus loved of God! If I be one that doth belong to the promise, why doth the Lord deal thus and thus with me? Every wicked man, he prospereth and thriveth in his impiety, but I am afflicted all the day long, though I wash my hands in innocence: Now to the godly thus exercised, I have only two particulars to mind them of.
1. That because God is righteous, therefore it is that thou art afflicted, and it may be more then many wicked men are. Though it be an heavy temptation, and such an one, that we read David at one time had much ado to overcome, yet it is so far from being unrighteousness in God to afflict thee, though his beloved child, that he would be unrighteous, if he did not: Doth not David at another time, when the cloud was dispelled, say, That out of very faithfulness God hath afflicted him, Psal. 119.75? So that the righteousness of God as a Father doth require this: It's true, thy afflictions are not properly penal, to satisfy his righteousness, for that is done already by the blood of Christ, but they are castigatory of thy sins, and by way of prevention for the future: so that there is no exercise befalls thee, but thou art bound to justify and clear him, say, It's righteous with God to do thus to me, because of my several corruptions that are so strong in me.
2. God's righteousness is seen as a Father in respect of his fidelity and veracity to keep his promise to us: So that though the good things promised may be deferred, thou hast not yet any enjoyment of them, yet know, The righteousness of God will not suffer him to forget thee, Heb. 6.10. The Apostle doth there comfort believers, That God was not unrighteous, and therefore he would not forget their sufferings: It's true, it's Popery to plead the commutative, and strict righteousness from God, as if there were an inward condignity of our holy works in respect of heaven, but a righteousness of fidelity, we may and ought to encourage ourselves with.
Use of Exhortation, to all the children of God, that the meditation of God as a righteous Father, should stop the mouth of impatience; say as Christ concerning every chastisement, Joh. 18.11. Shall I not drink of the cup that my Father hath given me? What wouldst thou have God unrighteous for thy sake? Wouldst thou have him not deal suitably to his holy and pure nature? Thou hadst rather God should be unrighteous, then thou suffer any outward evil: Oh do thou abhor and shame thyself! Even wicked men have been forced to acknowledge God, just and righteous, as a Judge, and shall not grace make thee acknowledge this in him, as a Father?
SERMON CXL. That every Unregenerate man whether in, or out of the Church is destitute of the true saving Knowledge of God.
JOH. 17.24.
OUr Savior (we heard) is continuing Arguments why he should be heard thus in his Petition for all believers, and that which is first suggested in these words is the opposition and contrariety between the world and them; Though the world be ignorant and obstinate against Christ, yet the Disciples they did readily believe in him: Now this is a wonderful aggravation of their holiness, for them only to believe amongst a world of unbelievers and opposers, To see amongst so many that are blind, To be wise amongst so many that are mad, yea, to believe in Christ, while the world did oppose and persecute them, this did greatly commend their ftith:
In the words you may observe the Subject and the Attribute : The Subject is the world ; This word is taken variously, yea, in this very Petition it's used differently, for sometimes it's taken for the wicked, perishing, and damned world ; the reprobate world, Thus he said, I pray not for the world but those thou hast given me ; The world is there, the immediate opposite to all Elected persons, but sometimes it's taken indefinitely or negatively, as when he saith, That the world may know thou hast sent me ; Now in this verse we must take the word world for the company of perishing and damned men, because they are opposed to the whole kind of saving believers: In the next place you must know that though the word world be for the most part opposed to the Church or number of believers, yet some may be externally in the Church, yet really and indeed of the world, such are all who though outwardly professing Christ, and submitting to his orders are yet unregenerated, and so in the state of gall and bitterness; These know not God in a saving manner, though they have a barren, speculative knowledge of him; It may therefore fall out that many may be of the world taken indefinitely (not as limited to the reprobates) who yet in respect of God's purpose shall in time become his in an effectual manner, And again many may be in the Church of God who yet in the issue will be of the perishing damned world, Some that are wolvs for the present shall become sheep, and some that are sheep for the present in appearance, at the day of judgment will be discovered to be goats.
2. You have the attribute 〈 in non-Latin alphabet 〉 hath not known thee ; This is put for the present tense as among the Latins, Novi, is sometimes, for it doth not only denote that this hath been the custom heretofore, but that still for the present, and for the future; The world is full of blindness and darkness, and doth not comprehend the light, There is the particle 〈 in non-Latin alphabet 〉 added in the Original, And the world hath hot known thee ; Some think that this addeth some affection and emphasis, for either they expound it intensively for as much as etiam, or adversatively for as much as quamvis although, in both which senses the Hebrew particle Vau is used, but it may be taken as a mere redundant particle, which is very familiar to the Scripture-language, and so it seemeth our Translators did take it, who wholly omit it in the English; The words thus explained observe,
That the world is ignorant in a saving manner of God ; Heaven is no more in hell, then the true knowledge of God is in the heart of a wicked man; In the pursuing of this, I shall take the word world largely not only for that heathenish part of it, who never heard of Christ, but for that Christian part of it, who though in the general profess they know God, yet in works do deny him, and so the word shall be equipollent to every unregenerate man, whether in the Church or out of the Church, but because of this world there is two sorts, as was hinted before; One of those who though for the present have no saving knowledge of Christ, yea, do oppose it, and rage at it, as Paul for a while did, and all converts once did serve divers pleasures and lusts; And another of those who for a while give great and ready obedience to it, but for want of a true root fall off wholly from God, as Judas and many other Apostates: I shall chiefly frame my discourse to the perishing wicked world, though not excluding the other; Bt before I go further you must take notice of what kind of knowledge it is which we speak of, and deny to the world: It's an effectual saving knowledge, for it's plain the Heathens had some knowledge of God, and unconverted Christians who will die and go to hell in their sins may have wonderful gifts and admirable knowledge with the utterance thereof in matters of religion, yet have no saving knowledge, So that knowledge doth not make happy unless it be practical; If ye know these things, happy are ye if ye do them. Joh. 13 17.
This premised let us proceed, and 1. That the unregenerate world doth not or cannot know God may appear several ways.
[ 1] 1. From the original pollution and pravity improved by actual wickedness wdich is upon all till sanctified by grace, Joh. 1.10. where though Christ be said to be the light of the world, and the world was made by him, yet it knew him not, and Joh. 3.19. This is the condemnation of the world, that light is come into it, yet men love darkness rather then light ; What a horrible and dreadful condition is this to love darkness rather then light? Hence 1 Joh. 5.19 The whole world lieth in wickedness, So that it's no more wonder if the world do not know Christ, then that the night is not the day, that weeds are not precious flowers, They are in darkness, and so cannot see, and this reason doth not only prove the act, they are not knowing of God, but the defect of all power and ability, they do not, neither can they know God ; To which purpose the Apostle fully, 1 Cor. 2.14. The natural man receiveth not the spiritual things of God, neither can he know them ; This removeth both the act and power, Therefore at the 12. verse he calls it the spirit of the world, which is opposed to the Spirit of God that only makes us know the things of God; Oh then the sad condition of all unregenerate men, this darkness is not dreadful to them, they are as men that are asleep, yea, or blind, who have a visive faculty though actually they cannot see, but as men dead in sin, yea, this original pollution doth still carry the demonstration higher, for it doth not only negatively or privatively remove both the act and power of the knowledge of God, but doth positively incline to the hating and opposing of all knowledge both of God and Christ, hence the world is said so often to hate the godly, and to hate the light, and the reasons given, because its works are evil, So that it's but a little wickedness comparatively in the world that it doth not know, for it hateth all knowledge, it rebelleth against all light, and therefore the wisdom of the flesh is said to be enmity itself against God, Rom. 8 7. Is it any wonder then to see wicked men carried out with bloody, malicious, and irreconcilable hatred to the knowledge of God, for it cannot be otherwise; There is a spirit of contrariety, of opposition, and madness against God, for if God's truth and will be received, then there corruptions and lusts can no longer stand; The world cannot endure that the light of the word should make naked all its idolatry, impiety, and that it is indeed wholly at the will of the devil.
[ 2] And this suggests a 2 d Demonstration that the world doth not know God, because the devil is the immediate Prince of it ; He that is called the Prince of darkness is likewise said to be the god of this world : This is fully expressed 2 Cor. 2.4. where the god of this world is said to blind the minds of them which believe not, lest the light of the glorious Gospel of Christ should shine into them ; Therefore you have a notable description of the devils, from the Sovereignty and power they have, Eph 6.12. where they are called principalities, and powers, and rulers of the darkness of this world ; how woeful then is the condition of the world of ungodly men who are thus made captive to the devils, and are ensnared at their will; That as they themselves are reserved in chains of darkness, so do they keep all their vassals, they are chains of darkness, such as those who are in a dark dungeon, and such as they cannot break, neither have the wicked any desire to do it, and therefore they never say to the devils chains, as the ungodly do to Christ's dominion, Let us break his bonds asunder, and cast his yoke away, Psal. 2. As long then as this strong one keeps the house (for the whole world is his house:) no wonder if he make it like hell itself, yea, he makes the world by his ruling in it worse then hell in some sense, for in hell he is tied up in some degree of torments, but in the world he is let loose to infect and damn others, though not without his torments.
[ 3] 3. The world must needs be without all saving knowledge of God, from the defect or absence of those causes which do alone cause saving knowledge, So that as the world at first when it was a confused Chaos without form and void, could not make a glorious light to appear upon it, but that was God's work, whom the Apostle doth therefore describe, as him that worketh darkness out of light, 2 Cor. 4 6. alluding to the work of grace which is now upon the world, So neither is the world wallowing in its filth and thick darkness able to create the least light of saving knowledge, but must forever perish if God vouchsafe not his grace; Now these causes are wanting which necessarily infer ignorance in the world; Even as the absence of the Sun makes night.
[ 1] 1. There is not the external Revelation and propounding of the doctrine to be believed, unless God in much mercy send it; Hence you may see, that once in Judea only was the true knowledge of God, and the whole world besides groped in more then Egyptian darkness, and now though God hath commanded this light to shine over the whole world, So that it is not limited to any one Nation, yet a great part of the world still is heathenish, So that they are darkened and become foolish in all their imaginations; The denying of the Gospel is a greater misery then if the Sun should be denied to shine to such a people: Now it's God only that makes this light to shine in one place, leaving the other in its darkness; Even the Pelagians of old did acknowledge this grace of God necessary, viz. a revelation and proposition of the object.
[ 2] 2. Besides this external light the world wants that internal light of illumination, without which the Gospel though never so gloriously preached, is but like the Sun shining at noon day to a blind man, for this is made the work of God's Spirit only, Joh. 16.8. to reprove the world of sin and of righteousness ; Till the Spirit of God doth illuminate in both these, the world doth not understand the horrible guilt and aggravation of sin, the damnable estate and condition it is in thereby; Neither doth it know what is that righteousness which only can justify, and where it is to be had, so that the world even the wisest and most learned thereof are but like so many blind moles digging constantly in the earth; Neither affected with their disease or with the remedy, till God's Spirit doth wonderfully convince them, and this is evidently seen in the Christian world; For doth not the glorious light of the Gospel compass men about, yet they are like owls, the blinder because of this light, Insomuch that such blindness of mind is not amongst heathens as amongst impenitent and hardened Christians, for besides the natural blindness which they have common with heathens, there is a judicial blindness that God smiteth them with for unfruitfulness and contempt of the Gospel; Thus they are twice blind as some are said to be twice dead ; Is it not matter of astonishment, that a people living many years under constant and powerful preaching should yet he as brute beasts and understand nothing of their misery, and the remedy? Surely all this is because that judgment is come upon Israel, even blindness of mind, and a veil upon their hearts.
[ 3] 3. The world knoweth not God, because it hath not that ultimate and complete cause of all saving knowledge, which is the spirit of regeneration, and the work of a new creature upon their souls, for till God give this heart of flesh, and remove an heart of stone, all the illumination and strongest convictions which men have upon them is not enough to make them know as they ought to know; The Apostle Tit. 1.1. speaks of an acknowledgement of truth after godliness, now that is only when a man's heart is mollified as well as his mind is enlightened; It's true the Scripture speaks of some 2 Pet. 2.20. who by the knowledge of God did escape the pollutions of the world, but that was only in respect of external conversation, for they were in their natures Swine still, and not sheep; It cannot then be that the world should know God and Christ as long as there is that corrupt enmity and spirit of rebellion and contrariety in it to what is holy; Christ told Peter that it was not flesh and blood which had revealed Mat 16.17. that glorious Confession of faith unto him; If then the world be thus without the spirit of God, enlightening and converting, how then can it in any saving way acknowledge God.
