One-Hundred Forty-Five Sermons Upon John 17
[ 2] In the second general place Consider, That when Christ saith, he goeth to his Father, herein is implied, that state of glory and honor he shall have in heaven, as if he had said, I shall be no more in the state and habit of a Servant, no more in a despised and contemned condition, but I am going to receive that Majesty and glory which is due unto me; Although we told you Christ ascended into Heaven for our good, and to plead our cause, yet it was also for his glory and honor; This our Savior excellently presseth, Joh. 14.28 If ye loved me, ye would rejoice because I go to my Father ; The Disciples were troubled and full of fears because they were to lose his corporal presence, but (saith our Savior,) true love to me would make you do otherwise, you would regard my honor more then your benefit; It is for your good that I abide with you; It is for my glory that I go to the Father; Now love that is unfeigned lieth in our affections to another, not because of the good we have by him, but for his own good; Thus the Disciples they were to rejoice because Christ was to be honored and exalted, though they should lose the comfort of his presence; See here then who are they that do spiritually love Christ, even such as rejoice in that he is exalted and glorified, though it be to their ruin and undoing; O Lord, Let me have this comfort and that comfort no longer, if Christ may be more honored; As Mephibosheth said, Let Ziba take all, so that King David was returned safe, so that the honor and kingdom of Christ may be promoted, let good Name, wealth, and life itself go, unless we be the true genuine Sons of God, we are never able to abide this touchstone ; Do not the most holy depend on Christ more for the benefit they receive by him then to honor and glorify him; Hence they bemoan their want of assurance and evidence which is their comfort more then recumbency on Christ, which is his glory; So then in that Christ went to his Father it's implied, that now there was a period to be put to all sufferings: Now he was no more to be like a Servant but to be made the Prince of Glory, Therefore observe the reason why he goeth to the Father, because the Father is greater then he ; Not as the Arians would have it essentially, but in outward dispensation, because Christ here was in the fashion and form of the meanest and most despised of men.
[ III] Thirdly, Though this phrase imply Christ's Exaltation, yet we must know also that in this is the whole Treasury of a Christian ; The Fountain of all our Comfort is in this, that Christ is gone to the Father; Therefore let the believer diligently improve it, for the effects are admirable of this his departure.
[ 1] 1. Hereby his holy Spirit is given in, the more plentifully and abundantly ; It is said, The holy Ghost was not yet given, because Christ was not yet glorified, Joh. 7.39. The large administration of the gifts of God's Spirit were reserved till Christ in triumph went up to heaven, John. 16.7. If I depart I will send him to you, You see the sending of the holy Ghost depends upon Christ's departure; The Spirit comes to make a spiritual supply of Christ's bodily presence; There cannot be two Suns together in the Firmament, O then let all those who have God's Spirit dwelling in them, enlightening, sanctifying, and comforting of them, acknowledge this, the blessed fruit of Christ's going to his Father, but men are so profane and sensual, that they know not what the Spirits working upon the Soul is, no more then a beast knoweth the operations of a rational Soul.
[ 2] 2. A second benefit by Christ's going to the Father, is, the enabling of us with all holy and heavenly gifts, either in a sanctifying way or a ministerial; Thus; Eph. 4. Christ when he ascended into heaven gave gifts to men, That you have a Ministry and Ordinances with the spiritual effects thereof, it's wholly from this Yea John. 14 12. all miraculous Gifts do descend from this, Our Savior there saith, That he who believeth on him shall do greater works then he doth, that is, as some say, greater Miracles in themselves, for we read that by Peters handkerchief and his very shadow wonderful things were done, which we read not of Christ, or greater in quantity and extension; They did them in more places, For whereas Christ wrought no Miracles at Jerusalem, the Apostles did, or greater (as others say) in regard of the success, because far more were converted to the faith by the Apostles preaching then by Christ's; Well, let this be how it will, Consider the ground why they shall be enabled to do these great things, because (saith Christ) I go to the Father ; So that this departure to the Father is the cause of all those dona sanctificantia and ministrantia in the Church: Thy Faith, thy Repentance, thy Love of God and delight in holy things is because of this truth.
[ 3] The third Benefit of Christ's going to the Father is from one main end of it, which is to prepare a place for his Children ; Indeed heaven was prepared for them from Eternity, yet Christ Joh. 14.3. saith He goeth to prepare a place for them in an allusive sense; It's therefore for our infinite Consolation that Christ is gone to the Father, for there he prepareth places of glory for us, and mark the word v. 2. In my Fathers house are many mansions, 〈 in non-Latin alphabet 〉 , that is spoken in opposition to ours here, where we are but Pilgrims and strangers; In the earth we have only Tabernacles, in heaven there are mansion places; They continue there to all Eternity, and further he saith, many Mansion places; That they might not think there is not room enough, and withal it denotes the readiness of Christ to entertain us, as Rebekah when she invited the strangers said, We have straw and Provender, and there is room enough; So that Christ is gone to heaven to see that Thrones of glory he provided for his people; Oh the Godly man dying, if in his temptations, is ready to think, O my Soul whether art thou going? What will become of thee? where wilt thou lodge this night? To this Faith should answer, Christ hath prepared a place, he hath provided a Rest, and a dwelling-place, and though thy Soul cannot be always in thy body, nor thy body always in these houses we dwell in, yet there is a mansion-place, from which we shall never be removed.
[ 4] 4. Christ goeth to his Father, to be an Advocate and plead our cause, 1 Joh. 2. Heb. 7. He ever-liveth to make Intercession for us ; Christ is not so affected with that glory and honor, God hath put upon him, that he should forget the meanest of his children, he dealeth not as Pharaohs Butler that forgot poor Joseph, when he was promoted, No, when we are not and cannot think or mind ourselves, yet Christ is commending our estate to the Father, So that we have this glorious Friend speaking for us in the Court of Heaven, whensoever any accusation is brought against us, So that the godly soul while it sits sighing, I am here sinning and offending of God, may also remember at that very time there is a potent Advocate preventing all the dangers that may come by sin.
[ 5] 5. Christ's departure from the Father is not an eternal departure; He is not so gone as to leave us forever, but he will come again and take us to the Father also, John. 14.3. I will come again and receive you to myself, that you may be where I am : This is the utmost happiness that a believer can desire, If it be such joy for the child to be with his Father, a wife with her Husband, how transcendent is this mercy to be with Christ; Therefore in this Chapter our Savior prayeth for it, that his Disciples be where he is ; Now this being where Christ is, doth comprehend the communication of all glory and blessedness, which Christ bestoweth on his people, and that without any intermission; Here in this life we have many clouds to intercept the Sun-beams with the Church through our unbelief and slothfulness, we have lost our beloved, so that many times the soul is straitened and crieth out, where is he whom my Soul loveth ; But then and there we have a perpetual communion with him, and if so be the enjoying of him by faith fill the soul with so much joy, what will the immediate fruition of him do? Thus you see that we are in a jejune speculative manner, to say Christ by his death went to the Father, but to be affectionately possessed with it, as being the treasury of all consolation.
[ IV] In the fourth general place, By this phrase is signified to us that death could not detain Christ in the grave, it could not hold him there so as to hinder his going to the Father; By this therefore we see Christ hath triumphed over the devil and sin with all the effects of it; The devil that prevailed by his Instruments to put him to death, would much more have kept him always in the grave, but his resurrection and ascension to heaven, there to be with the Father in glory signifieth that he hath now overcome all his enemies, and which is the godly man's comfort, all his enemies likewise, for Christ and the believer have the same enemies, if Christ overcome they overcome; The devil is Christ's Enemy, and death was Christ's Enemy as well as thine, and it's good to observe that death is called Christ's Enemy, 1 Cor. 15. Christ shall put all his Enemies under his feet, The last Enemy that shall be destroyed is death ; See then that death which is so terrible to thee which thou lookest on as an Enemy, it is Christ's, and he hath overcome it; Oh then what glad tidings should this be in our ears, Christ hath ascended to the Father, for that is as much as to say, Neither sin, or devil, or grave could prevail over him, and therefore he hath fully discharged the work of a Redeemer, he hath paid to the utmost farthing, so that the love and justice of God cannot but be satisfied by the atonement he hath made.
5. It's worth the observe • ng, that this expression of Christ's, I go to the Father doth put an excellent face upon that which is most terrible, for that which was death, and death in the most ignominious and cruel manner, he expresseth in this lovely and desirable manner, I go to the Father ; Those agonies and drops of blood, Those deep and strong cries, My God, my God, why hast thou forsaken me? he covers over with this amiable phrase, I go to the Father ; Thus Christ out of the temptation called it so, but in the temptation he asketh why he had forsaken him? Not that Christ in his temptation was guilty of any sin, or was capable of any sinful imperfection, only he had not the same experimental feeling as at other times, for when he had told his Disciples all should forsake him and leave him alone, yet saith he, I am not alone, for my Father is with me, Joh. 16.32. In his sad temptation he had not the experimental comfortable sense of this; No marvel then if the godly find a great alteration of themselves in a temptation, they have not the comfortable sense and persuasion of that, which they felt when not tempted, for it was thus with Christ only without sin.
Lastly, As Christ himself thus calls his death a going to the Father, so may every believer, yea, he ought to do so, for though God be the Father of Christ by Eternal generation, yet he is the Father of the believer by a gracious Adoption; Therefore our Savior puts them togethe • , I go to my Father and your Father, Joh. 20.17, We should make the King of terrors the King of Consolations to us by this Meditation; Doth the child fear to go to his Father?
Use of Instruction to the godly man, In all his temptations and soul-exercises, Let him stay himself with this, Christ is gone to his Father ; Fear not the greatness and aggravation of thy sins, Fear not thy weaknesses and infirmities; Say, how shall not peace be made with God, for Christ hath removed all impossibilities, and made thy salvation not only possible but sure to thee?
SERMON LIV. That all Civil Governors (as well as Ecclesiastical) from the meanest Master of a Family to the Greatest Monarch, have from Christ a Spiritual Charge of those that are under them; And are above all things to endeavor the good of their Souls.
JOH. 17.11.
HItherto we have considered the Grounds and Reasons why Christ prayeth for his Disciples, Now we come to the Prayer and Petition itself.
In which we may consider,
- 1. The Preface or compellation.
- 2. The Prayer itself.
The Compellation is in those words, Holy Father ; Which words are used by our Savior, not that he needed any insinuation into God's favor, but because those expressions are so many Arguments with God to hear his Prayer; He is a Father, and so cannot deny Children praying to him; He is an holy Father, and so can easily sanctify Believers: For the Object matter of the prayer itself that comes next into consideration.
But of the Compellation at this time, Holy Father.
It's usual in Scripture to give such Titles and Attributes to God that are suitable to the matter in hand: Thus Christ being to pray for the holiness of his Disciples, he calls him Holy Father ; When he prayed for himself, he said only Father, Here he saith holy Father ; At v. 25. he praietb Righteous Father upon another reason then in hand; The Greek word 〈 in non-Latin alphabet 〉 , Some would have to come from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 as much as without earth, Others more probably from 〈 in non-Latin alphabet 〉 , to reverence, because holy things are reverently to be handled, according to that old Rule Sancta sancte.
In the first place Consider the Relation Christ is in, while praying thus for his disciples, and so we may consider him as a Governor, as a Pastor, or Master, who had a charge and trust over the Disciples, and this he administers with much Faithfulness, For being now corporally to leave them, it's not honors, greatness, and temporal advantages he prayeth for, but only the spiritual welfare of their soul, viz. a preservation from the evil of the world, and a perseverance in good, so that here we have an admirable example for all Governors, all that have charge over any Inferiors: As Abimelech said to his people, What ye see me do, that do ye ; So what we behold Christ doing, let all Trusters for others do the like, Let Magistrates, Ministers, Parents and Masters, see that it's the godliness and Souls good of their Inferiors, that they are to pursue above all other things.
From whence observe,
Obs. That all Governors who have a Charge over others are above all things to watch and pray for the spiritual good of those they are betrusted with ; Let the same bowels and spirit be in you which was in the Lord Jesus; Oh be more afraid lest your Children, your Servants should any ways sin against God, and so endanger their souls, then of any outward misery, desire rather to make them great in Heaven, then here upon the Earth; As we see Christ here, so we may read of many godly Governors that have been diligent in this Point; Moses though he had much ungrateful usage from the people, yet how constant in praying for them, how greatly troubled when they had sinned, and when God offered to make him great, he refused to have it upon such terms as should prejudice the people: Samuel also though he for all his good Service was rejected by the people, yet he saith, God forbid I should cease to pray for you, 1 Sam 12.23. Paul he was a spiritual Governor, and in all his Epistles you see his fervent prayers for the spiritual good of the Churches, yea, the care of all was upon him, he was tempted in every man's temptation, and it was his Crown and joy, yea, life itself; If they stood steadfast in the Faith; Abraham also and Joshua, you see the care they had that their Family, Children, and Servants should fear the Lord, and this is so great a matter that God takes special notice of it in Abraham, and therefore will hide nothing from him. Gen. 18.19. We see from thence that this is so acceptable to God, that he admits such into his choicest Secrets, and reveals himself more to such then others, I know him, saith God, and that by this, he will not suffer his Children and Household to do what they list, but he will command them to keep the way of the Lord; To set this upon our hearts, for all wickedness and impiety doth commonly arise in Inferiors from the neglect of Superiors, and the waters cannot be sweet as long as the Springs are bitter.
In the first place, Know and set this down for a Rule, That wheresoever any Christian hath a Government, there is also a spiritual Charge and trust going along with it ; In a Minister it is clear, In a Magistrate it is as clear, for he was to write the Law of God out, and that not for his own particular use, Deut. 17.18. But thereby to govern his people, Insomuch that it's a promise, Kings and Queens shall be Nursing Fathers and Mothers to his Church, Isa. 49.23. As for Parents you have not only many places in Solomon's Proverbs, where both Father and Mother do again and again give spiritual counsel to their Son, but the Apostle Eph. 6.4. enjoineth it as a duty in the New Testament; Thus also Masters Phil 6.9. They must aim and look up to Christ in the discharge of their government, and remember they also have a Master in heaven, That as the Servant must look at God in his Relation, so must the Master, therefore he saith, And ye Masters do the same things unto them : And certainly this Relation Grace will discover the truth of a man; Aliter Rex servit Deo, ut homo, aliter ut Rex, and thus a Father, a Master they serve God as men, or as Fathers and Masters, and to this charge they are to attend unto.
2. All Superiors and Governors they are to give an account of this Trust unto God at that great day; We are to appear before him, and to answer how we have lived not only as Christians in the general, but as in such Relations; Thy Ministry sins, Thy Magistracy sins, Thy sins as a Father, as a Master▪ will they not make a large Catalogue? and be like Ezekiel's flying Roll, that had curses written on it within and without: This is proved by the Parable of the Talents, where he that had but one was not pardoned, but must give an account, and for his negligence be condemned; Now by a Talent is meant everything that a man is betrusted with, thereby to glorify God, and it's called a Talent because of the high price and worth that is in every the least opportunity we have to serve God; Oh then let all Superiors tremble at this, how great and unexpected will thy account be; If thou hast endeavored to be good thyself, and holy, yet if thou hast not attended to have holy Children and an holy Family, thy Condemnation will be exceeding great; Think not to say with Cain, Am I my Brethren's Keeper? What have I to do with others? I am no Preacher or Minister, for in that thou hast a trust, thou shalt give an account of thy godly improving of it.
[ 3] 3. All those sins that Inferiors do commit for want of thy care and instruction, will be thy sins, and thou wilt be the cause of their damnation ; That Rule in morality is also true in Divinity, qui non dat vitam, aufert; Ezekiel must be judged guilty of the Israelites sins, and God will require their blood at his hands if he do not his duty to them, Eze. 3.18. And therefore Paul protested he was free from their blood, because he had made known all the Counsel of God Act. 20.26. Who then will be able to stand under this burden? Hast thou not sins of thy own? but thou must have thy Children's sins, thy Servants sins also to lie upon thy back as an heavy burden: Will Christ at the day of Judgment condemn men, because his poor Members were sick and they visited them not? They were hungry and they fed them not; And will he not much rather be provoked because there have been sick, sinful, wicked persons under thy care, drunkards and thou didst not admonish, Swearers and thou didst not frown on them; Shall God make Inquisition for the blood of the body upon Murderers? And will he not for the blood of Souls? Shall Abel, though dead, speak and cry Vengeance, and shall not Children, Servants, Inferiors damned in hell, cry out, saying, It was the negligence, the profaneness of my Superiors that hath brought me hither: Were not men stones and Rocks, these Considerations would make them melt and tremble.
Use of Exhortation to Governors, especially Parents and Masters ; Take our Savior's example here, and follow it, see his care was that his Disciples might not sin, that they might be kept in all holiness; Oh then blame and condemn thyself, saying, my thoughts, My cares have been to make them rich, to provide for them in the world, but not at all have I looked to their Souls: Do they not lie, swear, drink? Do they not profane the Sabbath, and live dissolutely? yet these things are no trouble to thy heart; Canst thou say of thy Children as was said of Austin to his Mother Monica, It was impossible that a Child of so many Tears should perish ; Are thine Children of prayers and tears, and careful instruction? How many are too like that Woman of Zebedee, she comes to Christ with this Petition, That her Sons might sit with Christ in his Kingdom, one on the right hand and another on the left, dreaming of some earthly, temporal greatness; Thus we are apt to think we will provide so much, leave such Estates, and in the mean while their miserable Souls are undone to all Eternity. Be moved hereunto because
[ 1] 1. This is the greatest love and charity to them : You cannot discover greater compassion then by taking care of their Souls; Their Souls are more worth then all the world, how highly did Christ esteem of Souls, when he came into the world and endured all that misery for Souls only? He died only to make them blessed.
[ 2] 2. Consider that thy evil example who art a Governor doth encourage and embolden Inferiors in their wickedness; They are the more obstinate because thou showest no dislike, no frowns on them, they think they have cause to sin then; It's well observed by Lactantius, speaking of this particular about Example, The nature of man is proclive to all vice, and would seem not only cum veniâ but ration peccare, and this they never do more plead then when their Superiors are such as act Wickedness, or else do countenance it.
3. Be moved hereunto from the Certainty of the Souls good and uncertainty of all worldly things ; When thou hast consumed thyself in thoughts and cares about thy Children; Solomon's Observation will hold true, Who knoweth whether he will be a wise man or a Fool, thou hast labored for, Eccl. 2.19. But now if he hath been instructed in the fear of God, This will abide to all Eternity.
In the next place we come to the Compellation Holy Father, From that attribute given to God, he is an holy Father, and so being a Fountain of all holiness, may easily communicate it to others.
Obs. That God is an holy God, and so able to make others holy.
For we are not to consider of this Attribute merely as a glorious property in God, but to improve it for our good, that we also might be made holy; This glorious Attribute Isa. 6. the Angels of all others do single out, and with great • cclamation praise God, saying, Holy, Holy, Holy ; Yea, this is the only Attribute we are to imitate, Be ye holy as I am holy, not be omnipotent as I am; Now God is holy several ways.
And first, He is essentially holy, his holiness and his nature are not two things as it is in Angels and men; In this sense Christ said, None is good but God, God is a pure act, and so whatsoever is in God is God; His holiness therefore is not only in that he worketh all things holily, but his very nature is holy: Hence God is called Jehovah, and I AM, Exod. 3.14. because what he is he is essentially, and therefore seeing his nature is incomprehensible so is his holiness; Seeing we are never able to define what he is, so neither can we what his holiness is, Quicquid de Deo dici potest eo ipso indignum est, quia dici potest, Our dwarfish Nature cannot measure these Pyramids, Our shell cannot contain this Ocean; Though Astronomers by their Instruments guess at the magnitude of the Sun, yet we cannot reach unto the greatness either of God's Nature or his Attributes.
Secondly, He is not only essentially holy, but 〈 in non-Latin alphabet 〉 and oppositely holy to those false God's man's corruption hath set up, and in opposition to the Devils who are called unclean spirits : Hence he is often styled the Holy One of Israel, because they only worshiped the true God; Those ancient Christian Writers Arnobius, Austin, and others, who wrote in defense of the Christian Religion, did convince Heathens of their Impiety, by worshiping such for gods whom yet they fastened many impious actions upon, for certainly nature would have told them, That was God, quo nibil melius cogitari potest ; Thus the God whom Christians according to the Scripture do serve is the only holy and true God.
