hath purchased and bestowed the same glorious Grace upon them which he hath received from his Father Nor yet doth he count it enough that he hath pressed the Father with such uncessant importunity to intreate that they might be kept in that Oneness of relation to the Father and the Son as they are one with another and one in another which notwithstanding in reason might have been conceived to have been a large provision a goodly portion and inheritance even for the choicest of Gods servants to be so left by God the Father and the Lord Jesus with so faire an estate that in reason they might have been able to maintain themselves wel and not only made a shift to live Christianly but honorably and with much content since the Lord had left them wherewithal and aforehand in the world so fully stocked and stored But alas this is little in the Eye of the Lord Christ do we but consider the endless compassions which he extends towards such He laies in with God the Father for their welfare in another world stores up for eternity in their behalf Father I will they be where I am He wil not forsake them before he see them wel arrived and in safety therefore doth not ascend to Heaven and leave them to the wide world to sink or swim and shift for themselves No he hath laid in provision of prayer answerable to al their occasions their changes and necessities in life in death after Death In life Lead them keep them in their Graves raise them out of their Graves bring them to glory and preserve them in glory for ever He wil not have his glory but they must see it nay his glory wil not satisfie unless he may see them If our Savior pray for this their being with him then prayes he for and provids and also succeeds al means to attain this As wise Merchants victual their shipps for the longest time our Savior victuals even for a Voyage of eternity for life for death for Grace for Glory for a Momentany passage of time in this world and for eternity in another he laies out for their present needs but Oh how great is that goodness thou hast laid up for them that feare thee like Joseph provide for the seven years Famin laies in provision of prayer for their everlasting supply The Saints may find even refreshing baits by this prayer of our Savior in their most famishing distresses feast their hearts with it Hence it is the Lord Christ is said Hebr. 7.25 To be able to save them to the uâ—most that come to God by him that is by the vertue of his eternal intercession of which this prayer is one part This was signified by those two types The Pillar of fire and the Pillar of cloud which went before the Israelites in their travailes It s said The Lord went before them in a Pillar Exord 13.21 22. He took not away the Pillar of Cloud by day and the Pillar of Fire by night from before his people until he brought them into the promised Land Thus the Lord Jesus leads his people into the way everlasting and withdraws not the power of his prayer and presence and provision of al mercies until he bring them to himself So again Moses left the people in the desert and died before he came into the good Land but Joshua brought them to the place of rest of which it was said they shal remove no more 2. Sam. The Law leaves a man in sin and misery even to perish while he is in his passage but our Joshua brings his to rest that yet remains for there is yet a rest remaining for Gods people When he went away and withdrew his Bodily presence yet his Bowels yerned towards his I wil not leave you as Orphans Joh. 14.18 He sends the comforter his blessed spirit to lead them into al truth To guid them in the way while they are wildering here towards the end of their Hopes And his care is even in Heaven to prepare mansions of rest for their welcome and refreshing after their weary-some travailes Joh. 14.2 In my Fathers House are many mansions I go to prepare a place for you and I wil come again and receive you And before he comes he sends post to meet his poor servants and to inquire of their welfare Joh. 16.22 I will see you again and your heart shal rejoyce This was the meaning of the vision Gen. 18.14 16. Jacob saw a Ladder Angels ascending and descending and the Lord standing at the top and he said I wil bless thee and be with thee where ever thou goest and I wil not leave thee until I have performed that which I have spoken to thee of REAS. I. 1. It s the charge which he hath undertaken and unto which he stands bound by free agreement with God the Father that he wil see to the everlasting welfare of his servants and therefore in faithfulness he cannot but with al care perform it That by no means in no case they do miscarry It was the main scope of his sending by the Father and of his coming into the world Joh. 6.38 39. I came not to do mine own wil but the wil of my Father that sent me that of those which he hath given me I should loose none but raise it up at the last day Nay for this purpose he received Power and Commission From God the Father Joh. 17.2 Thou hast given him power over al flesh that he should give eternal life to as many as thou hast given him He hath given Jesus Christ power over al enemies of the salvation of his people that they should never be able to hinder them over al means which might procure their good that they should never be wanting to help and further them in the good waies of Gods Grace power over al wants weaknessess infirmities that they should never be able to discourage their hearts in a Christian course He wil not fail of his end they cannot fail of their comforts 1 Cor. 15.25 26. He must reign until he hath put al his enemies under his feet the last enemy that is to be destroyed is death The Lord wil see the last enemy destroyed and see them beyond death and danger So that our Savior wil come last out of the field as Conqueror and wil not leave his people their Souls under distresses or their bodies in their Graves and make them Conquerors and triumph over al their Adversaries O Death where is thy sting O Grave where is thy Victory thanks be given to God who hath given us the Victory through Jesus Christ 2. The love of our Savior constraines him to lay out himself and the improvement of his power and prayers and al he hath for their good in al conditions until they come to be with him Joh. 13.1 Having loved his own he loved them to the end In love there is no lack if he love them to the end he wil care