Use of Instruction Concerning the terrible condition of the perishing world, whether within or without the Church, yea, it is most terrible to those who are the world really, but the Church nominally; You are shut out from the face of God and Christ, You are without hope in the world; Oh your greatness, your pleasures will not avail to keep you from destruction, This is Eternal life to know God and Jesus Christ, This then is eternal death not to know him.
2. That no knowledge of God or Christ which is not practical and saving, deserveth the name of Christian knowledge; The world though both by nature and supernatural revelation may know much of God, yet because lying and living in wickedness is said not to know him, and thus generally in the Scripture the wicked are said not to know God; Oh then let such who have strong convictions and also strong corruptions tremble at this; Let such who live against knowledge fall down for fear at this; Is it not the condition of all such who live in gross and profane ways? Do ye not commit the sins you know ye ought not? Do ye not omit the duties that the light of the Scripture enjoineth thee? Oh that men should in the day stumble and not know whither they go, Follow then all thy knowledge into a gracious practical improvement of it, lest thou perish with the world.
SERMON CXLI. Christ is the great Teacher of his Church.
JOH. 17.25.
IN these words are contained the cause and fountain of all that saving knowledge which believers have, viz. because Christ knoweth God: For whereas the immediate opposition should have run thus, The world hath not known thee, but these have known thee ; This is inserted, as the cause, I have known thee. The word is in the Preterperfect tense, 〈 in non-Latin alphabet 〉 for the Present, as John 8 55. I know him, and keep his saying. Now Christ's knowledge may be considered two ways, either
1. Subjectively, or immanent in him: Or,
2. Transitively, or by way of communication unto others; as the fountains fullness may be considered either absolutely in itself, or as originally redundant and diffusive to it's streams. Now though the first kind of knowledge be necessarily presupposed, yet the latter is chiefly aimed at, as appeareth by those words, I have declared unto them thy Name, and will declare unto them.
In these words therefore our Savior doth manifest himself to be the Mediator, and in a more peculiar manner the Prophet of his Church, whereby he communicates saving knowledge unto all believers, and that he is the Sun, which enlighteneth everyone that cometh into the Church, That as God hath put all material light into the body of the Sun, and all other things are enlightened by it: Thus it is with Christ the Sun of righteousness, all spiritual knowledge is given unto him, and that without measure, from whom there are several emanations and irradiations, whereby all that know spiritually, are enlightened by him: Thus he is the truth and the way.
Obs. That Christ is the original and fontal cause of all the knowledge that believers have. There is not the least ray or beam of any spiritual illumination, that doth not descend from him.
There are pregnant Texts to confirm this, John 1.18. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him ; Where we have an opposition of Christ to Moses, who yet talked to God, face to face, and to all other Prophets, though they had immediate inspirations and revelations, yet none of these saw God at any time, that is, perfectly and comprehensively; They were but servants, and had no more manifested to them, then what was convenient; but Christ he is the only begotten Son of God, and in the bosom of the Father, he knoweth the mind, the secrets, all the whole counsel and purpose of God, and that of himself; and this he doth not keep close in himself, as Paul when caught up into the third heavens, heard things not to be uttered, but 〈 in non-Latin alphabet 〉 those things that otherwise were hidden and obscure, he had made clear and known: Thus you see, that first Christ hath a full and perfect knowledge of the mind of God, and that he hath it, not in such a manner as the holy Prophets sometimes received it, but of himself, and that this knowledge he doth not keep to himself, no more then the Sun doth its light, but he hath it to reveal, and declare it to his people, so that we have the mind of God, because Christ hath revealed it: Therefore some say, he is called the word of God, because he doth manifest the inward purposes of God for our salvation, and the means to attain thereunto. This truth also is abundantly confirmed Joh. 3.31.32. where all the Prophets, and John himself is debased in respect of Christ, He that cometh from heaven is above all ; All others come of the earth, but Christ, because coming from heaven, the bosom of the Father, therefore he is above all, but it followeth, What he hath seen and heard he testifieth ; so that he communicateth this knowledge to the world; Therefore the unbelief of the world is heavily taxed, No man receiveth his testimony. Although Christ be to be preferred above all that were ever sent by God, for they were only infallible directively, and by outward assistance only, but Christ essentially and internally, yet the world doth not receive his testimony. If then it be thus, That Christ only knoweth God, and from him knowledge is derived to all others; Even the Doctors and Teachers in the Church, do strive by his light, then it's no wonder if God from heaven doth take us of all others, and bid us attend to him, Mat. 17.5. Hear ye him: So that we are not to regard, what the wisest, the learned, or the most ancient say, but what Christ saith.
To open this truth, Consider these things:
1. That Christ a • God hath omnisciency, knowing all things. 1 Cor. 2.11. What is there attributed to the Spirit of God, is true also of the Son of God, The Spirit searcheth the deep things of God: Thus Christ as God must needs comprehend all the things of God, and so there is nothing hid from him; And this Omnisciency of his, was often manifested, especially Joh. 2. when it's said, He knew what was in man, and needed not that any should tell him.
2. The human Nature of Christ, or Christ as man knew not all things, but according as the Divine Nature revealed the hidden things of God, so he came to perceive him. Therefore the Doctrine of the Lutherans seem to confound the Natures, when they say, The properties of the Divine Nature are communicated to the human Nature, Omniscience and Ubiquity, &c. This cannot be, and yet Christ abide a true man. Hence he is said to grow in knowledge ; yea as Son of man he is said, Not to know the day of Judgment, Mat. 24.36. which cannot be explained, as some would, he knew it not, viz. to reveal it, for in that sense the Father also might be said not to know it, yet the human nature of Christ, though it was capable of nesciency, yet not of ignorance, for as he was without all sin, so without all ignorant defects in mind, he wanted no perfection that was due to him, it was an experimental knowledge he grew in.
3. Even the human Nature of Christ, is now lifted up to know many things without which as the Judge of the world, he could not accomplish that work. For seeing that Christ God-man is appointed to judge the world, it's necessary that even as man, there should be revealed unto him, all the thoughts, actions and circumstances thereof concerning every man in the world, that so he might fulfill the office of a Judge.
4. Christ, as Mediator, God and man is the author and fountain of all the light, which is communicated to the Church. Hence it is that one of his Offices is to be the Prophet of the Church: He is called the chief shepherd of our souls, 1 Pet. 5 4. and being our high-Priest, he was to offer up himself for us, so also instruct and teach us: Therefore you heard the whole world is commanded to hear him, and therefore it is that he calls himself, the truth and the way, Joh. 14.16. So that in all matters of Religion we are still to inquire what Christ hath revealed, and what he hath manifested; now he doth not only reveal the truth to be believed, but the duties also that are to be performed, and therefore the Apostle makes it so heinous a sin to refuse Christ speaking above Moses, Heb. 12.25. Tremble then all ye wicked men, who do constantly refuse Christ still speaking from heaven by his Word and Ministers to leave your sins and impieties.
5. The Scripture doth often (as in all actions ad extra) attribute the same work of teaching and enlightening, both to the Father, and to the Son, and to the holy Spirit. So that this great work of saving knowledge is attributed indifferently to all. Thus the Father James 1. is called the Father of lights from whom cometh every good and perfect gift: So our Savior alledgeth that promise, They shall be all taught of God, Joh. 6.45. So the holy Spirit is said to guide and lead into all truth, Illumination being frequently ascribed to the Spirit, and 1 Cor. 2.10. God is said there to reveal things unto us by his Spirit. And lastly, Christ himself is said to be the great teacher of his people, as Mat. 23.10. For one is your Master, even Christ. Hence the Apostle magnifieth the Gospel, Heb. 1. that whereas formerly God had spoken by the Prophets, in these later days he spake by his Son: So that the geeat sin against the Gospel, and the aggravation of all wickedness is from hence, that though this light be come into the world, yet men love darkness rather then light.
6. The Lord Christ doth teach several ways, either immediately, when he was upon the earth, or mediately by the Apostles and the Ministers that he hath appointed in his Church. Therefore he is said still to speak from heaven, viz. by the Word and the Ministry: so that we are not to conceive, as if we had nothing of Christ now, because he is ascended to heaven, for what the Ministers, guided by the Word of God, do, that is, as if Christ himself spake it, and you are to receive it with the like faith and obedience. Hence our Savior speaking to his Apostles saith, Luke 10.16. He that heareth you, heareth me, and he that despiseth you, despiseth me ; he that despiseth an Ambassador contemneth him from whom he is sent: Oh that this truth may be as a two-edged Sword in thy heart! What darest thou, who livest in thy profaneness, if Christ himself were here upon the earth, commanding thee to leave thy sins, yet to persevere in them, if not, How is it that you refuse those who come in his name?
7. Though Christ hath appointed a Ministry to teach and instruct people, yet the whole efficacy and power cometh from Christ alone. It's God and Christ by the Word that can only open the understanding, and give a spiritual knowledge, so that conversion is so called the teaching of God, John 6.45. Therefore a man must hear and learn of the Father, before he can come to Christ, only Christ there addeth, that this hearing and knowing of the Father comes by him: So Joh. 3.26, 27. when Johns Disciples said, That all men come to Christ, he answered, A man can receive nothing, except it be given him of heaven, attributing it to the power of God, that any come to Christ. Therefore this Sun exceedeth the bodily one, which giveth indeed external light, but cannot give an eye to see, the blind remain blind for all that.
Lastly, Though Christ only do effectually give a knowing heart, so that although we had the best Ministry of men and Angels, yet it would do no good without his secret power and energy, yet we must not from thence infer the uselessness of the Ministry, as some foolishly have done, opposing the principal and subordinate. For in our natural life, although it be not the bread we eat, but the word of blessing from God's mouth, that makes it to nourish us, yet none casts away his food, resolving to depend on God immediately: Thus though Christ alone give the seeing eye, and the understanding heart, yet it's by and in the use of the Ministry; though it was God alone that did give the healing virtue to the pool of Bethesda, yet the Angel must move it, and every lame man must come into it, else he could not be healed. Hence although Jeremy prophesy of such abundance of knowledge, that they shall not teach one another, but be all taught of God, which may seem and is brought by some to overthrow the Ministry, yet the same Prophet Jer. 3.15. declareth it as a special blessing, that he would give them Pastors according to his own heart, which would feed them with knowledge and understanding: So that God's teaching, and the Pastors teaching do not oppose one another. It's said also of Lydia, that God opened her heart, Act. 16.14. but to what end? To attend to the words of Paul: So that you must never oppose God's work, and the Ministry together.
In the next place, Let us consider the Properties of Christ's knowledge, whereby he makes us also to know. As
1. The Authoritative and potestative Nature of it, he taught as one having authority, not as the Scribes and Pharisees, Mat. 7.29. Hence Mat. 5. when he had related the corrupt opinions of their Doctors in the Interpretation of the Law, he addeth, But I say unto you, opposing his Authority to them all. It's true, he saith, he speaks not of himself, but referreth his Doctrine wholly to his Father, but withal saith, He and his Father are one ; he doth not speak of receiving his Doctrine in the same manner, as Paul, and other Apostles did of him by revelation.
2. There is the freeness of this, he teacheth whom he pleaseth. There are none so froward, and so contumacious, but he can open their hearts, and others that are of high and eminent understandings for want of him do remain blind owls, Mat. 11.26, 27. where our Savior giving God thanks for manifesting the things of the Gospel to some, and not to others, resolving all into God's good pleasure, Even so (Father) for so it pleaseth thee, he addeth, No man knoweth the Father, but the Son, and he to whomsoever the Son will reveal him: So that where the Son will reveal it, there is knowledge, and where he will not, there remaineth blindness.
3. There is the effectual and powerful way of this revealing, such shall know, such will come to God, such shall have the veil-taken off their eyes, and the stone out of their hearts.
4. There is the continual and daily efficacy of this, I have manifested it to them, and will do it. Though they were Apostles, yet they need the daily guidance and illumination of Christ's Spirit, we cannot either begin, or proceed without him.
Use of Instruction, To look above the Ministry, even up to Christ, that he would open thy heart, constantly wait upon that, but withal say, Unless thou Lord go along with the Ordinance, all hearing, and all preaching is in vain; He that only can give eyes to the corporal blind, can also to the spiritual blind: Is it not for want of this, you find the Ministry no more working upon you, you are not instant with God in prayer, that it may be effectual to you?
Use 2. Of Exhortation, To such who have this veil and thick cloud on their hearts removed, let them not indeed proudly compare themselves with, and insult over others, yet by the opposition be quickened to walk humbly and praise God the more: O Lord, the world hath not known thee, such great men, such rich men, such neighbors, but I by thy grace have known thee!
