CXLV Expository Sermons UPON The whole 17th CHAPTER OF THE GOSPEL ACCORDING TO St JOHN : OR , CHRISTS PRAYER Before his PASSION Explicated , AND BOTH Practically and Polemically Improved . By Anthony Burgess Minister of the Gospel , sometime Fellow of Emanuel-Colledge in Cambridge , and now Pastour of the Church of Sutton-Coldfield in Warwickshire .

LONDON , Printed by Abraham Miller for Thomas Underhill at the Anchor and Bible in St Pauls Church-yard . MDCLVI .

THe Evangelist John , because of that admirable , usefull , and excellent matter , which he hath left on Record for the good of the Church , is dignified with some remarkable Titles ; That which is the principall , and most to be observed , is the name Christ himself gave him , Mark 3.17 * * Of the reason why Christ imposed on some new names , see Casau● . ad Annal. Exerc. 13. He with his brother James are called , Sons of Thunder ; When our Saviour changed Peters Name , there is the reason of that mutation expressed ; but because here is none given , therefore the conjectures of Interpreters are various : As for the application of it to John , Some say , It was because of the greatnesse and vehemency of his voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is hard to prove that . Grotius thinketh our Saviour doth allude to that of Haggai chap. 2.6 . Yet once it is a little while , and I will shake ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from which he makes Boanerges , though other Criticks judge much otherwise ) the Heavens and Earth , &c. This Promise was fulfilled in the great Mutation and Change , which was made by the Gospel , in which this Evangelist was an excellent Instrument : Some attribute it to the Secrecy and Sublimity of that matter which he delivereth , as having more familiarity with Christ , then others , for he used to lean on his Breast , and so might receive some peculiar instruction from Christ . Thus Heinfius making Thunder to be no more then the Hebrew Shechina , Gods Presence and Majesty , applying that place , Psal. 81.7 . I have heard thee in the secret place of Thunder . But that which is most probable is , Because of the admirable gravity and weight in the matter delivered , as also the short and sudden expressions thereof . Those Sentences in the beginning of his first ●hapter , are like so many thunderbolts , insomuch that if you do regard the Matter and Manner of his expression , he might more truly be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then Pericles in his Orations ; Whatsoever therefore we finde delivered by this Divine Pen-man , we are with much reverence and awfull respect to receive it . Antiquity also hath in a peculiar manner honoured him with some other names , He is called the Heavenly Eagle , and that because of the sublime Mysteries manifested by him in reference to the Godhead of Christ ; And to this purpose , he is likewise styled Theologos , the Divine , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not used in that sense , as afterwards it was in the Church of God , for it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hence they say , the other Evangelists do deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ , the manner of his Humane Nativity , but this Evangelist doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine Nature of Christ , although the Socinians have sacrilegiously perverted the beginning of that first Chapter of John to another sense , then of Christs Eternal Deity ( which yet was used instrumentally to convert Junius from his Atheisme . ) Now although the whole matter delivered thus by this Evangelist be so admirable and excellent , yet this Seventeenth Chapter , wherein is related the Prayer of Christ for believers , not long before his Death ( and mentioned onely by him ) hath some appropriated Reasons for a more peculiar Attention and Affection towards it ; Hence it hath alwayes had a peculiar Presidency in the hearts of Believers : So that the opening of this precious Box of Ointment , must needs send forth a refreshing fragrant smell to those that are spiritual ; For it is truly said by Melancthon concerning this Prayer , Nec digniorem , necsanctiorem , nec fructuosiorem , nec magis patheticam vocem in Coelo ac Terrâ unquam fuisse auditam , quam hanc ipsius Filii precationem ; There was never a more excellent , more holy , more fruitfull , and more affectionate voice ever heard in Heaven or Earth , then this Prayer . So that we may call this Chapter , as some of the Psalms are , A Chapter of Degrees , If this reason may be admitted of that Inscription , because they did surpasse other Psalmes in Excellency , as also thereby the soul was like Elijah carried up in a fiery Chariot to Heaven , At the end of every verse we may write Selah . There was a very superstitious Custome among Christians in Chrysostome's time , which he doth severely inveigh against , that they would hang this Gospel of John , or part of it about their necks , as an Anulete , nor a Spell against malignant things : But certainly , a gracious heart , preserving this Prayer of Christ , and making a wise and skilfull improvement thereof , will finde it wonderfully advantagious , both for the increase of Godlinesse and Comfort , here will be both Bread to nourish , and Wine to refresh and comfort . Although therefore multitude of Books be complained of , as glutting the world ; So that we may justly think there are more Books then Readers , yet the Excellency , perpetual Usefulnesse , and ravishing Consolations of the matter delivered by our Saviour in this Valedictory Prayer , have prevailed with me to publish these Expository Sermons to the world , and the rather , not knowing of any English Writer , who hath purposely made it his businesse to explicate and practically improve this Chapter , whereas some other parts of Scripture have been diligently discussed . In the managing of this Work , I have occasionally entered into some Socinian and Arminian Disputes , some Verses in this Chapter being the proper subject for them . Although the greatest part of my Work is to make Honey rather then to sting ; to informe us how to believe and walk in a Christian life , then to dispute and digladiate about Controversies , for we seldome gather Grapes from such Thistles ; Yea sometimes in stead of Conviction , they work confirmation in those Errours , the mindes of men are prepossessed with . And here I shall take leave to enter into a short Digression , which would have come out more seasonably long before this time , but I had no opportunity till this occasion was offered to me .

