Exposition of John 17, Exposition · Part 39
JOHN 17.16.
They are not of the world, even as I am not, &c.
AND thus far of the Second Argument with which our Saviour preſſeth and enforceth his Petition to his Father, together with the Explication of it. To this he adds a repetition of that which he delivered word for word before, as you ſhall ſee if you compare them both together. They are not of the world, even as I am not of the world. He ſaid before, I have given them thy Word, and the world hath hated them, becauſe they are not of the world, even as I am not of the world. And here again, they are not of the world, even as I am not of the world.
So that you ſee my Brethren, Repetition of the ſelf ſame thing, and in the ſelf ſame words in Prayer, is not to be condemned in all caſes. Our Saviour as he is our Mediator to pray for us, ſo he is our Maſter too, to inſtruct us how to pray; Maſter, ſay the Diſciples to our Saviour, Luk. 11.1. teach us to pray as John alſo taught his Diſciples. And he teaches us to pray not by his precept only, but by example too. And in the latter way he teaches us in this place, to fetch over things again that have been ſaid before in prayer, yea, ſometimes in the very ſame expreſſions. And in another place the Holy Ghoſt obſerveth of him, that he prayed a ſecond and a third time, ſaying the very ſame words, Matth. 26.44. He could have varied, but he would not varie, becauſe his judgement and affection led him into the very ſame tract wherein he had gone once or twice before. And ſo when repetitions are not of neceſſity, but out of choiſe, becauſe the zeal and fervor of the ſpeaker draws him and invites him to it, they are ſometimes of very good uſe. Indeed our Saviour, I acknowledge, interdicteth repetitions: but mark, what repetitions my Beloved; Battologies, vain repetitions: When ye pray, foreign, uſe no vain repetitions, as the Heathens do, and as the Papiſts do, who uſe to babble over ſo many Pater Noſters, and ſo many Ave Maries, and think to be heard for their much ſpeaking, as it is added there in that place, Mat. 6.7. Obſerve it well; our Saviour ſaith not, uſe no repetitions; but uſe no vain repetitions. And when they flow from the ſtrength of the affection, that knows not which way to get off from ſome conſiderable and important thing, as you may note in David, and other Saints in Scripture, they are not vain, but to very good purpoſe.
What was our Saviours purpoſe in the repetition that he uſes in my Text, is diverſly conceived by thoſe that write upon it. Once this is evident to me, there is the ſame occaſion for the repetition, that there was for the mention of the ſelf-ſame thing before. Before, the hatred to which they were expoſed in the world, and here the evil which they were like to ſuffer from the world, of both which this was the true reaſon, becauſe indeed they were not of this world but of another. There, ſaith our Saviour, the world hath hated them; how ſo? They are not of the world, even as I am not of this world. Here ſaith our Saviour, I pray thee Father, keep them from the evil of the world. Why, are they like to ſuffer evil from the world? how ſo? The ſame again, They are not of the world, even as I am not of the world. And he would have it to be very well obſerved, that all the hatred and injurious dealing, to which his poor Diſciples were expoſed in the world, proceeded not from any fault of theirs, but it was meerly upon this account, becauſe they were not of the world, but were conformable to Chriſt himſelf in this particular: The world likes them much the worſe, becauſe they were in this reſpect like Chriſt.
I ſhall not now inſiſt upon the words as conſidered in dependence, and as they are a reaſon of the evil uſage which Chriſts Diſciples uſe to meet withal in this world; For this I did when I laſt met with them; But I ſhall take them abſolutely as conſidered in themſelves: And ſo they yield us out this general Obſervation.
DOCTRINE That Chriſts Diſciples are in this reſpect like Chriſt himſelf, that they are of another world as he is.
There are two things in the point, which I ſhall clear diſtinctly and in order: Firſt Chriſt himſelf is not of this world, but of another. Then Chriſts Diſciples are in this reſpect like him. They are like him many ways, in many things, and eſpecially in this among the reſt, That they are not of the world, as he is not of the world.
As for the firſt of theſe, That Chriſt himſelf is not of this world, but of another, you ſee it is his own expreſs aſſertion in my Text, I am not of this world: He doth not ſay, I am not in this world; for that indeed he could not ſay when he made this prayer; Nay, he ſaith the contrary but a verſe or two before, Theſe things ſpeak I in the world. But I am not of this world, this he affirmeth here, and in divers others places: Though he were really a man, yet he was not like other men, at leaſt not like worldly men in this regard, as he told the Phariſees, Joh. 8.23. Ye are of this world, I am not of this world.
Now to open this a little, I ſhall ſhew you particularly and diſtinctly that Jeſus Chriſt when he was here in this world, yet he was not of this world, but of another, eſpecially in theſe reſpects. As firſt becauſe he came from another world. And ſecondly, becauſe he lived in another world. And thirdly, becauſe he went to another world; I ſhall follow theſe in order.