SERMON CXLII. Setteth forth the singular Christian cleaving to God, though the multitude go another way; And how his godliness in that case endears him to God.
JOH. 17.25.
IN these words you have described by way of commendation the Faith of believers with the object thereof.
1. Their Faith is called knowledge, as several times in this Chapter.
2. There is the object of this Faith, That the Father sent Christ into the world, Austin understandeth it thus, as if the meaning were, They have known me, not by nature or free-will, but because I was sent into the world to reveal and cause this knowledge in them, So that he expounds it in a causal sense, They have believed wholly of grace, because thou hast sent me to be the Sun of Righteousness enlightening of them; But it's more consonant to the customary use of that phrase, to take in an objective sense, making (Christ sent) to be the specifying object of their faith, and as for the persons the 〈 in non-Latin alphabet 〉 these who are said thus to know, though some limit it to the Apostles only, yet because the world is made the immediate opposite to it, we are to extend it to all believers; I have handled this description of believers Faith absolutely already, both as it is called knowledge, and as it is terminated upon Christ as sent by the Father, and hereby distinguished from the absolute knowledge which men may have of God without Christ: I shall therefore only take notice of it relatively, as it stands by way of argument in this Petition, for therefore doth Christ commend them as the fit objects of glory, because they do believe, though the world be wicked and mad opposers of the knowledge of God.
Obs. That it's an endearing respect of believers to God that they do own him, and cleave to him, when the whole world goeth the contrary way ; If the whole world did lie in godliness, as it's said to be in wickedness; If everyone did believe in God, then the excellency of such who do believe would not be so great: If all the stones of the earth were jewels, then these would not be so much set by, and if all the weeds of the field were choice flowers, then flowers would not be so much regarded, so that the wickedness of the world is an excellent foil to the godliness of believers; The darker the night is, the light of the stars is thereby the brighter, and this the Apostle alludeth unto in that glorious commendation given to the Saints at Philippi, Phi. 2.15. where praying that they might be without rebuke in the midst of a crooked and perverse generation, he tells them, they did shine as lights in the world, So that as the darker the night is, the more glory is in the star when it shineth, so the more perverse and wicked the world is, the more amiable and lovely is the faith of such who believe in Christ; Hence it is that such an encouraging promise is made to such who confess Christ before men, Mat. 18. that is an adulterous and wicked generation, as Mar. 8, 38. The acknowledging of God amongst so many vile opposers and wicked persecutors is especially taken notice of by God; Thus when the Apostle Peter speaks of Lot, how merciful God was in protecting and delivering him from the impendent judgments he giveth him this character, that he was a just and righteous man, 1 Pet. 2.7. which was abundantly discovered in this, that he was vexed (tormented as if he had been put upon the rack the word is applied to the very torments of hell) with the conversation of the wicked, his eye and ears, yea the whole soul itself was vexed with their unlawful deeds, for Lot to walk righteously and holily in the midst of such miscreants and incarnate devils as they were, this moved God to have a more special care over him.
To consider this Truth more thoroughly take notice,
[ I] 1. That there is a wonderful proneness in every man by nature to do as the most do, not to be thought more wise, more holy, or more strict then others, especially to be scoffed or derided, or persecuted for walking more strictly then others do, this is much against flesh and blood; Hence it is that we have such a peremptory prohibition, that we are not to follow a multitude to do evil, Exo. 23.2. therefore our Savior when he foretold that his disciples should be hated of all men for his Names sake, he spake the most discouraging matter that could be, for everyone naturally would gladly have the good word of all, the praise and applause of all; But because that is impossible to please God and please men too, therefore it is that he who will be godly, who will do his duty, he will stir up the generation of wicked men against him as so many hornets, he shall neither have good name, estate, liberty, or life itself, if they could complete the height of their wickedness, now then must not this greatly indear them to God and Christ, that though they be godly at so dear a rate, though it cost them so much, yet for all that they will not forsake God; Oh saith God, It's for my sake, thou art thus reproached, thus persecuted, if thou wouldst do as the world doth, walk according to the course and fashion thereof; Then the world would love and advance thee: Let not then the godly be troubled, but rejoice rather under all the hard words, and ungodly deeds which they meet with, for all these sufferings indear them more to God, He accounts what is done to them to be done as to himself, and therefore he will not let their sin go unpunished.
[ 2] 2. To be godly in a wicked and crooked generation doth indear to God because thereby is manifested our sincerity and uprightness of heart ; That there are no carnal and earthly advantages we look after, for if there were our earthly policy would suggest us to take some other way, and for this reason it may be thought our Savior did upon all occasion to such who proffered to be his disciples, still inform them of the hardship, of the troubles and miseries they must meet with, That so they might not apostatize afterwards, that they might not say, this is more then ever was told us, we would never have taken up the profession of Christ upon such terms; And certainly this is a rock many have splitted at, they begin to be disciples of Christ before they thoroughly consider how much it will cost them to be so indeed, they do not take our Savior's advice, Luk. 14.31. to sit down and consider whether being now to go to war with such lusts and sins as formerly have been sweet to them, they can endure or no, whether their lusts will not prove too strong for them, and so they compound at last to be their servants again, they consider not whether being now to rear up a strong and enduring building they can be at so much cost or no, whether they can extend so much from their former time, and cares and worldly thoughts and businesses, so as to make this building their great work for want of these considerations aforehand, it is that so many have dealt foolishly in the way of Religion, They began but could not make an end; Oh but now when the heart is sincere and upright, there it accounts no fiery trial strange, whatsoever difficulty and trouble it meeteth with; It saith, this I looked for, this I expected, this I must undergo, and by this we discover our uprightness to God, and thereby we are more endeared to God, that it is not any outward thing but himself only that makes us profess our obedience to him, and this indeareth us to God.
3. Those that believe in Christ in the midst of a wicked and ungodly world are esteemed of by God, because such have the image of God restored in them, and so become like him, now then where God seeth his own likeness, there he will tenderly respect and protect; He that hath put such bowels into a Father, that he will lay up for his children, and take more care of them then all other children in the world, must much more have such bowels in himself towards those that are his; Hence it is that we are so often exhorted to meditate on that relation of a Father which he hath so graciously assumed to himself, for what Father is there that seeth his good and obedient child maintaing his credit, striving for his honor against all those that shall oppose him, will not inwardly be moved to take part with his child, and defend him all he can, and shall not our heavenly Father much more show his love herein to us? our Savior would convince believers, Mat. 6.8. not to be troubled under any exercises from the transcendent affection that is in him as an heavenly Father to all earthly parents; Seeing therefore believers do resemble God, and he seeth his own likeness upon them, Insomuch that God saith, it's not so much for their sakes as my sake, that they are thus maligned, how can it be but that God will take care of them?
4 Such as believe in Christ they are become the Lord's in a more peculiar propriety ; They are his people, they are his jewels, they are the apple of his eye, and this propriety is that which prevaileth with God to keep them, though all the world be destroyed, Psal. 4. all wicked opposers of the godly are exhorted to know this that God hath set apart the godly man for himself; That as the godly man sets God apart for himself, leaveth all the world to take him for his portion, So on the other side God passeth by wicked men, they are not in his favor or special protection but the godly are, They are his, and therefore he will love them as his, and delight in them as his; In Isa. 43.34. we have a glorious promise, Since thou wast precious in my sight, I will give men for thee, and people for thy life, that is, God will give up many to destruction to save his children; As they said to David, Thou art worth ten thousand of us, Thus God speaketh concerning his choice ones, they are worth more then many thousands of wicked men, and it's better thousands of them perish then few of the godly, So that this propriety God's children have in God, is that which will be a sure protection for them to pass safe through all calamities.
5. To be faithful to God amongst wicked men indeareth God to them, because this demonstrateth many excellent and choice properties in the godly, which make them lovely and precious in his sight ; As first here is demonstrated God's grace already begun in them, and therefore where God hath begun there will he also preserve to the latter end, for when our Savior here saith, the world hath not known thee, but these have known thee, he doth not commend them for their own strength and abilities, as if they had differenced themselves from others, but he discovers how much God had loved them hitherto, he chose us, and loved us first, and therefore we choose and love him again, So that when believers accept of Christ they do not herein discover any worth in themselves, but the infinite grace of God to them that made them to be discriminated from others. Now then where Christ hath begun to love, there will he consummate and finish, one degree of God's love calls for another, and he hath so chained his graces together that the link shall not be broken, if then you see the godly laboring and working after God when all the world is contrary; Do not so much admire them as the grace of God given to them; Even as the people did when they saw the Apostles work such wonderful miracles.
2. Here is manifested their magnanimity and courage for God, that they dare confess his Name, and promote his kingdom to such exceeding hazard of all they have; Will not this also make God have a special regard to them? It's most acceptable to God to be good in evil times, and amongst evil men, as Obedmelech in Ahab's Courts, and some of Caesar's household; This magnanimity was admirable in the Confessors and Martyrs of old, who despised death, yea, triumphed over it, insomuch that though the Heathens speak of a virtue called fortitude, and another named magnanimity, yet they are never able to show the hundredth or thousandth part of any heathens suffering for their sect, as we can do millions of Christians for the Christian Faith; If then David did so much prize his Worthies, and those who were valiant men, venturing their lives for him, were so endeared, how much more will God highly esteem such as are courageous and venturous for him, Therefore there is such encouraging promises made to such as are willing to lose for him, Mat. 19.29. he shall receive an hundred fold, and shall inherit eternal life ; Is not this plain that God is very tender of and remunerative of such who are courageous and ready to lose anything for his sake.
3. Herein the godly manifest their love to God ; In this time of adversity they discover their kind affections towards God; Now love of God is abundantly rewarded with love from God, What a happy exchange is this for thy poor finite creatures love, which is not able to make God more blessed and happy, to have the infinite, effectual, and unspeakable love of God towards thee; If we love the inanimate creatures they do not love us again; Thou lovest riches, riches do not love thee again; Thou lovest honors, but honors cannot love thee again, but if we place our love upon God, then God will pour out his love abundantly upon us again, love obtains love, and where God loveth his love is infinite like himself, and withal it's efficacious, his love while we are sinners made him send his Son to die for us; much more will his love be operative since reconciled with us.
Lastly, All such true believers who acknowledge Christ in the midst of an ungodly world, they do betake themselves to God's faithfulness, and rest only upon that ; They take up this resolution, all the world will prove malicious and ungrateful, they cannot expect better measure then what Christ himself had, who yet did so much good where he came; Now having these expectations they fortify themselves with God's promise and fidelity, he will not leave them nor forsake them ; You see how often David professeth his trust in God, making him his fortress and strong tower; We see among men if any one betake himself to another man's fidelity, and say, he will trust on him, he will depend upon him, if such an one have any ingenuity or spark of goodness in him, to be sure he will not fail such, he will not deceive, how much rather then will God abide sure and faithful to all those that depend on him.
Use 1. of Exhortation not to be infected or poisoned with the common iniquity of others, though others grow wicked, yet let not thy love grow cold, for this will be a remarkable aggravation of grace, when the world was obstinate and would not know God, yet thou didst, Do not think that multitude of sins can be any patronage to thee at all; Though thou art but one man, or one Family for God in the whole Parish, do not shrink at this, but think that God doth the rather take notice of thee; It's a more difficult task to be godly in some places then others; It will cost more, there will be more sufferings, but still remember never did any lose by losing for God.
Use 2. of Comfort to the godly, Though they have so little from the world, for God he takes notice of all the hard speeches, all the hard practices that ungodly men are guilty of towards them, but let them know, the more this Pharaoh, this Egypt doth oppress them, the more graciously will God at last hear all their groan, and they shall enter into a Canaan, that will make amends for all. Think not of thy conflicts and fightings, but of the Crown of glory: Oh that the godly would consider who it is that looks on them, while they run in this race, while they are striving for an holy victory.
SERMON CXLIII. Of Christ's teaching Believers: Showing what great need the most illuminated Christians have still to be taught.
JOH. 17.26.
OUr Savior having in the former verse affirmed himself to be the cause of all that saving knowledge believers have, he doth in this verse manifest, that he is the conservant cause, as well as the efficient, that as God is both the Author of Creation and Preservation in the order of nature: So Christ is in the order of grace.
We have therefore in the words,
- 1. The gracious action of Christ toward his people.
- 2. The efficient cause.
- 3. The Subject to whom.
- 4. The final Cause hereof.