thy great work in Heaven to keep me in the world and bring me to Heaven What wil you do to honor this Christ who hath thus honored you how should you indeavor to serve him in Earth who indeed serves you in Heaven He provides for your safety and comfort provide you for his Glory He stands betwixt you and your Harms against al sins Devils Temptations stand you between him and his wrongs that may be done to him Before we pass from this verse one thing more may be shortly handled and that taken from the consideration of the Time When these persons shall beleeve for whom our Savior here prayes and that is cleerly discovered to continue until the end of the world those who yet were not in the world and those who should beleeve even at the end of the world for these now our Savior praies Hence Our Savior hath a speciall care for those that shal beleeve on him Doct. even in the worst condition of their Unbeleef So the text gives in undeniable evidence even before many had any being in Nature and when some were and others should be brought into the world and had neither mind to know God nor Heart to seek after Christ or to pray for themselves Yet here ye see our Savior takes in al those now within the compass of his prayer and care to provide for them and to contrive all for their good when they neither did nor could care for him or for themselves therefore its plain Our Savior cares for such who shal beleeve in him when they are in the depth of their unbeleef and his prayer is then working for their good when they intend no good unto themselves Our Savior when they were in the heat of that hellish villany in blaspheming and killing the Lord of life even then he intends life to them procures and purchaseth life for them Luk. 23 34. Father forgive them they know not what they do This prayer it was that wrought more than Peters preaching when his spirit was warmed with the Love of Jesus and the Blood of a dying Savior ran fresh now in al the Veins of his Heart and the power and vertue of it was mighty upon the consciences of Peters Hearers such as had before been Crucifyers of the Lord of life It then took place and prevailed mightily Isa 57.18 I have seen his waies c though he see not himself See this made good in some particulars as 1. In the several degrees of it 2. The Reason and 3. The Use This care and the vertue of this prayer of our Savior will appear thus in five Particulars Hence 1. It is that the Lord contrives means in the waies of his Providence for the bringing of these men into the world so that the Parents and Predecessors of such though happily desperately wicked and forlorn shal yet have their stock and posterity continued in the world because they shal bring these into the world who shal beleeve And therefore it is the patience of God is extended towards many a wicked parent nay to the whole stock and Linage of vile and loose men not for their sakes but the sakes and cause of some that shal come of them whom the Lord Christ doth purpose to bring to himself Math. 24.22 Had not God shortned those daies no flesh had been saved but for his Elects sake the Lord shortned those daies i.e. The generation of the Jews now rejecting and most Hellishly blaspheming the Lord Jesus Christ had so provoked the Eyes of the Lord That should he in Justice have proceeded against them and executed his righteous Judgments either as the Nature of their sins deserved or their Enemies intended and out of their power and rage could easily have accomplished it there had not been one Jew left alive to propagate their posterity or name or Nation But the Lord had an Eye to his Elect that should come of these in the last Age of the world after so many Ages and generations past when their dead Bones shal live and the Redeemer shal come out of Sion and turn Jacob from iniquity then all Israel shal be saved So the Apostle Rom. 11.28 Hated for their sins sake but beloved for their Fathers sake i.e. For Abraham with whom through Christ the covenant of the Gospel was made to him and to his Seed i.e. To al the faithful whether Jew or Gentile but with the Jew first and then with the Graecian For this calling and covenant being everlasting is without repentance and wil assuredly take place in the season thereof when it shal be most sutable to shew forth free grace 2. The Lord even so provides that such means in an ordinary way of Providence may be sent continued and dispensed to such who never had a thought of them enquired after them or had a Heart to entertain them when they are offered Upon this ground the Lord appoints and incourageth the Apostle Act. 18.9 10. Speak and hold not thy Tongue Speak plainly and fully fear no mans frowns regard no mans favors no man shal do thee harm for I have people in this City Thus the Spirit stopped the passage into Bithynia for when they assayed the Spirit suffered them not Act. 16.7 But Christ sends post by an express in a Vision to Paul A man of Macedonia appeares with this Petition in his Hand subscribed by the Hearts of the messengers Come into Macedonia and help us And when they came the Issue shewes their Errand A poor Woman a Purple-seller and a Stubborn and Rebellious spirited Jailour was all the Markets he made But this is the Lords manner if there be but one Grain of Corn in many heapes of Chaff he wil never leave winnowing rather than lose it send he wil Messenger after Messenger until he hath gathered that into his barn Onesimus a Runnagate from his Master without the reach of government of Gospel God coops him up in Prison and casts Paul thither also that so he may come to the speech of him 3. He keeps them by his restraining Grace and some strong hand of Providence sometimes from grosser sins I say some of those that shal beleeve from some loathsome and hainous evil but alwaies from falling into that sin against the Holy Ghost because that is a Disease which admits no Remedy a Dungeon of that depth from whence there is no deliverance beyond the reach of the work of Redemption as that which comes not within the compass of mercy and the Riches of the compassion of the Almighty The Lord hath passed the sentence and that most Peremptory and shews the deadly Malignity of that evil by way of difference from all others Math. 12.31 Wherefore I say unto you all manner of sin and Blasphemy shall be forgiven unto men but the Blasphemy against the Holy Ghost shall never be forgiven in this world nor in the world to come i.e. There is no Hope It here cannot be pardoned and at the great