1. Jeſus Chriſt when he was here in this world, yet he was not of this world, but of another, becauſe he came from another world: And he was more properly of the world he came from, then of the world he ſojourned in for a little ſpace only. And thus he argues with the Jews, in the fore-alleadged Scripture, Joh. 8.23. Ye are from beneath, I am from above, ſaith he. And what doth he infer upon it? Ye are of this world, I am not of this world. You ſee both the clauſes anſwer one another; Ye are from beneath, and therefore ye are of this world. I am from above, and therefore I am not of this world; In this reſpect he is called the Lord from heaven, 1 Cor. 15.47. Obſerve it, not the Lord in heaven, but the Lord from heaven: and that not only with relation to his ſecond, but alſo to his firſt coming; No man hath aſcended up to heaven, ſaith our Saviour Chriſt himſelf, Joh. 3.13. but he that came down from heaven. So that when he was incarnate, he came down from heaven in a ſenſe; for of this our Saviour ſpeaks in that place: And to this ſpeech of Chriſt it is that the Apoſtle Paul alludeth, when ſpeaking of our Saviour Chriſts aſcenſion, Epheſ. 4.8. he addeth preſently by way of Explication, Now that he aſcended, what is it but that he alſo firſt deſcended into the lower parts of the earth? So then, deſcend he did at firſt from heaven, as after he aſcended up again to heaven. And becauſe he came from heaven, he is more properly of heaven, then of earth; as the Apoſtle Paul inſinuates very clearly, when he calls him the Lord from heaven, heavenly, 1 Cor. 15.47, 48. Becauſe from heaven, therefore heavenly, not of this world, but of another.
2. Jeſus Chriſt when he was here in this world, yet he was not of this world, but of another, becauſe he lived in another; Here he breathed, but there he lived; he did not live the life of this world, but the life of heaven; and that not in expectation, as we do, but in fruition; He lived the life of perfect righteouſneſs and perfect holineſs, the life of Angels; yea, a life above Angels while he was here in this world: That life which is to be attained by us, nowhere but in heaven only, Chriſt lived here in this world; and this perhaps was partly aimed at by our Saviour in that ſpeech of his, Joh. 3.13. No man hath aſcended up to heaven, but he that came down from heaven, even the Son of man which is in heaven: He was then come down from heaven, he was then upon the earth when he ſpake theſe words. And yet he addeth, he was then in heaven too, even the Son of man which is in heaven. And he was then in heaven, not only as the Son of God, but as the Son of man too. Virtually he was there, though he were not locally: His life did reliſh infinitely more of heaven then of earth.
And therefore it is very notable that he diſclaimed all medling with theſe earthly things; he would not once ſo much as touch with them, neither as a Judge or a divider, as himſelf profeſſeth, Luk. 12.14. nor as poſſeſſor neither. It's true, he was a King, as he implicitely acknowledges to Pilate; and he had a kind of Kingdom while he was here in this world, but it was not of this world; My Kingdom is not of this world, ſaith Chriſt himſelf, Joh. 18.36. And therefore he did nor erect it outwardly, with any outward policy and ſplendour among men, but he did only ſet it up in the hearts of a few deſpiſed people, to whom he ſaid, My Kingdom is within you; Luk. 17.21. And ſo in every thing, my Brethren, he avoided ſuch a converſation as might intimate him to be one of this world.
3. Jeſus Chriſt when he was here in this world, yet he was not of this world, but of another, becauſe indeed he was but going to another world; From another world he came, as you have heard before, and to another world he was about to go. Only he tarried here a little, about ſome weighty and important buſineſs which his Father ſent him down into this lower world to do, and as ſoon as that was ended, he returned to heaven again. So that you ſee, brethren, he converſed here but as a Meſſenger from God the Father, whoſe errand he came down upon, and to whom he was to go, aſſoon as he had finiſhed what he came for. And therefore he avoided any kind of ſetlement in this world, any way of making this his fixed habitation, as he told the Scribe that was about to follow him, Mat. 8.20. The Foxes have holes, and the Birds of the air have neſts, but the Son of man hath not where to lay his head. Yea, he profeſſed that he was not in the world, while he was here, becauſe indeed he was not to continue here; he was ſhortly to depart, he was as good as gone already, as in this Chapter I am handling, ver. 11. And now I am no more in the world, but I come to th…e. And this for cleering of the former member of the point, that Chriſt himſelf is not of this world, but of another.
Now for the ſecond branch, that Chriſts Diſciples are in this reſpect like Chriſt himſelf, this lies before you in the letter of the text, They are not of the world, even as I am not of the world. And this our Saviour often minds them of, as you may ſee that place for inſtance, to name no more at this time, John 15.19. Ye are not of the world, ſaith he, but I have choſen you out of the world. Indeed, as Chriſt is, ſo they are in this world, as the Apoſtle ſpeaks, 1 John 4.7. So in this world, that they are not of the world. And that in all the three reſpects wherein we have clearly ſhewed you that Chriſt is not of this world, but of another.
1. Chriſts Diſciples came from another world, and ſo in that reſpect they are not of the world, as Chriſt is not of the world. I ſay they came originally from another world, although not as they are men, yet as they are Saints and Chriſtians: So they are from above of God, they are his off-ſpring, as Paul ſaid to the Athenians, God is their Father, for they are begotten of him, 1 John 5.18. And God is their Mother too, for they are born of him, 1 Iohn 3.9. So that you ſee, they are no leſs then a divine and heavenly generation. And they are members of the New Jeruſalem, which John ſaw coming down from heaven, Apoc. 21.2. They are only for a while let down from heaven in a ſheet, as the creatures were to Peter in a viſion, and ſo taken up again.