The gracious action of Christ is set down both by the Preterperfect and Future tense, ushered in with the part cle 〈 in non-Latin alphabet 〉 , which some make causal in this conn • xion, They have known thou hast sent me, for I have declared thy Name unto them. And thus it may very well be taken in this place, and thence we may observe,
That the saving knowledge of Christ cometh not by our own natural strength or abilities, but by the mere revelation and will of Christ. But I shall not insist on that.
In the next place, the Benefit ascribed to us, is 〈 in non-Latin alphabet 〉 , at the sixth verse, he used the word 〈 in non-Latin alphabet 〉 , but here 〈 in non-Latin alphabet 〉 . The word is sometimes used of God's making a thing known to us, Luke. 2.15. Sometimes of our making a thing known to God. as Phil. 4.6. Let your requests be made known to God Not that God is ignorant of anything, but as much as lieth in us, we spread them in God's presence, to take notice of them: Sometimes of one man's making known a thing to another, as 1 Cor. 15.1. Ephes. 6.21. In this place it's attributed to Christ, as the efficient cause, I have declared. In the next place, there is the diversity of time, I have, and will declare it. Austin referreth this to the present life, and the life to come, but it rather denoteth the constant and daily revelation or manifestation of Christ himself, and his truth to believers. 3. There is the Object declared, thy Name, that is God himself. 4. The Subject to whom, that is, not the Apostles, but to all believers.
Now I have already handled the benefit mentioned, Christ's declaring the Name of God to believers: I shall only take notice of the Necessity of continuing this Benefit even to Believers, though Apostles, though never so eminent in gifts and graces, yet Christ doth still keep up and increase their saving knowledge.
Observ. That believers do not only at their first conversion, but in the whole progress of their life, need constant illumination and teaching from God. There is none can learn so much in God's School, that God himself can teach him no longer. This truth will be of great use to keep the most knowing Christians very humble and low in their own eyes, as also to make them continually depend upon Christ in the Word and Ministry, that they may grow in knowledge. This truth is abundantly confirmed by that notable prayer of the Apostle for the Ephesians, who though they were made light in the Lord, and had the mystery of God's will so much made known unto them, that he did not cease to give thanks for them daily in that behalf, yet still he prayeth, Ephes. 1.17, 18. That God would give them the spirit of wisdom and revelation in the knowledge of him, that the eyes of their understanding may be enlightened &c. Here it's plain, That though these had knowledge, yet they might still increase in it. Hence the Apostle Peter, 2 Pet. 1.19. doth encourage believers for their diligent attending unto the Scripture, until the day dawn, and the day-star arise in their hearts, that is, till they obtain more firm and evident knowledge of the things of God. In the Old Testament we have David, Psal. 119. though professing he had more knowledge then his teachers, and the Word was continually his counselor, yet prayeth he, That God would open his eyes, that he may understand the wonderful things of God's Law. David's eyes are not opened clear enough, the word implieth, there are some scales and film upon his eyes, that must be rolled away, and that there are excellent precious things in God's word, that he doth not yet understand.
For the improving of this truth, Let us consider in how many particulars a further constant teaching by Christ is requisite to the most able believers. And
First, They need further revelation in respect of the objects of their knowledge, to know more then they do know. So imperfect is every godly man's knowledge, that it may be called ignorance rather then knowledge; We are ignorant of far more excellent truths in Religion then we do know; If the Heathen could say, Our eyes were in respect of natural truth, but like those of the Owl to the Sun ; How much more is this true about spiritual objects? You see how the Apostles knowledge was successive, they come to know one thing after another, as Christ revealed it, till they had that plentiful effusion of the holy Ghost upon them; And the Apostle Paul, who was taught, not of men, but of Christ himself, yea he was caught up into the third heaven, yet for all that he puts himself in the number of those who know but in part, 1 Cor. 13. So that this is true not only of believers, but of the eminent Doctors and Teachers in the Church, they know but in part ; yea and that will be true of them, even at their last hour though their whole life hath been to obtain knowledge of God. Therefore this should quicken all up to diligent use of the means, for who can sit down and say, He knoweth enough, or he knoweth all things? Indeed there have been those that were called Guostiques, because of the great knowledge they boasted of, but yet they made themselves even like brute beasts: O then confess that the waters of divine truth are so deep, that though thou wert an Elephant, yet thou mightest swim in it, we are as the Ancients said.
Secondly, As in the object we need much revelation, so in those things we do know, we need much assistance and direction from Christ in respect of the adjuncts of it. For,
1. Though we do know the objects, yet we may every day know them more evidently, more distinctly, more clearly. Alas our knowledge about God and Christ is very confused, and therefore Paul is every day desirous to know Christ better then he did: As it is with digging in a Mine of Gold, every days labor brings richer and fuller supplies; or as the draining from a Spring, doth not exhaust, but makes it more plentiful: Thus it is with the heart of a man when set to know God or Christ: There are new considerations, new respects, and new arguments arising always from them; Insomuch that God and Christ may seem new to the soul every day; we begin to nauseate, and grow weary, when the same things we know, are always suggested unto us, but the soul of a man can never he weary of the knowledge of Christ, For in him are hidden all treasures of wisdom and grace : And therefore even those principalities and powers in heavenly places, that are so vast and comprehensive in knowledge, yet Eph. 3.10. The Lord Christ is in the Ministry of the Church made more known to them continually; So that if Angels do learn in Christ's School, and obtain more knowledge of him, and do with great delight search into these things; no wonder then, if the most enlightened men may yet search deeper and deeper into the Lord Jesus Christ: Paul though one of the highest Scholars in Christ's School, yet desired to know nothing but Christ crucified, for if in heaven the knowledge of God, when yet it is intuitive and transcendent to this, we have will not weary us, but daily provoke the soul to know God more, no wonder then if in this life our knowledge be not satisfied, when it is but in part.
2. As we need Christ's daily manifestation in respect of the evidence of them, so also in respect of the firmness and immovableness of our knowledge. Faith, you heard, is knowledge, and that doth necessarily imply assent: Now if our assent be not firm and settled, We are like children tossed up and down with every wind of Doctrine: Instability and inconstancy is much condemned in Scripture; and indeed it doth directly oppose faith, which makes the soul confidently and firmly-adhere to the truths of Christ, as divine, as those which cannot be dispensed with, or ever prove false; for if Paul thought it so great a disparagement, that with him should be yea and nay in his words, much more would this be reproachful to Christ himself, who saith, He is the truth itself, Joh. 14. So that as truth cannot be a lie, so neither can the Doctrine of Christ be false: Now the Doctrine being in itself thus true, the power of Christ is seen in making a gracious heart thus strongly to adhere upon divine motives to it, as that which will abide, though heaven and earth shall pass away; Scepticism and faith are directly opposite; when we are enabled to believe, we receive it as the truth of God, and not as the truth of man: So although while this gift of faith was not bestowed upon us, we debated truths of Religion, like those in Philosophy, and were prone to have, as Hilary said of old, Menstruam & annuam fidem, a monthly or yearly faith, yet when God shall once strengthen us to believe then we are no longer reeds shaken with wind, but as Origen of old alluded, When many things are removed from us, then this Arundo (for of that they made pens formerly) is made the Calamus the pen of a ready writer: Where God strengthens us to believe, there that turning this way and that way, that mutability is removed, and our hearts are fixed, so as to be able to dig for that we so firmly adhere unto. Thus the Martyrs they were confirmed by God exceedingly, in respect of the stability of their assent to divine truths, when yet they had great temptations to assault them; and we read sometimes of the Disciples, that upon the working of some great miracles by our Savior, they are said then to believe, not but that they believed before, only they did grow and increase in this more: Oh then in times of great disputes, when learned and godly men differ in many things, it behooveth the godly Christian to fly to this manifestation of Christ! Oh say, declare it Lord, and still declare it to me more and more! And certainly it appeareth by Mat. 24. That those who are false Prophets, have so many fair pretences and deceivable ways, that if it were possible, they would deceive the very elect; so that it's a very great mercy to be of a sound mind, and established in the truth; That as Jesus Christ is the same yesterday, and today, and forever, so also believers are to be.
3. We need Christ's daily declaration in respect of the efficacy and practical operation of our knowledge. So that although we know all mysteries, yet if the power of Christ doth not make us to acknowledge these things in a godly manner, We are but as tinkling cymbals ; you see Paul made knowledge a mere puff, a nothing without charity, 1 Cor. 13. and our Savior puts happiness upon the doing, not knowing of these things, John 14.17. A Christian may grow two ways in the extension of knowledge, or in the efficacy of knowledge, and this is greatly to be lamented; many desire to know more opinions, and more notions; many are still propounding more questions after questions, but the Apostle Ephes 4. tells us of the knowing of the truth as it is in Jesus, which makes a Christian put off the oldman, and put on the new, as also an acknowledgment of the truth after godliness, Tit. 1. Oh therefore pray, that Christ would declare his truths to thee, so as they may not only be in thy head, but sink down into thy heart, and be there like fire inflaming thy bowels! It's not growing in knowledge, at it is knowledge, but growing in it, as it is saving and operative, which makes a man fitted for everlasting glory. As it is not the knowing of what is excellent food, that doth nourish a man, but the eating of it, and this only doth the Scripture vouchsafe to call knowledge indeed: Oh then examine thyself! Dost thou so know God, as to live on him by faith, to love and fear him? Dost thou so know Christ, as to make him a Mediator to thee in an appropriated manner? Doest thou so know the promises, as to rely on them, and to make them thy cordial in all temptations? This is to know, in the Scripture language: So that the Christians knowledge is wholly in tendency to operation, as all motion is for rest, if it be barren it increaseth our condemnation, and not further our consolation.
In the next place, Let us consider what are the reasons, why Christ must continually teach his people, And
1. It is because all heavenly things are revealed from God only. Even as it is said of the Creation, John 1. All things were made by him▪ and without him was nothing made that was made : Thus all knowledge in a supernatural manner comes from him, and without him we know nothing. Now all those things which require a supernatural power for to give the first existence to them, require such a power to continue them therein. Hence as Christ made all things, Heb. 1. he is still said to bear up all things by his power ; and thus likewise it is in regard of all saving knowledge, that same Spirit of Christ which did at first teach us, must in the whole progress of our lives teach us; As a man cannot believe of himself, so neither increase in faith, or know more firmly and evidently of himself.
All saving knowledge is part of that work of grace, which God is the author of in the soul. Now in all the course of grace and progress therein, it's plain we need the auxiliary power of God continually. Thus the Apostle speaking even to those that did believe already, yet he saith, It's God that worketh in us, to will and do ; and as it's God that beginneth, so it is he that finisheth every good work: Hence Christ is said to be the author and finisher of our Faith, Heb. 12.2. As it is thus in grace, if God did not keep every godly man, he would fall into the dirt, and all noisome lusts from which he was once converted: So if God did not keep us firmly and constantly in his truth, there is no damnable heresy, or blasphemy that is fetched out of hell itself, which a godly man would not fall into: So that it's the Covenant and promise of God, which keepeth a man equally from erroneous opinions and sinful practices.
3. There is a necessity of Christ's constant teaching his people, because of the imperfection and weakness, which is in their best knowledge. That as he prayed about his faith, I believe, help my unbelief ; so I know Lord, help my ignorance; and therefore it is, that he will have a Ministry always in the Church, which as that is to grow constantly in knowledge, so ought the people much more: Oh then be affected with the true and right apprehensions of the sins of thy mind, and thou wilt quickly see, that unless Christ be thy teacher, thou shalt die in thy ignorance.
4. There is a necessity of Christ's further teaching, because of the great advantage in a grown knowledge. As
1. A man is thereby more able to discern between things that differ, he can separate the dross from the gold.
2. He will be more evangelical in the frame of his Spirit, Heb. 6. The babe is unskillful in the word of righteousness; Ignorance causeth many scruples and fears, which do hinder those spiritual consolations that should abound in the heart of the godly.
3 Hereby they may be guides to others. The Apostle Rom 14. showeth the many duties of a strong Christian in respect of a weak. It's a blessed thing to be a means of edification of others, or the reducing of such as have gone astray for want of this growth, many parents, many husbands, though godly for the main, cannot do their duties.
Use 1. Of humiliation to the best persons, and the best Churches, they still need more light; It's not enough Christ hath declared to them, but he must still declare, not indeed new substantials and essentials to salvation, but in regard of the superstructures of holiness and truth: That Doctrine in Popery, The Church cannot err, makes her incurable, and is also grossly arrogant. In particular persons, this would also breed self-emptiness, an high esteem of the Ordinances, it would prevent heresies and errors, men being commonly confident of themselves therein, as also any severe and uncharitable censuring of others, knowing, as it is said, Phil. 3.15. God may in time reveal even this truth unto them also.