nothing but in love and out of mercy to the one intercede now in Heaven order al creatures and overwork al occasions in Earth for the good of the one and do nothing for the other but there is a hand of Justice and the Poyson of his displeasure which first or last either in the entrance or in the Issue wil be an ingredient in every passage of Gods providence towards them Let them both have the same outward blessing its Diet to the one surfet to the other poyson to the one and a preservative to the other the one wil be quickned and inlarged to God by it with thankfulness the other becomes proud insolent towards men careless and negligent towards God Let them both be under the same Rod and correction the one wil be made more humble and the Heart wil be wrought to a more watchful care to walk more awfully before the Lord the other wil be made more frampful and preverse and hardned in a self willy erring frame of Spirit Thus some expound that of Paul Gal. 1.15 God who had separated him from the Womb had set him a part in his counsel and purpose to such a service and even from the Womb in his education and course of life and studyes he was severing and suiting of him for his own turn Object But it wil be said do not we see by proof and experience that even the dearest servants of the Lord before their conversion pervert even the bounty and blessing of the Lord to the increase of their sin and hasting of their ruin The learning and wisdome of Paul lifts up his Heart in pride and sets on his spirit to presecute the Church He profited more than his equals and breathed out threatnings more than they al. How are these then fruits of mercy when they are thus accursed to a man and indeed can be no other for an unbeleeving Heart wil suck Poyson out of the sweetest blessing the Lord bestows Answ They are blessings as they come from God and as he give them they prove Curses as the Heart that is yet graceless abuseth them they are preservatives as they come from the Hand of the almighty and he administers them they are turned to Poyson as a corrupt Heart perverts them to its own hurt As the Physitian out of love and wisdom administers a wholsom potion but a foul stomack turns it al into matter of an ill Humor and so a Disease And yet also I answer in the Second place That in the Issue at the last the Lord even out-bids all and over-works all even the abuse of all blessings the the furfeting upon al his kindnesses to the further abasing of the soul fearful and thankful walking before him when once he is effectually brought home There is a special Confection made out of the kindnesses and our corrupt distempers for our deeper Humiliation in regard of our selves and admiration in regard of Gods goodness As it was said of them in Egypt so the Psalmist applies it to al The Lord doth marvaâ—lously separate his mercier Hence also we have an answer to the cavil of the Papists who plead that Christ doth not bear al the punishment which the Saints deserve For say they before their conversion when they were not in the state of Grace nor in Christ those afflictions that were laid on them must needs be true punishments and issue from divine Justice revenging not from the love of a Father correcting therefore Christ may suffer for the pardon of al their sins and yet not bear al their punishments Answ They do come from the love of a Father who in his counsel hath determined it and in Christ hath fully transacted it though it is not yet actually either bestowed or received of them in the work of redemption Use 2. Here is matter of admiration of the boundless and unconceivable compassion of the Lord Jesus towards those that do beleeve they should get them into Davids Counting-House of serious consideration and Sum up al those precious expressions of his faithfulness and goodness in their whol course Instead of reckoning up the value of them melt away and be wholly swallowed up in the wonderment and admiration of that they are not able to recount much less to comprehend according to the worth thereof Psal 40.5 Many O Lord my God are thy wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee Look back therefore men Bretheren and Fathers beloved and blessed of the Lord unto the daies forepast even from that first birth unto this present hour The goodness of the Lord how hath it grown up and gone along with you from time to time view the succession of those sweet and tender compassions which have been renewed and multiplied upon you as your years and daies and months and moments of your life Know it was from the care and through the vertue of the prayers of Christ that you came into this world that he first time of your breathing had not been the first time of your damning He hath rocked your Cradles nursed you at your Mothers Breasts trained you up in your tender years taken care of you and then prayed for you when you did not could not pray for your selves Oh the Riches of that Mercy Will not every Man say cannot each Man confess it had I continued in such a place conversed with such wretched company with whom I was somtimes linked and confederate had not the Lord freed me from those snares delivered me from those temptations had he not born with the baseness of my Heart but taken the advantage against me and snatched me away when I was posting down to Hell in the eager pursuit of such and such base lusts there had been no possibility but I had perished Oh the Riches of that Mercy Nay had he but let Satan loose upon me or mine own corruptions loose within me unto which I was addicted and which was my delight and life This wretched Heart had never come to an end nor measure in sin A Cain here A Judas here An Achitophel here nay a Hell was here in this Heart yea what the Heart of Beelzebub harbored the spawn of it was here So that might I have had but mine own will I had never ceased sinning until I had come unto that unpardonable sin against the Holy Ghost and so had been past Hope of recovery But it was the care the prayer of Jesus that prevented it and my everlasting ruin Oh the Riches of that mercy Nay when I lay secure and senseless in my sin and never thought of means nor ever sought for them he sent them though I was careless he continued them when there was no Eye to pity me nor I had a Heart to pity my self yet when he saw me in my Blood he said live Poor creature live Oh the Riches of that mercy of a Christ Nay such was the