2. As Chriſts Diſciples came from another world, ſo they live in another world, and ſo in that reſpect they are not of the world, as Chriſt is not of the world; Their Converſation is in heaven, as the Apoſtle ſpeaks, Phil. 3.20. With the woman, Apoc. 12. they tread the Moon, this variable and unconſtant world under their feet. Trample with a diſdainfull and a holy ſcorn upon earth and earthly things. Honors are too ignoble to command them, riches too poor to buy them, pleaſures too fleeting to allure them. Sometimes they are tranſported (as it were) rapt and taken up into heaven in ſweet Soliloquies, and in holy contemplations, raviſhed beyond themſelves with cleer and comfortable apprehenſions of their Fathers love. Indeed they get above the world, they ſoare higher then the earth, their treaſure is in heaven, and there are their hearts alſo: Their life is Angel-like: they live with men indeed, but walk with God, as Moſes ſpeaks of Enoch. They have their eyes on him (as Moſes) they ſee him who is inviſible, and they are taken up with him in all their wayes and actions. They are acquainted very well with the Almighty, (to uſe the phraſe of holy Job) they converſe with God here, come very often to his houſe, now and then ſup with him, ſpeak with him twice a day at leaſt, and that in a familiar way, untill at length they be admitted to a more neer and intimate enjoyment of the Lord for ever, 1 Theſ. 4.17. till they be caught up (as they were firſt let down,) to meet him, and ſo to be for ever with the Lord.
3. Chriſts Diſciples are going to another world, and ſo in that reſpect they are not of the world, as Chriſt is not of the world, becauſe the world is not their fixed habitation; It is the character of wicked wretches, that they are men of this world, and that they have their portion here, Pſal. 17.14. In which reſpect the Prophet ſets them in oppoſition to the Saints. And ſo ungodly men are ſtiled the inhabitants and the indwellers of the earth, very often in the Book of Revelation. But now the Chriſtian on the other ſide, is not a dweller but a ſtranger on the earth. And this the Saints of God have frequently profeſſed in the Scriptures. The Fathers, they acknowledged (as the Apoſtle Paul obſerveth, Heb. 11.13.) that they were forreigners and pilgrims here. And Abraham, as the ſame Apoſtle notes, ſojourned in the Land of promiſe. Obſerve it well, he did not dwell there, but ſojourned as in a ſtrange Countrey, Heb. 11.9. And why? becauſe he looked for a City where he meant to dwell: he had it not, but he expected it and looked for it. And this is that which the Apoſtle Paul profeſſeth in the name of all the faithfull, that they had no continuing City here (no City that they meant to ſettle in) but they ſought for one to come. This was the City that the Fathers ſaw a great way of, and made towards. And ſo deſpiſing all the happineſs and glory of the preſent world, where they were ſtrangers, and in which they were tarrying only for a little ſpace, they ſet their eyes and hearts on this which was their own Countrey, Heb. 11.19. They deſired a better Countrey which was an heavenly, where God had prepared for them a City. And the ſame diſpoſition you may note in others of the faithfull mentioned there in that Chapter.
Uſe 1 Is it ſo that Chriſts Diſciples are in this reſpect like Chriſt himſelf, that they are of another world as he is? Then let us prove our ſelves by this my brethren, whither we be Chriſts Diſciples, yea or no. If we be the indwellers of the earth, if we be at home here, if we have our portion here, no portion in the other world, we are none of Chriſts Diſciples. No, no; if we belong to him we are ſtrangers in the earth, we are abſent from our home while we are here; we are not of the world as Chriſt is not of the world; and whether we be ſo or no, we may diſcover by theſe evidences following.
They that are not of this world, are not in all reſpects conformed to it; they faſhion not themſelves according to the world, Rom. 12.2. they walk not according to the courſe of this world, Epheſ. 2.2. As Turks and Spaniards are not like to Engliſhmen, they have another kind of viſage, another garb and habit, and the like: So they that are not of this world differ manifeſtly from it. There is a clear diſtinction to be made between them and worldly men, by any man that marks them well, and hath his Judgement exerciſed to diſcern. There are none like them in the earth; their wayes are of another faſhion then the wayes of other men. Now I beſeech you, my beloved, think upon it; If you be faſhioned to this world, if you be carried with a ſwinge of the prophane and vitious times and places where you live, if you run down the ſtream with others, if you ſleep as others do, 1 Theſ. 5.6. if you ſwear as others do, if you run out with others to the ſame exceſs of riot, you are ſurely of this world, and not the other.
They that are not of this world, but of the other, have a very dear affection to thoſe of the other world. If travellers and ſtrangers meet with any of their Countreymen in a remote and forreign Land; how lovingly do they embrace them? What kindneſs do they ſhew them? how are they knit together in a bond of love? Juſt ſo it is with Chriſts Diſciples; if at any time they light on thoſe who are not of this world, but of the other as themſelves are, they are taken up with joy, and preſently their hearts and their affections, by a kind of ſympathie do wonderfully cloſe together. And therefore thoſe diſſemblers deal too groſly to deceive (ſi tamen Hypocriſis dici debeat, quae jam latere prae abundantia non poteſt, prae impudentia non quaerit, as Bernard ſpeaks) who would be taken to be Chriſts Diſciples, while their companions and their boſome friends are the men of this world; yea Traytors to the place to which they would be thought to appertain. And others hate the very men whom Chriſt hath called out of the world: holineſs whereever they find it being the object of their fury. Suppoſe thou wert in Italy, or in another forreign land, and there ſhouldſt meet an Engliſhman, wouldſt thou mock and ſcoff at him? wouldſt thou deride and jear the faſhion of his Hat, and Cloak, and Sute, the manner of his Complement, his Gate, and Carriage, &c.? wouldſt thou procure him to be taken up, impriſoned, put to death? Thy earthly Countrey would not own thee, if thou ſhouldſt be ſo unworthy: and truly Heaven will not own the men who deal thus baſely and injuriouſly with the inhabitants of that Countrey.