SERMON CXLIV. Of the powerful sense and feeling of the love of God; How it's attained; And what a great advantage it is to him that hath it, both in reference to duty and comfort.
JOHN 17.26.
IN these words we have the necessary Consequent or Effect, of believing in Christ and resting on him as Mediator, and that is the love of God towards them: So that we have here the description of God's love to Believers, and that in the highest degree which is imaginable ( the love wherewith thou lovest me; ) Critics note a Graecism in the relative 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , as Mar. 4.41. 2 Tim. 4.7. which Austin also on the place takes notice of, though Maldonado call it a light Observation; The Truth itself is of infinite comfort that God loves believers with that love wherewith he loveth Christ himself, But this hath been discoursed of already.
2. You have the subject of this love with the manner of participation of it, That this love may be in them, that is, in true believers, and in them only; Some by love understand the holy Ghost, but we may take it for the gracious favor of God, and as Zanchi well observeth he doth not say that this love may be towards them (though that also be true) but in them; God's love was to his people by way of purpose and decree from all Eternity, but it was not in them: Now when God's love is said to be in them, that is to be understood of the Effects of his love, and more especially of the sense and assurance of his love.
Lastly, There is the cause of all this expressed in these words, And I in them, where Christ's mystical Union with and indwelling in us is made the cause of all the love of God to believers, but of this also we have already treated, So that there remaineth no new thing but the manner of participation of this love of God to them, and that is said to be in them, which although (as was said) may be true of the several gracious effects of God's love, yet I shall pitch on that which is the most obvious, viz. God's love in a believer by way of sense and assurance, for God not only loveth them but they may feel this and be persuaded thereof.
Obs. That it is not enough for the people of God to be loved by him, but they are to endeavor after the sense and apprehension of this in their own hearts ; This is the Emphasis, the Selah (as it were) in this expression, that God's love may be in them, our Faith in Christ is not only to produce those direct acts, whereby we are persuaded of God's love in the general, but also those reflex acts whereby we know and feel that his love is in us; As a man under the Sun-beams feeleth and enjoyeth the comfortable influence thereof. So that herein lieth the complete happiness of a Christian, to be loved of God, and to perceive and feel this.
To open this you must Consider,
1. That the love of God is taken in Scripture two ways, either actively for that whereby we love him, or passively for that whereby we are loved of him, and so some Texts do receive different Interpretations because of the different application of that love of God; Now it's true, our love to God is inherent in us, and we may perceive and feel it, as fire sometime working in us for his glory and honor, but the love of God whereby he loveth us we cannot feel in us, but by the Spirit of God manifesting and evidencing this unto our souls: We have a notable Text, Rom. 5.5. where the love of God is said to be shed abroad in our hearts by the holy Ghost which is given us, which although some expound of that love inherent in us, whereby we love God, yet it seemeth more consonant to the words preceding, that it is to be understood of that love of God whereby he loveth us, for this being diffused in our hearts, and we thereby affected with it do rejoice in tribulations, and have such hope that will never make ashamed; This then is said to be a special mercy vouchsafed to God's Children, that his love is plentifully poured upon them, as Aaron's Oil upon his head, and so descending to other parts, So that by this Love of God they can triumph and be confident in all tribulations and exercises whatsoever; This is an heaven upon the Earth to live in such discoveries and evidences of God's love.
2. God's love may be greatly towards us, yea, and the effects of it in us, yet for all this we discern and feel them not; As it was with the Lord Christ our Head, though dearly beloved of his Father, yet in respect of any sense and perceivance of God's love at that time, he was destitute of it; David doth often bewail his condition in respect of this spiritual desertion, and indeed there cannot be an heavier temptation upon the godly heart then the clean contrary in the Text; That the wrath and anger of God whereby he is drawn out against the wicked, they should apprehend to be upon them; They who esteem the light of his countenance above all things to find the frowns and wrath of God, to apprehend his displeasure towards them, this is a burden greater then they can bear, So that although this be made the connex to their believing in Christ, yet it is a separable Consequent, it is that which may be divided from it sometimes; At that very time when the godly do believe on Christ in a dependent way, they may walk in sad apprehensions, knowing nothing of the love of God towards them, yea, in a very dreadful manner questioning of it.
3. Although the love of God towards believers may not be perceived by them, yet they are to press forward, they are to pray and wrestle with God, that they may not continue in darkness but be brought to this comfortable light; The Apostle Peter presseth it as a necessary duty, 2 Pet. 1.10. Give all diligence to make your Calling and Election sure, and the Apostle Paul 2 Cor. 13.5. Examine yourselves whether ye be in the Faith, or no ; So that this happy privilege is possible, and many of the people of God without any immediate revelation have attained unto it; Insomuch that it is for the most part our sin that we walk not in the sense of it: It is true indeed God sometimes out of his Sovereignty, and for wise ends of his own, doth withdraw this sense and evidence of his favor, but for the most part it is from ourselves that such black clouds arise, which keep the light of the Sun from us.
4. The sense and perceiving of God's love may be either in an immediate manner or mediate; Immediately, and thus Christ discovered his love to some while he was here on earth, or mediately, and that is by the discovering of the work of grace upon our souls, whereby we gather God's love toward us, and this is the ordinary safe way that we are to take, otherwise under the pretence of immediate revelations we may fall into sad delusions, and this way the Scripture suggests, viz. that by our love to the brethren, by keeping his Commandments we may gather, that we are loved of God; Do not then expect, as if thou shouldst hear a voice from heaven in a glorious manner as Christ did, Thou art my beloved Son, in whom I am well pleased, but begin at the work of grace and Sanctification in thy heart, by which thou mayest certainly conclude of God's love, as by the Sun-beams we may conclude the Sun risen, yet this must be necessarily added, that we can neither discern of the work of grace in us, or have such full persuasions of God's love thereby, but by the spirit of God, as in Rom. 5.5. we of ourselves through the sight of the imperfections of our graces, would run from the presence of God, only it's the spirit of adoption given unto us, which makes us have an Evangelical boldness before him.
Lastly, This love of God perceived and felt by the godly is of a transcendent and incomprehensible nature, So that if we should spend our whole life in the meditating of it, yet we are never able to go to the bottom of it; This is admirably expressed, Eph. 3 19. that ye may know the love of Christ which passeth all knowledge, from whence followeth that we are filled with the fullness of God, for this love to us is the same in kind though not in degree with that whereby he loveth Christ himself, Christ and his members are comprehended in the same act of love, what an unspeakable consideration is this to a poor believer; Again the love of God is such that he gave his only begotten Son to the vilest and most ignominious death for them, which the Apostle puts also upon it; Joh. 3.16. God so loved the world, and this love was to us while enemies, while adversaries, and it's not to bring about a temporal mercy for us, but eternal even everlasting glory, and lastly, this love is immutable and unchangeable, God will never alter his love, or cease to love such, Certainly such a love is that which the heart of a man can never sufficiently comprehend, must needs infl • me the soul, there cannot be any cold Ice under this torrid Zone;
Therefore in the next place let us consider the great advantages that a believer hath, which hath this powerful sense and feeling of God's love within his heart;
And 1. It doth in a wonderful manner encourage and embolden the soul, and that under the thoughts of death and the day of Judgment; If so be this were to be the next moment, if this voice were heard, Arise, and come to judgment, yet the experimental feeling of God's love would keep the heart so far from being dejected and perplexed, that it would rather rejoice a man, and make him lift up his head, 1 Joh. 4.17. Herein is love made perfect (that is, not our love but God's love to us, as the Greek intimateth) that we may have boldness in the day of judgment ; That day which is so terrible to the wicked, the very name of it is dreadful to them that bringeth much comfort to him who is loved of God; Now what a desirable life is this, who would not give the whole world to enjoy it, viz. that he may walk in such powerful apprehensions of God's favor, that though death come, though the day of judgment come, yet his heart is not terrified within him; The Apostle John speaks of God's love perfected in us, 1 Jo. 4.12. that is, in respect of manifestation and discovery, as God's power is said to be perfected in our infirmities, or faith to be perfected by love, which showeth, that though God doth love us, yet till this be manifested and discovered to us, his love is not perfected to us.
2. The sense and feeling of God's love doth make us patient and contented, yea, even rejoicing under all tribulations, the more grudgings and discontents thou art assaulted with under any exercises, it's an argument thou hast the less feeling of God's love upon thee, for if this did diffuse itself, thou wouldst be more then a conqueror in all these things, and certainly if Calvin said gravely from the former consideration out of the place mentioned in John, That so far a man is proficient in faith as he is well composed in his heart for the expectation of the day of judgment; We may also speak in this particular, that so far a man hath profited in Christianity as he can from the sense of God's favor rejoice and be above all tribulations whatsoever; This the Apostle mentioneth, Rom. 5.5. the cause of all those glorious graces mentioned, viz. patience and glorying in tribulations, as also hope which will not make ashamed, all cometh from that love of God shed abroad in their souls, and Rom 8 It's the love of God which he felt in his soul that made him triumph in so glorious a manner that he challengeth all things as not able to hinder him from this love of God.
3. This sense of God's love is a notable inflamer and quickener of the heart unto all godliness, to all holy duties; How dull, how cold and lukewarm are all such performances that flow not from this fire within? All is but formality and a mere outside in Religion till we have some apprehension of God's love toward us, yea, those that are truly loved of God, but yet not assured of it, how heavily do they move in any holy duties, how sad and divided with unbelieving thoughts, how prone to yield to such temptations, that because God doth not love them, therefore it's a vain thing to seek his face any longer, but if once God let this love shine in upon his heart, then it's like oil to his bones, then it's like Ezekiel's spirit in the wheels, then many waters cannot quench this love, So that any duty performed out of the apprehension of God's love is in some respect worth a thousand of those done without it; Oh therefore labor to keep this fire always upon the Altar of thy heart, 2 Cor. 5.14. the Apostle there saith that the love of Christ constraineth him, the word is thought to be used of those Prophets who being immediately wrought upon by the spirit of God, could not keep in what they felt, but they must deliver it, and thus it is with a man strongly possessed with the feeling of God's love, he cannot keep it in, he is in an holy ecstacy and ravishment, he prayeth, he heareth, he doth all things with all his might.
4 This apprehension of God's love will make us wonderful heavenly, It will take us from all things here below; As a man on a high tower thinketh great towns and cities but little things, thus a godly man raised up with the evidence of God's love toward him, judgeth all the world but a drop to God; As the eye that hath looked on the Sun is so dazzled, that it cannot behold other things; Thus it was with Paul, he was so affected with this, that Christ loved him and gave himself for him, Gal. 2.20. that he professeth he did no longer live but Christ in him ; It's this apprehension that will carry us up unto the mount of Transfiguration every day; It's no wonder then if Satan be so busy to tempt us in this Point above all, to unsettle us about the love of God in Christ to us, for he knoweth herein lieth the strength of Sampson as it were, if this be taken away any green cords will tie him, he will not have strength to overcome the least temptation; But as long as this love of God can be preserved and kept alive in the soul, so long neither the devil or the world is able to do us any hurt, so long we are like the bird flying on high that is not in danger of snares.
SERMON CXLV. Directions how to obtain, and always to preserve the Knowledge and Assurance of God's Love in our Hearts.
JOHN 17.26.
THe sense of God's love in our hearts, is of such consequence, that our Savior doth conclude his prayer with it; and as you have heard, glorious and blessed are the effects of it. I shall therefore in this last Sermon, give some Directive Helps, How to obtain and always to preserve this Assurance and Knowledge of God's Love to us ; but before we declare them, it's good to take notice of some particulars, that may rightly inform our understanding in this point. And
First, You are to know, That it's the devils great work to keep the children of God in darkness, and in continual doubtings. He is the tempter not only in respect of lusts, but also unbelieving and distrustful thoughts of God's grace and mercy. That as the work of God's Spirit, is to comfort, called therefore a Comforter, as also to assure and witness unto us, That we are the children of God, yea to enable us to cry, Abba, Father: So on the contrary, Satan that unclean spirit, his whole business is, if he cannot tempt to sin, yet to walk in a discouraged, tormenting and afflicted way, representing God as some terrible Judge, catching at all the advantages to destroy us: Now the way that the devil takes thus to deject and sadden the hearts of the godly is twofold, for either he doth thus by suggestions immediately to the soul, taking the occasion, when our spirits are darkened and clouded, or when God for holy ends hath withdrawn his light of favor from us; Or by his instruments, which he raiseth up, he causeth such tares of Doctrine to be sown amongst the good seed, that the child of God shall not only walk without the persuasion of God's favor, but think it is his duty, and that he is obliged to reject all such comfortable thoughts; for certainly this is one Doctrine of the devils, amongst others in Popery, that they forbid the penitent soul any assurance or certainty of God's favor, encouraging doubts as the mother of humility, keeping the humbled sinner, as the devils did the demoniac person among the tombs, in sad and doleful objects, not discovering to him the glorious and comfortable light of the Gospel: So that in Popery it's one high point of Religion with them, that no man without an extraordinary revelation can attain to a certainty of God's love to him; he may (they will grant) have some moral conjectures, but a certain persuasion cannot be ordinarily attained. But the Orthodox do abundantly confirm this truth against them: Therefore I only instance in their opinion, as an engine of Satan, whereby he would by this temptation take off the understanding, as by the former way he would unsettle the heart and affections. But let our wisdom be, to take the greater diligence to keep that pearl, which we see Satan would so constantly rob us of.