Thirdly, He is holy in respect of his will, command, and approbation ; His word is an holy Word, The Scriptures are holy Scriptures, They command, They approve, They encourage and comfort nothing but holiness; David Psal. 19. compareth them to Gold often refined that hath no dross, and Hab. 1. God is of purer eyes then to behold Iniquity, viz. by approbation; Therefore he is said to be angry with the wicked all the day long ; Oh then though other men love thee, and thou art in love with thy own self, yet if not holy God doth not God cannot love thee.
Fourthly, God is holy efficiently, He is the Author and cause of all the holiness we have, James 1.17. Every good and perfect gift comes from him; We are his Workmanship created to good works ; He made the Angels holy, He created Adam holy, yea, he infused all holiness into Christ's human Nature, and therefore much rather must he cause all the holiness that is in us; Therefore Christ by praying that God would sanctify his Disciples, doth thereby teach, that none can make holy but God alone; Let then the proud Patrons of free-will be confounded at this ; They that cannot make themselves Creatures, will they say' they make themselves holy Creatures? Minus est te fecisse hominem quam justum.
Fifthly, He is finally holy, That is all our holiness is to terminate in him; Holiness doth properly respect God as the Object, and therefore though a man prayeth, heareth, giveth alms, yea; his body to be burnt, and doth not with a pure and chaste Intention look at God's glory in all this, it is not holiness; Hence it is that many have low thoughts about holiness, and grossly mistake in it, taking copper for Gold, and Samuel's Ghost for Samuel himself; Thou art not holy till thou canst truly say in some Degree at least, though with much opposition, Whom have I in Heaven but God? and none on Earth besides him : In Heaven Heaven itself would not be heaven to a gracious heart, but because God is there.
Sixthly, God is holy exemplarily ; He is the Rule, Pattern, and Example of holiness, 1 Pet. 1.15. Be ye holy as I am holy. Levite. 20.26. So that if we would know how we are to be holy, it must not be as men think, or as the world prescribeth, but as God is holy : Not that we can attain to an equality, but to a similitude only; So that the principle of the world must fall to the ground; They will do as others do, or as most do: Oh but rather Consider that God himself hath set down a Form for thee, and because there is such fullness in him as in an Ocean, therefore we have a necessity of growing every day; No man is as holy as the pattern, therefore still he is to be perfecting Holiness and Righteousness in the Fear of God, 1 Cor. 7.1.
Thus you have heard that God is holy, But in the next place know it is our Duty to improve this Attribute for our Good, For so our Savior doth not look upon it as an absolute property in God, but as that which may be profitable unto his Disciples, So that we are to make use of this by Faith.
And that first, Because when God becomes our God by the Covenant of Grace, he is wholly ours, and all his Attributes are for our benefit and advantage ; I will be their God: Now God is not our God nulesse his Wisdom be ours, his Holiness be ours, that is for our benefit; For we cannot separate God and these; Oh then what an unwise and foolish thing is it in a Christian when he hath such a Treasure, and yet will make no use of it, Such a Mine and yet improveth it not! In God there is holiness for all Angels and men, much more for thee.
Secondly, God being thus absolutely good, he is communicating of it, and it is a Rule, The more anything is good, the more diffusive it is of itself ; As we see in God, who though glorious and happy enough in himself, yet he created a world, and ordained many to Eternal Glory out of his mere good pleasure and Fullness, not that he needed or wanted any; Oh then it is very acceptable and well-pleasing to God that we should come with thirsting Souls unto this Fountain, and draw Water out of it, That we should suck plentifully at these full Breasts and be refreshed.
Use of Instruction to the People of God who are greatly afflicted under this great Temptation; They are not an holy People; Oh they find sin captivating them, sin prevailing over them, but where is an holy heart, holy affections, and holy aims in what they do? Oh they say! Could they find they were more holy though they were poor and afflicted, yet they should rejoice: Let such Consider, It is their Unbelief and want of earnest Prayer, if they be not richly supplied and furnished in this, for God is infinitely holy, and he delights to communicate it; The larger the Vessel is the more willing he is and will be to fill it, and there cannot be any Prayer more acceptable then to beg for this above all things.
Use 2. Is God thus holy, Then let the most holy be humble in all their approaches to him, for he is of such pure Eyes that he finds spots and blemishes, yea, damnable matter in thy most holy duties; Angels holiness is not proportionable to him.
Thirdly, Of Reproof to wicked men, who deride, scoff, and maliciously oppose holiness, What is this but to rise up against God himself? Is not Holiness the Glorious Attribute of God? And do the Beams of this shining in his People offend thee? This argueth thou art of a perverse and of a devilish Spirit, for thou shouldest rather reverence and honor it, saying, Oh that I might live and die like such holy men! Indeed there are many would like Balaam die like a Godly man, but not live like him, as One said, He would live like Croesus but die like Socrates ; Yet this is impossible, There must be an holy Life else there will hardly be an holy Death.
SERMON LV. The Great Lord-Keeper of Israel from inevitable Ruin both of Body and Soul extolled.
JOH. 17.11.
WE have dispatched the Introductory Compellation, and now proceed to the Petition itself, and in that Consider,
- 1. The mercy prayed for, and
- 2. The Amplification of it.
The mercy prayed for is Keep.
The amplification is,
1. From the Subject, described by their Election from Eternity.
And 2. Actual donation to Christ in time, Those thou hast given me ; This is often repeated by our Savior, as being a main Argument why nothing should he denied them that were thus endeared both to Father and Son, and also the frequent Iteration of this might produce the more faith and confidence in the Disciples.
3. This is amplified by the manner or instrumental cause how they are to be kept, Through thy own Name.
4. The End or Consequent of all this, That they may be one as Thou and I are one.
Of the Mercy prayed for Keep, and the Subject, Those thou hast given me in the first place; I shall not enlarge anything more upon this Description; Neither is there any difficulty in the words, only 〈 in non-Latin alphabet 〉 is rendered by some serva, and they take it properly, for those were said to be servari who were taken in war, and so the Conqueror had full power over them to put them to death, but of his clemency he saved them, and thereupon were called servi, but the Greek word hath no such allusion; Only there is a twofold keeping external and temporal from the violence and rage of wicked men in respect of their bodies and lives because the world hates them: And 2. Spiriutal and internal in grace and holiness, and this he doth principally pray for, as appeareth by the matter instanced in; Keep them in their outward condition that they be not destroid, keep them in their spiritual condition that they lose not their faith or other graces; Keep them in bono that they be not undone deficiendo ; Keep them a malo that it hurt them not Inficiendo ; If they do sin, keep them reficiendo by repairing and raising them up again; If then the Disciples though thus wonderfully given by the Father to Christ, do need a daily keeping lest they be undone every way, then it holds true also of all believers.
Obs. That even all the People of God were they not kept by God's grace and power they would every moment be undone both in Soul and body ; It is not our grace, our Prayer, our Watchfulness keeps us, but it is the power of God, his right arm supports us: We may see David praying to God that he would keep him in both these respects from temporal dangers, Psa. 17.8, 9. Keep me as the Apple of thy Eye from the wicked that oppose me ; Where he doth not only pray to be kept, but he doth insinuate how carefully God keeps his people, and in what precious account their safety is, even as the apple of the Eye, and for spiritual preservation he often begs it, Psa. 19.13. Keep back thy Servant from presumptuous sins ; Though David be God's Servant, yet he will like a wild Horse run violently and that into presumptuous sins if God keep him not back, yea, he prayeth that God would keep the particular parts of his body that they sin not, Psa. 141.3. Keep the door of my Lips, he entreateth God to keep his Lips, and to set a watch about his mouth, as if he were not able to set guard sure enough; Thus much more are we to pray that God would keep our hearts, our minds, our wills, our affections, for they are more masterfull.
Let us briefly consider the first, God keepeth us from temporal dangers, and that upon these grounds.
[ 1] 1. Man hath by sin forfeited all his temporal mercies, there is nothing due to him, no health, no wealth; not the least comfort, but every man here upon the earth, might be like Dives in hell, begging for a drop of water, and not able to attain it, Gal. 3. Cursed is he that keepeth not the Law, and Gen. 3. upon sin, death in all the concomitants of it, came into the world, so that if all these curses of the Law be not every moment inflicted upon us, it's because God keepeth us; He beareth off the blows that Justice and the Law would lay upon us; So that it's God's goodness that keepeth thee alive, that keeps thee on this side hell, that keeps thee from that proper doom which belongs to thee▪ The Sentence of death is passed upon all long ago, only the execution of it is put off till God pleaseth: Who art thou then that repinest and art troubled under such a loss, such an affliction? how many thousands more are there that God keeps thee from? None is so miserable, but he may see others more miserable then himself; It is the Lord that keeps all these curses from thee, and thee from them.
[ 2] 2. The godly man would be undone if God did not keep him from his own imbecility and infirmity ; He hath no power to preserve himself from misery; Hence man is called Enoch, and in the New Testament 〈 in non-Latin alphabet 〉 , So that he doth not only deserve all misery but he is prone of himself to fall into it, did not God keep him, Job 14.1. and Job 5.1. Man that is born of a woman is full of trouble, even as the Sparks fly upwards ; So that as the Spark if not stopped doth of itself ascend upward; Thus man of himself though there were no outward cause to drive him, yet would stumble and fall into all desolation; Therefore the great troubles men lie under are self-created, they come by our indiscretion, blindness, or some sinful way or other; Therefore Solomon observeth that a man's misery is great on the Earth, because he hath not judgment to discern the times and seasons of things, Eccl. 8.6. If therefore God did not keep the Godly man, no Child would sooner fall or run into the fire then he would into mischief; You may read of that good King Josiah for whom the Kingdom made such Lamentation, how foolishly he ran upon his own Death, 2 Chro. 33.22.
[ 3] 3. Did not God keep us the devils rage and enmity is such that he would not only destroy the Soul but the body : You see his malice when he had liberty to possess the bodies of many, how miserably he tormented them, and when God gave him leave to afflict Job in his Estate and body, he did it to the utmost; There wanted no evil while he could do it; Now there is no reason why the Devil should not do thee the same mischief continually, but only God binds up this roaring Lyon; The Devil is said to be a Murderer from the beginning, and that for the body as well as the Soul, he tempted Cain to murder Abel, he tempted Judas to betray Christ; Oh then wonder that God keeps thee when there are such Legions of Devils crafty and potent enough to procure thy destruction.
[ 4] 4. Did not God keep the godly he would be undone temporally, because of the hatred and malice wicked men bear to every godly man ; Therefore Christ said, they were as Sheep among Wolves ; Can they hope for mercy from a Wolf? David complained that his Soul was among Lions, and Ezekiel complained he dwelt among Scorpions; Now then seeing the world is so full of malice, and the number of wicked men is like the Sand upon the Sea-shore to them; They are as the Israelites Army seemed to the great power that came against them, like a Flock of Birds; Now what is the reason that wicked men have not their will of destroying the Godly; It is only God that keeps them, yea, God keeps every part of them, He keepeth their feet, Every stone else might be their Death; Yea, Psa. 34 20. He keepeth all their bones, he maketh their Beds in their sickness ; What an expression is that? There is no Nurse can so diligently and tenderly look to the sick as God doth to a godly man diseased: Oh then that we should attribute our Estates to such care and diligence of our lives, to such places, to such second causes! and not rather look up to God who keepeth us all the day long; His keeping of all the godly doth not diminish his care in keeping every particular man, for it's God that keepeth every man, and that keepeth the Church in general; How could this Ark that had no Sails, no Pilot, no Stern have been kept in the midst of the Deluge? but that God preserveth it, Psa. 121.3. God is said to be the Keeper of Israel, and such an one that neither flumbreth or sleepeth ; Certainly could the people of God for their Estates, Lives, and all they have, commit all to this Keeper, they would live with more joy; Thou sayest, who will keep me? Who will keep mine? Oh remember a better Keeper then if thou hadst all the Monarchs in the world; Whence then arise your fears and doubts, but because you are your own Keepers, or Friends must keep, or such an Estate, and so much wealth must keep you; See what David tells us, Psal. 121.1. Except the Lord keep the City even the Watchmen watcheth in vain ; Though he watch and do not sleep, yet there must be a better Keeper: Say so of thy House, of thy Family, of thy Children, and of all outward worldly things.
Therefore let the Use of this Branch of the Doctrine be to all that are godly, to cast off all fears and perplexities about any worldly thing ; They have a faithful Keeper, all their mercies are in his hand; The world, nor the devil cannot take them away; Is not the Child secure because he hath a Loving Father who keeps all things for him? We are not our own Keepers no more then our Creators: And if thou losest any outward comfort, stay thyself with this, I have a wise and an holy Keeper, who would not have suffered this or that loss to fall out, but that it was best for me to do so, and thou mayest be encouraged to this holy Security, because
1. God is an Omnipotent God, None (saith Christ) is stronger then my Father ; Joh. 10. We betrust men with things, and there comes a stronger then they who takes all away, but none can do so here.
2. He is a faithful and wise Keeper ; He will not lie or deceive thee; Thou wilt have no cause to complain as Jacob did to Laban, That he had defrauded him so many times; Thou canst not trust in riches, or in men, for these are unfaithful, These are a lie, but God is not like man, he will not deny himself.
3. He doth not only keep thee himself but appoints others also to keep thee ; Armies of Angels are appointed by him to keep thee, yea, all the creatures are a Safeguard to thee; The stones in the Field are at peace with him who feareth God: Did not thy Faith lie asleep in thee, as Christ in the Ship, there would never be so many dangerous Tempests to overwhelm thee.
But I proceed to the second part, which is more principally intended by our Savior, and of greater consequence to the godly, for what i • their Goods and their bodies be kept, but their Souls lost? Will this keeping avail them, if he keeps us that an hair of our head do not fall to the Ground, but our graces they are lost, a man could take little comfort, therefore let the godly know of a Truth, That it's the power of God that keeps them to Salvation.
1. It's God only that preserveth and keeps the Truth of Grace once wrought in thee ; We see Adam and Angels lost their precious Treasure of Grace; And can we think to be better Conservators then they were? No, thou wouldest immediately of a Paradise become a noisome dunghill, and a hell, did not the Lord keep thee; Hence the Apostle prayeth so often, that God would strengthen and settle them; No Leaf would fall sooner to the ground then our Graces wither, did not God keep them; We see then upon what Rock the godly are built, what it is, that though they are in the midst of spiritual Thieves and Robbers, yet their Jewels are not stolen, it is because God keeps them; Hence is the perseverance of the godly; Hence it is that Peters Faith is not totally and finally lost: David and Peter were in sad and great Temptations, in danger to lose all the Truth of grace put into them, and all had been gone but that God kept them; So that as in natural things God is not only the Creator but Preserver of all things, And if he did not uphold them by his arm, they would fall into their first nothing: Thus did not God graciously keep thee, thou wouldest fall into that old desperate state of impiety again, and be as profane and wicked as ever before.
2. The Lord doth not only keep the habits and being of grace, but also all the quickenings and actual stirrings of the Soul to good ; Such Sparks would quickly go out, did not the Lord keep them alive; We might say of them as of man's life, They are but a Vapour and a Bubble; Thus 1 Chro. 29.18. When David and the people had with so much willingness and delight offered unto God, he prayeth that God would keep this forever in their hearts ; If then thou find thy heart at any time raised up to actual hungerings and thirstings after God, if it break for the longing it hath to God always, then run to God that he would keep this excellent frame of heart always in thee; That the world and the Temptations thereof may not bring thee down again from this Mountain of Transfiguration; Say, O Lord, It's not in me to keep this frame of heart always, I shall quickly lose it; Something or other will take away this live Child and put a dead one in the room of it; Oh therefore O Lord do thou help me and keep me, I renounce my own strength, I see my own weakness, and certainly if we are to pray to God for daily bread, though we have a B • rn full of Corn, because he can immediately blast all, and within an hour or moment make us like Job, how much more have we cause to pray for this daily Keeping, even though we were the strongest Christians, for we see what many of the chiefest Rank in Piety, even David and Peter did when without this actual Custody or preservation; They fell into the Dunghill, and from thence would have fallen into hell, had not the grace of God stopped them.
Now you must know, There is a great difference between the Degrees or quickenings of Grace and the Essence of Grace : Christ did not so pray that his Disciples might not fall from any Degree of their Grace, Neither doth God so keep them as that they never stumble; No, we see the contrary to this, For the Disciples fled through fear when Christ was apprehended, and though Christ in particular prayed for Peter, That his Faith might not fail him, yet it did in some measure, otherwise he could not with cursing and swearing so sadly have denied the Lord Christ; Christ's Prayer therefore, and God's keeping doth infallibly extend to the Essence and Truth of Grace: They shall never lose that, but for the Degrees and Intensions they are amissible, yea, so far loseable, that to the eye of others there is no difference between a wicked man and them; As in the dead of Winter we cannot by the outward appearance tell which is a dead Tree, or a living, only there is inward sap in one which is not in another; And thus there is an inward principle of Life in one which is not in the wicked man; The Godly then notwithstanding God's keeping and Christ's praying may lose much of their grace, fall into sad ways, and run much into debt, though they do not prove Bankrupts.
Therefore Thirdly, God keeps them spiritual by making them to persevere and to hold out till the very last ; So that notwithstanding all the difficulties which are in the way to Heaven, yet as it is said of Christ, He will not suffer his Holy One to see Corruption ; So neither will he suffer his Holy Ones eternally to perish: Here we see Christ praying for his D • sciples, and afterwards for all Believers, that they may be kept by his power, and be one with him; so that this is a sure Argument for the perseverance of the Saints: Christ hath prayed to God to keep them, and the Father heareth him in all that he prayeth. For hence God hath promised Jerem. 32.40. to put his fear into the godly wans heart, that he shall never depart from him, and he hath the immortal Seed within him, keeping of him that he cannot sin, viz. unto Death, and so as Cain and wicked men sin who are altogether corrupted: Oh then what matter of Encouragement is this to the Godly man, who is apt to fear his entrance into Canaan, when he seeth so many Anakims and tall Giants in the way; He begins to tremble when he thinks of the Apostles Exclamation who shall be saved? If it be such a difficult thing to get to Heaven, the way be so straight, and so many prove Hypocrites and Apostates; What will become of me? How shall I do? When the Godly are thus afflicted, let them remember God keeps them and with him all things are not only possible but easy; He that could keep the Israelites shoes that they did not wear out, he can much more preserve and deliver thee from being tired out in thy way toward Heaven.
4. God keeps his people from the Temptation of sin or their hearts in the Temptation, Rev. 3.10. Because the Church kept God's Word, therefore God promiseth to keep her from the hour of Temptation; This keeping Austin acknowledged with much affection, saying, O Lord, when I had a heart to sin thou keptst off the Temptation, and when I had the Temptation thou keptst off my heart: Had Josephs heart been as ready as his Temptarion was strong, he had been wholly overcome; Oh then how great a Favor and Mercy is this which the Godly enjoy every Day; They may as soon Number the Stars in the Heavens as the preventing Graces of God to them continually; This is so great a matter that as often as we are to pray we are commanded to pray that God would not lead us into Temptation: But how un-apprehensive are we of all God's Goodness and Kindness toward us herein, but even as the Sucking Infant apprehends not all the care and love the tender Mother vouchsafeth to it, so neither are we affected with all that grace of God in keeping us continually.
Use of Admonition to the people of God, To whom all their praise is due, while they are not undone in soul or body, and to whom their Prayers are to be directed in Fears or Danger of either: Even unto this mighty and wise God who is the Keeper of Israel, Every Day would bring forth evil to undo thee, were not God's gracious Power ready to stop it: Be then humbled under thy own Weakness; Say, O Lord, I lean and depend wholly and continually upon thee; Thou art my Refuge, my Strength, and my strong Tower, All other things they are but Reeds and tottering Walls, Especially desire God's spiritual Preservation; Thy own Danger and Sence will make thee pray to God to be kept corporally, but a man must have a spiritual Eye and a tender heart that can fear his Spiritual Destruction: In the midst of bloody Wars what a wonderful Mercy was it thought to have your Estates, Houses, yea, and your Lives kept from the Fury and Violence of an Enemy? Oh that we could every Day and every hour be as sensible of the Danger of hell, and the Devil with his subtle Suggestions and Temptations seeking to allure us, and thereby fly unto God for his Defense.