They that are not of this world, their language is not of this world but of the other: they ſpeak the tongue of the heavenly Canaan, their ſpeech is gratious, and uſually to glorifie their God, or to edifie their brethren; But they that are of this world, they ſpeak of this world, 1 Iohn 4.5. Shibboleth never diſcried ſo many Ephramites as this doth worldly men. Of what place are they inhabitants whoſe language is ſo harſh and tart, whoſe mouths are full of curſings and bitterneſs, the poyſon of Aſpes being under their lips? Where dwell they (Alas too neer us) who cannot ſpeak almoſt without an oath, whoſe tongues are alwayes dipping in that blood which was ſhed for mans ſalvation? Are they inhabitants of the Celeſtial Canaan, whoſe tongues are keen as ſwords, and ſharp as Arrows, to hew and wound their brethrens names? Shall I ſay that man or woman is of heaven, whoſe tongue is ſet on fire of hell? To what place do they appertain, whoſe ſpeech is ſtuft with filthineſs and ribauldry, whoſe words are rotten? as the Apoſtles ſpeaks. Brethren, do not deceive your ſelves; if you cannot ſpeak the language, you belong not to the Countrey.
Uſe 2 Is it ſo that Chriſts Diſciples are in this reſpect like Chriſt himſelf that they are of another world as he is? No marvel then though they be made a gazing ſtock and a wonder in the world. If Turks or Indians walk along the ſtreets, the common people uſe to gaze upon them, and ſo wonder at their habit and deportment, &c. And are not Chriſts Diſciples of another Countrey, yea of an other world? Are they not men of ſingularity? Are not their wayes and faſhions divers from the faſhions of this world? No marvell then though they be men of wonder as the Prophet ſpeaks, Zac. 3.8. though they be hooted at, and though they be made as ſpectacles and gazing ſtocks to worldly men.
Uſe 3 Is it ſo that Chriſts Diſciples, &c. Then let them live like men of another world, ſhining as lights amidſt a perverſe and crooked generation that ſit in darkneſs and in the ſhaddow of death. Let Heaven appear in their diſcourſes, and their Converſation. Here we may remain, and muſt, till God be pleaſed to call us hence; but our continuance here muſt be accompanied with a reſerved exemption of our ſelves from the Contagion of the times, and with an earneſt and unwearied ſtriving againſt the ſtream of the corruptions of the places where we live; not following a multitude to do evil. We muſt be ſeparated from the world (my brethren) not in place but in affection and in Converſation. I pray not, ſaith our Saviour, ver. 15. of this Chapter, that thou wouldſt take them out of the world, but that thou ſhouldſt keep them from the evil. We muſt not on conſideration of the notorious lewdneſs and prophaneſs of the inhabitants of this world, who vex our ſouls with their ungodly deeds, deſire the Lord to carry us to Heaven in a fiery Chariot, as he did Elijah, to take us preſently out of this world: but rather to preſerve us in it, that we may keep our robes pure and undefiled among ſo many garments ſpotted with the fleſh; That againſt the violent and reſtleſs oppoſitions and temptations of the world and worldly men, we may ſtand impregnable, ſhewing our ſelves the ſons of God, by overcoming it and them. The verieſt wretch may keep himſelf from groſſer acts when he hath no occaſions nor allurements to them. But in the midſt of millions of enticements and commanding provocations, and in a world that lies in wickedneſs, to be ſingular in goodneſs, this is indeed like Chriſts Diſciple, who himſelf was holy, harmleſs, ſeparate from ſinners. It was Tullies commendation of Muraena, Non tam lauda…d…s Muraena quod in Aſia vixerit, quam quod in Aſia continenter vixerit. Muraena deſerved not ſo much commendations that he lived in Aſia, as that he lived continently there, amongſt ſuch a looſe and effaeminate people, where his Chaſtity muſt of neceſſity ſuffer many encounters; And Gods, of Job, that there was none like him in the earth. Such muſt we ſtrive to be, and come as neer the pattern as we may.
Uſe 4 Is it ſo that Chriſts Diſciples, &c. Then let them not regard this world nor the vanities thereof. We ſee that Travellers and Strangers do not ſet their hearts on any thing they meet with in the way: If they ſee ſtately Houſes, Orchards, Gardens, if they hear curious muſick, &c. they are not taken up with theſe things. No, they keep on their way, and are not hindred nor withdrawn by the moſt pleaſing Avocations. Doth any Traveller fall a building at his Inn? a planting or a ſowing by the way? And therefore ſeeing we are of another world, and conſequently ſtrangers here, let us not ſet our hearts and our affections on the things that are beneath, but on the things that are above; let us uſe this world as though we uſed it not, for neceſſity alone, and not ſo much for profit or delight; to further us in holy duties, not to ſtop; us to help heavenward, not to hinder. O let us not by ſcraping up the dung of this world, diſgrace our Countrey, and bring it to a low eſteem with worldly men. Let it not be ſaid to us, as Anacharſis ſaid to Atticus, opbraiding him becauſe he was a Scythian; Mihi inquit dedecori eſt patria, at patriae tu. My Countrey is a ſhame to me, but thou art diſhonour to thy Countrey. No, let us honour it: let carnal wretches know that it is a wealthy place, that there we have a rich inheritance, and large poſſeſſions, and that our Father (who is king thereof) is well able to provide for all his children.