Secondly, Observe this, That it's possible for the sense of God's favor and love to consist with some doubtings, and sad shakings of heart about it at sometimes: Even as the light of the Sun may make the day, yet at the same time, there be some dark and gloomy clouds, which though not able wholly to remove the Suns light, yet do in a great measure obscure it; We see it in David's Psalms, some whereof you would think were not made by the same man at the same time, for happily in the beginning he had sad dejecting and expostulating thoughts with God, and with his soul also, and yet ere the Psalm be ended, he is able to break out in comfortable persuasions and assurances of God's love: Insomuch that as Paul finds Rom. 7. in respect of grace, a daily combat, so also in respect of certainty about God's love; we believe, and yet crave help for our unbelief, and the word used by the Apostle, 1 John 3.19 We assure our hearts, is 〈 in non-Latin alphabet 〉 , we persuade our hearts, implying that our hearts have many objections and cavils; so that this assurance comes by persuasion, even as the Greek word to comfort 〈 in non-Latin alphabet 〉 is used also to exhort, because this consolation is hardly received into the soul, there must be argument upon argument, exhortation upon exhortation, ere it will be satisfied. Do not therefore expect that, (which yet some vainly boast of) thou shouldst always walk in such predominant assurance of God's love, that there should not any time arise the least cloud or fear in thy soul; no, such a blessed estate will only be in heaven.
Thirdly, Consider that the sense of God's love may consist with a feeling of a spiritual combat within us between the flesh and the spirit. For this assurance of God's favor doth not arise from a total absence of all sin, that there is now no corruption in us at all, but from God's gracious favor in Christ, pardoning those relics of corruption within us. It's not therefore the perfection of grace within us, that our sense of God's love is built upon, but the promise and truth of God in his Word; the not attending to this, hath made God's children labor under heavy and sad burdens of mind; Oh they feel much corruption in themselves, they daily find stirrings of sin within them, by which means they are tempted to many doubts about God's love towards them! But this is their infirmity? for did not Paul in a very grievous manner complain of the body of sin within him, that he found evil present with him, when he would do good, that he was a captive, even sold under sin, and yet for all this he saith, I thank God through Jesus Christ, and concludeth, That there is no condemnation to him, yea for all this apprehension of sin in himself in the next Chapter, what a glorious Chariot of confidence is Paul's soul lifted up to heaven in? Doth he not challenge any adversary in the world to separate him from this love of God? Do not therefore make the sense of sin, and the sense of God's favor immediately opposite. These Cautions being laid down, let us take notice of the Helps and means, to get and keep this favor of God in the sense of it upon our souls. And
[ I] 1. Be much in cherishing and nourishing the holy Spirit of God, which useth to breathe and work in thy soul. For seeing it's plain, that by God's Spirit we are comforted, and that it only doth seal and witness unto us God's love, that it's God's Spirit which raiseth up the soul to call God, Father: That man can never have assurance that grieveth this Spirit, that by any sin chaseth it away. As Spira rebelling against the light of God's Spirit (of whom yet judicious Divines give a charitable censure) used this expression, If I could but feel one drop of divine clemency, and could but in the least manner perceive God to be propitious to me (for even the very least would be enough) I would not refuse to endure a thousand years or more in hell torments. Oh therefore fix that Exhortation upon thy heart, Eph. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed, &c. So that the most compendious way to walk in this light of God's favor, is to be much in prayer for the Spirit of God, for as that only can subdue corruptions which are too strong for us. Those primitive Christians, which did rejoice in tribulations, and were endowed with joy unspeakable and full of glory, it was, because they were also at the same time full of the holy Ghost: If thou be lead by the Spirit, and walk in the Spirit, thou shalt have the comforts of the Spirit. Hence those great learned men, who oppose this assurance, they go no higher then Aristotle's school, and seem to know no further then the efficacy of moral virtues: Thus they make not the Sun, but the Moon to rule the day.
[ II] 2. Wouldst thou enjoy this sense of God's favor? Then take heed of all sin, especially such as waste the conscience, and make a great gulf between thee and God's favor. It's the constant Doctrine of the Scripture, that God's anger is because of sin, that sin only withholds all good from us: So that it's impossible to keep the sense of God's love, and wallow in sin at the same time, Mat. 5. Blessed are the pure in heart for they shall see God. The eye diseased with corrupt humors cannot behold any comfortable object; so neither is a man polluted with sin in a fit capacity for God's love, for those who thus taste of God's goodness, they are his favorites, they are admitted into his secret presence: Now as a great Monarch would not endure, that a man in noisome and loathsome apparel, and with the plague-sores upon him, should be admitted into near familiarity with him; so neither will God bid a profane person draw nigh unto him, God's favor, and a presumption in sin cannot consist together; When David had plunged himself into those foul sins, you see what darkness did cover him, immediately he complaineth for want of joy, that God had hid his face, that his bones were broken ; and what was it but sin, that did throw his soul into this hot fiery furnace.
[ III] 3. Meditate much on Evangelical Truths, and the Gospel-Doctrine that is delivered in Scripture. For as it is the Law of God, as revealed in the Scripture, that makes a man's sin to appear out of measure sinful, by that pure glass he seeth himself more monstrous and deformed a thousand times, then ever he apprehended himself: so by diligent inspection into, and consideration of the glorious things of the Gospel, we see a more easy and more probable way for assurance of God's love, then otherwise we would: It's not therefore the duty of God's people to be only poring upon their sins to be always applying the Law to themselves, but they are also to behold the glorious riches of God's grace in the Gospel. Though Paul was often cast down with the sense of his sin, judging himself the chiefest of all sinners, and less then the least of all Saints, yet this doth not drive him from Christ, but rather the more to him: hence none speaks so vigorously and cordially about Christ, as Paul doth. According to those objects we often meditate upon, we are apt to be affected and even transformed into them: If therefore we desire to know nothing, but Jesus Christ crucified; if we daily possess ourselves with the unspeakable love of Christ in dying for us; if we often are caught up into this Paradise, as it were, this love like fire will cause sweet meltings and liquefactions of the soul; and if the cold, hard iron can by the fire be even assimilated unto it, so that its natural coldness and untractableness is removed, it doth not so much appear iron as fire; no wonder if the gracious love of God plentifully poured out upon the soul, doth make the soul full of unspeakable joy and consolations in the sense of it. As therefore Abraham would not consider the dead womb of Sarah, but the power and promise of God; so neither do thou only consider the guilt, and evil of thy soul, but also the glorious promises, and unsearchable riches of grace manifested in the Gospel. The Apostle speaketh notably to this, 2 Cor. 3.17, 18. We all beholding as in a glass, the glory of the Lord (viz. revealed in Christ by the Gospel) are changed from glory to glory (from grace to grace) by the Spirit of God ; that as in heaven, the beatifical vision of God, doth fill the soul with all purity and joy: Thus the beholding of him by faith, as manifested in the Gospel, doth produce lively and cordial refreshments of soul by the sense of his love.
4. Consider that the apprehension and discovery of God's love to thee, is far more noble and comfortable then the discovery of thy love to God. Thou mayest take far more joy in the sense of God's love to thee, then of thy love to God; for God's love to thee is the fountain and womb of all the mercies thou enjoyest; were it not for God's love to thee, thy love to him would not advantage thee at all. Again, when thou discoverest thy love to God, thou findest it clogged with many imperfections, it may sad and grieve thee, because of the defects adhering thereunto, as well as encourage and comfort thee: But the love of God apprehended is infinite and perfect, there are no imperfections at all; God's love cannot be bettered and made a more noble and full love to thee. Again, thou needest God's love, but he doth not need thine; he commands thee to love him, not that he wants thy love, or because that can add anything to his happiness, but because thereby thou art made capable of his love, and so he can communicate of his goodness to thee, do not then take comfort so much from thy graces, as the evidence of God's love to thee thereby.
5. Take notice that it's most acceptable and well-pleasing unto God, that thou shouldst walk in such sense and feeling of his goodness to thee. For why are all those commands to rejoice in him, and to bless his name continually? Why doth he invite thee to call him, Father? And why are there such thunderbolts in the Scripture against unbelief and distrust? Why is it the main scope of the Scripture to represent God under all love and loving considerations, but that all our thoughts of him should be hopeful and comfortable? Do not therefore think thou goest beyond thy bounds, or it's presumption in thee to draw nigh to God upon such assured apprehensions of his grace: No, the Scripture expressly commands the contrary, Heb. 4.16. Let us come boldly unto the throne of grace ; and Eph. 3.12. In whom we have boldness and access with confidence by the faith of him. Hearken not then to all those doubting temptations within, nor all those deceitful arguments of human reason without, but consider what the Scripture saith, and certainly it's preposterous humility, as in Peter, refusing to let Christ wash his feet, to keep off from the Throne of grace, when we are commanded to come to it. Besides, without this sense of love, how can our hearts be raised up to bless and glorify God? It was David's apprehension of God's goodness to him, that made him call upon his soul, and all within him to bless God's holy Name.
6. Consider that this sense of God's love is the proper and genuine effect of faith in Christ, as a Mediator. Thus our Savior doth here make it the consequent of it, They have known me whom thou hast sent, that the love whereby thou lovest me, may be in them. It's not enough to believe in the general, That Christ is a Mediator to such as believe in him, but with Paul, Gal. 2.20. we are to appropriate him, who loved me, and gave himself for me ; with this Evangelist John, we are to lean our heads, as it were in Christ's bosom; with Thomas we are to say, My God, and my Lord. Now the genuine, but not the necessary and inseparable effect of such an appropriating faith, is the sense and assurance of God's love to me in particular, which love of God is so attentive to one believer, as if there were no more in the world: As they say of the soul, it's tota in toto, and tota in qualibet parte, so is the love of God totus in universis fidelibus, and totus in singulis, God loveth a particular believer, as much as if there were no more believers in the world: Though the objects of his love may be diversified, yet his love is not divided, or by division diminished.
Lastly, Fix this always upon thy heart, that Christ hath prayed for this sense of the Fathers love upon thy soul: You see in this prayer, where he mentioneth all the great and consequential things unto believers, this is brought in at the last, as the adorning and sweetening of all the rest, for if sanctified, if hereafter to be glorified, if Christ be in us, and we in Christ, yet if the experimental knowledge and assurance of this be absent, we are as the Disciples under storms and tempests, crying out, We perish, we perish.
Let the summary Use of the whole be by way of Exhortation to all believers to hunger and thirst, yea to have their souls break in longing after the enjoyment of this love of God in us: Oh bid all things stand aloof off, till thou art made partaker of it! Say, How long Lord, how long is it, that thou absentest thyself? When shall I have the embracements of thy love? When will the glorious Sun break out and dispel all the dark clouds that are upon my soul? Give not over importuning for it: Because of this very prayer of Christ, know to thy encouragement, that this prayer abideth forever; Though it was once uttered by him upon the earth, and he ceased to pray any further, yet it still liveth in the efficacy and power of it, yea that continual intercession of his in heaven, what is it but the reviving of this prayer? So that by the virtue of this prayer through his blood we are sanctified, we are justified, and shall hereafter be forever glorified.
AN ALPHABETICAL TABLE OF THE Chief Heads contained in this TREATISE.
-
A
-
- Afflictions.
- I T's a greater mercy to be kept from sin and evil in our Afflictions and troubles, then from the afflictions themselves. 444
- The Grounds and Reasons why it is so. 446
-
- Antichrist.
- That Antichrist should prosper and prevail in the shedding of the blood of so many Martyrs, is a dangerous temptation, &c. 388
- A twofold Antichrist. ibid.
-
- Apostasy.
- Apostasy and decay in grace may be in several particulars. 350, &c.