Use of Terror to wicked men, who are given up to Spiritual Judgments; For God neither softens their heart nor removeth Temptations, but a ready Door is set open to act all their wickedness; Thus Solomon saith, Eccles. 7.26. He that is abhorred of the Lord shall be enticed by an whorish Woman ; And Rom. 1. Men are there given up to vile affections, Oh the heavy doom of ungodly men that have none to keep them from falling in the Mire; They have many Occasions to sin and they love and embrace them.
SERMON LVI. That it's not enough to be put into a state of Grace, unless by God's Power we are kept therein. How far Men may acknowledge God's Help, and yet with the Pelagians, Arminians and Papists not give him his due Glory: And also showeth, How many ways the Power of God keepeth his People.
JOHN 17.11.
THe Mercy prayed for, and the Subject for whom, described in these words, Those whom thou hast given me, have been treated of: Our Savior doth so often repeat this Description of his Disciples [ Whom thou hast given me ] that although we have said much of it, yet what more may be added, shall be brought in verse. 34. where in the last place it's mentioned.
I proceed therefore to the Instrumental Cause, or Manner how God is prayed to keep them, and that is, Through his own Name, 〈 in non-Latin alphabet 〉 , which expression admits of various Interpretations, although all be subordinate, and none contrary to each other.
Some take Name for Glory, God's Name, for his glory, Ezek, 36.22. Psa. 79.9. and then the Preposition 〈 in non-Latin alphabet 〉 , they take for propter, for it answereth the Hebrew ב Beth, which is sometimes used so, Gen. 18.28. Luke 22.20. And indeed here is a truth in this, because whatsoever God doth about his Church, he doth it for his own glory: There is no merit or worth in us to move him; It's his own glory only, as Joshua urged, What wilt thou do for thy great Name? Josh. 7.9. Yet this Exposition seemeth not to be so pertinent.
Others by God's Name understand his power, his strength, his might, and thus it's often used, Prov. 18 10, &c. and then the Preposition 〈 in non-Latin alphabet 〉 answers per, and so the Hebrew ב is often used, called therefore 〈 in non-Latin alphabet 〉 beth auxilii, This seemeth very pertinent, and is part of the meaning, but last of all that which late Interpreters pitch most upon is, that Name is here taken for the Truth, Doctrine and Knowledge of God, both for the Object, the Doctrine that is known, and the Grace is, that Faith whereby we are enabled to know, it being usual in Scripture to call the Object of any affection, by the affection itself. That Name is here taken for the Truth and Doctrine manifested by Christ, appeareth from ver. 6. where it's so used, where the 〈 in non-Latin alphabet 〉 is expounded by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . Those therefore that understand it of the true and pure Doctrine Christ hath delivered, retain the proper sense of the Preposition 〈 in non-Latin alphabet 〉 , Keep them in thy Name, in thy true Doctrine: So that they say, Christ prayeth, first for the purity of their Faith, 2. their Unity of Love and Charity, which are the two Pillars that bear up the Church of God.
Others take Name, not for the Object, but for our Knowledge and Faith of this Doctrine, and so you have a notable use of the word, Revel. 2.13. and they make the Preposition instrumental, Keep them through the knowledge and faith of thee ; as we have a like phrase, 1 Pet. 1.5. They are said to be kept by the power of God through faith.
These three later Interpretations we take as one whole complete sense, for they are kept by the power of God in the true Doctrine, and a true faith in Christ is the means whereby we are kept. From the first Interpretation, that God keeps us by his power, Observe,
That it is not enough to be put into the state of Grace, unless by God's Power we are kept therein: Or, When a man is regenerated, it's not his own strength, or ability, but God's power merely that keeps him.
Let us take notice of that place again, 1 Pet 1.5. Who are kept by the power of God through faith to salvation. The Greek word 〈 in non-Latin alphabet 〉 is observed to be very emphatical, for it's properly used of those who keep a place by a Garison of Soldiers, it's a military word; here it's applied to the Power of God that doth keep us as safely, as strongly, and as securely, as if we had an whole Army about us.
So that the word denoteth two things,
1. The Defense and Custody in a strong manner the people of God have.
2. The great Danger we are in from Satan, sin and the world; for what needeth such a defense, if there were no danger? It's then God that keeps us, and that to salvation: Though God did never so much for us at the first, yet should he not keep to the very last to salvation itself, we should suffer shipwreck in the very Havens mouth.
To open this Doctrine, Consider,
First, That the power of God is necessary both to the beginnings of grace, and the progress. Christ must be not only the Author, but the finisher of our faith. Heb. 12:2. When the Apostle, 1 Pet. 1.3. had shown, that God through his abundant mercy had begotten us again, he showeth this is not enough, but we are kept afterwards by his power ; only the power of God in working grace in us, at first finds us in a different estate, then when it preserveth or keepeth us. At first the power of God finds us dead in sin, and in respect of any holiness, like that Chaos at first without form and void. Therefore Ephes. 2. it's a quickening power, which infuseth supernatural life, and so maketh us of spiritually dead, to live: It's an Omnipotent, insuperable Power, like that of Creation, which was out of nothing; and therefore we are said to be created, and his new-creatures. But in the progress of Grace, the power of God finds us not dead, but with spiritual life, only there cannot be any further motions or actings of this life without power from above, Acti agimus, and moti movemus, it's God that enableth us to believe, to hunger and thirst after the enjoyment of him: Even as Conservation doth not find the creature in the Womb of nothing, as Creation did, only it continueth that being already existent, which otherwise would fall into nothing: Thus did not the Lord bear up daily by his power, that heavenly building raised up by him at first in thy soul, it would become a very ruin, and not a stone left upon a stone. It's this later kind of power, the godly need all the day long, if his right hand bear them not up, they immediately fall to the ground.
Secondly, Although we say, It's the power of God only that keeps the godly and not their own strength, yet it cannot be denied, but that the Scripture, as in some places it affirmeth, God's keeping of us, So it also speaketh of a godly man's keeping himself. Thus 1 Tim. 5.22. 〈 in non-Latin alphabet 〉 , Keep thyself pure, James 1.27. Pure Religion is to keep a man's self unspotted from the world, 1 John 5.18. He that is begotten of God, keepeth himself. Sometimes they are put together, Jude v. 21. Keep yourself in the love of God, and not long after he addeth, To him that is able to keep you. So 2 Tim. 1.14. Timothy is exhorted, To keep the good thing committed to him by the holy Ghost. By these places we see a godly man is said to keep himself, and God's power likewise, Doth not this seem to attribute too much to man, or at least divide the work of preservation between God and ourselves?
I answer, No. For first, Our own keeping is wholly insufficient and unable without God's keeping, when man attends to the utmost, with all watching, and diligence, yet if God come not in with his power, all is in vain. We like Gehazi may lay the staff to the dead child, but it will not rise till the Prophet himself come. Satan and his power is greater then ours, if considered in ourselves: Therefore no wonder, if we of ourselves cannot combat with him; he that is with us is stronger then the devil, but not we ourselves. And
2. Though we keep ourselves, yet this is wholly from and by God: We act with subordination and dependence on him, we keep ourselves, because God enableth us to do so, as the less wheel is moved by the greater, as the greater orbmoveth the less; so that here is no glory or praise due to us no more than the pen that writeth, or the hatchet that cuts, for we depend wholly upon God, both quoad esse, the essence and being of grace would not continue did not he uphold it, as also, quoad posse, and quoad operari ; Therefore our keeping is not à contra -distinct or separate keeping from God, as if he were one partial cause, and we another, as when two lift one burden; but ours is from him, by him, and under him, as the Master guideth the hand of the Scholar to write.
Hence in the third place, We may acknowledge God's power to help us, and that several ways, and yet not not give the full glory that belongeth to him. All the Erratical Stars that have been in the Churches firmament, have at last acknowledged some power, some auxiliary help of grace, but yet justly condemned by the Orthodox, as robbing grace of its due praise; for if a man should say, It's God's power that helpeth us, because he created us at first with a rational soul, so giving of us understanding and will, whereby we are enabled to choose what is good, here God's power is acknowledged, but at a remote distance. Here like some Heathens, we sacrifice the wax to God, but keep the honey to ourselves; thus Nature and Grace is confounded; Pelagius at first thought this would serve. But if a man should go further, acknowledging God's power in revealing the object, though he worketh nothing upon the subject ; Here God is acknowledged but at a low rate. Thus also Pelagius said, It was the grace and power of God to make known and reveal the objects of faith, but when revealed, then we have power to believe them, as a man cannot see, till the Sun arise, but of himself he hath perfect eyes to behold the light, Here is power given to God, but not enough, who doth not only prepare the object, but fit and sanctify the subject.
Further, If a man confess the power of God to help, Not absolutely to do that which is good, but to do it more easily and willingly, as Pelagius at last did yield. Here is God's power acknowledged, but still here is not glory enough ascribed to God. God will have all the glory, or else none.
Lastly, If we acknowledge the help of God to keep us necessarily, yet if we make it a general indeterminate cause, and not efficacious, till by man's will it be particularized. Here is something attributed to God, but yet still much ascribed to man; Therefore though the Jesuits have many large Tractates De auxiliis gratiae, yet because they do not make Grace efficacious in itself antecedently to our will, but our will to improve that; Therefore still we say, They advance not Grace, for it's not Grace, unless it be Gratuita omni modo. Thus then you see a necessity of informing your judgments in this Point, That no subtle Heretics under fair pretences, and acknowledgements of Grace, do deceive you: For Pelagius deceived the Eastern Bishops by this means, yea Sulpitius was seduced by the Pelagians, who had been a long enemy to them, which when he perceived, he was so grieved, that he enjoined himself perpetual silence, as the Centuriators observe.
In the next place, Let us consider, How many ways the power of God doth thus keep us: and let it not be thought tedious, if I be long on this Text, I do not compel the Text to go one mile, one Sermon further than it would: The honey drops from the comb without any crushing of it. And
First, The power of God keepeth his people in the way of grace inspirando, by inspiring and breathing into the Soul such holy thoughts, and quickening meditations, that thereby we are kept in the fear of sin, and love of God always. The Apostle saith, We are not able to think of ourselves anything tending to our own good, or the good of others, but our sufficiency is of God, 2 Cor. 3 7. How vain, idle and distractive would our thoughts be, if the Spirit of God did not suggest and put in other things? Therefore that is promised as a remembrancer, to bring to our minds, such things as we let slip, when the Church prayeth, Arise, O North, and blow, O South, (Cant. 4.6.) that her garden may give a smell ; it's a prayer for the heavenly and holy breathings of God's Spirit into the soul.
Secondly, The power of God helpeth excitando, by stirring up and quickening those habits and principles of grace, which are in us. Our faith, our love, are apt to lie dormant in the soul, till they be awakened. Thus David, though in the state of grace prayeth often, That God would quicken him, that he might keep God's Commandments, Psal. 119. And this the Church prayeth for, Cant. 1. Draw me, and we will run after thee ; so that were there not this drawing, this quickening the people of God would be like so many lumps of earth, they would be very Idols in all their duties, seeing they would not see, and though knowing, yet not understand. This exciting grace is as necessary every moment to thee for spiritual life, as the air is for thy natural.
Thirdly, The power of God keeps, inclinando, by inclining and determining the heart: For though the heart have grace in it habitually, yet the world and sin tempt strongly; so that these habitual principles work not, till God incline and determine the heart, as Ezek. 36. besides an heart of flesh, God promiseth to cause him to walk in his statutes. David prayed, That God would incline his heart to keep his Law. This determining grace is that, which Pelagians, Arminians and Jesuits object against, whereas if the power of God doth not this, our power will have the greater part in our Salvation.
Fourthly, The power of God keeps us dirigendo, by directing and ordering our steps, so that we do not fall. We are very weak and unskillful, and like babes, who are said, Heb. 6. to be unskillful in the word of righteousness ; Christ and the way of faith is unknown to us, a strange thing to us: As Sampson being blind, needed one to direct him, where the beams were: Thus we need direction concerning the Author of our strength, and how we may be made partakers of it. When David was in Saul 's armor, he could not tell how to wield or manage it: The Lord Christ he it is that strengthens his people; a kind of omnipotency is communicated to them by him, I can do all things through Christ that strengtheneth me, Phil. 4.13. But there is much skill, and an heavenly act required to make use of Christ, and to derive power from him: Therefore the Lord helpeth us by directing our hearts unto the love of Christ, and faith in him, 1 Thess. 3.5. Hence David many times prayeth, God would direct and order his ways. This directive power is of consequence to us, for without it we should throw ourselves into every pit.
Fifthly, The power of the Lord keeps us applicando, by an efficacious applying of the means of grace to us. For when we say, God's power keeps us in grace, that is not to be understood immediately, as Angels in Heaven are kept, but mediately by the Word and Ordinances. Therefore the organical and instrumental cause of our conservation is the word of God, as our Savior afterwards prayeth, God would sanctify them by his truth, his Word was truth : So that this makes much for the advancement of Christ's Ministry, and the Gospel preached, for by the lively working of these, we come to stand fast. These are the continual rubbings that keep heat in us: These are the Cocks that crow, to put us in mind of our sins: These are the frequent alarms against our spiritual enemies, that they surprise us not in our security.
Sixthly, The power of God keeps us corroborando, by strengthening and fortifying the powers of the Soul while they do work. A man that is paralytical, though he hath life in him, yet cannot steadily and firmly move the parts of his body, but they shake as if they did not belong to the body: Thus even while the people of God are acting, and working what is good, they do it so remissly, so faintly, that did not the Lord confirm them, all their duties would be very uncomfortable to them. Hence Paul so often prayeth, That God would strengthen and settle them, that he would establish and build them on the work. It's a blessed thing to walk in the paths of godliness, with an imboldened and confirmed heart.
Seventhly, The power of God doth keep us suaviter alliciendo, by putting strong consolations, and sweet delights in our soul, while we are doing his will. Nehem. 8.10. The joy of the Lord is your strength. We glory in tribulations, when we are filled with joy. As fear and unbelief make feeble knees and weak hands; so joy and heavenly delight doth strengthen and confirm the soul, What is that which makes Angels and Saints so inseparably adhere to God, and that to all eternity, never weary of him? Is it not the infinite joy and delight they have in God? So while God doth thus give us to taste and feel how good he is, while we have an experiment of the preciousness of Christ upon our hearts, we stand immovable like so many Rocks in the same place, though never so many waves beat on us.
Eighthly, God's power keeps us from sin reprimendo, by repressing and curbing those relics of sin, which are within us ; For from our own selves would arise such noisome lusts that would separate us from God; even as from the earth arise such black vapors, that hide the Sun from it. The Spirit of God therefore doth mortify the body of sin, keeps this root from sprouting forth, and is ready to crush the Cockatrice in her eggs.
Lastly, The power of God doth keep us arcendo, by driving away, and keeping of the devil from us. How strangely this roaring Lion is set upon us as a prey, appeareth by that of our Savior, Luke 12. Satan hath desired to winnow you, he would spare no godly man; Therefore he is called the Tempter, because all the day long it's his work to seduce to sin; so that herein the necessity of God's power appeareth Ephes. 6. We wrestle with principalities and powers. Thou art no fit match for them: You see that Adam in the state of integrity was overcome by him. It's God then that keeps these roaring Lions tied up, otherwise what could poor Sheep do to oppose so many Lions?
Use of Instruction. With what thankfulness and joy we should bless God at the close of every day? Hast thou not been a Cain, a Judas this day? Bless God that kept thee; Hast thou not by words or works broken thy Communion with God? Oh acknowledge his goodness to thee! Thou mightest have been tempted and seduced by sin or Satan, so that great wounds and gashes might have been made upon thy Conscience: Oh say, Lord, I am amazed at thy power and grace in keeping of me! The Godly are called 〈 in non-Latin alphabet 〉 the preserved ones, and well may they be called so, for did God withdraw his hand you should see them wallowing in filth, and made like the vile ones upon the Earth: Do not then presume on thy own strength but depend upon God's power.
SERMON LVII. Reasons proving the Necessity of God's preserving his Children in Grace, That God keeps them by Faith, Also why and how Faith keeps them rather then other Graces.
JOH. 17.11.
WE have heard how many ways God keeps even converted persons from falling into their first Chaos and confusion.
Let us Consider the Grounds Why there is such a Necessity of God's preserving power, that so we may be humbled in ourselves and God exalted.
[ I] 1. We may be strongly convinced of the great necessity of God's power in keeping of us by the Apostate Angels and lapsed Adam ; What can more forcibly teach us this Truth then their Apostasy? Did not God create Angels full of Light and Glory like the Stars? and yet the Apostle Jude saith, They kept not their first habitation ; Did not also God create Adam after his own Image in Righteousness, yet how quickly did he become a Prodigal, and spent all? You see here the most glorious of all Creatures, furnished with a rich stock, yet in a very little space proved Bankrupts, and lost all; Oh then what shall the godly man think of himself who hath not such strength of grace as they had; And besides they had no corruption or principle of Rebellion within them to betray them as we have: Who then is not compelled by this consideration to acknowledge the glorious right hand of God to uphold his Servants from falling every moment, for in that all the Angels did not fall as well as some, it is to be attributed to the mere confirming grace of God, therefore they are called the Elect Angels, 1 Tim. 5.21. God did by his power graciously confirm them in what was good, and denied such help to those that revolted; Oh then let the Godly Soul pray fervently, Lord keep me daily; Adam, yea, the glorious Angels could not keep themselves, and shall I think myself secure?
[ II] Secondly, Therefore need we the power of God to preserve us though furnished with inherent grace, because grace abiding in us is but a Creature that needeth help and support as well as other Creatures ; Though Grace in us be the most glorious thing in the world, and the Image of God, yet being still a created being, it needeth preservation from God; So that as in our natural life we live, and breathe, and move in God, So it is much more in our Spiritual Life, So that as our grace because of the imperfection of it cannot justify us or save us, so neither from the weakness of it can it preserve, Grace is not God, neither hath it the power of God.
Obj And if you say, That actual help of grace whereby God keepeth us, that is but a Creature, and then that must need another help, and so in infinitum, as some Arminians urge.
I answer, Grace inherent in us is by way of a permanent principle abiding in us, and so needeth some to excite and quicken it, but this actual helping is by way of a transient principle, moving but not continuing, and so that doth not need a further help; This is like the sharpening of the edge of the tools; This is like the actual Ejaculation of the Sun-beams, which make Objects to be actually seen; Take heed then of magnifying grace too much within us, as in Popery, when it is made our Righteousness whereby we are justified before God, or when we judge this able of itself without further Auxiliaries of God to preserve us.
[ III] Thirdly, Grace is necessary to keep us, Because while we are in this Life we are yet but in the way ; We are not come to our Eternal home in Heaven where we shall be so confirmed that we shall not need such peculiar helps as now we do; We are here still in the way; Our Condition is compared to a warfare, to a Wrestling and fighting : We are but in the race, we have not yet put on the Crown, and therefore God's assisting grace is always necessary; One reason the Orthodox give why we are justified by imputed Righteousness and not inherent, why our inherent Righteousness is imperfect, though God could make it perfect, is because God thereby would make us humble and lowly in ourselves; But say the Adversaries, if we were perfectly holy there would be no danger of pride no more then there is in those that are glorified; To which it is answered, That suppose a man were made perfect in this Life, and were yet in viâ, not in termino ; There would be as much danger of pride as there was in Adam and the Angels; The Saints therefore glorified they are made perfect, they are no more in the way; They have overcome, and so are made Pillars in the Temple of God, that never shall be removed; But it is not thus with the most holy man, he is yet fighting, sighing, groaning, and so needs daily custody.
[ IV] Fourthly, If we do Consider those many Commands and Exhortations, not to be high-minded, but fear, Rom. 11.20. To walk with fear and trembling, These argue a necessity of dependence upon God; The Apostle Rom. 11. bids a man take heed of boasting lest he fall, for thou bearest not the Root but the Root thee, Rom. 11.18 This is very pertinent, Thou dost not keep God to thee, but God keepeth thee to himself; The branch gives not juice to the Vine, but the Vine to the branch; The Arminians from such Exhortations would infer the Apostasy of Saints, but they are rather practical and powerful means whereby he doth preserve his people; By these admonitions to take heed of falling they are enabled to stand; Only by them we are advertised to look up unto God as being unable to establish ourselves.