Not long since I published The Second Part of the Treatise of Justification , wherein among other particulars , my Work was to prove , That Works , though done by Grace , are not the Condition of our Justification , but that we are justified alone by Faith , as the Means or Instrument receiving of it . These two kindes of Justification ( viz. by Faith receiving , or Faith and Workes as a Condition , ) I conceive to differ specifically one from the other , and that he who is justified the one way cannot be the other . The former way , as the Scripture doth maintain , so generally the Reformed Churches have readily insisted in ; The latter way the Remonstrants have vehemently pleaded for , opposing Faiths instrumentality in Justification , with whom Vorstius and Grotius in this , Opinion associate themselves , as also one or two late English Writers , Doctor Hammond , Pract. Catech. lib. ● . Sect. 3. Now when I had endeavoured to state the Question in a most candid and fair way between those that deny Works to be a Condition sine quâ non of our Justification , and those who affirme . A Reverend and Learned Brother , judging himself to be concerned in this Opinion likewise , doth complain of the want of candor and truth ( Confess . Preface ) in my stating of the Question , wherein I rather expected thanks for my ingenuity : For first , I said , All Merit and Efficiency was with great distaste removed from these works of Grace in our Justification : Therefore the Question was , Upon what account these are required in Justified persons , Whether in some Causality or Concurrence , as Faith is , onely not with such a Degree of Excellency ? Now let any Judicious Reader , that is acquainted with this Controversie decide , wherein any candour or truth may be desired herein : For I say Causality ( which is a general word ) not Efficiencie or Merit . Againe , I say , Some Causalitie , Causalitas quaedam , which is Terminus diminuens ; Yea , I added the word Concurrence , which might easily satisfie any , how low I brought the Question ; Yea , as if this had not been enough , I propounded it in other termes , Whether good Workes be required , as well as Faith ? Yet when I had done all this , he complaineth , as if wrong were done . I am still more confirmed , and that by this instance , in what I delivered in that Preface , That it is not a compendious or proper way to finde out truth , and discover an Errour , by dealing with persons according to their particular expressions , or to attend to personall reflexions , but to abstract the Question , and to handle it in Thesi , For how many words upon words may be multiplied in this very particular . My Reverend Brother saith , He vehemently disclaimeth all Causality of Workes in Justification : Surely his meaning is all Proper Causall Efficiency ( and so did I in the stating of it ) but to deny Causality in a large sense is plainly to contradict himself : For in his Aphorisme 74 Thesis , They both ( viz. ) Faith and Works justifie in the same kinde of Causality , viz. as Causae si●e q●ibus non , or m●d●ate and improper Causes ; Or as Doctor Twiss , Causae di●positivae but with this difference , Faith as the principall part , Obedience as the lesse princ●pall : Here is Causality , though improper ; Here is a Causa dispositiva , and yet shall I be blamed , after I had removed Efficiency and Merit , to sta●e it with a Causalitas quaedam , some Causality or Concurrence ; And therefore all the Arguments I produce , are not against any supposed Causality , but that Faith onely is that which justifieth , and that good Works , quâ Workes ( let them be