Is it ſo that Chriſts Diſciples, &c. Then let us not deſire nor fancy Uſe 5 to our ſelves (my brethren) any long continuance here, but let us be preparing for our journey home. A ſtranger makes no long abode or reſidence in any place; he tarries for a night or ſo, and paſſeth onward to the Countrey where he dwelleth. And therefore ſeeing we are of another world, let us alwayes be thinking of our journey home, and making preparation for it every day. I ſay as Moſes, Deut. 32.29. O that men were wiſe, that they underſtood this, that they would conſider their latter end!
Is it ſo that Chriſts Diſciples, &c. Why are they ſo unwilling then Uſe 6 to leave this world? Why are they ſo averſe from death and diſſolution, and departure hence? Indeed for wicked and ungodly wretches who are the men of this world (as the Pſalmiſt calls them) who have their portion in this preſent world, no portion in the other, it is no wonder that they ſhould be loth die. O death, how bitter needs muſt thy remembrance be to him that lives at eaſe and reſt in his poſſeſſions! But unto you who are of another world, I ſay as Chriſt to his Diſciples, Ariſe let us go hence. Why (my beloved) what is the matter with you? What, are you loth to go home? Methinks you ſhould conſider with your ſelves that when you die, you go to your own world, your own Father, your own friends, where you ſhall be as welcome as your hearts can wiſh: God your Father will receive you, Chriſt your brother will embrace you, Triumphant Saints and Angels will rejoyce in you: And after all the troubles of a tedious journey, you ſhall ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of Heaven, feaſting it in companies, feeding on the hidden Manna, and drinking deeply of the pure and Chriſtall River of Water of Life, proceeding from the Throne of God and of the Lamb. And who would willingly remain abroad in an unpleaſing Pilgrimage, and not chooſe rather to come home to ſuch ſweet Company, and to ſuch bleſſed Entertainment as this is!
And thus we have at length diſpatched the firſt part of our Saviours prayer, in behalf of his Apoſtles and Diſciples who were then about him, and in it the firſt main thing which he deſireth for them, preſervation.
The ſecond follows now in order to be entred on, and here the main thing, that he ſeeks in their behalf, is Sanctification. Sanctifie them through thy truth, thy word is truth.
And here we have two things to be conſidered. A Supplication, and an Explication. Firſt, We have here our Saviours Supplication to his Father, in behalf of his Apoſtles and Diſciples, Sanctifie them through thy truth. And then we have this Explication, in which he ſhews what he intends by truth, viz. the word of God. Sanctifie them with thy truth, thy word is truth.
Begin we with the Supplication, in which you may take notice with me, of theſe two particulars. Firſt, the thing deſired, Sanctification: Sanctifie them, ſaith our Saviour; And then the outward inſtrumental means, by which he prayes they may be ſanctified, the truth of God, that is the word, as he explains it afterwards, Sanctifie them through thy truth.
Both yeild us our this Obſervation.
DOCTRINE. The word of God is the ordinary Means by which he Sanctifies his people.
It is the inſtrument in Gods hands, by which he doth this great work. He ſanctifies them, he is the God of all grace, he calleth and he makes perfect, ſtabliſheth, ſtrengthneth, ſettleth them. But he doth it by this means, according to our Saviours prayer here, Sanctifie them through thy truth.
And here I ſhall diſtinctly cleer theſe two things.
Firſt, that the word of God is the ordinary Means by which he ſanctifies his people in a way of inchoation, by which he begins that work in them, by which he converteth them, regenerates them and makes them to become new creatures. And this we find abundantly exemplified in the times of the Apoſtle, how mightily the word of God prevailed to the Converſion of their hearers, and to the working of unfeigned faith, and grace in them. You may behold three thouſand ſinners wrought upon by one Sermon, Acts 2.41. And yet again, as if theſe had been a few, five thouſand by another Sermon, Acts 4.4. And hence it is my brethren, that the word is called the word of grace, becauſe it works grace in Gods people. But whether this be the work of the Law, or of the Goſpel, whether one or both of them be the ordinary means by which God ſanctifies his people, will need to be a little further opened and reſolved. And I ſhall ſhew you from the Scripture, that both of them are inſtruments in Gods hand, by which he ſanctifies his people.