[ V] Fifthly, The remainder of corruption within the Godly, that is very active, and working proveth the necessity of God's gracious power; Paul Rom. 7. complaineth of the lively power of this Law of sin within him, and that at all times, and in all duties, even so far prevailing that it hindered him from doing the good he would ; Now then if we have such a powerful Enemy within us, if from our own hearts would arise lusts to destroy us, who seeth not the necessity of God's keeping of us? Alas, we live all the day in spiritual danger, our Souls may be betrayed every moment, Did not God therefore keep us we needed no Enemy to destroy us but ourselves.
[ VI] Sixthly, The malice and power of Satan continually assaulting of us proclaimeth the great necessity of God's power; He is the Tempter, and he is a roaring Lyon to destroy; The Devils are the principalities in high places, and above all he is most set against the godly, as Luk. 22. Now who could be secure in the midst of so many Legions of devils, if God's arm did not always support us? would not Satan have possessed the heart of Peter, as much as he did Judas, had not God's power withstood him, his Temptations are so suitable, so subtly managed, so importunately urged, that it must be a power from above that can overcome them; They are called Satan's darts, and his fiery darts, to show how quickly and forcibly they can enter, Ephes. 6.16.
Lastly, That God's gracious help is necessary every moment appeareth in the sad Fals and woeful decays of the truly Godly, which could never have been, had they not with Sampson deprived themselves of their strength; how comes David in all that mire of Uncleanness and Murder, how comes he to be made indeed like one of the vile persons of the Earth, as once Michal falsely upbraided, but that God had withdrawn his present assistance, and whatsoever sins or Fals you read of in the Godly, it was because the Lord was not a present help to them in that Temptation, as when the Sun withdraweth his Light it must needs be dark, or his heat it must be cold.
Use of Exhortation to the godly, to live by a depending Faith upon God's gracious power only, in thy way to Heaven ; The way is so straight, the oppositions so many, Thy corruption so great, that thou canst never come to the Journeys end unless God be with thee all the day long: Shall men in outward temporal difficulties say, as Jehoshaphat did, O Lord, we know not what to do, but our eyes are upon thee, how much rather in all thy combats with sin, and endeavors after holiness, mayest thou cry out, O Lord, the work is so great, the dangers so many that I know not what to do; Woe be to me if the Lord let me alone to myself! Therefore as the Church resolved, so do thou lay hold on God, and do not let him go, Wrestle and strive with God, as Jacob, not letting him alone till he bless thee; Say as Moses, I will not go unless the Angel of thy presence go along with us, and that thou mayest do this take heed,
[ I] First, Of presumption and self-confidence ; They are the humble and self-debased whom God will help, When I am weak, then am I strong, 2 Cor. 12.10. Paul exhorteth Timothy to be a spiritual Soldier, and to get the heavenly armoury upon him, yet he must be strong in the power of the Lord, 2 Tim. 2.1. The like is said to all Christians, Ephes. 6.10. When Peter presumeth upon his own strength then God's assistance doth forsake him.
[ II] Secondly, Take heed of willful throwing thyself into the occasion of sin ; For by this means thou temptest God whereby he forsakes thee; Thou wilt run into the flames, and yet expect God's power to keep thee, this is to tempt God, Peter will be in the High-Priests hall, and where wicked company is, and no wonder if it prove a Temptation to him, he that handleth pitch shall be defiled with it: He that cometh near an infected person may blame himself if the plague seize on him.
[ III] Thirdly, Be thankful unto God for every daily assistance ; Be much in praise and acknowledgement of this his gracious power, Unthankfulness makes God withdraw his mercy; how often hath God assisted thee both by preserving in what is good, and from what is evil, yet thou hast not called upon thy Soul and all within thee to bless his holy Name? Therefore thou shalt to thy woe find what a sad thing it is to be left to thy own self, and not to have his grace to help in time of need.
The second Interpretation takes Name for the Knowledge of God and Faith in him, So that the sense is, Keep those thou hast given me, by Faith, as 1 Pet. 1.5. This is part of the meaning, and from thence we observe,
Obs. That the people of God are kept to Salvation through Faith ; Faith is a special Instrument to preserve us, We are not only justified, but sanctified and preserved through Faith; hence the Apostle John, calls faith our Victory over the world, 1 Joh. 5.4. And Eph. 6. when we are exhorted to put on the whole Armor of Christianity, he saith, Above all take the Shield of Faith, he giveth the preeminency to that.
1. That whatsoever privilege is attributed to Faith either in respect of Justification or Salvation, it's not for any merit or dignity in Faith ; Therefore it is 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 it is through faith not for Faith, for if it were for Faith as a work, then the Apostle Rom 4. would not oppose working to believing, and the worker to a Believer, so that to put any confidence in our Believing, to trust in our trusting, is to give that to Faith which the Jews did to works, and in this sense not only those that seek to be justified by the Law or works fall from Christ, and make him to die in vain, but also those that set up Faith in this Consideration.
2. Therefore though Faith be instrumental thus to our Conservation, yet Faith itself needeth God's help as well as other Graces ; We need his help to believe as well as to love God and arise from sin; Therefore though the power of God keeps us by Faith, yet it also keeps Faith, Ut nos custodiat per fidem, ipsam custodit fidem ; We should fall from our Faith as well as other graces, did not God strengthen and confirm that, Only when that is established God by it doth preserve us in the exercise of other graces, so that being confirmed by God this confirmeth and establisheth us rather then other graces, and that in these particulars.
[ 1] Faith is that grace to which the promise of God's power is made preheminently; To him that believeth all things are possible, Mar. 9.23. So that as all the promises are yea and amen in Christ as the Foundation and meritorious cause, so they are yea and amen to Faith as instrumental; It's of Faith that the promise may be sure, Rom, 4.16. What promises then or deeds of gift God hath made over to his people; They are all made effectual to the believer; No Faith, no help, no assistance.
[ 2] 2. Faith only receiveth into the Soul Christ who is the author and procurer of all strength; Paul saith, He can do all things through Christ that strengthens him, Phil. 4.13. But how shall we make Christ ours? How shall he come to dwell in us? The Apostle saith, By Faith, Eph. 3.12. So that herein Faith is greatly instrumental to keep us because it brings Christ with all his power into our soul, It deriveth all ability from him; It's not Faith but Christ by Faith received that doth thus enable; It was not Samson's hair the weakest part about him, but God's power, whereof that was a Symbole or sign that did confirm him; No wonder then if Faith be thus serviceable to preserve us; Seeing that by it Christ is wholly made ours, in whom all Fullness both of grace and power dwells.
[ 3] 3. Faith doth instrumentally preserve us, in that it renounceth all our abilities, and carrieth out to God only ; This Faith hath peculiar to its nature above all other graces, it emptieth a man of himself, it makes a man renounce whatsoever privilege and righteousness he may seem to have; Thus Phil. 3 Paul refuseth all privileges, accounts all gain loss in respect of Christ's Righteousness which is by Faith: As the Criple cast his eye upon the Apostles, hoping to be healed, he had no thoughts of his own Sufficiency but their power only, So it is here; Faith makes a man cast his eye upon God, and look up to him only for ability; Oh then prize and nourish this grace of faith which doth so nullify thee and omnifie God.
[ 4] 4. Faith is serviceable to keep us by improving and making effectual those instituted means appointed by God for to preserve us, Such is the Ministry of the Word preached, &c. These are ordained by God to keep a man in holiness; Those that think they are above these, and can be kept without them, Let them think as well that they can live without food: But how come these iustituted means of grace to be effectual in us, the Scripture attributes it to believing; The Word did not profit when it was not mixed with faith, Heb. 4.6. So that as the Word preached is used by God to beget Faith in us at first, so afterwards Faith doth improve the means of grace for all increase; If therefore we would expect to have the Ministry and the holy means of grace to keep us in the way to heaven, it must be faith that makes all these profitable.
[ 5] 5. Faith is a means to preserve us, because by that the devil who doth most solicit our undoing is repelled ; No grace but Faith doth so immediately and formally repel him, Whom resist steadfast in the Faith, 1 Pet. 5 9. And by Faith we overcome the wicked one, for Faith is not strong with its own strength, and therefore it must needs overcome the devil, as David overcame Goliath, not by his own valor but in the Name of the Lord.
[ 6] 6. Faith is therefore helpful to our preservation because in some sense it stirreth up and acts all other graces ; What the Papists say of Charity that it is the assistant form of all other graces, we may say of Faith, That it doth direct, act, and stir up all other graces to work; Therefore faith is said to work by love, Gal. 5.6. Thus it works by patience, it works by repentance; Therefore Heb. 11. all the glorious achievements that those Worthies wrought are attributed to Faith: Thus we see how many several ways faith helpeth to keep us.
Use of Exhortation to the godly, above all keepings to keep faith up; The Just is to live by faith, and we are to walk by faith, and all the while we do so we stand immovable upon a Rock; If thou growest secure or revolting, if thou beginnest to decay all is because thy faith weakens; The streams must dry up when the Fountain doth; If the branches wither there is some defect in the Root.
Use 2. of Instruction, That it's no wonder if wicked men grow worse and worse, if they stumble, and fall, and never rise more, if they become like the Blackmore and Leopard that cannot change their skins, for they have no true lively faith in God, and so have not whereby to be staid up: Till God make a wonderful change in them expect no other, but he that is filthy will be more filthy still.
SERMON LVIII. The Greatness of the Mercy of being kept sound in the Truth: And the Damnableness of Error demonstrated.
JOHN 17.11.
WE are now come to the last Interpretation, which is part of the complete sense here intended, in this phrase, 〈 in non-Latin alphabet 〉 , and that is, to take Name for that pure and sound Doctrine, whereby God in a saving manner is known. Thus Name is used at the 6 th verse, I have manifested thy Name, which is explained by the word, they had kept. And then the Preposition 〈 in non-Latin alphabet 〉 , is taken properly, Keep in thy Name, in thy Truth and Word, which I have manifested to them. For there is a twofold keeping of God's Word, Obedientially, by conforming our lives to it; and Doctrinally, by preserving the truth of it; In this sense Timothy is exhorted to keep (2 Tim. 1.14.) the good thing committed to his trust, gold he hath received, he must look this be not debased by erroneous dross. Observe,
That it's a special mercy to be kept in the truth and pure faith we have received. Faith and Unity our Savior prayeth for, agreement in error is not true peace, and faith without Unity will like a live-coal quickly die of itself alone. In these times of Errors and Heresies this Doctrine hath more than ordinary usefulness in it, and therefore diligently attend to the grounds, why it's a special mercy to be kept sound in the faith, and that we are more to rejoice that our souls are kept from deceitful errors, than our bodies from infectious diseases. And
First, It's a special mercy, because of the frequent and diligent Exhortations given to all, that they fall not from the truth, that they make not shipwreck of their faith, 2 Pet. 3.17. The Apostle having spoken before, that some wrest the Scriptures to their own destruction, he bids even the godly beware ; a word used in matter of great concernment, and where there is great danger, lest they also be lead aside ; Therefore error is not the way to Heaven, and the Error of the wicked it is called; Wickedness is shown in corrupt Doctrines, as well as in profane lives, (so as to fall from their stedfastness ) if you begin to shake, to doubt, it's a sin, we must not fall from our stedfastness: There is a notable place also Jude verse. 3. when the Apostle gave himself diligently to write of salvation, what doth he pitch upon, to strive for the true Faith, and he doth not barely write, but exhorts, his affections as well as his judgment, are set on work, and it's not simply to believe or keep the faith, but 〈 in non-Latin alphabet 〉 , to be in an agony, as they that are in a fight or race; The faith should be as dear to us as our lives, and the word implies a difficulty to keep it, because of violent enemies to take away this live child, and put a dead one in the room: Lastly you have the character of this faith, it was once delivered, so that new Revelations are not to be expected; But we are to inquire, What was once delivered? Thus you see, a Christian must not be cold and lukewarm in the truths of God, but he must with all his soul employ himself about it.
Secondly, True Doctrine is a special mercy, because one main end of the Scripture is to inform and keep us therein. As God made the Sun a fountain of all light, and the Stars shine with a borrowed light from it; so hath God put all spiritual light into the Scriptures, and with this Sun both Pastor and people are to be clothed. The Scripture is not only a rule of our life, but of our faith principally, 2 Tim. 3.16. The Apostle there reckoning up the admirable use, and end of the Scriptures, puts this in the first place, That it is profitable for Doctrine ; How then dare a man say, it's no matter what Religion I am of, all the doctrinal Disputes are but Scholastical Subtilties? Is not this to blaspheme the perfection of the Scripture? and is it not horrible ingratitude to God, who giveth his Church the Scriptures, as the most glorious Jewel it can enjoy? This was the Jews privilege, to them were committed the Oracles of God, Rom. 9.
Thirdly, It's a special mercy to be kept in the truth, because the Lord hath appointed Officers in the Church, for this end among others, to preserve and propagate the truth. If it be then of such esteem with God, ought it not to be also with us? And wherein doth God's regard to his truth more appear, than in ordaining Officers in his Church, whose main work and employment should be to disseminate this pure seed wheresoever they come, Ephes. 4.14? There we have Offices given to the Church, and one end is, that believers be not tossed up and down with every wind of doctrine: And though Timothy, as some expound that place had prophesies concerning him, what a glorious instrument he would be in the Church of God, yet Paul doth again and again exhort him to keep the same doctrine he had delivered to him, (1 Tim. 9.20.) O Timothy, keep that which is committed to thee ; That compellation is insinuating, and argueth much affection in Paul, and there is a reason even in the very expression of faith, he calls it depositum, as Aristotle observeth; it's a greater sin to imbezil, or alter that, than anything we have borrowed, because this is committed to our Justice; but a depositum to our faithfulness. The Depositor doth rest upon us as trusty men; So that by this all the Ministers of God are to be awakened, Christian faith and doctrine is committed to you, as the preservers of it; The Priests lips are to preserve knowledge, and the people are to require it at their hands. The Apostle 2 Tim. 1.14. as if verbum sapienti sat est, were not true in this matter, doth again re-mind him, to keep the good thing committed to him ; See with what esteem he speaks of the true Doctrine, and this is to be done by the holy Ghost. The matter is so great, that unless the Spirit of God enable us, besides all our study and learning we are not able to keep it; yea a Deacon must not be ordained, unless he hold fast the mystery of faith in a pure conscience, 1 Tim. 3.9. Oh then, let none have low thoughts about that, which God hath appointed an Office for, and therefore given them the titles of the light and salt, and nihil est sole sale utilius.
Fourthly, It's of special consequence to be preserved in the pure faith, because the more godly and endeared any are to God, this privilege they shall have to be kept in the truth, at least so as not damnably to err. Insomuch that a sound judgment in Religion, will distinguish a godly man, as well as an unblameable life. Mat. 24. Our Savior speaking of false prophets, with what powerful pretences they should prevail, saith, If it were possible, they should deceive the very elect ; If it were possible: You see by this, that there are such false ways in Religion, that are inconsistent with salvation ; and therefore the elect man shall not fall into them, no more than into gross and abominable sins, viz. so as totally to lose Heaven and salvation. Yea John 10. our Savior describes his sheep and goats, not by their lives, but by their attending to the true Doctrine, My sheep hear my voice, and a stranger they will not hear, yea they will flee from him, verse. 5. So that a godly man doth hang his godliness about his intellectuals, as well as morals; He is not only to consider, Am I diligent in prayer? Do I walk conscionably in my ways? But am I also a lover and prizer of the true Doctrine of Christ?
Fifthly, It's of great moment to be preserved in the pure Doctrine, because that is the foundation and necessary pre-requisite to holiness. The will can never apprehend that which is bonum, if the understanding do not first show, what is the true good: The apprehensive faculty must guide the appetitive, If the eye be dark, the whole body is (as our Savior afterwards prayeth) Sanctify them by thy truth, thy Word is truth. God's truth is only instrumental to holiness; Errors can no more nourish spiritual life, then chaff or stubble, yea or poison can nourish a man bodily: For as false Sacraments (such as the Popish) cannot increase grace, because they have neither institution or promise; so is it also for errors; and therefore the same persons that had thrust away a good conscience, they could not endure or abide it, the same made shipwreck of their faith, they put it away, 1 Tim. 1.19. They had some good conscience once (though not truly sanctified) but this they repel, they do not love it anymore, it's against their interests, their worldly advantages, their lusts and carnal affections; Can we then have too precious thoughts of God's truths, seeing they only are blessed to a man's true godliness?
Sixthly, It's a mercy to be kept in the truth, because of the proueness and readiness that is in men to be lead aside by errors. Gal. 2. I wonder you are so soon carried away, so soon ; Let there come a false teacher, and he can quickly do more hurt, and pervert men's minds then the Apostle Paul could do good. Wonder not, if you see some seducer come to a Town, and in a moment corrupt men's minds, and make them his Disciples, and so overthrow that building which a faithful Minister hath been many years building up, you see it was of old so, Paul, though an Apostle, neither by man, nor of man, yet found it so; and at another time he complaineth, how ready they were to become even slaves to false-teachers; they might abuse and domineer over them, you suffer if a man buffet you, &c. only the true Apostles they could not bear them. We see then, why it is that a goodly field may suddenly be overrunne with tares, a hopeful Church, the body of Christ, be all over with a Gangrene, and made deformed. There is a proneness in a man to err in his judgment, as well as in his life. Happy then is he whom God keeps.
Seventhly, Errors of judgment are damnable, as well as sinful practices. It's true, some errors are fundamental, some superstructive only, and so one kind is not as damnable as another; but thus it is in Saints also, some are compared to a gnat, some to a Camel; but as we say of the least sin, it deserveth hell, so of the least error; for as no sin is in itself little, because God is not a little, but infinite God; so no error is in itself little, because it's against the same glorious God. Hence Gal. 5. Heresies are reckoned as the fruit of the flesh among other gross sins ; and can there be more terrible words spoken against any sort of wicked men, then the Apostle Peter doth (2 Pet. 2.1.) thunder out against some false Teachers, that should privily bring in damnable heresies, whose damnation sleepeth not. Oh then tremble to lose thy soul among errors, as well as sins! For the Apostle 2 Pet. 3. saith, Ignorant men wrest the Scriptures to their destruction ; Damnation is in perverting of Scripture; yea 1 Cor. 3. we see there that even hay and stubble, errors of a lighter nature, make the salvation of a man difficult, he shall be saved, yet so as by fire. Austin and Syrinensis distinguish between the Haeretici and Credentes haereticis, the seducers and seduced; The former are in a condition more exposed to vengeance then the latter; howsoever errors in Religion, as well as corrupt practices tend to hell. Austin questioned who was worse, a Christian believing truly, but living wickedly, or an heretic living unblameably, but believing unsoundly, Non audeo dicere, I dare not determine it. But Salvian a pious ancient Writer, inveighs more against the profane Christian, and as for the unblameable heretic, Errant (saith he) sed pie errant, haeretici sunt, sed tibi, non sibi ; and thus Bernard reckoning up the three little ages of the Church, the first under persecutions ; the second under heresies ; the third under corrupt manners, makes this latter the more bitter: But we cannot absolutely pronounce which of these two is the worse in some respects one exceeding the other.
Eighthly, It's a blessed thing to be kept in the truth, because of that heavy censure, the Scripture inflicts upon heretical persons to avoid them, to turn from them, not to bid them, Godspeed, John 2. They must not receive such into their house, or have any familiarity with them, and they are to avoid an heretic, yea the Apostle would have us hold such accursed, though they were Angels or Apostles themselves, and Gal. 1. The same reason, viz. a little leaven leaveneth the whole lump, which is brought as a ground to cast out the incestuous person, is also applied to a corrupt doctrine. The zeal and detestation then which ought to be in all the godly against heresies argueth the greatness of the mercy, if kept from them.
Ninthly, The more noble the subject is in which any habit or perfection doth consist, the more noble is that perfection. Now a sound faith and true Doctrine is seated in the mind and understanding, which is like the eye, and the Sun in a man: So that if the mind be corrupted, all is corrupted, and such are more incurable then profane men, because they have laesum principium, they account their error truth, they believe a lie, and then who can heal them?
Tenthly, God's command is laid upon us to believe the true Doctrine, as well as obey the holy command, both are indispensable. The same God that saith, Thou shalt not commit adultery, saith also Believe this and that Doctrine revealed. God hath laid a command upon the mind to believe, as well as the heart to obey.