Saints that can tel how to judg Psal 15. In whose eyes a vile person is despised If thou beest a wicked man a vicious proud stubborn froward person truly thou art a vile person and it a note of him that wil enter into God Tabernacle and dwel in his Holy Hil that he should despise thee as such though thou hadst never so much of al this earthly pomp the world can afford Dross is base though it be kept in the best place of the treasury Copper is yet vile and worthless though it be set upon the highest place of the Cupboard and not only man should so judg but God wil. The froward in spirit is abomination unto the Lord. Nay though thy place and priviledges be never so high and great they indeed may be glorious as having some impression of Gods power and authority painted upon them but yet if thy heart be void of Grace and thy life of Holiness Thou art wholly destitute of any true glory Thy place and the impression of Gods power must be honoured in thee buâ— thy self art despicable and worthless as that King Jehoram that died undefired 2 Chro. 21.20 2. We here see the ready way and the Kings road in which we must walk if we would be truly glorious in the eyes of wise and in the account of our Savior that we may be sure to get such glory as wil go in Heaven Be truly savingly gracious then art thou truly glorious in the account of the Almighty and shalt be received into glory when this life shal not be But they must be grace of the right make and true stamp issuing from the glorious spirit of the Lord. It s not any of those counterfeits of morality civillity which carry a meer shew of Godlyness without the power of it nor yet the Gilt as I may so cal it of those higher Stroaks of Illuminations which appertaines to Apostates of whom the Apostle faith That they tasted of the Heavenly gift and the good word of the Lord and of the powers of the world to come this is hansome gilt and yet the heart base and leud therefore miserable therefore I ad that which followes of the Apostle and ye should ad it also We hope better things of you and those that accompany Salvation not gilt in appearance but true Gold in the substance of it not the â—ast of these but the truth of these somthing better than astonishing terrors than fleshy and groundless inlightenings and raptures better humiliations better evidences better and more real expressions of the power and conquering vertue of the saving work of God The Church is said to be al glorious within Psal 45. The workmanship of God created unto good works Eph. 2. would ye then be glorious servants in the families wherein ye dwel glorious Inhabitants in the Plantations where ye live glorious members of Churches and Congregations and leave your names for a glory and blessing behind you Do not catch at a shadow but get the body and that wil not fade away do not thing to keep the light in the room and shut out the Sun-beames or let the candle be carried away Be truly vertuous and it cannot be but glory wil be thy companion and that in the very consciences of the wicked though their mouthes it may be wil be-ly their Consciences for to maintain their own wayes So it was with David 2 Sam. 6 21.22 When he danced before the Lord Michal conceited he laid open himself unto contempt How glorious was the King this day c. He answers Iâ— was before the Lord that I did it and if this be to be vile I wil be yet more vile and even of these Hand-maids I shal be had in hanor Lively faith is called Precious Faith 2. Pet. 1.6 Hebr. 11.4 By faith Abel offered a more excellent sacrifice than Cain Would ye therefore pray more excellently hear more excellently confer more excellently than al the carnal men in the world get this Precious Faith then ye wil be Precious Christians and have precious comforts 2. How our Savior received this Answ He received this Grace as man not as God or as the second person properly for so he is equal to the Father and hath equal propriety in al the Attributes of the God-Head Besides the Grace here is that which is given to beleevers but so that cannot be He receives it therefore as man and that by gift saith the Text for our Savior acknowledgeth it 1. It is Given by the Grace of personal Union in that it pleased God the Father that the second person his beloved son should take our Nature into personal Union so that though he was a perfect person before that was assumed yet he remained one and the same person after it was assumed there he two Natures but one person still Thus the Apostle disputes and the connection implyes so much Col. 1.15 He is the image of the Invisible God i. e. as second person and so in him all things consist and by him al created and he is the Head of the Body the Church and the Issue of al is For it pleased the Father that in him all fulness should dwel i.e. al the fullness of al Grace is in Christ in that he is Head and so head as that he is also the invisible image of the Father In a word Look what the Human Nature did receive from the Son as a Son and begotten of the Father that it receives by gift also and firstly from the Father because what the Son doth as Son he doth it from the Father But the Human Nature received it as the highest gift that ever was given to be taken into personal union by the Son as the second person begotten of the Father What the Son as the Son begotten of the Father gives to the human Nature that the Father gives firstly But this personal union the Son as from the Father gives Therefore the Father gives it firstly Upon this ground is that Inference also or the Apostle Col. 2.9 10. The Apostle would have them walk in Christ in the power of his Grace and in the direction of his rule and government and he joyns these two together as the reason For in him dwels the fullness of the God-Head Bodily Nor by way of type but truly nor yet by communication of vertue which he doth to and in the Saints nor yet by sacramental relation as he doth accompany his ordinances but the very essence of the God-Head in the second person supports the Human Nature as one person with it This is the Union verse 10. Ye are complete in him who is the Head c. Compleat in al-Grace to inable in al the fulness of wisedom aâ—â— Prophet and rule as a King to guid you in the waies of his Grace He is the Head from the former of al life and motion If the fullness of the God-Head personally then the fulness of al Grace dwels in him 2.