- Those that plead for the Apostasy of the godly, grant there is a distinction to be made. 354
-
- Apostates.
- That men may be eminent for a while in the Church of God, and yet afterwards prove dreadful Apostates. 372
-
- Arians.
- Arians confuted. 73, 149
-
- Ascension.
- The benefits of Christ's Ascension. 291
-
- Assurance.
- Assurance may be attained. 356
-
- Astrology.
- How vain and wicked it is to go to Astrologers or Witches, or be such, 396
- Arguments against Astrology and witchcraft, 396, 397
-
- Atonement.
- Christ was a Priest to make Atonement for us. 507
-
- Attributes.
- It is a necessary duty in a Christian in his approaches to God to think to those Attributes and relations in him, which may excite and stir up holy confidence and boldness, 657
-
B
-
- Beginnings.
- THen Beginnings are hopeful, when the Spirit in the Ministry or other means of grace did work upon us. 382
- Then will Beginnings and endings be alike, when grace is radicated and enters deep enough into the soul. 383
- Good Beginnings will have bad endings, when men profess Christ out of sinister and worldly respects. ib.
- Hot Beginnings will end coldly. 383
-
- Behold.
- What is that glory which they shall Behold shining in Christ. 663
-
- Beholding.
- How much is comprehended in this expression of Beholding Christ's glory. 662
-
- Belief.
- Our Belief is the fruit and effect of Christ's death, and our election. 537
- Two opinions about this, ib.
- The state of the Question in some particulars. ib.
- Arguments to confirm us in the truth. 538
-
- Believe.
- Why God's children are so hardly brought to Believe. 211
- Why profane men think it easy to Believe in Christ. 213
- Why Believing in Christ is so acceptable to God. 213, 214
-
- Believer.
- In what respect Christ did as much for one Believer as another. 525
- In some particulars the poor, weak Believer hath more love and affection from Christ then a stronger. 528
- The particulars wherein. ib.
- Wherein God sanctifieth their weakness and infirmities. 529
- That such is Christ's care to Believers, that they are remembered in his prayer and death before they had a being. 532
- This truth is full of consolations. ib.
- The aggravation of the love of Christ to Believers. 535
- God the Father loveth Believers, even as he loveth Christ. Vide Loveth. 642
- It is an endearing respect of Believers to God, that they do own him and cleave to him, when the whole world goeth quite contrary. 685
- Propositions clearing the point. 686
-
- Believing.
- The Believing of Christ being sent into the world is the foundation of our conversion to God. 595
- Distinctions premised about Believing. 596
-
- Blessed.
- It's a Blessed thing truly to say at death, I have glorified God, and finished the work I was to do. 103
- Introductory particulars about Blessedness. 103, 104
- The Grounds of this Blessedness. 105
-
- Blood.
- Christ's Blood washeth away not only the guilt of sin, but the filth of it. 512
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C
-
- Call.
- A Lawfull Call in those that preach is necessary and profitable, both in respect of Minister and people. 494
-
- Children.
- Children of God are of two sorts. 226
-
- Christ.
- How Christ being God could pray. 8
- All the godly are under Christ's Mediatory prayer. 8
- The matter of Christ's prayer in four things. 9
- The nature of Christ's prayer by way of Mediation. 10
- The dignity of Christ's person praying. ib.
- His relation to God the Father. ib.
- Q. Whether Christ was heard in everything he prayed for, or no? 11
- Qualifications of Christ's prayer. ib.
- The condition of Christ's prayer. ib.
- Christ's prayer sanctifieth our prayers. 12
- How Christ who is God can be glorified. 24
- Christ hath power over all men. 36
- Six particulars to clear the nature of Christ's prayer. ib.
- The dominion of Christ appears in nine particulars. 38, &c.
- Christ compared to many things. 45
- Six practical inferences from Christ's power 47, 48
- Three Consolations thence. 49
- Christ had that glory he prayed for with the Father before the world was. 149
- Christ had an eternal being, proved by three Arguments. 150, 151
- Whence it is that any deny Christ to be eternal. 152
- Christ hath all things the Father hath. 262
- This appeareth in seven particulars. 262, 263
- How all Christ hath is the Fathers. 264
- Christ's protection and preservation to eternal life, is to be improved, 344
- This Doctrine is opened in a fourfold principle. ibid
- The effects of this preservation. 346
- Christ though God, yet as man did pray unto the Father. 519
- Upon what grounds Christ who was God as well as man did pray 520
- The difference between Christ's prayer and ours. 521
- What advantages believers have by Christ's prayers. 521
- Christ is said to be in believers several ways. 620
- That Christ is in believers, and believers are in him. ibid.
- How Christ lives in believers. 621
- How Christ is in his people more particularly. 624
- The fruits and effects of Christ's being in his people. 626
- As Christ is in us, so the Father being in Christ is also thereby in us. ib.
- How the Father is in Christ. ib.
- How the Father and Christ can be in believers, and yet they have such great remainders of sin in them. 630
- Christ's prayer for his people will certainly and infallibly prevail for them. 660
- Christ is the original and fontal cause of all the knowledge that believers have. 681
- Propositions about the point. 682
-
- Church.
- Christ is the head of his Church. 45
- Four things implied therein. 46, &c.
- There is a great difference between a Church under persecution, and not constituted, and a Church constituted. 495
-
- Church-office.
- Christ hath a peculiar love of those that are in Church-office according to his rule and way. 485
- In what particulars this love is showed. ib.
- The Grounds of this particular love. 486
-
- Comfort.
- The Comfort of being like Christ in suffering. 438
-
- Condition.
- Reasons why God sometimes changes his people's Condition from better to worse. 332
- It is a very sad thing to fall into such a Condition that draws out our peculiar corruptions we are most prone unto. 383
- This is opened in several considerations 383, &c.
- Try your Conditions. 384
-
- Conformity.
- There is a twofold Conformity to Christ. 437
-
- Conscience.
- Often rebelling against the light of Conscience. 368
-
- Conversion.
- Conversion is a greater wonder then a miracle. 41
-
- Corporal.
- There is no Corporal improvement of Christ. 334
- Wherein men's proneness appeareth to know Christ after a Corporal manner. 335
-
D
-
- Damn.
- THat there are some men that are willful set to destroy and Damn themselves, &c. 364
- The inward Causes that move men to Damn themselves. 365
- The outward Causes. 371
-
- Damnation.
- The everlasting Damnation of men is determined. 51
-
- Dangers.
- The greater the Dangers are, Christ's people are in, the greater is Christ's care of them. 272
- This is opened in four particulars, 272, 273
- The godly man's life is full of spiritual Dangers. 277
- This is explained in eight particulars, 278, &c.
-
- Day.
- Day of grace is to be improved. 24
-
- Day of Judgment.
- The Day of Judgment is the greatest day that ever was or shall be. ib
-
- Death.
- Christ's Death is in itself sufficient for all, yet he gave himself a ransom for some only. 241
- Four grounds for it. 242
- Christ by Death went to his Father. 289
- The particulars implied in the point. 290
-
Whether it be lawful to pray for
Death. 442
- Vide Blessed.
- Delusions. vid. Sins.
-
- Depend.
- Depend on God's gracious power only in the way to heaven. 313
-
- Devils.
- Devils are in subjection to Christ. 3 •
- The Devil may foretell some things to come. 395
-
- Divisions.
- Divisions are the fruit of the flesh. 570
- Remedies for preventing and healing Divisions in the Church. 575
- What those proper sins are, that Divisions among the godly are apt to breed in the world. 393
-
- Doctrines.
- Free-will and merit are dangerous Doctrines. 125
-
- Dying.
- Why the expressions of Christ Dying for All is to be taken indefinitely, and not universally. 235, 236
-
E
-
- Elected.
- THat none of those that are Elected shall perish. 349
- Introductory Propositions to clear the same. ibid.
-
- Election.
- Election is the gift of God. 250
- Four Reasons of it. 251
-
- End.
- What things do diminish the comforts of the gody at the End of their day. 109, &c.
- The End Christ propounded in his doing and suffering. 116
-
- Errors.
- Men are prone to be lead aside to Errors. 318
- Errors of judgment are damnable. 318
-
- Eternal Death.
- Eternal Death. 65
- Wherein it consisteth. 65, 66
- The difference between Eternal Death and eternal life. 66
- It is Eternal Death not to know God, 77
-
- Eternal Life.
- Christ gives it to those that are his. 56
- What it is. 57
- It consists in three things. 57, 58
- It hath six properties. 57, 60
- Eternal Life compared with this present life. 63
- Conclusions upon this subject. 67, 68
- Helps to be affected with Eternal Life. 70
-
- Examples.
- We are not to live by Examples, but by precept. 379
-
F
-
- Faith.
- FAith in Christ as Mediator is acceptable to God. 211
- Why Faith is called the work of God. ibid.
- Five Grounds why Faith in a Mediator should be pressed. 223
- Directions showing how a man may prize Faith in Christ as a Mediator. 225, &c.
- The properties of Faith. 600
- That Faith is knowledge. 637
- What knowledge Faith is not. ibid.
- What knowledge the knowledge of Faith is 639
- Reasons why Faith must be knowing. ibid.
- The people of God are kept to salvaion through Faith. 314
- This is opened in two Propositions. ibid.
- Why Faith confirms us rather then other graces. ibid.
- That the Faith that justifieth and saveth us, maketh us wholly to depend on Christ. 542
- The several kinds of Faith. ibid.
- The object of Faith. ibid.
- The seat of Faith. ibid.
- The things required to justifying Faith. 543, 544
- God enables the humble soul to believe two ways. 546
- Of Faith under the notion of receiving of Christ. 549
- What the receiving of Christ by Faith implieth. ibid.
- Faith hath two acts, a direct and reflex. 552
- Arguments to prove that Faith is a particular application. 553
- The Doctrine of special and particular Faith doth not tend unto presumption. 555
-
- Father.
- God is the Father of Christ in a transcendent way. 13
- Those prayers are successful that are put up to God as a Father. 14
- We cannot call God Father but by the Spirit. 15
- What frame of heart this compellation Father breeds in every child of God, in seven particulars. 15, &c.
- Reasons why the title Father prevails so much with God. 17, &c.
- The Father is the original fountain of all good. 53
- All that the Father giveth shall come to Christ. 54
-
- Finish.
- Christ did perfectly Finish that work the Father gave him to do. 119
- Some particulars about Christ's Finishing his work. 120
- How he Finished it. 121, &c.
- The properties of the work Christ Finished. 123
-
- Flesh.
- Flesh usually put Synecdochically for man. 35
-
- Fortune.
- No Fortune. 23
-
Free-will.
- Free-will a dangerous Doctrine. 125
- It is no Free-will or preparatory work in man, that begins either his grace or glory, but the sole gift of God. 668
-
G
-
- Gesture.
- GEsture in prayer, lifting up the eyes to Heaven. 5
-
- Ghost.
- The knowledge of the holy Ghost necessary to salvation. 100
-
- Gift.
- All spiritual good the godly enjoy is only the Gift of God.
- Rules for private Christians exercising their Gifts. 493
-
- Given.
- That none of those that are Given by God to Christ shall perish. 352
- Christ though God hath many things Given him of his Father. 612
- There is a twofold Giving. ibid.
- What things are Given Christ of the Father. 613
-
- Glory.
- Christ hath a twofold Glory. 24
- Whether Christ did merit Glory for himself. 25
- Christ being invested with Glory redounds to the advantage of his Members, in five particulars. 25, 26
- The nature of this Glory Christ prayed for. 25
- There were three degrees to it. 27
- This Glory of Christ doth consist in four things. 27, 28
- Christ's Glory is, 1. Spiritual. 2. Eternal. 29
- All men should be affected with God's Glory more then their own good, heavenly or earthly. 31, &c.
- Four Reasons why we are to pray for all our own comforts in reference to God's Glory. 33, 34
- God's children are to pray earnestly for their Glory with God. 143
- 1. What is implied in this. 144, 145
- 2. This Glory is earnestly to be prayed for. 146
- 3. This Glory is a cordial against all afflictions, in five particulars. 146, 147
- The Glory that Christ hath, he communicateth one way or another unto his people. 605
- Considerations for the understanding of it. ib.
- Some Corollaries from this Doctrine. 608
- Glory is a gift. 651
-
- Glorify.