Use of Exhortation to the people of God, to take heed of erroneous opinions, as well as sinful practices. The one are damnable, are the fruits of the flesh, and provoke God as well as the other; let thy heart be equally bent both against heresies and profaneness. Nothing should be dearer to thee then God's truth. Did not the Martyrs burn at the stake merely for sound Doctrine? Did not Christ say, For this end I came into the world to bear witness to the truth? And know those errors thou hast been lead aside with, when once truly enlightened, will be bitter and sharp thorns in thy side, Jam. 1.19, 20.
SERMON LIX. That it's a special Mercy for the Ministers of the Gospel to agree in one; Wherein their Unity should be, And the Reasons of the Differences that are among them.
JOH. 17.11.
WE have considered the matter of Christ's Prayer, Let us proceed to the End of it in these Words, That they may be one ; Some indeed say that this relateth to the manner of God's keeping of them, as if it were a specification of that which would keep them; If they agree in love among themselves they are sure to be preserved, but we take it rather for a distinct mercy, that as he had prayed for their sound faith, so now for their Union and love.
We may Consider the Disciples under a twofold Relation.
1. Common, as believers and disciples, and so with others given of God to Christ, and thus the Unity of Believers among themselves is a precious mercy; But because he prayeth for this at verse. 21. I shall pass by that Consideration.
In the second place the Apostles may be considered strictly and particularly, as men in office, as those who were appointed to preach the Gospel, and so our Savior prayeth for their Unity in this Consideration.
It is of infinite consequence that the Ministers of the Gospel should agree among themselves, for when they are divided the people must be divided; If the Pilate's in a Ship disagree the Ship must necessarily sink; So that our Savior knowing the devices of Satan to set Apostle against Apostle, Pastor against Pastor, he therefore prayeth for their Unity in this Ministerial Office and employment, and the expression is observable, he saith not, that they may be united, but be one, and that according to the highest example of all unity, the Father and the Son: Luther thinketh the Substantive answering 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 one mystical body, but we rather take it of their Office and Ministerial Employment, as 1 Cor 3.8. The Apostle arguing against Church-divisions, by setting up several Officers one against another, saith, He that planteth, and he that watereth are one, They all have the same end, and all have one general employment, viz. the conversion of men to God.
Obs. That it's a special mercy when the Ministers of the Gospel agree in one ; Nothing is so terrible to the Churches adversaries as their Pastors Unity; This was the Reason, say some, why our Savior chose Apostles, that for the most part were of kindred one to another, that so their love might be the more Inviolably preserved; This Counsel also our Savior gave the Disciples, Have Salt in yourselves, and peace one with another, Mark 9.50. Have Salt, i. e. Season the world and one another with grace, but lest this Salt should bite and smart too much, he addeth, and have peace with one anooher : Thus peace and love is of so great concernment that Joh. 14.20. He leaveth only peace with them as a Legacy, My peace I leave with you, my Peace I give to you, and Cap. 15. Cap. 13, 14. He calls this the New Commandment he layeth upon them to love one another; yea, he makes this a Character of their Discipleship, not if they cast out devils or work miracles, but if they love one another.
To open this Doctrine Consider,
1. That such is the corruption of the best men, and Satan is ready to bl • w up though sparks immediately, that there have been contentions and differences amongst the most eminent pillars in the Church : Twice we teade of the Disciples contentions amongst themselves concerning primacy and a preferment above one another: Afterwards the Scripture tells us of a Paroxysm, a sharp controversy between Paul and Barnabas, Act. 15. yet Paul and Peter they have an hot contest, and that in a religious Point of practice: Now if the Sun and Moon meet in such an opposition, there must needs be an Ecclipse in the Church: And if we descend to Ecclesiastical Histories, we shall find as bloody pens against one another as the devouring Sword in civil affairs: That which Cyprian complained, Madet orbis Christianus mutuo sanguine & quod cum privati fecerint, homicidium dicitur, cum publice geritur virtus vocatur, is true of Ecclesiastical contentions; The Christian Church is divided, and subdivided against itself, and that which if done in private causes would be called malice and revenge in religious affairs is called zeal and courage for God's glory: At that famous first Council of Nice when Constantine called the Bishops together for to end Religious Controversies instead of this, they had prepared mutual Libels and accusations one against another, which Constantine perceiving took the Papers, rent them in pieces and burnt them before their faces, gravely exhorting to peace and unanimity; It would be long to relate of the passionate contentions between Jerome and Austin, between Epiphanius and Chrysostom, who upon their parting did strangely threaten one another with that which came to pass; Epiphanius told Chrysostom he should not die a Bishop, and this proved true, for he was ejected and died in banishment, Chrysostom threatened Epiphanius, he should not die in his own Country, and this also fell out, for he died in his Voyage ere he got home, and who can with heart tender enough speak of the many oppositions and divisions between Calvinists and Lutherans, and others of the Reformed Church, by all which we see the necessity of Christ's Prayer for Unity; There being such corruptions in our hearts and Satan so busy to make differences and dissensions, That though Legions of Devils can agree to be in one man, yet he will not suffer two Doctors to agree in one Church.
2. The Unity that the Officers of God's Church ought to have consists in these things,
[ 1] 1. Unity of Faith, That they believe the same doctrine, called therefore Eph. 4 5. One Faith. And 1 Cor. 3. There is no other Foundation but one even the Lord Christ ; And indeed this must be the ground of all other Unity, when the Papists would make Unity a note of the true Church; We say Unity without true Doctrine is but a Faction, a Conspiracy; The Turks have Unity, The Jews have Unity, but yet because they have not the true Doctrine, it's not true peace and concord; So that true Doctrine, that is, the Soul, the fountain and the root of all.
[ 2] 2. A second Unity is in the same Confession and acknowledgement of Faith, and that in the sam • words, and truly this is very desirable not only to hold the same doctrinal Points, but the same words also, for new words bring in new Doctrines: Hence the Apostle 1 Cor. 1.10 pressing for Unity, doth not only exhort them to be of the same mind and judgment, but to speak the same thing, 2 Tim. 1.13. Timothy is exhorted to hold fast the form of sound words ; Though they be but words and a Form, yet he must hold them fast, and this made the ancient Church so tenacious of the word 〈 in non-Latin alphabet 〉 , because by that all heretical Opinions were excluded; It's a remarkable expression, Luk. 1. God is said to speak by the month of all the holy Prophets ; Though they were many yet it's mouth not mouths, They had all but one mouth, and spake the same thing; Thus it ought to be but one mouth of all the Ministers of the Gospel to believe, We are to know what all Teacheth by what one Teacheth.
[ 3] 3. There must be Unity of affection and hearts, as Act. 1. In the beginning of the Churches increase their Unity of affection is greatly commended, ver. 14. They continued 〈 in non-Latin alphabet 〉 ; So also Act. 2.1.46. especially Act. 4.32. The multitude of Believers were of one heart and of one soul ; Though a multitude, yet they had but one soul, one heart;
Thus you see what kind of Unity there ought to be among the Ministers of the Gospel.
In the next place let us Consider the Grounds why it's such a mercy to have Unity amongst Church-Officers.
[ 1] 1. Because fortitude and strength is in Unity, Vis unita fortior, A Kingdom divided against itself cannot stand, saith our Savior; When one piece of the Wall divides from the other it foretells ruin; As that Heathen to his Sons, giving them a Quiver of Arrows, intimating thereby as long as they agreed they were invincible: All the united power of the Church is little enough against their common enemies, and shall they weaken themselves.
[ 2] 2. As Unity strengthens, so it opposeth the Enemy more successfully, which is the devil and all his Instruments; What is there that the Popish adversary doth more insult with, then to upbraid with the divers Sects that are among the Protestants, for although we can retort and tell them of their divisions, and that in fundamental Points, yet it is our shame and grief that such a charge is in some measure true, though not in that height the Adversaries do revile, for none of the Reformed differ in Fundamentals; As for the Socinians though they do vehemently oppose Popery, yet we take not them to be of the Reformed Church, who overthrow the Foundations of our Christian Religion ; But this is certain, The Protestant differences give advantage to the Papists, thereby they gain upon unsettled persons; Look you, say they, they have no certainty among themselves, They know not where to stay, The Lutheran spirit judgeth the Calvinisticall, diabolical ; And thus inconstant, inconsiderate persons look upon this as a great Argument against the Truth, whereas even in the Apostles times the Church of God had sad divisions amongst themselves, as 1 Cor. 3. Oh then let us bewail the corruption of the best, that they should be so far transported with passion as to neglect the Truths of God by giving advantage to the common adversary.
[ 3] 3. Unity is of great consequence amongst the Ministers of the Gospel, because their divisions breed divisions amongst the people ; The differences of Teachers breed irreconcilable distractions amongst people, as if the Heavens should be confused in their motions, it would distract and destroy sublunary things: We see in the Church of Corinth, when the Teachers were divided, what divisions also were there amongst the people, some for Paul, and some for Apollo.
[ 4] 4. Pray to God for Unity among Church-Officers, because their Controversies bring a main neglect of the chief work of their Ministry, which is to come out and to build up souls in heavens way: This is the end why God hath called us, now when we fall out with one another, and set up Opinion against Opinion; The work of the Ministry is much retarded: Hence the Apostle enjoineth Timothy to fly such disputations and quarellings as are unprofitable, because they fret away godliness, and are like thorns and nettles among the Corn, hindering the growth thereof.
[ 5] 5. Unity is to be desired, because this agreeth with their office and call ; They preach the Gospel of peace, and God is the God of peace, Christ is the Prince of peace, and Col. 3. he is our peace reconciling all things; Why then should the Ministers tongue be a tongue of war, as if they were Priests to Bellona, rather then the Ministers of the Gospel, So that if all these grounds be considered we may well pray with our Savior, Lord make the Ministers of the Gospel as one man, for div • sions (as Jerome said) are amicorum dispendia, inimicorum compendia, and publica divinae irae incendia.
In the next place, what are the Causes (you may say) that may make the Ministers of the Gospel thus to dissent
And 1. In the general It's corruption and sin which lurketh in the hearts of all, So that it's more to be wished for then expected, for to have Jerusalem a City compact within itself; Never expect in this world to see such a time wherein the Ministers of the Gospel shall have one Faith, one heart, one mouth; This is reserved for Heaven, where there will be no difference of Calvinists and Lutherans, of several forms of Church-government: The Church of God hath always been on fire, only as when an house is on fire, some cry for water, some for Ladders, some to pull down the House, so some have cried for more moderate means, some for fierce and vehement.
2. Corrupt affections of pride, ambition, and covetousness ; These things are charged upon the false Teachers by the Apostles; Diotrephes he loved to have preeminence; Others accounted gain godliness, and had their hearts exercised with covetous practices; There was no heretic ever proved a firebrand in the Church, but one of these causes for the most part moved him, which made Austin put it in the definition of an heretic, that he did alicujus temporalis commodi causâ, either invent or propagate false Opinions, But of Unity more when we come to the following Verses.
Use of Exhortation, to follow Christ in this Prayer, give the great God of heaven no rest by prayer till he hath given rest to his Church and the guides thereof; Cry out as the Disciples did to Christ, to rebuke the winds and tempests, for the Ship we are in s • is • nking; These divisions are not only sins but sad prognostics of God's wrath, as if he had a purpose to unchurch us, and to make us no more his people, as he did to the Churches in Asia.
SERMON LX. The great Paterne of Unity; The Nature and Properties of the Unity that is between God the Father, and the Son, against the Socinians. That the Ministers of God should endeavor after a perfect Unity, even to be One, as the Father and Son are. Also some Rules guiding thereunto.
JOHN 17.11.
WE are now come to the close of the Prayer, which containeth the Example or Pattern of that Unity Christ prayeth for. It's not for every kind of Unity he prayeth for, but he would have them imitate that Unity which is most absolute and complete, even the Unity of the Father and the Son.
Before we raise the Doctrine, this particular must be vindicated: For the Arians and Socinians think this a pregnant place to overthrow the 〈 in non-Latin alphabet 〉 all nature of the Father and the Son. That therefore here cannot be meant an essential Unity. Thus they argue,
- Such an Unity the Father and Christ have, as the Disciples are prayed for to have:
- But that is a Unity and Concord and Agreement, not of Essence:
- Therefore Christ and the Father are not Essentially One.
This seemeth to be very specious and plausible. But
First, Grant that we should interpret the Onenesse spoken of in the Text of consent in Will and Agreement, as Calvin doth, yet it doth not follow, that other places speaking of their Onenesse should be also understood in the same manner, yea from the Onenesse of Will between the Father and Son, is necessarily inferred the Onenesse of their nature: So that although we should understand this principally of Unity in accord, yet by consequence it would prove Unity of Nature; for in free Agents, where there is the same will, there there is also the same nature; where there is the same human will, there is the same human nature; and where is the same divine will, there is the same divine nature, indeed with men it's the same specifical nature, not numerical ; but because there is one God only, therefore it must be the same numerical nature.
But in the second place, We are to take the Unity of the Father and the Son, in as large a sense (at least not to exclude it) as in other places it is. Now in other places, especially John 10.30. there we have undeniable Arguments to prove it is an Essential Unity, I and my Father are One. Bellarmine, though otherwise a Papist, yet in this point against the Arians, is Orthodox, and doth strongly maintain the truth against them. Now these three Arguments he brings, That the Unity spoken of in that verse, is Essential.
First, Because otherwise our Savior's Argument there mentioned would be insufficient; for thus Christ argueth, None can pluck my sheep out of my hands, because none can pluck them out of my Fathers hands: Why doth this follow? Because I and my Father are one. So then, if Christ and the Father had not one power, and so one Divine Nature, the Argument would not hold.
A second Reason is, Because the Jews did understand him in this sense, and therefore they took up stones to stone him; and mark the reason, verse. 33. Because thou being a man, makest thyself God. If our Savior had meant no more, then Unity of Agreement with God's will. The Jews knew that every godly man had the love of God in this sense written in his heart. Therefore they could not think that blasphemy. They did not think that David made himself a God, when he delighted in the Law of God, making his will to accord with God's.
Thirdly, Because our Savior upon this accusation, doth not deny the thing, or charge them with falsehood, but further proveth it, Because he doth the works of the Father, therefore he bids them believe his works, if they will not believe him, which are to make them know that the Father is in him, and he in the Father ; upon which words it's said again, verse. 39. They sought again to take him, implying, he had not corrected, but confirmed that more, which they called blasphemy.
In the third place, Though our Savior prayeth the Disciples may be One, as he and the Father are; yet their Argument will not hold, unless they can show, that 〈 in non-Latin alphabet 〉 (as) is always used as a note of equality, and not similitude only; but we can show the contrary in Scripture, that 〈 in non-Latin alphabet 〉 is used for similitude, not equality, Luke 6.36. Be ye merciful, as your heavenly Father is merciful: There it's a note of similitude only, for how can a drop be equal to the Ocean? So 1 John 3.2. He that hath this hope purifieth himself as God is pure ; Here it must be a note of similitude, for none can be equal to God in purity; and thus here in the Text, endeavor to be One, as the Father and the Son, not that you can equalize it, but propound that absolute and perfect Rule to follow: Insomuch that if this place be well considered, it makes against all Arians, and so is pro testimonio fidei, which they perverted in argumentum perfidiae ; and Austin 's observation is not to be neglected; Christ saith, he prayeth, that they may be One as we are ; he doth not say, that they may be One with us, or that they and we may be One, as we are One, but that they may be One, as we are One. What more may be said upon this, is to be spoken unto verse. 21. Observe,
That it's not enough for the Ministers of the Gospel to be one, but they are to endeavor after the most perfect Unity, to be One as the Father and Son are. Oh this consideration should make us blush and ashamed to see the contentions and differences that are! Did the Father and the Son, ever show such discord! We should never take our eyes off this pattern.
Let us but consider in how many respects we are to aim at such a Unity as is between them.
First, The Unity between the Father and the Son is a spiritual Unity: Insomuch that some have called the Spirit of God, the holy bond of the Trinity; It's not a carnal, bodily Unity, but spiritual; and thus ought the Ministers of the Gospel to be, though they be of the same nature, of the same flesh and blood, yet if they have not the same spirit composing and sanctifying of them, they will be like ropes of sand; This the Apostle urgeth admirably, 1 Cor. 12. 4, &c. and verse. 13. where enumerating the several gifts and operations of God's Spirit, he still addeth, It's the same Spirit, and by one Spirit, we are all baptized in the same bond. This then ought to be our Unity, the holy Spirit of God is to move, work and guide all our hearts and affections. As it's the same Soul that informeth all the parts of the body, or as some Philosophers said, There was one intellectus agens, that was universal to all men. There may be agreement for civil and political considerations, but this will never hold, till there be a spiritual Unity. As Tully observed, That all friendship founded upon bonum utile, or jucundum, would never endure, unless they added bonum honestum ; We may add further, Even that moral honest good, is not ground enough, unless it be bonum spiritual ; If then the Spirit of God did work, the same measure of illumination and sanctification in all, there would not be any disagreement; but though all godly men have the same Spirit, yet not the same gifts or graces, or degree of graces, and for want of this cometh contention.
Secondly, The Unity between Father and Son is constant and individed. There can never be a separation between them. The Father and Son were always one, though the manifestation of this is more, under the Gospel-light, then it was under the Law; and thus ought the Ministers of the Gospel to agree constantly, perpetually; for if at any time contention breaketh forth, it proveth like a dead fly in a box of ointment, it makes all the other good they have to be ill spoken of; Let them never be so learned, so godly, so zealous, yet discord will scandalize all; and this constancy of Unity is to be preserved against all outward or inward causes of difference; outward is the persecution and opposition of enemies to the Church of God; inward is from our own corruptions and distempers. Against both these we are to watch, that so our peace be not weakened.
Thirdly, The Unity of the Father and the Son is an holy Unity. They are one in that which is holy and heavenly; They only will what is good, and the Sun may sooner become a dunghill, then they will what is evil; such an Unity let the Ministers of God endeavor after. An unity in error, an unity in mischief and wickedness, is such an unity as the devils have amongst themselves: That unity amongst Papists, which they boast of, is it not like the unity of Herod and Pilate, both agreeing against Christ?
Fourthly, The Unity of the Father and Son, is full of love and bowels to mankind. They both are one in this, to procure the salvation of believers: The Father he wills to send his only begotten Son, to die that reproachful death, and to be an atonement for man's sins; The Son doth voluntarily and readily undertake this bitter cup, then they are one to procure the salvation of man; If the Father and the Son had disagreed, no salvation had been possible: Oh then that the Ministers of the Gospel would make this use of their Unity, that they might all as one man endeavor the conversion and edification of souls! How happy would it be to lay all differences and disputes aside, that they might bring people to the saving knowledge of God? What a spur should this be to us? Shall the Father not think his Son too dear? Shall the Son not think his blood too dear for men's souls, and shall we ruin souls by contentions? Do we not take the devils work then upon us, and not Christ's?
Fifthly, The Unity of Father and Son is a well-ordered Unity. Though there be a Unity of Nature, yet this breedeth not a confusion of the Persons: The Father is the Father, and the Son is the Son; for all this Unity, they are not unus, though they he unum, and thus the unity amongst God's Ministers, and the people must not degenerate into confusion; The difference between shepherd and sheep, between Governors and governed in the Church must be maintained; When the Devil cannot divide, then on the contrary he would bring unity into confusion; The difference of gifts and offices shall not be kept up, as Corah and his Company told Aaron, They took too much upon them, all the Congregation was holy as well as they: But the Apostle though he press unity fervently, and that because we are one body, yet he showeth a difference between the members in that body, every member is not the eye ; so neither is everyone a Preacher, an Officer in the Church. This unity ends in all schism and disorder at last.
Lastly, The Unity of the Father and the Son is most perfect and absolute. It's an essential Unity, and although we cannot have this Unity, yet this should teach us to a • m at the highest degree of unity we can, not to suffer the least grudging and repining thoughts, not the least proud or envious thought against one another, to love more then father or children, then husband or wife, or any kind of relation that causeth unity, for they are but one flesh This calleth for an higher unity. We have heard the duty and necessity of unity, as also the causes that break it, what good remedies may be prescribed to keep this excellent harmony. Although I shall not launch into this whole point, deferring it, till verse. 21. yet I shall name some,
First, We are earnestly to pray to God, to bestow such a spirit of concord. It's not the industry or policy of all the Conciliators, Moderators and Pacificators in the world, to bring this about, but God only can bend men's hearts for it. Hence we see our Savior praying to the Father for this agreement, and God is called, The God of peace, because he only can make it in the Church and State. It's from God's anger and wrath, when an evil contentious spirit is amongst the Prophets, as well as when he sends a lying spirit amongst them, when the Temple was to be destroyed, the rending of it was a prognostique of the desolation thereof; and when God will unchurch a Church, and make a Garden a Wilderness, commonly divisions are the antecedent causes of it.