1. God ſanctifies his people preparatively by the Law. The Law converts, and worketh grace by way of preparation. It ſhews a man his ſin and his trangreſſion, it emptieth him of all opinion of himſelf, it humbles him, and layes him low in apprehenſion of his own unworthineſs: And ſo indeed, it makes him fit to entertain the grace of God; for he will give his grace unto the humble. John Baptiſts rough and rigid preaching of the Law you know, my brethren, muſt prepare the way for Chriſt. He muſt be like a Pioner to go before him, to bring down every high exalted thought, to make the Mountains levell with the Valleyes; He muſt be like a Harbinger to ride before, and take up room for Jeſus Chriſt, to write his name upon the heart, This heart is taken up for Chriſt; To cauſe theſe everlaſting doors to be ſet open to him when he comes. And when the heart is thus prepared, thus emptied, and thus opened once, then it is fit for Jeſus Chriſt with all the graces of his ſpirit to enter in and dwell there. And this is all that God doth by the Law, he ſanctifieth men by way of preparation and prediſpoſition only; But
2. The means by which he ſanctifieth them indeed, and works the truth and the reality of ſaving grace in them, is the preaching of the Goſpel; and therefore the Apoſtle puts the queſtion to the renewed Galathians, Gal. 3.2. This only would I learn of you, ſaith he; received ye the ſpirit by the works of the Law, or by the hearing of faith? q. d. for this I appeal to you, I put the matter to your conſciences, whether the ſaving graces of the ſpirit, were not firſt wrote in you by the hearing of faith: that is, by hearing the doctrine of faith, which is the Goſpel. And hence the Goſpel is ſometimes called the grace of God, as you may ſee that place for inſtance, Titus 2.11. and that not formaliter, for ſo the Goſpel is not, neither can it be the grace of God (neither that grace which is in God; I mean his free and undeſerved favour; nor yet that grace which is communicated and diſpenſed from him to us; I mean the gifts of his ſpirit, whether they be ſuch as appertain to edification, or ſanctification,) but effective, as the School-men ſpeak, the Goſpel is the grace of God, becauſe the grace of God is the effect and iſſue of the Goſpel. The Goſpel is the inſtrumental means of grace and holineſs which it effecteth under God, and worketh in the hearts of his people. And under this expreſſion it is ſet in oppoſition to the Law. For as the Law doth not reveal the grace of God in Jeſus Chriſt the Mediator and Redeemer as the Goſpel doth: ſo neither doth it work the grace of God, I mean the ſaving gifts of his ſpirit: and therefore it is called the Miniſtration of the Letter, and not the Miniſtration of the Spirit, becauſe there goes no ſpirit with it. Or if it carry any of the ſpirit with it, it is the ſpirit of fear and bondage, and legal humiliation, and not the ſpirit of adoption and ſanctification. But on the other ſide, the Goſpel carries ſpirit in the miniſtration of it, which it conveyes into the heart of thoſe that hear it and embrace it, as they ought to do. It operateth and begetteth the endowments of the ſpirit, and worketh grace and ſanctification.
And as the word of God is the ordinary means by which he begins the work of Sanctification: So it is the means alſo by which he carries on the ſame work to further meaſures and degrees. They were ſanctified already for whom our Saviour makes this prayer in my text; the work was begun in them, they were his own Apoſtles and Diſciples; and yet for them he prays, ſanctifie them with thy Truth, q. d. Sanctifie them yet more fully, make them yet more gratious and more humble, and more holy, by a more full diſcovery of the Truth revealed in thy Word to them: Sanctifie them with thy truth, thy Word is truth. Indeed the Word, my Brethren, as it is incorruptible ſeed, by which men are regenerate and born again to God, as the Apoſtle ſhews, 1 Pet. 1.23. Being born again, not of corruptible, but incorruptible ſeed, by the Word of God: ſo it is milk which nouriſhes and makes them thrive and grow, while they are but babes in Chriſt: and it is alſo ſtrong meat on which they feed, until they come ad foreign, to a perfect man, to the meaſure of the ſtature of the fulneſs of Chriſt. This for clearing of the point: proceed we to the Application.
Ʋſe. 1 Is it ſo, That the Word of God is the ordinary means by which he ſanctifieth his people in a way of inchoation? O then let Miniſters be here intreated and prevailed withall, as they deſire the Reformation and Converſion of their people, the working of unfeigned faith and grace in them, to be diligent and inſtant in preaching the Word and Goſpel unto them, if they would have them turn from darkneſs to light, and from the power of Satan unto God. Let them lay out themſelves in indefatigable pains this way. Let them be inſtant (as the Apoſtle Paul exhorteth Timothy) in ſeaſon and out of ſeaſon, and ſpare no labour to accompliſh ſuch a bleſſed end as this is.
Object. But ſome may ſay perhaps, That they have preached long and laboured hard, and yet they ſee no iſſue, no ſucceſs of all their labours; Their people are not turned to the Lord, no grace appeareth in their lives and converſations, ſo that they are exceedingly diſcouraged and disheartned in the work of God.
Sol.To this I ſhall reply in two or three particulars, and I ſhall be brief in them; for I am very ſenſible that other things will be more ſuitable to this Aſſembly.
Firſt, the fruit of their endeavours who faithfully diſpenſe the Word of God, is not always manifeſt. Eliah thought he had been left alone, and yet even then there were ſeven thouſand men that had not bowed the knee to Baal: Among the Rulers there were ſome who were indeed converted and believed in Chriſt; and yet becauſe they were but novices, and newly entred, they were fearful to acknowledge and confeſs him; Grace is not always wrought with obſervation, as our Saviour ſheweth, Mat. 13.13. It is compared to Seed in Scripture, which after it is ſowen, lies hid and covered in the earth a while, and is not ſeen. And therefore faithful Teachers ſhould not be diſheartned becauſe they cannot ſee the fruit of their indeavours; it may be they have ſowen the ſeed, that may ſpring up and flouriſh in another age. And they have laid the good foundation under ground, and out of ſight, on which another faithful Miniſter may build, and raiſe a very goodly frame. And herein is that ſaying ſometimes verified; (to uſe our Saviours own word) Joh. 4.37. One ſoweth and another reapeth: The Prophets laboured, and the Apoſtles entred on their labours; and ſo it is at this day.
Though their labour be in vain, reſpectively to their deſired iſſue and ſucceſs, the converſion of their people, they ought not to deſiſt from it; No, they muſt work the work of God, they muſt continue preaching ſtill, though no fruit at all ſhould follow: Thou ſhalt ſpeak my words unto them, ſaith the Lord unto EZekiel, chap. 2.7. whether they will hear, or whether they will forbear, for they are a rebellious houſe; And the Apoſtles exhortation is very appoſite to this purpoſe, 2 Tim. 4.4. They ſhall turn away their ears from the truth, and ſhall be turned unto fables. What now, muſt Timothy deſiſt from preaching any more unto them? No, ſaith the Apoſtle, watch thou in all things, endure affliction, make full proof of thy Miniſtry: Be diligent, perform thy duty, and leave the ſucceſs to God; Waiting if God peradventure will give them repentance to the acknowledgement of the Truth, and that they may recover themſelves out of the ſnare of the Devil, by whom they are led Captive at his will.