Meritorious , Efficient , or Conditions onely ) are excluded as to the Act of Justification . Grotius ( in cap. 2. Jacobi ) who maketh this Promise of Justification and Salvation , Ad donationem sub conditione , quam ad proprie dictam locu●ionem & conductionem , propius accedere ( happily this may occasion such great recourse to the Lawyers about the Nature of Conditions ) doth yet notwithstanding on the 2●th verse of the 2d Chapter of James , from that expression of the Apostle , Faith did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inferre , Docemur non male fidem & opera fidei posse dici causam Justificationis — modo non intelligamus , cau●am primariam — sed conditiones quae saepe cau●ae sine quibus non , aut sui generis causae dicu●tur . But I need not runne to this , for my Arguments militate against Workes , as Workes justifying under any pretended Notion whatsoever : And this maketh me admire , how my Learned Brother could let ●f all one Passage , wherein he may be so p●lp●bly and ocularly convinced to the contrary by the first looking upon my Arguments , That which he saith , is , The strength of my Arguments lieth upon a supposition , That Conditions have a moral Efficiency ( not to examine how freely he manageth his Answer to such a supposition . ) Now this is that which I aff●rme , That there is not one o● these ten Arguments brought against Justification by Workes , as a Conditio sine quâ non , that is built upon this su●position , or hath any dependance on it , onely in the fourth Argument , after the full strength thereof is delivered , then I do ex abun●anti , and by way of amplification , shew , that a Condition in a Covenant strictly taken ( I put in that limitation ) hath a moral Efficiencie , and is a causa cum quâ , not a causa sine quâ non : But this is onely by way of addition , The Argument did not depend on this Assertion . In his Apology , pag. 8. And my Learned Brother saith , Some conditions ( and most among men ) are Morall Impulsive causes . I finde another thing urged likewise , as not fair dealing , and that is , To fasten upon his Opinion , that we may say a Justifying Repentance , as well as Justifying Faith , and also Justifying Love ; Indeed in my Book it is Law , and that was the Printers fault , which I am sorry for , because I see my Learned Brother so much moved at that , as if he were charged to hold a justifying Law , it should have been Love : But why doth this offend my Reverend Brother ? He doth not say , It is not true to say , justifying Repentance , or justifying Love , but it is not fit to say , ( Confess . in the Pref. ) Why is it not fit , if it be true ? It may be such an expression would be offensive to godly eares , and therefore not fit : Can Love be a Condition of Justification , and yet not Justifying Love as a Condition ? This seemeth very strange . But it 's said , Faith hath a peculiar fitnesse and aptnesse to receive Christ , which Love hath not . It is true , and therefore Faith onely Justifieth , and not Love : Thus it maketh against him , and not for him . Besides with him , Faith justifieth as a Condition , not from its peculiar aptnesse , and therefore Love and Repentance being Conditions , must justifie aequè with Faith , though not aequaliter , Faiths aptnesse is the remote reason , as it is a Condition , that is the proxime and formall reason : Now Repentance and Love have this formall reason , for they are Conditions : Certainly , if Brutum were Animal rationale , he would be Homo , as well as man is . Some other minute and inconsiderable Objections are also brought in , but they are not worthy of a contest .