A second Rule is, To rejoice in the parts and gifts of others, as much as our own, when God is glorified by them, and to be compassionately affected in the weaknesses and failings of others. These two are necessarily joined together, and they are able to cement, and unite all differences. The former is to rejoice in other men's gifts, and abilities with that success accompanying them, as if they were our own. As we see John did, John 's Disciples came with an envious spirit against Christ, and said, All men run after him. This was enough to leaven and sour John 's heart, but see his excellent temper, I must decrease, and he must increase, John 3.30. he was willing that Christ's light and glory should be exalted, though it darkened and obscured his. This is a good Reconciler, and the latter is a tender forbearing of one another, and suffering of one another's weaknesses, and a proneness to forgive others rashness, if the stones of Jerusalem were thus polished and smoothed, they would lie even and firm together.
A third Rule is, Love to the public good of the Church, if this did reign in our hearts, it would compose all differences. The true mothers bowels would not suffer her to have the child divided. It must be selfish revenge that shall make two enemies desire to see the ship sink in which they are, rather then they will agree to preserve it. What self-denial was that in Jonah, to give himself up to destruction, rather then have the whole ship endangered: Everyone ought to say, If I be the Jonah, cast me out. Among the Romans they had a Temple dedicated Jovi depositorio, because there they would go and lay aside their mutual contentions before they entered into the Senate-house. What a shame is it when many Heathens have laid aside their mutual quarrels for the common good, and shall not the Ministers of the Gospel much more for the Churches safety?
A fourth Rule is, Not to charge such consequences upon one another's doctrine, that are not natural, and which they do abhor. This in doctrinal disputes hath been oil to the flame. The Lutherans charge upon the Calvinists Doctrines about Predestination, That they make God the autheur of sin, that they make him cruel and unjust, worse then Pharaoh, that commanded brick, but gave no straw; yea, cruel like Nero, who, having a mind to put a vestal Virgin to death, caused her to be ravished, and then put her to death, because she was ravished. But the Calvinists detest and abhor all such consequences, and if they did see such conclusions did follow necessarily from their Doctrines, they would publicly abjure them, some gathered from Paul 's preaching of free grace, that therefore men might sin that grace might abound ; but Paul crieth, God forbid at this, and saith, The damnation of such Logicians is just, Rom. 3.18.
Lastly, So far as men do agree with us in the fundamentals, let them retain peace and concord. The Apostle thus exhorts Phil. 3.16. Whereto we have already attained, let us walk by the same rule. It hath been God's mercy that the Protestant Churches, though differing in many opinions, yet do not dissent in fundamentals, For as for the Socinians I do not reckon them among the Protestants, yea some place them not amongst Christians ; but as for other, they keep the same foundation, though some are purer Churches then others. Now it's a special preservative of charity to embrace one another with hearty affections. So far therefore it's an uncharitable and peevish thing in some Lutherans, that will not call the Calvinists brethren, or admit of reconciliation, but profess they will rather do it with the Pope, whom yet they maintain to be Antichrist.
Use of Exhortation, to run to the God of peace for to settle peace and truth. The greater the mercy is, and the more the devil doth oppose it, the more do thou strive for it: How many Unities doth the Apostle mention Ephes. 4? And why then should we be many? Blessed are peace-makers, for they shall be called the Sons of God, Mat. 5.9.
SERMON LXI. The great changes that even a Godly man is subject unto, in respect of the having and losing those Sensible supports, both outward and inward, which God at sometimes vouchsafeth to them: Also what those sensible Enjoyments are, and why God doth so change the conditions of his People.
JOH. 17.12.
WE have dispatched the prayer Christ put up for his Disciples; We are now to consider other reasons and arguments he useth for his Petition. Our Savior expressed many before the Petition, and some also after the Petition.
The words of the Text are brought in as a reason, why he prayed for them now so solemnly, and not before; because formerly he had kept them in a visible manner, by his corporal presence with them, but now the manner of his presence being shortly to be changed, he therefore commends them to God, as if he should have said, Holy Father, ever since they became my Disciples, I took a special charge of them; the world was against them, they could not keep themselves, and I came as a Mediator appointed by thee, to preserve them to eternal life, which trust I have faithfully discharged, and therefore seeing they have hitherto been kept, let them not perish at last.
In this reason we may take notice 1. Of the Disciples mercy vouchsafed to them, they were kept, this implieth their own insufficiency and inability.
2. The efficient cause of this, I have kept them ; wherein also is implied his fidelity and diligence in that trust he took upon him as a Mediator.
3. The manner how, In thy Name ; which mercy is illustrated from the circumstance of time, While I was with •• em. 2. Of place, while I was with them in the world. First of the circumstance of time and place, While I was with them in the world, he speaks, as if for the present he were not with them, but that is because his departure was immediately at hand. Now when our Savior speaks in this manner, while I was with them, I kept them,
1. You must not think as if Christ by his bodily leaving of them, did also spiritually leave them; No, this would contradict that promise, Mat. 28. where Christ said, he would be with them to the end of the world: he did not change his presence, but the manner of his presence; it was before corporal and visible, now spiritual and invisible.
2. In that Christ said, While I was with them, it's necessarily inferred, that Christ is not corporally present everywhere; that his body is not everywhere, though Christ be everywhere: That is true of Christ in the concrete, which cannot be verified of each nature. As his Divine nature did not suffer, so neither can his human be everywhere.
3. By this expression, saith Austin upon the place, we must not understand, as if there were a vicissitude in the Fathers and Sons keeping of us; as if the Son had kept them a while, excluding the Father; and now the Father was to keep them, excluding the Son ; but the Father kept them even while Christ kept them; and Christ will keep them after his departure, while the Father keeps them, but not in the same manner; before there was a corporal visible keeping, but now spiritual.
4. We are to avoid the Socinian reason given, why Christ speaks thus in the Text: It is (saith he) because Christ had not yet obtained that power and sovereignty to keep them after an invisible manner; for they say, Christ had not that Divine power and authority till it was given him after his resurrection, then God gave him the universal dominion over all, (say they.) But our Savior had sufficiently before shown, that what the Father did, he also did.
Lastly, When Christ saith, Hitherto I have kept them in thy Name, attributing the power of keeping them to the Father, it is not as if he were not also God, but he speaks here as Mediator, as in the form of a servant, and an Ambassador doing all things in the Fathers Name. Hence in other places he saith, it's not his doctrine, but his Fathers ; and so he seeketh not his own glory, but the Fathers. Thus much for explication. Whereas then our Savior for a while was in a corporal, sensible manner with them, providing for them and protecting of them, but at last is to leave them to greater hardship, and stronger temptations, Observe,
That though God may afford his people for a while many comfortable and sensible supports, yet they must not look to enjoy them always. As the child must not think always to hang on the breast, or to be dandled on the knee, so neither must God's children always think to have comforts, mercies, and whatsoever their souls desire, but they must expect changes and several trials. Hence the Apostle saith, 1 Pet. 4.12. they are not to think any fiery trial strange. The godly are to be prepared in the midst of their mercies, that if God on a sudden raise the clean contrary, this should not seem a new or an hard thing to them. John 21.18. Christ tells Peter, when he was young, he went whither he would, but in his old age, another should girt him and carry him whither he would not: In his younger years he had liberty and freedom, but in his old age he should meet with bonds and imprisonments. Thus God saith to many, in thy younger years thou hadst health, comforts, but afterwards thou shalt have diseases, pains, and many sad afflictions. To open this Doctrine let us consider, what those visible supports are that God for a while may vouchsafe to his people: And
[ 1] 1. They may have for a while many outward comforts and mercies. They may abound in wealth, in riches and honors, • o that they want nothing; they may have an heaven here, and then at last, God gathers black clouds, and so there are sudden storms and lightnings that spoil their sun-shine day. It was thus with Job, he tells us in what plenty, honor and ease once he lived in, but God had made a sad change upon him: Even as Jonah had got a gourd, whereby he defended himself from the scorching heat, and he began to think himself now very well, and presently God prepared worms to devour this defense. Oh then, if there be any of God's children on whom he thus smiles, they have riches when others are in the depth of poverty, they have plenty, when others are pinched with want, remember all thy wealth is but like a little dust, if God breath on it, it is scattered away: All these things run on a wheel, and that which is uppermost, may quickly be lowest. As the Grecians say, There are no beggars, but their ancestors have been Kings, and no Kings, but their ancestors have been beggars; such a change and mutation are all these earthly things subject unto.
[ 2] 2. God's children may for a while enjoy many sweet consolations, and have good assurance of God's love, and this is a special sensible support. When David hath no cause to complain that God hid his face from him, when he said, his mountain was strong, when he could bless God, because he had forgiven his sins, so that he could with heavenly boldness call him his Lord, and his God, all this while David was happy; but this fair weather doth not last always, God hideth his face, and then he is troubled, then he crieth out, Why art thou cast down and troubled within me, O my soul. It is a gross error to say assurance cannot be lost, yea we may lose it by our careless and lazy walking, and God may deprive us of it for wise and holy ends: If then God gives thee these soul-sensible supports, that thou knowest and feelest his love upon thy soul, make much of this mercy, faith of evidence will not be always: There will be a time when faith of adherence and dependence will be all in all.
[ 3] 3. Then have the people of God carnal and sensible supports, when they are preserved from the outward malice and persecutions of men, so that they live honored and prosperous lives here below. Such a time Joseph had at last, David, Mordecai, Esther, and many others; yea we see in Ahab's days, when there was such an hot persecution of Elijah the Prophet, and other godly Prophets, yet Obadiah a godly man, lived in great favor with Ahab, so that although the rage and malice of the world be prepared against every holy man, yet for a while they may be the worlds darlings, they may have the Kingdoms, the Powers, and the Honors of the world, so that we may sometimes say in this respect, the servant is above his Master, Christ's Disciple above Christ; only let them know, there may come a time, and then God depriveth them of all these, for their honors, they have disgrace, for their glory, reproach. It's much if God lets them have the good things of this life, and of the life to come.
[ 4] 4. They may have a calm and serene time in respect of soul-temptations and spiritual exercises. Paul had not always these buffetings of Satan: These spiritual temptations, whether entering from the blackness of our own hearts, or injected by Satan, are very terrible and bitter, they have made the godly weary of themselves: Hence they are compared to darts, and fiery darts, Ephes. 6.16. to show how mortal and how piercing they are. Now although God may many times give his people a quiet, settled, composed spirit, yet this is not enduring, but the storms do arise, the ship begins to sink, and they cry out, that they perish.
[ 5] 5. They may have the comfortable presence and corporal direction of wise, holy and godly persons, but at last God may take them away. Thus a godly people may have the ministry of a faithful Pastor, while he is with them, the flock is kept, no wolves have been able to get into the fold. Children and servants may have a godly Father and Master; wives, gracious and wise husbands, now these while they were enjoyed, were wonderful supports. Hence Elisha is called the horsemen and chariots of Israel. When Chrysostom was banished, the people said, The sun might have been better taken out of the firmament. Thus God hath given his people many sensible supports by godly Magistrates, godly Ministers, godly Fathers, godly Husbands, and while they had them all was well, as with the Disciples while Christ was with them, but when the shepherd is smitten; when the pillars of the house are removed, oh then thy condition is a new condition, it requireth new graces, new strength. While Ishmael is in his fathers house, he will do well enough, but when cast out of doors, there is his difficulty. Oh then if God give any of these visible supports to you, do not think to have them always; God will put you to higher exercises; God by degrees brings up his people to more and more hardship. Deut. 32.12. God there compareth his dealing with the Israelites, to an Eagle fluttering over her nest, and teaching her young ones to fly. They say the Eagle doth not presently expel her young ones, but by degrees teacheth them hardship, and at last makes them live upon the prey they get themselves. God put not his people immediately upon war with their enemies, but used them forty years to hardship in the wilderness.
The grounds of this change which God may make are eminent:
[ 1] 1. That we may live upon him more ; that faith may be purely and exactly put forth. While we have our visible supports, we cannot tell whether it be God or the creature, whether it be promise or sense we live upon; therefore he will make thee renounce all creatures, that thou mayest say, O Lord, it's not wealth, but thou in my wealth, it's not this or that mercy, but thou in the mercy, that my heart adheres unto. Whom have I in earth, or in heaven but thee, saith David. Oh this is admirable, when creature comforts and mercies hinder not the soul from God himself: when you use them as ladders to climb up to heaven, as Jacob's Chariot to carry you to God; when you can say in matter of love and affections, as the Samaritans in matter of faith, Now we believe, not for the woman's sake, but because we have seen Christ himself. O Lord, I depend on thee, and live upon thee, not for my mercies sake, not because of this or that comfort and sweetness, but because of the infinite fullness that is in thy own self: Or when thou canst say as Paul in the matter of his doctrine, because he had immediate revelation from Christ, therefore he said the eminent pillars added nothing to him; so in matter of practice, because thou hast enjoyment of God's fullness, the most excellent creatures cannot add to thy joy. Blessed is he that believeth and seeth not.
[ 2] 2. The Lord will remove sensible supports, That we may grow up in grace, and get more strength therein every day. The Scripture tells us of babes and young children, as also of young strong men, who have overcome the wicked one. Now if we were always kept at the breast, or with milk, we should never get masculine strength, Heb. 6. The Apostle blameth such as stood still in their first principles, and were not carried out to further perfection: God will not use his people always to a tender and delicate way, they shall know Christianity is a warfare. Hence Ephes. 6. they are commanded to put on the whole armor of God ; and can this strength and heavenly fortitude be ever put forth, if God remove not all thy sensible comforts, and make thee grapple with great adversaries? God will have Job at last go into the field and combat with Satan and all his temptations. The winds and storms shaking the tree, make it root the faster, and thus God by bringing thee into hardship, makes thee the more sound and solid Christian: So that though for the present thou hast no spiritual adversaries upon thee, yet lay not aside this holy armor, as the people of Israel marched in the wilderness, in a warlike posture, and their Camp exactly ordered, though for the present no enemy appeared.
[ 3] 3. God will bring changes upon thee, To teach thee more experimental knowledge in all the ways of godliness, as also of all the corruptions and deceitful ways of Satan in every temptation. A man that hath been always at home knoweth not what fashions and customs are in remote Countries: Paul knew how to abound and how to want, he was acquainted with the graces and with the temptations of every estate: A Christian is to grow in all spiritual wisdom and knowledge. Now as a learned man by reading of all Authors, and the works of Heretics, is able to speak to every argument they have, can give account of every doctrine they maintain: Thus a Christian removed from mercy to affliction, and from afflictions to mercy, is able to speak to every doubt, to every temptation from his own experience.
[ 4] 4. The Lord will remove visible supports, That we might be a spiritual people, prizing the light of God's countenance, and esteeming spiritual communion with him above all things. Thus Christ is no more corporally with his Disciples, that they might the more partake of his Spirit in all the works thereof. It's very hard for a man not to account all his blessedness he hath to be these outward comforts, but God will teach his people more excellent and heavenly lessons; they shall know the remission of sins, the spirit of adoption, power against sin, are greater mercies, then if God should give them ten thousand worlds: But how can we come to this? never till our visible props be removed; God will not rain this Manna till all our provision we have be spent: We cannot have the fatted Calf, till we have left our husks.
Use of Instruction, With what weaned and moderated affections we should enjoy our present sensible mercies, look not to have them always; God will make changes, and many turns in thy estate, yea it may be he will exercise thee with such afflictions as thou never thoughtest of, that thou shalt complain with Job, The time was he lived in prosperity, and had all honor and glory, but now he is brought to a dunghill scraping worms of his ulcerous body. The time hath been thou hadst Assurance, Joy, Peace, but now God raised storms and a very hell within thee: Oh then pray for that temper Paul was taught, To know how to abound, and how to want, how to have comforts, and how to have none. There are deluded people that say, they live above Ordinances, oh that we could live above creatures, above relations and conditions, having God for all.
SERMON LXII. Showeth how prone men are to know Christ after the flesh, and wherein it appears.
JOH. 17.12.
A Second Observation may be gathered from the circumstance of time and place, in these words, while I was with them in the world.
This (you heard) was in respect of his corporal visible presence, otherwise he would be in a spiritual invisible manner always with them, his presence is not changed but the manner of his presence, From whence this Doctrine floweth.
That now there is no corporal or visible improvement of Christ but spiritual only; We are apt now with Thomas to ask for the wounds and prints of the nails; We are not now to expect any visible or corporal refreshments by him, but what we have, must be in a way of faith. Heb. 11.1. Faith is the Evidence of things not not seen, This the Apostle presseth, 2 Cor. 5.16. Though we have known Christ after the flesh▪ yet henceforth know we him no more ; Whatsoever corporal helps and comforts, whatsoever visible supports once they had, yet now they attend not to any such things anymore; Christ himself is not now known after the flesh, but after the spirit.
To open this Consider,
1. That there was a time when the Apostles and Believers had not only a spiritual enjoyment of Christ by Faith but also a visible and corporal one, viz. in that time when Christ was familiarly conversant with them in the flesh, Then they saw Christ face to face, and rejoiced in him as one friend with another: Now this in itself could not be but unspeakable comfort with our own eyes to see Christ, with our own ears to hear him speak, and with our own hand • to handle that Word of Life, as 1 Joh. 1.1. Luk. 10 24. Our Savior himself calls them blessed, even because they lived in that age wherein they might corporally see him, Many Kings and Prophets have desired to see and hear the things you do, Prophets though they had immediate Revelations and Visions from God, and so were called Seers, yet they desired to see Christ in his bodily presence; And Kings though they had the temporal glory of the world to behold, yet they desired to see Christ in the flesh; No wonder then if it were one of the three things Austin so desired, that he might have lived in those times when Christ was here upon the Earth; Do but judge within yourselves, Would you not go many miles if it were certain Christ were in such a place teaching and working Miracles; Now the Disciples by Christ's visible presence had many advantages, when they were in any outward straits he provided for them, though he sent them without any money upon his work, yet they confessed they lacked nothing all that while; When they were discouraged with their wicked Adversaries he comforted their hearts; When they were in any temporal danger, as when the Ship was tossed with Tempests he saved them, and which is above all, he was a visible Doctor and Teacher unto them, so that there was nothing in Religion they doubted of, but he could infallibly direct them in; It's that which the Papists so much plead for, that there must be a visible infallible Head in the Church, who is to decide matter of faith, otherwise there cannot be any certainty, but one will pretend to the Truth as well as another: Now the Apostles had such a visible Head of the Church to direct them, though we have none now, but the Spirit of God by the Word doth direct and guide such as walk humbly: Oh what a Treasure was this, That an Apostle could not have one doubt upon his heart, any scruple in his Conscience, any doubt about any Text in the Old Testament, but he had an infallible Prophet to go to who could teach him all things! Thus there was a time of outward visible enjoying of Christ.
But 2. This outward visible enjoying of Christ was not of any advantage at all, if there had not been also a spiritual believing on him ; It was not the seeing, the hearing, the living with him made a man happy, but the spiritual receiving of him as a Mediator; Did not Judas live with him in this kind, was not he as a familiar Friend with him, yet for all that he was a Son of Perdition? Hence our Savior upon all occasions took them off from attending to such visible advantages, as Luke 11.27. when they cried out, Blessed is the womb that bare Christ, and the paps that gave him suck : He corrected this, and said, Blessed are they that hear the Word of God and do it ; So that the very Mother of Christ was more blessed in conceiving Christ in her heart by Faith, then conceiving him in her womb, So Mar. 3.35. when they told him his Mother and Brethren were to seek him, he answered, Whosoever doth the will of God, the same is my Mother and Brother ; So that now all such corporal considerations are to vanish, and spiritual Arguments are to take place; Even as when Christ left his Disciples bodily, then the Spirit of God came powerfully upon them. If then we would duly improve Christ as a Mediator, we are to be a spiritual people, our hearts, desires, and aims must be wholly spiritual; But this is too great a lesson for any natural man, he cannot make any use of Christ, but after a fleshly carnal manner one way or other; The life of Faith is as much above them as reason is above a Beast; The natural man cannot receive them because spiritually discerned, 1 Cor. 2.14. Therefore wicked men are called sensual, and are compared to brute beasts, which are wholly carried out by sense.