- To Glorify is taken two ways in Scripture. 24
- It was the holy wise will of God to Glorify Christ. 25
- We Glorify Christ three ways. 29
- How we Glorify God. 102
- As God's people Glorify Christ, so it is well-pleasing to God. 267
- How many ways the people of God Glorify Christ. 267
- Why it is our duty to Glorify Christ. 269, 270
- Grounds why God's presence in Heaven is that which makes the happiness of a Glorified believer. 655
- Glorification is of grace. 253
- How many ways we may Glorify Christ 667
-
- God.
- God may regard one man's prayer more than another. 10
- God appoints times and seasons for his great works, in relation to Christ. 19, 20
- In relation to other dispensations. 21
- God doth all things for his own glory Vide Glory. 33
- God made the world for his glory. ibid.
- The greatness of God's glory. 34
- God is a universal good. 57
- God is an unmixed good, 57
- God is the proper and peculiar good. 56
- One only true God. 90
- Many fictitious God's made by men. 90
- God is known three ways. 91
- God is holy, and so able to make other holy 297
- God is holy several ways. 297, 298
- If God's people were not kept by God's grace, they would be undone in soul and body. 301
- God keeps all his from temporal dangers. 301
- Proved in four particulars. ibid.
- Of God's keeping all true believers from spiritual evils. 303
- Which appeareth in four particulars. 304
- It's only God's property to fore knew things to come. 395
- God hath the dominion and immediate disposing of our being and continuance in the world. 449
- Propositions explaining this truth. ibid.
- Arguments to prove the point. 450
-
- God considered absolutely and relatively.
- Although there be three Persons, yet there is but one God. 583
-
God's
people are called out of the world.
172
- Vide People.
-
- Godly.
- It is the property of Godly men to have respect to all God's word. 201
- Four Propositions to clear the point. 201, &c.
- Four Reasons of the point. 202
-
- Governors.
- Governors that have a charge over others are to watch and pray for the good of those they are betrusted with. 295
- Proved by three Arguments. ibid
- Motives to move to it. 296
-
- Grace.
- God's people must grow in Grace. 188
- How many ways God's people grow in Grace. 188, 189
- Grounds and motives to it. 190
- Without Grace here, there is no glory hereafter. 649
- There is infinite comfort to those that have true Grace, though in the least degree. 651
-
- Grounds.
- Unless men be careful to look to their Grounds in profession, they will never hold out. 382
-
H
-
- Happiness.
- THe greatest part of our Happiness lies in this, that we shall be with Christ, and have immediate communion with the Lord. 653
-
- Hate, Hated, Hatred.
- Wicked men of the world have and will always Hate those that are godly. 425
- There is a twofold Hatred. 426
- The Causes of it. ib.
- The Effects of it. ib.
- The Properties of it. 427
- Whether every godly man be thus Hated. 428
- The duty of Christ's Disciples under the worlds Hatred. 430
- Why the godly should rejoice when they are Hated for Christ's sake. 431
- Cautions to wicked men who Hate Christ. 433
-
- Head.
- Christ is the Head of his Church. 45
- What is implied therein. Vide Church. 46
-
- Heaven.
- Of immediate communion with Christ in Heaven. 654
- The great end of our being in Heaven is to behold and enjoy the glory of Christ. 661
-
- Heavenly-mindedness.
- Heavenly-mindedness, wherein it doth consist. 454
-
- Help.
- How far men may acknowledge God's Help, and yet not give the full glory to God. 307
-
- Heretics.
- Heretics that endeavor to spoil Christ of his glory, 151
-
- Holy.
- To make a man Holy is more then to make a world 41
- God is Holy, and so makes others holy. 297
- The most Holy should be humble in their approaches to the holy God. 299
- To scoff at Holiness is to rise up against God. ibid.
-
- Hour.
- The word Hour hath several significations. 19
- Christ's Hour. ibid
- Under a dark Hour be patient. 23
- The Hour of God's anger is shorter then the hour of his mercy. ib.
-
I
-
- Idolatry.
- IDolatry a great and grievous sin. 93
-
- Jews.
- Jews deny Christ to be our Mediator. 90
-
- Ignorance.
- Ignorance to be lamented. 75
- Where gross Ignorance is of Christ there men are in a damnable condition. 80
- The Causes of Ignorance. 81, 82
-
- Ignorant.
- All men naturally Ignorant of God in a saving manner. 74
-
- Impotency.
- Mans Impotency to anything that is holy. 4
-
- Institution.
- The Institution of Sacraments is grounded upon the power that is given to Christ 27
-
- Inferences.
- Inferences from the knowledge of the true God. 93, &c.
-
- Instrumental causes.
- Instrumental causes are Physical, Natural, or Moral. 470
-
- Joyful, Joy.
- Christ doth really intend that his people shall be Joyful. 400
- This is opened in four particulars, 400 401
- There is a Joy in Christ that his people are to have fulfilled in them. 407
- There is a threefold Joy. ibid
- To know the nature of this spiritual Joy consider the particulars following. 408
- The transcendency of this Joy above all other worldly joy. 410
- The effects of Christian Joy. 412
- Spiritual Joy may then most abound when soul humiliation and godly mourning is put in practice. 415
-
- Judas.
- Why Judas is called the son of perdition. 362
- Why Judas is said to be already perished. 363
- What particular eminencies Judas had, 372, &c.
- The thing in which Judas did debase himself. 375
- Take heed of proving a Judas. 384
-
- Justification.
- Justification is the gift of God. 252
- The Reasons of it. 253
-
K
-
- Keeps.
- HOw much is implied in this, that Christ Keeps them as his charge. 339
-
- Known.
- God is only and properly Known by the godly. 162
-
- Knowledge.
- Knowledge twofold, Speculative, Practical 73
- By the Knowledge of God and Jesus Christ we come to eternal life. 74
- Inbred Knowledge may be increased by the contemplation of the creature. ib.
- True Knowledge only to be had within the Church. ib.
- Without true Knowledge no salvation. 75
- We must have personal and explicit Knowledge. ib.
- Reasons why Knowledge is so necessary to salvation. 76
- Motives to move to Knowledge, 82, 83
- Effects of Knowledge. 84, 85—88
- Why Knowledge that is not thus accompanied is ineffectual. 88
- Our Knowledge of God is very imperfect. 91
- Who are excluded from the Knowledge of God. 96
- The Knowledge of the true God is not enough to salvation without the knowledge of Christ. 96
- The Knowledge of Christ opened in five particulars. 97
- The Knowledge of God may be had several ways. 162
- Proved by five Arguments. 163, 165
-
L
-
- Life.
- THis present Life. 63
- The Properties of this present Life. 63, 64
-
- Love, Beloved.
- That though God Love his people, yet that doth not necessarily infer, that he must keep them from all misery in this world, and place them immediately in happiness with himself. 439
- Why God doth not presently take his Beloved ones out of the world of sin and sorrow. 440
- Wherein the Love of God to Christ and believers is not alike. 646
- Wherein God's Love to Christ and believers is alike. ibid.
- The Father doth not Love believers more then Christ. 645
-
- Loved.
- It is of great consequence to the world to know how greatly believers are Loved of God. 647
- This appeareth in several particulars. ib.
- How difficult it is for the world to be so persuaded. 648
- God the Father Loved Christ as Mediator, and thereby all believers in him from all eternity. 669
- The particulars wherein. ib.
-
- Loveth.
- God the Father Loveth believers even as he loveth Christ. 642
-
M
-
- Manichees.
- MAnichees confuted. 158
-
- Manifestation.
- Manifestation twofold. 161
- Christ as God cannot have anything given him, unless by way of Manifestation 665
-
- Mediation.
- Wherein God was glorified by Christ's Mediation. 113
- Christ's Mediation for us is of God. 194
- God's people are to believe the fullness of Christ's Mediation. ibid.
- The fullness of Christ's Mediation in eight particulars, 194, &c.
- Four Reasons why. 196
-
- Mediator.
- Christ as Mediator glorified God in his Humiliation and Exaltation. 30, &c.
- It is our duty to know and believe in Christ as the only Mediator sent of God. 192
- The opening of this in three particulars 193
- What Christ had or was as Mediator was for us. ib.
- Which appeareth in four particulars. 193, &c.
- Christ prayed on Earth as Mediator, and makes Intercession in Heaven. 226
- Christ as Mediator had his glory given him. 663
-
- Mediatory.
- All the children of God are under the Mediatory prayer. 226
- The aggravations of Christ's Mediatory prayer, in seven particulars. 227, 228, 229
- Christ's Mediatory prayer, and his death, is only for the Elect. 232
- Several Considerations to clear the point. 233, 234, 235
-
- Mediatory-Office.
- That Christ in his Mediatory-Office hath respect to the meanest and weakest believer, as well as to the choicest, &c. 524
-
- Meditate.
- It is good for the people of God often to Meditate of this, That they are not of this world. 455
- The Reasons why it is so. 454
-
- Meditations.
- Meditations are to be serious upon eternal life. 71
- The effect thereof. 71, 72
-
- Merit.
- Whether Christ did Merit this glory for himself. 666
-
- Ministers.
- Why the best Ministers sometimes not fruitful in conversion of • thers. 3
- The Ministers of the Gospel are to preach God's word. 207
- The opening of it, in four particulars. 208
- It's a special mercy for Ministers to agree in one. 320
- What are the Causes that make the Ministers of the Gospel thus differ. 323
- The Ministers of God must endeavor after the most perfect Unity, even to be One, as the Father and Son are One. 325
- The Ministers duty is to deliver only God's truth to the hearers. 424
- The manner how they are to deliver it. 424
-
The Grounds why it is requisite that
Ministers
should have truth and godliness.
483
- Vide Truth.
- Why Ministers must be holy. 484
-
- Ministry.
- The Ministry is appointed by Christ's power. 38
- Christ's power giveth success to the Ministry. ib.
- It is necessary, 101
- The end of the Ministry should be to bring men to the knowledge of God and Christ 166
- Four Reasons why this is the end of the Ministry. 167, &c.
- If Christ, though God, yet in respect of his Ministry doth attribute all to God, How much more the Ministers of the Gospel, who are frail men. 341
- Two Errors in the extreme about the Ministry. ibid.
- A grievous sin to oppose the Ministry of God. 486
- None may undertake the public Office of the Ministry without a lawful Call thereto. 491
- God hath appointed a perpetual Ministry to the end of the world. 557
- Consider some Propositions for the opening of it. 558
- A Ministry is appointed for spiritual ends 558
- Arguments to prove the perpetuity of the Ministry. ibid.
-
N
-
- Name.
- WHat is meant by Name in Phil. 2. 28
- All Church-meetings, Censures and duties should be done in the Name of Christ. 28
- All things have their success in Christ's Name. ibid.
- What is meant by God's Name. 162
-
- Nature.
- All by Nature are in a state of enmity against God. 14
- The human Nature was assumed by the divine. 666
- The Father and Son are two distinct Persons, yet one in Nature and Essence. 582
-
- Natural.
- Natural knowledge insufficient to guide us in the worship of the true God. 92
-
O
-
- Obedience.
- THat is proper Obedience that hath the word of God requiring of it. 198
- There are five grounds of it. 200
-
- Oblation.
- Two things admirable in Christ's Oblation of himself. 503
-
- Office.
- The substance of the Ministerial Office is the same with that which every Minister hath. 492
- That there is a distinct Office of the Ministry. 498
- That none may enter into that Office without an authoritative mission. 499
- How shall we know what is an extraordinary Office, and what is an ordinary Office. 558
-
- Offices.
-
Christ is fitted in respect of his
Offices
to be a Prophet, Priest and King.
503, 504
- Vide Priestly.
-
P
-
- People.
- GOds People called out of the world. 172
- How many ways a People may be said to be God's. 176
- The godly are God's People in a peculiar manner. 177
- The opening of this in five particulars. 177, 178
- They are the Lord's upon several titles. 178, 179
- There ought to be a practical improvement of it. 180
- It is a sure Character of God's People to be a willing People. 204
- Seven Reasons of this. 205, &c.
-
- Perseverance.
- Several particulars about Perseverance that will be as so many answers to Objections made against that truth, 352 353, &c.
- Arguments to prove those that have true grace shall persevere. 357, &c.
-
- Power.
- Power as it is expressed in this word 〈 in non-Latin alphabet 〉 35
- It is not enough to be put into a state of grace, unless by God's Power we are kept therein. 307
- How many ways the Power of God doth keep us. 309
- Why there is such a necessity of God's preserving Power. 312
-
- Pray.
- Whether it be lawful to Pray for any one man in particular. 229
- Whether it be lawful to Pray for a reprobate as such. 229
- Whether we may Pray in faith for others, as for ourselves. 230
- It is our duty to Pray for ungodly men. 231
- Motives to move thereunto. 231, 232
-
- Prayer.