If they continue in their miniſterial labours, though no apparent good be done by it, they want not great encouragement; They are to God a ſweet ſavour in Chriſt, not in them that are ſaved only, but in them that periſh too, 2 Cor. 2 15. Though they ſpend their ſtrength in vain (with reference to the converſion of the people) yet their judgement is with the Lord, and their work is with their God: that is, the recompence and reward of it, Iſa. 49.4. And they have their recompence ſecundum laborem, non ſecundum proventum, as Bernard ſpeaks, according to their labour, and not according to the iſſue and ſucceſs.
But in the laſt place my Beloved, if after all their tiring pains and tedious expectation, God ſhould be pleaſed ſo to bleſs their labours to make them happy inſtruments of bringing in his choſen to him, their comfort would be very great in this world, their recompence exceeding glorious in the world to come. For they that are not only wiſe themſelves, but alſo are the inſtruments of making others wiſe too, ſhall have a great deal of glory, they ſhall ſhine as the ſtars in the Kingdom of God for ever and ever.
And as the Miniſters are hence encouraged to preach the Word, ſo in Ʋſe 2 the ſecond place the people may be perſwaded hence to hear it & attend upon it. If you be yet without the Covenant, and have not any ſaving grace in you, this is the ready way to have it wrought in your ſouls. It is the Word by which God ſanctifieth in a way of inchoation; and if the Lord be pleaſed to concurr with it, you may be ſanctified by this means; you are not able to convert your ſelves: My Brethren, you are not able to renew and ſanctifie your ſelves; but the bleſſed Word of God, (if he be pleaſed to add vertue to it) may operate and bring about theſe great effects. The Law (that is the Word of God) converts the ſoul; the Truth, that is, the Word of truth (ſo is the Goſpel called in oppoſition to the types and ſhadows of the Law) renews and ſanctifies the heart, according to our Saviour Chriſts Petition to his Father here in the behalf of his Diſciples: Sanctifie them with thy Truth, thy Word is truth: And therefore you that are ſtrangers to the life of grace, be you intreated and prevailed withal to put your ſelves under the powerful preaching of the Word and Goſpel of the Lord Jeſus; O wait upon the doors of Wiſedoms houſe, be ſwift to hear, attend upon the Word of God, lay hold on every opportunity to be partakers of this holy Ordinance, and then perhaps it may in time become a word of grace unto you, you may be ſanctified by this Truth.
Ʋſe 3 Is it ſo, That the Word of God is the ordinary means by which he ſanctifieth his people in a further meaſure, by which he works not only the beginnings, but alſo the increaſe of grace? which is the ſecond member of the point. We ſee then what the reaſon is why many Chriſtians do not grow, make no increaſe at all in holineſs and grace; nay rather in a declining and abating hand; there may be many cauſes of it; and this is not the leaſt of the decay of many men, becauſe they do not wait upon the powerful preaching of the Word of God, which is the means to make them proſper and to thrive in grace. You may take notice of too many ſuch, who while they conſtantly attended on the means, were zealous, lively, active, fruitful Chriſtians, their gifts were always on the growing hand: But ſince they have remitted of their diligence in this reſpect, they are ſenſibly decayed, and they are nothing like the men that they were in former times. Fall into diſcourſe with them, alas their wonted faculty is gone; either you ſhall find them dead and ſtupid (as it were) not having any ſavory word to ſay in any matter that concerns Religion, or elſe they talk is ſo far of, ſo barren, ſo unprofitable, that it adminiſters no grace, no benefit at all to them that hear it. Follow them into their houſes, and there you ſhall obſerve that many holy exerciſes and religious houſhold duties, which had been formerly ſet up, and conſtantly performed perhaps for divers years together, are either utterly neglected, or elſe diſcharged in ſuch a cold and formal manner, that there is no life in them. Enquire of other men who knew them in their firſt beginning, and they will tell you all is gone; their wonted heat, and zeal, and forwardneſs is come to nothing, and in them the Proverb is verifyed, The Dog is turned to his own vomit, and the Sow that was waſhed to her wallowing in the mire.
Ʋſe 4 Is it ſo, That the word of God is the ordinary means, by which he ſanctifieth his people, not only in a way of inchoation, but alſo in a way of augmentation? Here then we ſee what we muſt do if we deſire to thrive in holineſs, to make a daily progreſs and increaſe in grace: We muſt attend upon the preaching of the Goſpel: And truly there is little hope that we ſhould ever grow (as Chriſtians) without the uſe of this means. The tree that ſpreads and flouriſheth, and brings forth much fruit, is ſaid by David to be planted by the water ſide, Pſal. 1.3. Even ſo the thriving and the growing Chriſtian, muſt be planted by the means, he muſt be near the Word of God, thoſe waters of the Sanctuary, as the Prophet calls them: That ſaving Doctrine muſt drop down upon him as the rain, it muſt diſtil upon him as the dew, and as the ſmaller rain upon the herbs, and as the ſhowrs upon the graſs, as Moſes ſpeaks, Deut. 32.2. or elſe he will be like in time to wither, and decay, and come to nothing.