We will instance in some particulars by which it's apparent that we are prone to know Christ after a corporal manner:
[ 1] As 1. All those doctrinal Opinions in Popery about visible Images and Crucifixes to represent God and Christ, what are these but even to desire Christ to be here bodily with us still : And because this cannot be, therefore we have a Crucifix, we keep some bodily representation of him; This the Papists commend as of special use to stir up devotion; Hence some of them make the same kind of worship to be given to a Crucifix as to Christ himself; Thus Christ is wholly neglected spiritually, he is not propounded as a Mediator to Faith, but as a pleasing picture to the sense; And thus also though God be a Spirit, and he would not appear to the Israelites in any similitude, that they might not make any Image of him, yet how prone were they to make similitudes of God, and is this only among Papists? Are not the common people so ignorant and superstitious as to be doting upon such visible Objects, Even as little Children love to play with Babies.
[ 2] 2. Our proneness to know Christ after a corporal manner is seen in the Doctrine of Transubstantiation, where the Papists hold the Bread and Wine to be really turned into the body and blood of Christ, that it's no longer bread or Wine but Christ's body and blood; Therefore they look not up to Christ in heaven by Faith, but to Christ in the Sacrament, as if his corporal being there were all in all; Insomuch that all the affection and devotion they put forth in a Sacrament is wholly visible and carnal; They worship it as if the body of Christ were there; They set it up to be seen that all may bodily fall down and worship; Thus all is done in a corporal manner, and whereas of old it was sursum corda, now it is deorsum corda ; None are more devoid of spiritual Understanding then those that are thus busied in a visible carnal way of Religion.
[ 3] 3. The corrupt Opinions about Sacramenes as if they did convey Grace and Christ by the very work done ; This is also to know Christ after a carnal manner▪ for it's not the Ordinances but the Spirit of God in and by them, that doth us any good, Joh. 6. The flesh profiteth little, but the Spirit, yet this hath been the universal disease of God's Church in all Ages: In the Old Testament there they rested upon the Sacrifices, upon the Temple, upon their external Rites; Oh how often do the Prophets labor to convince them of this error! Hence Paul speaks of a Jew in the flesh, and in the Letter, and a Jew in the Spirit, Rom 2. and all the Jewish rites are called carnal Ordinances, and beggarly ; They bring no real good to them that are exercised therein without the Spirit, and may we not say, that almost all Christianity is but a religious carnality, a resting and relying upon Ordinances so far as they are bodily and visibly performed; When the Apostle 1 Pet. 3. had said, Baptism serveth to prevent all mistakes, he addeth, Not the washing of the body but the answer of a good conscience ; When a man upon good examination of himself can say, O Lord, thou knowest that I do in truth and uprightness keep to those duties I am solemnly by Baptism engaged unto; Thus for the Lord's Supper, is not it the very receiving of it judged the very saving of men? Do not commonly people take it as if in the very bread and wine there were some Sacrifical virtue, as when they take Physic they judge some Physical inherent virtue in that to help them; Oh what Jeremiah hath his head full enough of water to bewail this carnal, gross, and ignorant Christianity that is in the world, which judgeth the very Sacraments, or any bodily worship in prayers or singing of Psalms, though they be but as Parrats in these things, to be great evidences for heaven; But as the body without the soul is dead and a loathsome Carkasse, thus is all thy Religion, worship, and Ordinances a dead loathsome thing in the presence of God without the Spirit; This the Apostle calls serving of God in the oldness of the letter, not the newness of the Spirit, Rom. 7.6. And in this sense we may say the Letter killeth and damneth, but the Spirit giveth life; Oh then be afraid thou art not one of those that split their souls at this Rock; This is the common poison that devoureth most; Even as the Scripture speaks contemptibly of the Egyptian Army, Isa. 31.3. They are flesh and not spirit ; The same may be said of all that Religion and devotion which most put confidence in: But yet take heed of another extreme error that crieth down the Ordinances, and under pretence of a spiritual high attainment, which they think they have, wholly lay aside these visible Ordinances and performances which Christ hath appointed in his Church till the end of the world.
[ 4] 4. Then men would have Christ after a visible manner when they pretend Revelations and Miracles ; For what is this but to leave the Word and the promises as if that were not sufficient, God indeed hath condescended to support sense, as when he vouchsafed Miracles in the Infancy of the Church, yea, the Sacraments he hath appointed are a kind of relief to our sense, he considered our weakness in appointing such visible Signs, but when we are not contented with God's Institutions but desired such sensible supports, which he will not afford, This proceeds from a carnal disposition in us, This is the cause in Popery why they tell us of such miraculous apparitions, they will tell you of Crucifixes bleeding, of Christ's visible appearing, of such great wonders done upon the Invocation of such and such Saints, and all this is to humor the carnal part of a man, for spiritual things are supernatural and very hard and difficult to flesh and blood.
5. This is to know Christ after a corporal manner, when we profess his Truth, and acknowledge his ways only for earthly advantages, as he said, Fac me Episcopum Romanum & ere Christianus ; Thus they did of whom Paul made mention with weeping, that they were enemies to the Cross of Christ, that their God was their belly, that they minded earthly things, Phil. 3.19. Such Disciples were those that followed Christ because of the Loaves ; Now the Lord Christ he calls to such duties that are opposite to flesh and blood, that are against the incilination of our nature; To pull out the right eye, To deny ourselves, To take up the Cross, We are not to be of those that love Christ's Crown of gold but not his Crown of Thorns: How greatly did Mohammedan Religion prevail, by such Doctrines as were pleasing to the corrupt inclinations and sinful pleasures of men, and because Christ's Doctrine was accompanied with so much difficulty.
Lastly, There is in the godly sometimes an inordinate desire after Christ in a sensible manner, and that is when they cannot rest upon the promises, believe on God's Word barely unless they have also evident and sensible Consolations: Bare acts of depending faith and constant waitings on God in the way of his promise argue thee to be more spiritual in thy Christian warfare.
Use of Instruction, how much it becometh all Christians to be a spiritual people, for all things in Christ are spiritual, and all benefits to be received by him are in a spiritual manner; How comes Christ's Death, Christ's Resurrection effectual to thee, but in a spiritual manner; You cannot now do so much as the Woman in the History, touch the hem of his garment: You cannot with Thomas put your fingers in the print of nails, No, here is the Eye of Faith required to behold Christ, Christ bid the Woman touch him not, for he was not yet ascended, but we may say, Because he is ascended do not thou have carnal imaginations about him; It is for want of a spiritual heart that so many titular Christians have no real virtue or efficacy from him; He is not an Head, he is not a Vine, he is not Wisdom, Righteousness, and all things to thee because thou art not a spiritual Subject to entertain him.
SERMON LXIII. Of the Saints Lord-Keeper. Showing how safe the Godly are kept to Salvation by Christ as a Trust committed to him.
JOH. 17.12.
HAving dispatched the Circumstances of time and place, we proceed to the Benefit itself, which is expressed with the efficient cause of it, 〈 in non-Latin alphabet 〉 with the manner how In thy Name ; Because something hath already been spoken to this; I shall be the briefer in both the particulars,
First, The Benefit with the cause of it is to be considered, I have kept them : The Word is used sometimes for an outward violent detaining of a man in prison or other custody, Act. 12.5, 6. Thus the Jailors are called 〈 in non-Latin alphabet 〉 , Mat. 28.4. Heinsius understands the word 〈 in non-Latin alphabet 〉 which we render observe, Herod observed John, in a corporal manner of keeping him in a safe hold, because Mar. 6.19. it is said Herodias would have killed him but could not: Sometimes the word is applied to an Obedientiall Observation of the Commands of God, John. 14.15, 21. Joh. 15.10. Hence also it is applied to the observing of the Sabbath, Joh. 6.16. Sometimes it is applied to the reservation of a thing, Joh. 2.10 Thou hast kept the best wine to the last; But in the Text it is applied to the preservation or custody that is vouchsafed to such as need it, as v. 11. and v. 15. So in this place: Now our Savior by this expression I have kept them, signifieth that the Father had given them to Christ as so many precious Jewels and an excellent treasure, and that Christ did undertake to preserve them, insomuch that if any should be lost, the fault would be charged upon Christ, and he would be found blame worthy.
Obs. That all those who shall be saved are given to Christ, and committed to his trust, that they may be kept to Eternal Salvation, That look as the devils 2 Pet. 2.4. have the beginning of hell already, and are said to be 〈 in non-Latin alphabet 〉 kept in chains of darkness to judgment, so that they can never evade or escape it; Thus the godly they have the beginning of heaven, they are interested in Christ, and therefore Jude 1. are called the 〈 in non-Latin alphabet 〉 , and the Crown or inheritance of glory they are to receive is said 〈 in non-Latin alphabet 〉 , kept safe in heaven, So that all the power in hell and the world, are not able to deprive them of it; This is very comfortable news to the people of God to hear they are kept, if they were left to their own selves, how horrible and irrecoverable would their fall be.
Let us Consider how much is implied in this Truth, That Christ keeps them as his charge.
And first, Here is plainly denoted their own infirmity and insufficiency ▪ For why should Christ thus earnestly pray the Father to keep them, and say he had kept them hitherto, but because they were weak and unable to preserve themselves, So that Christ speaks of them as some tender young Infants that are given from arm to arm to be kept, as being not able to go themselves, and truly if the Apostles who were Christ's first born (as we may so say) and although Christ knew that he was to endow them with the power of the holy Ghost afterwards in an extraordinary manner, yet if these that seem to be Giants cannot help themselves, what shall we Dwarfs do? If the Pillars are not able to stand of themselves, what can Reeds do? God to show the Church her miserable impotency compareth it to a child new born that is not only loathsome but feeble, and necessarily perishing without some aid, Eze. 16.5, 6. Even thus are we all in our own strength and power.
Secondly, As it implieth their insufficiency, so also the precious account and esteem God puts upon them ; Men are not said to keep their pebble stones, or their Weeds, but their Treasure, their Jewels; And thus God Mal. 3. exp • esly calls them; Hence all the godly are called 〈 in non-Latin alphabet 〉 a peculiar people ; The only Treasure God hath, and they being his Treasure, his heart is upon them, so that howsoever the worlds esteem of them is reproachful and malicious enough, they are the off-skowring and the worst of men, yet with God they are precious; Nay, though to their own souls many times they are as castawaies, as loathsome branches, they abhor themselves, and therefore they think God will do so much more, yet with God they are of high account.
Thirdly, There is implied a more peculiar care and attendance to their good then of the whole world besides ; For they are said to be given to Christ out of the world that he may keep them; This giving of them to Christ supposeth an Election or choice of such from all others; God is a preserver and keeper of all, Job 7.20. called therefore the preserver of men : Yea Psa. 36.6. he is said to preserve man and beast ; God is everywhere essentiâ, presentiâ, and potentiâ, and thus he cannot but be everywhere, but he hath a gracious presence with his Children, which is not from his infiniteness or necessity, but from his mere love, so that if God were not infinite and immense (pardon the Supposition) yet his grace and goodness would make him abide and dwell with those that are his; You see by this that God's keeping extends even to inanimate Creatures, he keepeth the very Sparrows that they fall not to the ground, but there is a more excellent and choice way of preservation to those that are given in special charge to Christ; The eyes of the Lord are said to run to and fro in the behalf of the upright in heart, 2 Chron. 16 9. What can be more comfortable then that expression; Hence the Lord's peculiar is compared to a Bird flying over the nest where her young ones are, Isa. 31.5. Only the Bird is silly and weak, hath no power to defend, but she showeth her desire and affection; Thus God is pleased to compare himself, to encourage our Faith, for we are apt to look more at what is against us then for us; We consider the devils Subtlety, the worlds danger, our own corruptions, but do not attend to God's merciful Preservation.
Fourthly, This phrase doth imply the safety that the people of God are in, For though in respect of the world and their Corruptions, they may say with Jehoshaphat, A great Army is against us and we know not what to do, or they may be afraid as the man Elisha led into the midst of the Enemies Camp, yet for all this they are safe, for there is a fourfold cord that holds in them, which cannot easily be broken; There is first Christ's power which is omnipotent, the same with the Fathers power, John. 10. I and my Father are one ; None can take them out of Christ's hands, because none can take them out of the Fathers hand; Therefore Col. 3. their life is said to be hid with Christ in God : And it is a crown laid up in heaven; Now what men or devils can break into Heaven? Who can rob and steal from thence? if there be a stronger then God, more powerful then God, then doubt of thy preservation but else not.
2. There is his fidelity and immutability, He is the Amen, He is the Alpha and Omega, for we might think, though we are never so well today as it was with Adam, and the Angels apostatizing, yet we may be undone tomorrow, we may alter or Christ may alter, No, he is faithful and true, He is Christ today, yesterday, and forever, Heb. 13.
3. There is his love and compassion ▪ for this quickens both power and fidelity, and sets all on work; It is his love to us that will not let his people perish, and certainly if he loved his Children so as to die for them, and that when they were sinners, then it follows invincibly that he will do that for us which is less then death; It is but speaking the word, whereas before it cost him many a prayer and strong cry, it put him in agonies, and made him sweat drops of blood; Again it is otherwise with us then formerly, When we are Enemies he died for us, and now being reconciled how much rather will he finish what he bath begun, Rom. 5
4. There is his wisdom, for though there be power and love, yet through imprudence we see amongst men it often miscarrieth, but now in Christ are hid the treasures of all wisdom ; And Isa. 9. he is called the Counselor, as having wisdom to direct, and power to deliver in all the sad Trials they are plunged into; He is called often the wisdom of the Father ; Now then put all these together, Omnipotent Power, unsearchable Wisdom, Infinite Love and Immutable Fidelity, and you must conclude that the godly man's safety is firmer then Mount Zion or the Earth that God hath established, for they may be removed, but these cannot be no more then Christ, Christ and they will stand or fall together.
And lastly, (because more is to be said to this in the words following) this implieth a strong tie and obligation upon Christ to keep them, for they are given him as Sheep to the Shepherd, and as Jacob was to answer for every torn or killed one, so must Christ; They are given him to keep, as Benjamin was to his Brethren; Look (saith Jacob) you see not my face unless you bring him safe ▪ Insomuch that if Christ should not preserve those that are given him, all the glory of his Mediatorship will fall to the ground, You see how he declareth his diligence, None is lost, For if he had lost some of them, then had not Christ gone through with the work of Redemption, and so could not expect the glory he prayed for, neither could he have said, I have finished the work thou hast given me, yea, it would have behooved him to come and die again, to be crucified again, if he had not by one Oblation once perfected forever the Godly, Heb. 10 14.
Use of Exhortation to the godly, to take heed of all unbelieving and dejecting fears in the way to Heaven, persuading themselves, Oh they shall never hold out, one time or other they shall be devoured by such and such sins; Is not this to be ignorant of the relation you are in to Christ? Will Christ be an unfaithful Steward? It lieth upon Christ more then thee that thou beest preserved; Is not Christ's honor and glory more then the salvation of thousands such as thou art? Now if thou shouldst perish and not get to Heaven, it would be Christ's dishonor; It would be because he was not either able or willing; Indeed thou art to walk with an holy fear or trembling, thou art to despair in thyself, but thy faith and confidence in Christ's strength should make thee courageous, Stronger is he that is with thee then he that is against thee: It is true, thy corruptions are strong, thy Temptations are strong, but Christ is stronger, Live not with such anxious fears as a Cain fearing everything may kill and damn thee; Interpose Christ between thee and all fears and dangers, Say, you may overcome me but can you Christ?
In the next place we come to the manner how he kept them, In thy Name ; And here name may be taken in all the significations mentioned in the former Verse, But I will not trouble you with that; This may be spoken in a twofold respect; Either to show what kind of preservation it was, viz. not a corporal or carnal one, (though he was bodily present among them,) but a spiritual one in the name of God; He did not keep them, as the powers of the world keep their Subjects by the outward force of the Sword, but as Paul said of the Ministry, Our weapons are not carnal but spiritual, So was Christ's defense, or else it might be spoken by way of humility, for Christ in respect of his office was inferior to the Father ; And therefore he speaks of himself in this Chapter as one sent, or an Ambassador from the Father, who is to do all things in his Name, and to follow his will only, in this latter sense we take it principally,
Obs. That if the Lord Christ though God, yet in respect of his office and Ministry doth attribute all to God, how much more ought the Ministers of the Gospel who are frail sinful men ; Shall Christ say, he kept them by the Fathers power? Shall he say, It's not my Doctrine but the Fathers? Shall he say, I seek not my own glory, but the glory of him that sent me? How much more ought the Officers God hath appointed in the Church take their Auditors off from them, and carry them to God wholly; It is Observable, That Christ did still inform his Disciples and Hearers to look up unto the Father, and the Apostles they labored to take off believers from applauding of them but to look up to God; Thus Paul 2 Cor. 3.5, 6. even when he advanceth his Ministry to the Highest, yet left men should therewithal advance the persons put thereinto (as Hortensins said of Tully that he commended Eloquence to the Heavens, that he himself might be lifted up with it) See what corrective expressions he useth, Not that we are sufficient of ourselves to think anything, our sufficiency is of God ; All is attributed to God; Paul though endowed with so many excellent gifts, yet saith of himself, he is not able to think, he doth not say to do, to convert and change men's hearts, but he cannot think, and he doth not say he cannot think some choice, sublime, admirable thing, but he cannot think anything, the least thought in reference to the salvation of others; And therefore he addeth ver. 6. It is God that hath made us able Ministers; The Ministers of God may as well say they create the world, They work Miracles by their own power, as say, they enlighten the minds, or soften the hearts of those to whom they preach; Thus 1 Cor. 3.5. When the people through vanity did rest too much upon the Officers of the Church, and attributed that to them which belonged to Christ: Paul doth severely expostulate with them, 1 Corin. 1.13. Was Paul Crucified for you? Were you Baptized in the Name of Paul? What are these but Ministers by whom ye believe? Two errors in the extreme we are to avoid,
1. That because the Ministry cannot do anything without God, therefore we despise it and neglect it as too many do; This is to oppose the Principal and the Instrument: They will not do so in natural things, though man doth not live by material bread alone, but by the Word of God, yet they will not throw away that Food as needless, unprofitable, and unnecessary; Why then will they do so to the immaterial food and heavenly manna of the Word.
The other extreme is, To advance it too much, To set up the Instrument to the neglect of the Principal, and that is when we so rest on and admire the Gifts, Learning, Elocution, or parts of the Minister, that we look not up to God, and this we are prone unto; Therefore the Apostle gives a large Commendation to the The ssalonians, 1 Thessal. 2.13. That they received the Word Not as the Word of man, but as of God, which effectually worketh in Believers, John 4. It's said of Johns Hearers, That they did a while rejoice in his light, They flocked after his Ministry, yet afterwards they quarelled with him, and said, He had a Devil; Thus Ezech. 33.32. He was to the Jews a very lovely Song, They loved to hear him, they came thronging in great Multitudes and Companies unto him, but yet they would not do anything.
Use of Instruction, If the Office and Abilities of the Ministry are nothing without God, then do you lift up your hearts in Prayer to God more, That his Power, his Voice, his Strength, may be seen in the Ministry: When you go from the Sermon examine whether God's power and grace come home to your hearts or no; Can you say? Here was more then the Ministers Study, then the Ministers Gifts, for God's mighty heart-changing power did also work on me; Oh the Convictions, the meltings, the burnings and changes of heart that were upon me! It was upon my mind like Lightning, It was upon my affections and Conscience like Thunder; As we are to preach like the Oracles of God, 1 Pet. 4.11. He doth not say 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , not as the Word but as the Oracles, as having the Spirit of God immediately breathing upon us, So should you hear and receive them as the Oracles; As the Prophets received their Visions, and the Word that was spoken to them; It wrought a mighty change, They did not seem to be the same men they were, nor did the same Actions; Even thus should ye return home: Ye come Earthly but go home Heavenly; Ye come carnal but return spiritual.
SERMON LXIV. Of the Manner of Christ's keeping those that are His. Of a four-fold Principle that is operative to the Preservation of Believers: And of the excellent Effects of the lively Meditation of this Doctrine of being kept by Christ to Salvation.