be one with the Father and the Son is the END and so of greater excellency than al the glorious Grace the Saints do partake of 1. This unity or oneness is not the unity of affection which the faithful as members of the same body ought to maintain in their hearts and consciences and convers As being of one heart and mind Keeping the unity of the faith in the bond of peace For First The express words of vers 21. hold forth the contrary and the latter looks another way That they may be one in us As though our Savior had purposely added the interpretation of his prayer and words q. d. If you ask me of what unity I speak when I pray that beleevers should be one my intendment may most easily and fully be understood of this resemblance As I am in the Father and the Father in me the scope of my prayer is they should be one in us The unity in themselves wil surely follow but that 's not it I now so fully look at Again the words of the verse wil not admit this sense The glorious grace given to the Saints by Christ is made here distinct from this Oneness as the means is different from the end and less excellent than the end But unity of Affection is part of that glorious Grace which our Savior hath given the faithful So that it is the unity of relation As the Father wholly and alone gives his being and Sonship to Christ The Son as he receives so he returnes his being to the Father as things in relation look each to the other receive and give consistence one to the other and so may be said to be in each other and to be one in this mutual respect Joh. 14.10 Beleevest thou not that I am in the Father and the Father in me So here As the Father is to Christ looks only as a Father to a Son and gives subsistence to him The Son again looks only to a Father and returnes his being subsistence of a Son to him So Christ to the faithful He gives Spiritual being in Adoption to them as his Sons only They as Sons return al that spiritual being to him again So our Savior As I am one in them and thou in me and by spiritual influence communicate the being of Sons to them So they are one in me and to in thee by receiving and returning al alone unto us So that our Savior doth not only bring the Soul of the faithful into the neeâ—est relation of dearest love as Adopted Sons But also into that spiritual intercourse of the peculiar and divine operation of God upon the Soul whereby the Soul returnes unto God to do al and receive al. To do all for himself in man To receive al to himself by man The Lord Jesus having fitted the Soul for himself and united the Soul to himself and made the Soul acceptable to the Father in his Blood He sends the spirit of Adoption into the hearts of his sets their hearts for God Holds the â—ent of their hearts towards him This is the gracious look of a Father towards them The faithful receiving this spiritual being of Sonship Fasten to Christ as the fountain of life leave their hearts with him and abide in him to be wholly acted by the influence and assistance of his Spirit and to hold up the excellency thereof Thus they return al to God in Christ 2. How this glorious Grace which the Lord imprints upon the Soul is distinguished from this Oneness Answ The words in the Text evidence the distinction i. e. They differ as the means appointed to an end are distinct from the end This unity of relation carries the glorious operations or motions of the presence of the Spirit upon the beleevers Heart I cal them Stirrings of his presence as implying that which is somwhat more general than the gracious dispositions spiritual and supernatural habits of Grace For though those also Issue from the operation of the spirit yet they are somwhat more As the Spirit assisting fastening holding the heart and making it to abide under the stroke of the spirit pacifying quickening Are not so much habits of Grace poured into the Soul but rather Dints and stirrings of the Spirit assisting or inhabiting As he that sets or Joints the part that is out and chafeth it out of its numness leaves a remembrance of the power and motion of his Hand But he that puts in Oyl leaves a quality or Oyly moisture which remaines in the part So here The spirit draws and unites the soul in vocation leaves the poyse of the assistance of the spirit upon it in Adoption whereby it makes the soul abide in Christ and under the stroke of his spirit as he abides in it And hence follows the impression of the image of God the gracious habits of wisedom holiness righteousness in the wil and so a liberty to spiritual good whereby the beleever is inabled not only to put forth acts of obedience and observance which concern the works of the Law but even to set a going and that a fresh those several operations of the Spirit unto which he had been formerly quickened by the vertue of the Gospel and carried unto by this covenant of Grace as to fasten to Christ to abide in him and resign it self to be acted by him and the power of his spirit and Grace And this is indeed a thing of highest excellency and therefore to this end and purpose the Choicest of all Graces ought in an eipecial manner to be improved And this appeares by these Reasons following 1. That therein the glory of God and his divine and unconceiveable excellencies are most magnified and Advanced for that end even the glorious Graces in their highest pitch ought to be improved But in this union of relation towards God al the divine excellencies will most gloriously appear and in truth much more than in al the gracious habits the Soul is capable of Thus the Apostle intimates to my apprehension with some evidence as though he of purpose intended it and would have al to understand it so 2 Thess 1.10 When the Lord shal come at the day of Judgment to render vengeance to those that obey not the Gospel then saies the Apostle The Lord shal be glorified in his Saints but admired in those that beleeve True it is that those who are Saints do beleeve but the Apostle seems apparently to shew the odds and this glorious excellency of the true Graces They who are sanctified and express the power of Gods Grace in their hearts and lives God wil be glorified in them that they do express his vertues and so set forth the glory of his Name But when he comes to consider of the bringing of a man to beleeve here the work of God and the excellency of his dealing is that which dazels the very Eyes of Angels and amazeth the hearts of Devils There his works are beyond all admiration Admiration