Ʋſe 5 Is it ſo, That the Word of God is the ordinary means by which he ſanctifieth his people not only in a way of inchoation, but alſo in a way of augmentation? Then certainly thoſe men are in an ill condition, who though they conſtantly enjoy the preaching of the Goſpel, yet do not thrive nor grow by it; they hear it Sabbath after Sabbath, yea and perhaps repeat it with their families, and yet are not a jot the better for it any way. Look at what point they were for knowledge, practice and obedience many years ago, at the very ſame they ſtay; they are the very ſame men, there is no alteration on them, they have not gained any ground on their corruptions, they are not grown a jot more conſtant and fervent in religious duties then in former times. What is the reaſon that the Goſpel produceth not its genuine effect in theſe men, and that it bringeth forth no augmentation, no increaſe of inward grace, or outward obedience? the fault is not in the inefficacy of the Goſpel, ſimply conſidered in it ſelf, but in the hardneſs and deadneſs of their hearts; and as we uſe to ſay of ground that is manured and dreſt, and watered much, if it yieldeth no increaſe, that it is very barren ground; juſt ſo we may conclude of theſe men: And certainly their caſe is fearful, if they ſo continue, as the Apoſtle ſhews us in the ſame Similitude, Heb. 6.7. The earth that drinketh in the rain that cometh oft upon it, and bringth forth herbs meet for them by whom it is dreſsed, receiveth bleſsing from God: But on the other ſide, that which bringeth bryers and thorns is rejected and nigh unto curſing, whoſe end is to be burned: And therefore I beſeech you my Beloved, as increaſe and growth in grace is one effect in Gods Word, ſo let it bring forth this effect in you; and that it may ſo do, I ſhall preſcribe you ſome directions.
Remove thoſe impediments that hinder growth and profiting by the Word of God, and they are principally ſuch as follow.
1. The firſt is pride and loftineſs of heart and ſpirit; for when a man is puft up with a ſelf opinion of his own ſufficiency, and thinks he knows as much as all the Preachers in the world can tell him, how can he profit by the Goſpel! He is ſo full that when the water of the Word is poured upon him, either it runneth over, and is ſpilt upon the ground, or elſe returneth back upon the face of him that poured it. If therefore you deſire to thrive by it, come to hear it my Beloved with teachable and humble ſpirits; the Lord will teach the humble his ways.
2. Infidelity or unbelief; for if we give no credit to the Word of God, if we believe not the report of the Word of God, his arm will never be revealed to us, we ſhall not benefit, nor profit by it: And therefore this is yielded as the reaſon why the Jews were not a whit the better for the Word, Heb. 4.2. The Word did not profit them, not being mixed with faith in them that heard it.
3. The third impediment is ſtrong paſſion; for as obſtructions in the ſtomach hinder growth by bodily and outward food; ſo vehement and head-ſtrong paſſions do keep us from receiving growth and nouriſhment, and augmentation by the Word of God. You ſhall obſerve it commonly, that men that have ſuch furious and unbridled paſſions in them, that will not be ſubdued by reaſon, nor by Scripture, do ſeldom profit by the preaching of the Goſpel; no, it muſt be received with meekneſs if we mean to grow by it, Jam. 1.12. And therefore the Apoſtle yields it as the reaſon why the Corinthians could not bear ſtrong meat, ſubſtantial ſolid truths, their ſtomachs were not able to digeſt them, they were ſo cloid with theſe obſtructions, 1 Cor. 3.2.
4. Prejudice againſt the gifts or perſon of the Teacher; this will exceedingly abate the power, and hinder the ſucceſs and profit of his teaching: If once the heart be prepoſſeſt with jealouſies and ſiniſter thoughts and diſaffection to the Miniſter, there is but little hope of any benefit that ſuch a man will reap by his labours. Theſe are the lets which we muſt labour to remove, if we deſire to thrive and grow by hearing of the Word of God.
If we deſire to grow and to increaſe by it, we muſt not hear it only, but labour to digeſt it too. A man ſhall never thrive and proſper by the meat he eats if he digeſt it not, unleſs there be concoction and aſſimilation of it to the ſubſtance of the perſon that is nouriſhed. Let ſuch a perſon feed as plentifully as he will, there will be no augmentation. So let us hear as much and as often as we will, if we do not digeſt the Word of God, the bread of life, by ſerious meditation, by application of it to our own particular eſtate, there will be no increaſe of grace by it.
Laſtly, Let us ſeek to God by earneſt prayer, that he would bleſs his Word to us; that ſucking this ſincere milk, we may grow thereby: Paul may plant, and Apollo may water, but the ſucceſs (if any be) muſt be from God, as the Apoſtle ſhews, 1 Cor. 3.6. and therefore muſt ſeek it at his hands: Before we go to hear him ſpeaking to us in his Word, let him hear us ſpeaking to him in our prayers, that he would ſanctifie his holy Ordinance, and make it by his bleſſing to become a means of our increaſe in holineſs and grace, until we come to be compleat in Chriſt Jeſus: Seeing the Word is but an Inſtrument in his hand, let us pray that he would mannage it, and weild it, and make it powerful and ſucceſsful. Let us renew our Saviours ſupplication in the Text, every time we go to hear, Lord, ſanctifie us with thy truth: thy truth alone and of it ſelf will never do it, unleſs thou ſanctifie us by it, and therefore Lord do thou appear in this buſineſs: Sanctifie us with thy truth, thy Word is truth.