JOHN 17.12.
IN the former part of the verse, you heard our Savior expressing, that glorious privilege of Protection and Preservation of his Disciples, and so all that were given him in the midst of all dangers to eternal life. Now our Savior amplifieth the fidelity and diligence he used in this custody.
So that in the words we may observe Christ's diligence and fidelity expressed, I have kept them.
2. The Subject, Whom thou hast given me. This is the fifth time our Savior repeateth it, and therefore the more to be observed.
3. His fidelity in preservation is illustrated by the sign or effect of it, None of them is perished.
4. He answers an Objection concerning Judas (granting that he perished) with a twofold reason, He was the son of perdition, and that the Scripture may be fulfilled.
All these particulars contain solid and substantial Divinity, both Doctrinal and Practical. They will serve to confute false Doctrines, and reprove wicked conversations. And
First, Let us consider the fidelity and diligence Christ useth, expressed in that word, I have kept them. This is a new and different Greek word from the former, which was 〈 in non-Latin alphabet 〉 , but here it is 〈 in non-Latin alphabet 〉 , which the Septuagint make often to answer the Hebrew word Shamar, which signifieth to keep with all diligence and circumspection. In the New Testament, it's many times used of a corporal violent detaining in prison, as 〈 in non-Latin alphabet 〉 is, Act 12.4. Act. 23.35. Hence 〈 in non-Latin alphabet 〉 is often for a prison, Act. 16.23, 24, 27, 37, 40. and 〈 in non-Latin alphabet 〉 is to hale to prison, Act 22.19. but when it's applied in a spiritual sense, it signifieth a diligent observing of a command, or more frequently, a careful preserving of ourselves from sin, as Luke 12.15 1 John 5.21. And hence comes the Greek word 〈 in non-Latin alphabet 〉 , Matth. 23.5. They made broad their phylacteries, called so, because by them they were warned to take heed of sin: But in the Text it's used for protection and preservation to everlasting happiness, as John 12.25. only we may observe the use of it in three places very fit to our matter in hand.
It's applied to Shepherds diligently watching to their sheep, and that in the night time, Luke 2.8. and thus Homer useth it also; and hereby is represented that Christ is that chief Shepherd, which will keep his sheep, though never so infirm or weak, that no danger shall befall them.
2. It's applied to the keeping of some precious thing deposited in our hands, that we are betrusted with, 1 Tim. 6.20. and thus also all the godly are delivered to Christ as his charge, that none be lost.
3. Lastly, It's used of preserving in a safe place in the midst of dangers. Thus Noah is said to be kept in the Ark, 2 Pet. 2.5. which is notably true in all the godly. The deluge of God's wrath falls upon all the wicked of the world, and the godly are kept safe in Christ, as Noah was in the Ark, whereas then our Savior doth so often inform his Disciples, that he keepeth them. Observe▪
That Christ's divine protection and preservation of his people to eternal life is daily to be thought on, and improved by them. They are not in a transient manner to apprehend it, but they are to keep this blessed truth in their hearts, till it inflame them. As it's not one shower, but plentiful and constant droppings that go to the root of the Tree; so it's not a thought now and then about Christ's keeping of thee safe for heaven will affect thee; but as Jacob to the Angel, so thou art to say, I will not let this truth go, till it bless me; and truly for this end it was, that our Savior doth so often repeat [ Those thou hast given me, and I have kept them ] to confirm and increase the Disciples faith, seeing they have so many strong Anakims in the way to Canaan: Every man that looks only to his own strength, and the dangers that are in the way, would bring up an ill report of Heaven, as those Spies did of the Land of Canaan, saying, It's impossible for any man ever to come thither ; and with the Disciples to say, Who then can be saved? but with God nothing is impossible.
To open this Doctrine, consider, that there is a fourfold principle, which is operative to the conservation of the believers.
First, There is an inward vital and vivifical principle of grace abiding in the godly, which will never fail: Not but that of itself, it would, as in Adam and Angels, but as God could confirm and establish the grace of Angels, that it never shall perish; so doth God that supernatural principle of holiness put into his people, 1 John 3.8. He that is born of God, he neither doth sin, or can sin, viz. so as to be given up wholly to it, and that because the seed of God abideth in him. Though there be different thoughts about this seed, what it is, I do now suppose it to be that inward principle of supernatural life, from whence all gracious operations do flow. This God hath set in the heart and inward parts of his people never to be rooted out. Thus John 4 14. The believer is said to have in him a well of water, springing up to eternal life. Here is a fountain that cannot be dried up: Therefore it's said, He shall never thirst more, viz. with a thirst of a total indigence and want: Even in the greatest deficiencies and barrenness of God's people, there hath been sap in the root, when the branches seemed dead.
A second principle thus conserving is, That daily help of grace quickening and corroborating the soul in all holiness. The former grace is permanent and habitual, this transien,t actual, and by way of motion. This latter doth complete and actuate the former; For as it's not enough to have a natural life, unless there be a further concourse of God, by which we actually move and stir: So in our supernatural life, it's not enough to have that principle of life infused, but we are to receive the daily impressions, and powerful quickenings of his holy Spirit; and this is to have both the 〈 in non-Latin alphabet 〉 posse and the 〈 in non-Latin alphabet 〉 operari, the will and the deed. These are the two internal principles of our conservation, for the Lord Christ doth not keep us immediately, but by means in a subordinate manner.
In the next place, there is a twofold principle extrinsical of our preservation. And
The first is, Our Election, that is the fountain of all our perseverance This is the first round in that ladder, by which we ascend to Heaven, Rom. 8. It's from Predestination, that nothing can separate us from the love of God in Christ. Rom. 11. It's Election hath obtained, that elected remnant shall never perish; and thus in this prayer of our Savior's, all security of the godly, it's because the Father had given them to Christ, viz. by Election, as the root and source of all their good; This is so cogent a truth, that many who hold a falling away from true grace, do yet maintain, That no Elect man can ever perish finally, because then God should be frustrated of his purpose, and the counsel of man should make void the counsel of God. This Election of God, is the vivificall cause of all Preservation. As by this they were Called and Converted from a state of sin, Election did bring them in; so the same Election, when they are Converted, doth protect and keep them, if they fall, doth raise and repair them, whereby they safely at last arrive at Eternity; so that their Perseverance is not a merit, or reward of their former holiness, but it's a free gift of God, and an effect of Election, as their effectual Vocation was.
The second external Principle is, The Covenant and Promise of God made in Christ to the Godly: So that the Covenant of Grace being confirmed by Christ's death, In whom the Promises are Yea and Amen, 2 Cor. 1.20. being among other glorious ends, to perpetuate and continue the work of Grace in them; it's impossible, that hell, or the world should quite put them out of the way to Heaven, Jerem. 32.40. God there promiseth an Everlasting Covenant, a Covenant that shall abide forever ; And what is the Privilege vouchsafed in that Deed of Gift? It's the putting his fear in their heart, that they shall not depart from him. You see by this notable place, That it's not we ourselves, but God who keepeth us; and for this we have his Promise: So that the godly may triumph in an holy Confidence because of it: Many other Promises that are branches of this Covenant, the Scripture declareth, which should be sweeter then the honey, and the honey-comb: For what can be more precious to hear, then that God will safely preserve thee in the way to Heaven, so that no fraud or force without, nor any lust or corruption within shall hinder thee of the Crown of Glory. Isai. 40.29, 30, 31. He giveth power to the faint, and to them that have no might he increaseth strength, &c. God in the verse before is said Himself not to faint, or to be weary: Though he created the Earth, and doth still preserve it, yet he is not weary, and because he is thus, he will make his people so: They in themselves may be fainting and weary, but he will renew strength: And he illustrateth this from natural strength, Though young men in their full strength may be weary, yet these shall not. And again, he compareth their strength to the Eagle that mounteth up with wings to the Heaven, and is not weary. Thus God will enable the godly soul: Though they run, or walk, they shall not be weary; What a reviving place should this be to the dead, dull, and languishing believer? Why do I lie groveling on the ground? Let me fly up to Heaven like an Eagle. We have also a remarkable Promise of Divine Protection, Isai. 4.5, 6. where God by two similitudes doth notably declare it, First, by an allusion to that wonderful Preservation of the people of Israel: It was not enough, that God had brought them out of Egypt, they would have perished for all that, without his Protection; Therefore we may read the History, Exod. 13. how God created a directive Protection for them, both by day and night. In the day time, there was a Cloud and smoke, and a shining flaming fire by night. Thus God promiseth he will do upon every dwelling-place in Zion, and upon her Assemblies; by these are figured the several Churches that are assembled to serve God, For upon all, the Glory shall be a defense ; By Glory, is meant the Ark, which is here made a Type of God's people, and they may be called God's Glory, both because they glory in God, and God is glorified by them: So that the meaning is, Look what care and defense God did once show to the Israelites to preserve them from perishing in the Wilderness, that they might be brought to Canaan ; The same, not in a miraculous visible way, but in a spiritual and invisible manner will God do to his Church. The second similitude is from Shepherds, who in those hot Countries, did erect Tabernacles and Cottages for their flock, to defend them against the heat, and all other storms; By this is signified, That God would create such defense for his sheep against all kind of dangers and calamities, that they perish not, therefore in all our extremities; We have four strong pillars to bear us up.
In the next place, Let us take notice of the blessed effects, which a lively meditation on this preservation will produce; It's worth the time to be improving this truth. For
[ 1] First, Hereby an holy boldness and confidence will keep up our hearts against all dangers and discouragements. The people of God are subject to fainting and swouning fits; Their fears and cares make them feeble. Oh then what a cordial and reviver will this truth be to us? Though I am weak and cannot preserve myself, yet I am in the arms of him that both can and will; a Child in a Giants arms is safe enough from falling: We see David in many Psalms acknowledging his confidence and boldness, even challenging all the world, Though the earth be removed into the sea, and though an army of men should encamp him round about, yet he would not be afraid, because he trusted in God ; and he often speaks of God's right-hand holding him up ; Oh what a support is that, God's right-hand! There is more strength in that, then in all the creatures combined together: So that if not only Devils, but all creatures else, good and bad, should combine against thee, yet to God's right-hand, they are but as tow to the fire. Thou canst no more fall then God himself can be weary and faint. The Heathens said of their feigned Atlas, whom they made to bear up the Heavens, that he must not so much as stoop, if he did, the Heavens would fall down immediately. To be sure, if God for a moment only should with-draw his arm, not only believers, but even the Angels in Heaven would fall into hell; if therefore thou didst by faith rest thyself on this Protection, thy life would be a sweet, gracious and composed life.
[ 2] Secondly, The consideration of Christ's Protection would make us go out of ourselves, and renounce all our own power. To trust in the arm of flesh for temporal deliverances, is great Idolatry ; but to trust in the duties or graces of the soul for spiritual mercies, is much more abominable Idolatry ; for it's more peculiar and proper to God, and belongs to him as his only glory, to justify and save us, then to defend and preserve us corporally. This Preservation then of us is the only thing to humble us, to put us in remembrance of our own impotency and sinfulness, Those many promises to help thee, are so many demonstrations of thy own infirmities. We are never nearer falling, then when we begin to trust in ourselves; When Peter saith, Though all men forsake thee, yet I will not, then is he most prepared to forsake and deny Christ: So that this Doctrine of Christ's Protection is a self-debasing and self-emptying truth, it makes us see our own poverty and nakedness, and thereby fly solely to him.
Thirdly, The consideration of this Preservation will make us readily and willingly set upon all those duties God calls us to. We will not shrink from them, saying, Oh they are too hard, too difficult! We cannot go through with them! What made the Israelites dispond upon new dangers? but because they remembered not the miraculous power of God's presence with them, they thought everything great but God. Their enemies they looked upon as great enemies, but not on God as a great God. We see this sinful fear in Moses also, How many excuses did he pretend, that he might not be employed in that embassage to Pharaoh, till God's wrath was kindled at him? Therefore if we did with faith consider Christ's power, though our duties were great, though never so contrary to flesh and blood, yet in the name of God we would go out and do valiantly.
Fourthly, The powerful meditation of this would prevent a thousand doubts and fears that we usually make about what may be. We do not remember our Savior's Rule, That sufficient to the day is the evil thereof, and therefore we excruciate ourselves with supposed future conditions, not considering, that as our necessities and infirmities shall abound: so God's preservation will: The godly man thinks, What if I should be bereaved of such sensible helps, an Husband, or some able friend, or my estate lost? How should I subsist with many children? Or how if I should be called to Martyrdom, to be imprisoned, to lose my life? Such is my weakness (saith the believer) that I fear I should with Peter deny and forswear, do anything rather then endure extremity? Oh but whence are all the confusions of thy soul, but because we remember not Christ's protection and presence is with us!
Lastly, The lively faith of this Protection will keep us in a careful diligent walking in such ways, wherein God vouchsafeth his presence. Work out your salvation (saith the Apostle) for it's God that worketh in you to will and do. Presumption on God's power breeds security and laziness; but faith in God's power takes God's way. Christ because he depended on God, would not tempt God in unlawful ways.
Use of Thankfulness: Oh call upon thy soul to bless God for every moments preservation! God kept thy heart, thy eyes, thy tongue today, what shops and instruments of wickedness would they have been else? That thou goest not to bed, as if it were into an hell; That thou art not full of gashes and wounds by sin; Bless God that hath kept thee close to him.
SERMON LXV. Of the Perseverance of the Saints. The Question stated.
JOH. 17.12.
WE have considered the faithfulness and diligence Christ shown in the preservation of his to eternal life, expressed in that word, [ I have kept. ] The next thing in order is the subject preserved, Those thou hast given me ; but because this expression doth once more, even the sixth time come in, ver. 34. I shall pass it over till then: I shall therefore proceed to the 3 d particular, which is the effect, or a sign rather whereby he proveth his faithful protection of them, None of them is perished. The words are emphatical, None, he doth not say all but one or two, but none ; for as for the instance following, [ but the son of perdition ] we shall show you, that is not exceptive, but adversative; because it's said, none of those that are given him perish: now though in some sense Judas was given to Christ as an Apostle, and in respect of his Office Christ said he had chosen twelve, yet he was never given in the sense it is used, ver. 2. where such are said to have eternal life. The last aggravation is, None of them is perished, he doth not say none of them hath been killed by persecutors, or none of them have grievously fallen by sin, for so Peter did, but none is perished; he speaks in the present tense, not none shall perish, but is perished, as if because they were not already perished, they should never, or rather, because in respect of God's promise, it was as sure as if they were already in heaven: Even as Judas is said in the Text to be perished, although he was not yet in hell; he was not yet gone to his proper place, but because of the certainty of it. This expression was so remarkable, that Chap. 18.9. we have mention made of it as a famous saying, That the saying might be fulfilled, of those thou hast given me I have lost none: only whereas in the text it is expressed passively, none is perished ; there it's active, I have lost none ; but that change of the word is very comfortable, for thereby is signified, that if any did perish, it would be because of some fault in him, if they be lost, it is he hath lost them. Though sin and the devil should instrumentally destroy them, yet it would be principally attributed to his want of love, or power or faithfulness in his trust. In the text one word is to be observed, and that is 〈 in non-Latin alphabet 〉 is perished: The word is used sometimes of a corporal and temporal destruction, Judge. 12.11. They perished in the gainsaying of Core. 1 Pet. 3.6. The whole world is said to be drowned in water, so 2 Cor. 10 9. Sometimes it's used of a spiritual destruction, in respect of the soul by everlasting damnation; Now the word doth here take in both the senses, spiritual destruction as the principal, and temporal as the secondary; for that this is partly implied appeareth, cap. 18.9. I am he ye seek, let these go, and then follows, that none may perish: In respect of the first destruction it is chiefly that the devil hath his Name 〈 in non-Latin alphabet 〉 , Revel. 9.11. only you must observe, that when the Scripture useth this word in a spiritual sense for a lost man in soul and body, it speaks of a twofold undone condition; First, There are some in a lost, perishing condition, but yet recoverable by the grace of God; they are as Moses drawn out of the water, where certain death would have been, and thus all the godly before their conversion, are lost. Thus Matth 18.11. Christ is said to come, that he might save such as were lost ; he did not come to save a lost Judas, or such as were from all eternity, left by God in their undone condition, but those elect persons, that for the present were in a lost estate. Thus Luke 15.24. The Prodigal son is said to be lost or perished, but he was recovered again. The other sense is, when it's applied to such as are in an undone estate irrecoverably. They are in a state of perishing, and will never be brought out of it; and thus it's applied to Judas. Thus it's used 2 Cor. 15. The Gospel is a sweet savor to those that are saved, and in 〈 in non-Latin alphabet 〉 , those that perish, where it's opposed to 〈 in non-Latin alphabet 〉 . The words thus explained, Observe,
That none of those who are elected, or given by the Father to Christ, shall perish. They will be enabled to persevere; They will certainly get to the haven. This is a principal truth in Divinity; and as it is much oppugned by learned Adversaries, so it hath also great influence into our lives practically, and therefore I shall be the larger on this subject; and before I come to explicate it, it's good to compare two other Texts with this, as excellent parallels.
The first is John 6.39. This is the Fathers will ; where you have the truth asserted, and that very powerfully.
1. He saith, He will lose nothing of what the Father hath given him ; He doth not say, he will lose none, but nothing 〈 in non-Latin alphabet 〉 , not anything, neither his soul, nor his body, and therefore because the body, when consumed to dust, seemeth to be forever lost, he addeth, I will raise it up at the last day.
2. This is so great a matter, that he saith, This is the will of his Father that sent him ; So that the main command to be received from the Father, and the great thing willed was, to let none of the elect perish.
The second Text is John 10.28. where speaking of this property of his sheep, that they hear his voice, he addeth, I give unto them eternal life, and they shall never perish. Here you see the expression for the future, lest it might be objected against this in the Text, though none is perished yet, yet he may when new temptations and dangers arise, then they may be undone. Judas did not immediately upon his Discipleship betray Christ; but our Savior saith, None shall perish, and he giveth a sufficient cause of this their perseverance, because they are in his Fathers hand ; Here is the dear respect God beareth to them, and then none is stronger then the Father: So that you must find out a power greater then God's, and more prevailing then his arm, if you will hold they can perish. Thus you see this truth confirmed by the mouth of two faithful witnesses. But because this truth is of singular use, and of much difficulty.
I shall first lay down many introductory particulars to the stating of this Question; for if the child at first be not well swaddled, it proveth crooked in it's growth; we must therefore lay a sure and clear foundation, that our superstructure may endure. And
[ I] First, The Question is not of the possibility of a believers total and final perishing ; If we consider him in himself, if we behold him in his own power not as elected and covenanted with in Christ, then it's not only possible, but even necessary, that he should eternally perish: This is evidenced in the apostate Angels and Adam, there grace was amissible, yea they did actually lose it, when yet they had not a corrupt nature within to betray them, as we have. Therefore they did not necessarily, but by a voluntary choice fall into their own destruction: How much more would this terrible apostasy be in godly men, though sanctified, seeing there are the powerful relics of corruption abiding in them, and withal many violent temptations without to overwhelm them, if left to themselves. When therefore we say, the true believer cannot perish, it's not to be attributed to his strength and power, but solely to the grace of God, which as at first wrought conversion; so it doth also perseverance and continuance in that estate; for as the removal of the pillars doth immediately make the house to fall, being it's natural motion is to descend downwards; so the withdrawing of God's gracious power would immediately cause the most holy man to fall into his old rubbish and filthy vomit of sin; it's not therefore only possible, but certain and inevitable, that every converted man, would be apostate from God; did not a mighty grace daily preserve him; and this is fully evidenced by that prayer; all are taught to pray, though never so holy, that God would not lead us into temptation, doth not that plainly teach us, That we are so weak and infirm, that there is no temptation, if left to ourselves, but it would wholly overcome us: Oh then, Let the most eminent and chiefest believers daily pray, that God would not leave them to their own strength and temptation, for this is to be left in hells mouth.
[ II] Secondly, As it's possible thus for believers to suffer shipwreck and lose all, if left to themselves, did not God keep them: So God for holy and wise ends, hath in some measure and degree left them, whereby they have fallen foully and dreadfully. So that we may say, they were like Sampson, they lost their strength; the Philistines rose upon them, only in time their strength came again. As a man in an Apoplexy or Lethargy, hath an inward principle of life, but there are no outward demonstrations of it.