I therefore return again from this Digression to the Subject in hand , which is to take notice of the great Usefulness and Excellency of the matter contained in this Prayer of Christs . Luther did justly call John the Evangelist for this Book , Malleus Pelagianorum , the hammer of Pelagians , we may adde also of Socinians and Arians . Hence Sixtus Senensis speaketh of some Heretiques called Alogi ( a name that Epiphanius did justly put upon them ) because they rejected this Gospel of John , and could not endure this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word , so often mentioned by him ; What is thus said of the whole Gospel , may also be applied to this Prayer . For

First , Here is the Systeme , as it were , of most exact and pure Divinity , especially the Socinian and Arminian Errours are most powerfully and evidently profligated by it ; Possevine chargeth it under his head of Atheisme upon the Heretiques , that Luther should say , There was no other Gospel but that of John , as if the Books of the other Evangelists did not deserve that Name ; but till I can finde that expression in Luther , I shall not be sollicitous for an answer ; This is certain , that this very Chapter I am treating of , is enough to put to flight and conquer the Armies of the chiefest Heretiques ; there being scarce any Doctrine of weight in Religion , which may not from hence be strongly confirmed . Chrysostom maketh this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sermon , not a Prayer , but it may have this instructing matter in it , though poured out prayer-wise .

Secondly , As this Chapter is thus , the Compendium and Marrow of Divinity , so it is also the Foundation of the Ministry , yea and of the Church also ; For as at the Creation by that word of blessing , Increase and multiply , all things have their being , and are continued therein , so from the vertue and efficacie of this Prayer , the Ministry , the Ordinances , the Church it self have their existence and preservation .

Thirdly , Whereas the life and comfort of believers lieth in their Union with Christ , and Communion one with another . This precious truth is largely mentioned by our Saviour , which giveth occasion to treat of a Believers Union with Christ , as also of the Unity which ought to be amongst Believers , from which Foundation we treat concerning the means to preserve Unity , as also the causes of Divisions amongst them , and likewise how farre a Forbearance and Toleration in a Church-way ( for that Question of a Politicall and Civil one , is not so pertinent to our Saviours words ) is to be yeelded unto in respect of erring Brethren .

Lastly , This Prayer of Christ may be compared to a Land flowing with milk and honey , in respect of that treasure of Consolation which is contained therein : For as Chrysostome ( Praefat. ad Johan . ) saith , Though he be the Sonne of Thunder , yet his voice is sweeter than any Melody ; therefore at the 13th verse he relateth , that our Saviour said , These things have I spoken in the world that my joy might be fulfilled in them . It is observed , that when Christ did in a more extraordinary and ardent manner pray unto God , he went into some secret place , and was alone ; And Casaubon leaveth it to be considered by the Learned ( Exerc. 16. cap. 62. ) Whether our Lord did not also pray this Prayer privately . But this expression [ I speak these things in the world ] doe plainly demonstrate , that it was at least spoken in the presence of the Disciples , and that for their Edification and Consolation . Seeing therefore this is such a Fountain for healing and refreshing , Come with a spiritual thirst to be replenished thereby : Seeing here is the Honey and the Honey-comb , doe not with Jonathan taste a little onely , but eat freely and abundantly thereof , thou wilt by a serious and constant Meditation finde this heavenly matter in Christs Prayer make thee heavenly also , and assimulate thee into his own likenesse : How vain and empty will all the Glory of the world appear to thee , when thou shalt be lifted up upon this Mount of Transfiguration ? They that live under the Torrid Zone never feel any cold , and thou who shalt finde this Prayer of Christ active and vigorous in thy breast , wilt never have cause to complain of that Dulnesse , Formality and Coldnesse which many others groan under . The Lord grant that thou mayest finde this savoury Power , and experiment all Efficacie upon thy heart in the reading thereof .