the same Nature upon himself for the great work of our Redemption and so he is head 1. It s proper to him to have al Grace firstly in himself in way and right of communication for had he not been the son of man and son of God together the way of Grace and life had been shut up from the sons of Adam Hebr. 10.20 And in this sence it is said That with him is the Wel of life Ps 36.9 And he is said to be a fountain of living Waters to have life in himself Joh. 5.26 And to quicken whom he wil. Joh. 5.21 2. The right and propriety of immediate dispensation is committed to his hand of all Grace and good Of his Grace we receive Grace for Grace Joh. 1.16 And the Holy Spirit takes of his not of his own when he communicates to the Souls of the Saints Joh. 16.14 15. He shal shew you al things He shal glorifie me for he shal receive of mine Al things that the Father hath are mine Therefore said I He shal take of mine and shew it unto you 3. The manner how this spiritual presence is communicated Answ It appeares in the Nature and maaner of it in three things 1. The second person in the glorious Trinity assuming our Nature into mystical and personal union with himself remaining the same person after the union which he was before the union doth therein become surety for the faithful and enter into covenant with God the Father in their room and purchase both Grace and glory in their behalf For had he not taken the Nature of man it had been unpossible he should have communicated unto man any good So the Apostle reasons when he would shew the way how life came to be derived to the seed of Adam and not unto Angels gives this as the ground Hebr. 2.16 For vâ—rely â—e took not on him the Nature of Angels but the Seed of Abraham And therefore these were redeemed life was conveyed unto these the other in their sins and sorrows And being thus fitted for the place of a Surety He did in special manner enter upon termes of agreement in the behalf of those he would do good unto The happiness of those were committed to his care by the Father and undertaken willingly by himself Joh. 6.38 39. This is the will of the Father that those that he hath given me I should lose none but raise them up at the last day And he is as careful to attend their spiritual welfare as may be therefore he concludes of them in their times and answerable to their conditions I have other Sheep and those I must bring Joh. 10.16 And when they are brought I will in no wise cast away nor suffer any to take them away Joh. 6.37 2. Having thus purchased Grace and glory for them he hath now both right and liberty to improve al power in Heaven and Earth to communicate Grace and glory to them Yea the Human Nature of our Savior hath liberty power to let on work any and all the Attributes in the behalf of the poorest beleever in the world yea right to send the good Spirit of the Lord for his spiritual relief Joh. 17.2 Thou hast given him that is Christ power over all flesh that he should give eternal life to as many as thou hast given him And therefore in verse 4. he saith I have finished the work thou gavest me to do q. d. Christ hath nothing to do in this vale of â—eareâ— but search ouâ— and seek up some scattered and wildering Servants of the Lord. Yea liberty to send the spirit upon this imployment Joh. 15.26 When the comforter is come whom I will send you from the Father Yea makes this his main Errand to heaven in his ascension Joh. 16.7 It is expedient c. If I depart I will send him unto you 3. He doth improve this power and the operation of the Spirit to close the Soule with himself and to hold the bent of the heart towards him for ever 1 Cor. 6.17 He that is joyned to the Lord is one Spirit As by his spirit he sanctified our Nature and took it into personal union with himself and gave in subsistence which of it self it had not nor could attain So by the operation of his Spirit he prepares the Soul for himself carries it in the promise to himself and acts it upon himself The Soul moved by the vertue of the Spirit moves to and staies upon the Lord Christ As in the Eccho the Air moved by the voice in such manner returns the same voice by vertue of its own motion Come unto me I come Lord. And not only carries and closeth the Soul with himself but holds it in this holy bent to himself that way Christ-ward Heaven-ward This is like the growing up with Christ being as scions ingrafted into him as the true Vine and so are truly and so called sons as the scions united to the stock may fitly be called the Sons thereof and hence Christ is stiled The eternal Father Isa 9.6 Behold a Son is given and this son is a Father and an eternal Father and begets us as sons unto his Father and will deliver us up unto him at the great day Here am I and the Children which thou hast given me Hebr. 2.13 This is that which Christ calls his abiding in us If I abide in you and you in me Joh. 15.4 The Reason in a word is this He that is the life of the faithful must be in the faithful So is Christ Gal. 2.20 Col. 3.4 When Christ who is our life c. USE 1. CAUTION To al especially the wicked and enemies of the Saints That they do not offend and wrong them or do the least evil to them because they do wrong to the Lord Jesus and he so takes it as to himself Act. 9. Saul why persecutest thou me And the sufferings of the Saints for a good cause are called the sufferings of Christ 2. Cor. 1.5 Thus the Lord sends to Sennacherib Isa 37.28 I know thy going out and thy coming in and thy rage against me It was bent against Hezekiah and the people of Jerusalem but it was against the Lord in them True it is The wicked see not know not consider not this being blinded with Ignorance and Malice and therefore Paul asks the question when Christ speaks Who art thou Lord q. d. I own not thy speech nor understand thy person Our Savior answers I am Jesus whom thou persecutest Yea this wil be for the condemnation of their persons and confusion of their faces at the day of Judgment when the Saints in this sentence shal be honored and they set down for ever abased before their faces Depart ye cursed c. For I was in prison and ye visited me not c. Why When Lord saw we thee c. They were not acquainted with the presence of our Savior He add In that ye did it not to one of these ye
sickness had he but the Physitian by him that could heal It would refresh the Child in Misery and want were the tender mother by that would pity could relieve Our Saviour is al and more than al he can answer al thy desires and he is present and apprehensive of thy grievances In all their afflictions he was afflicted He is in thee he shares in al thy sorrows Why persecutest thou me So David Psal 73.26 My heart and my flesh al inward and outward helps fail but the Lord is the strength of my heart his wisdom was in his mind his subjection in his wil his sweet calms and quiet in his distempered affections that strengthened al. USE 6. Matter of Humiliation to all the Saints who have Christ so neer to them so spiritually so specially present with them and yet they know so little of him are so little acquainted with him As Paul in another case Acts 17.23 touching the Altar set up to the unknown God he answers Whom ye ignorantly worship him I shew unto you for he is not far from you for in him we live and move and have our being So of Christ whom ye ignorantly worship and desire to see and enquire of Christ by Christ As Mary asked of the Lord where the Lord Jesus was O! they go weeping and seeking after a Savior complain they cannot hear of him c. mourn after him He is not far from you nay is in you and works al your works for you Your Consciences have been in terror and perplexity and again quelled Tweetly and calmed it was Christ that did it Your Spirits were sunk down in discouragements and knew not how to recover themselves and yet beyond hope supported it was Christ that did it And therefore as our Saviour complained and checked Philip John 14.9 Have I been so long with you and dost thou not know me Philip Hath Christ so long striven with those rebellious so long comforted quickened in weaknesses strengthened you in wants supplied helped you to cal so often heard so long born with al that baseness and do ye not yet know Jesus Christ Complain of thine own blindness and heedlesness The Lord Jesus was in this place in this heart and I was not aware of him wretch that I am Gen. 28.16 USE 7. Here is matter of Admiration even to force us to stand amazed at the endless compassion of a Savior Why should he pass by so many as good and better than our selves as we came out of the Lyons of Adam yet to knock at our doors cal upon us John 14.22 Lord why wilt thou shew thy self to us and not unto the world Why shed his blood for us send his Spirit to us why pass by so many provocations and pity and pardon us As Solomon Behold the Heaven is not able to contain thee how shal this so poor a Tent So thou of thy heart and is it possible Or as she How comes it that the Mother of my Lord is come unto me It was Moses his Dispute Deut. 4.34 Did ever God assay c. Did ever people hear God c. But they have God dwelling in them USE 8. Of Exhortation 1. To be affected with the presence of so great a Majesty and so affected with his presence as to see our own weakness and worthlesnes When God had Schooled Job out of the Whirl-whind see how he sits down abased Behold I am vile How the Centution esteemed the presence of our Saviour in the daies of his Humiliation Behold I am not worthy thou should'st come under my Roof How we of our Saviours Spiritual presence now in glory to come so neer as to dwel in these wretched hearts of ours 2. Therefore study to give suitable entertainment and welcom to so glorious a Guest set al our abilities on work as Abraham his Servants that we may answer the coming and kindness of the Lord. And that 's in Two things 1 Content him with the provision we make 2 Honor him with attendance that is meet 1 Study his Content Walk in all well-pleasing Col. 1.10 2 Cor. 5.9 Be Ambitious to please As with persons of great quality we enquire of their followers what wil please what Diet they desire we provide it if can be purchased with money So here This in four things 1. Bring truth of Spirit in al our performances Psal 51.6 Thou lovest truth in the inner parts So Hezekiah Remember how I have walked before thee with an upright heart Isa 38.3 God seeks for such who is a God of Truth just and right Deut. 32.4 only the heart of al the Sacrifice 2. Present him with nothing but his own That which he commands not he accepts not Who required these things No man knows what wil please him before he shew his pleasure Matth. 15.9 They worship him in vain when they invent dishes of their own 3. Let the Diet be fresh and new dressed That which is old and stale it is not wholsom much less honorable to set it before a stranger It must be fresh fat and good and new killed Psal 98.1 David speaks of a new Song of Thanksgiving As in the Shew-bread which was dayly set before the Lord it must be set on fresh in the several seasons Levit. 24.8 Exod. 25.30 each Sabboth God gives a new Command It 's an old Command but renewed with fresh colors a new Covenant Jer. 31.31 So we bring new Love Faith and Repentence renew and stirr up a fresh thy Graces 4. Humility and feare Mic. 6.8 Isa 66.2 Men converse with marvailous underness and awfullness before great personages when they are sleight and negligent in the presence of their underlings So must we be awful and feareful when we come into Christs presence to be negligent here is to dishonor and to distast him it is to use him as an underling 2. Honor him with our attencance 1. Attend him with gladness and cheerfullness of heart Joy is a sit Chamberlain to wait comes and goes readily Deut. 28.47 With glad hearts Act. 2.46 Eat their meat together with joyfulness of heart God loves a cheerful look not lowring 2. With a ready watchfulness to listen to the intimation of Gods mind Observe every look take notice of the least beck listen to the lowest speech watch every passage and appearance of the pleasure of the Lord. Luk. 12.35 Stand with your loynes girt and your Lamps burning waiting for his coming Have al trim our Lamps and Vessels Here Lord. See what God would and suit answerably Thou in me We have handled the first degree attending the order of our Savior who looks at them as they appeare to us and therefore so propounds them as they may be most easily apprehended We are now come to the first fountain and original from whence this spiritual priviledg and unity hath his rise dispensed and communicated That is from the In-being of the Father in Christ This is the highest degree further than which we cannot
hath accomplished that great work of our redemption and that unto the ful That the ignorant who never knew him the stubborn and rebellious amongst whom he lived and preached yet would not receive him yea the flinty hearted Jews that scorned and despised the meanness of his person and the power of his dispensation Al these at last should be constrained to acknowledg that he is the true and only Messias set a part and sent to that work This is the Son of God saies the Heathen of whom we have heard but never laboured to know him This is the Son of God saies the prophane whom we in his word have opposed and hated in his servants This is the Son of God sent to save us and we have blasphemed his name and flame and crucified his person despised his government saies the Jew See the lively expression of this Rev. 6.13 This I say wil certainly come to pass for our Savior hath prayed for it yea pursued it with re-doubled desires propounded in the 21. Verse repeated in verse 23. And he is alwaies heard in what he begged Hence we have two things 1. It s lawful to begg the same thing several times in the same prayer We have here a pattern before us beyond al compare a practise beyond al exception nay in truth beyond al question or doubt He cannot do but wel who could not erre in what he did where he hath gone before us in his example in things imitable we may without either feare or hazard safely go after him As it was said of his speaking and it s as true of his praying he prayed as never man did And there do not many sentences pass between but ye have the very same petition expressed What our Savior did its lawful for us upon the like occasion and like grounds for us to do to put up the same petition several times the same prayer If we find we have greater need of that we ask than any other or if there be special worth in it or that our hearts grow warmer in the work and increase into the strength of our affection towards the thing we ask For then there is no vain babling or empty repetition but the expressions though the same have new strength of fresh apprehensions and affections put upon them Therefore David again unto the place striks the same string often which made best melody in that musick and song of his Oh that men would therefore praise the Lord for his goodness and declare the wonders he doth for the Children of men 2. We ought to pray most earnestly that the power of our Savior might be expressed that his right appointment to the work of Redemption might be acknowledged by the world It s that which our Savior doubles his desires for the attainement of as that wherein the great weight of the work lay and which he counted worthy such importunate seeking for at the hands of his Father And this carriage should be a Copy and Sampler to conform our prayers unto This is that which God the Father is so Zealous of Hebr. 1. When he brings his first begotten into the world he saies Worship him all ye Angels of God And to this purpose was the eight Psalm penned and is to be understood touching our Savior as having the preheminence above al creatures in Heaven and Earth as Mediator So the Apostle to the Hebrews seems to expound it Hebr. 2.20 Learned Junius judgeth and therefore here the Psalmist dwels and delights to descant on this strain Psal 8.1 O Lord our God how excellent is thy Name in al the world That 's most worthy our desires upon which our Savior spent his This only from the repetition The point it self we spake unto on verse 21. So much of the first end The second End is this Our Savior prayes that they might be perfect in one that so the world also might know that the Father hath loved them as he loved him This is for the honor and excellency of beleevers in the acknowledgment of the world That howsoever while they are wildering here in this vale of teares they become the scorn of the wicked the scrapings of men as the Apostle hath it and the Off-scouring of the world in the misguided apprehension of the wicked of the world who know not how to judg aright of things and persons and therefore account them Out-casts of Heaven and Earth yet our Savior prayes that they may proceed on to that perfection of Oneness with the Father and himself unto which one day they shal attain in Heaven That the world may be constrained to see and say that indeed they are Gods precious ones to whom his Soul is exceedingly indeared in surpassing love even like unto that wherewith he hath loved the Lord Jesus his only Son This our Savior Christ prayes for as a means to this end and therefore it wil undoubtedly attain it There be two points in the worlds 1. The world shal know that the Father hath loved the faithful as he loved Jesus Christ 2. This shall then be known when they come to be perfectly one with the Father and Son in Heaven But we shal handle them both together because they border so neer each upon other and the explication of either wil add to the discovery and so to the confirmation of both Point Then shall the world know that the Father hath loved the Faithful as his Son when they come to be perfected in Oneness with the Father and the Son These two the Apostle joynes together also in his prayer 2. Thess 1.11 12. Wherefore we pray alwaies for you that our God would count you worthy of this calling And fulfil al the good pleasure of his goodness and the work of faith with power That the name of our Lord Jesus Christ may be glorified in you that is the first that Christ may be acknowledged as he that hath been sent for that work and hath done it Secondly That ye might be glorified in him according to the Grace of God at aâ—d â—uâ— Lord Jesus Christ Next under the Advancement of his own Name the Lord provides and the Apostle praies for the Advancement of his Servants ' Matth. 13.41.43 when the Lord shal gather out of his Church whatever doth offend whatever persons that are wicked and whatever things even aâ—oâ—gst the godly that offend Then shal the righteous sâ—ine as the Sun in the Kingdom of my Father They have been here undeâ— hatches cooped up in Duâ—gâ—â—ns there they shal be in their Kingdom and that in the Kingdom of their Father Here they lie among the ports al dinâ—â—ed â—eâ—coâ—ed with the shame and disgrace that hath been cast upon them as the scum of the world and the scorn of Heaven and Earth This is Zion whom to Man regarded There they shal shine and that as the Sun which every man wil see because he cannot look ofâ— the light of it and wil be dazelled with the
own he loved them to the end In love there is no lack of labor pains providence to be unweariable to further the good of that which is beloved 2. The Engagement of our Savior constrains him 〈◊〉 point of Faithfulness and Truth which are laid to pawn fully to accomplish whatever he hath undertaken for such who are committed to his care that at no time they do miscarry Oâ—her Sheep I have and those I must bring and they shall hear my Voyce It was the Fathers Wil that Christ should lose none that were given to him John 6.39 and it 's Christs All that thou hast given me I have kept and lost none of them John 17.12 So that he hath done the Wil of the Father according to Compact and Agreement between them Yea it 's Christs Wil and Request to the Father when he left the World That the Father would shelter them under the shadow of his Wings John 17.11 And now I am no more in the World but these are in the World and I come to thee holy Father keep through thine own Name those that thou hast given me It is the Wil of the Father which sent Christ that he should keep al his at al times that none should miscarry It 's the Wil of Christ and his Request to the Father that he should preserve al the Faithful that at no time none should 3. The Relation continues the same at al times and the Interest the Saints have in our Savior al his Wisdom Mercy Merits and kindness are theirs and therefore they claim it and so expect the benefit thereof at al times The Spouse may claim the constant care of her Husband to provide for her and supply her necessities The Child may look for the constant care of the Father to tender him in al his wants as he hath done in any So they plead Isa 63.16 Though Abraham forget yet thou art our Father He cannot forget himself and his Faithfulness USE 1. Of Instruction It teacheth us that Heavenly Skil and Dexterity to gather in upon the goodness and kindness of the Lord Jesus and from the proof and experience of former Favors to lay in a Reversion of Blessing for future time Lie at the catch and take the advantage of the Lords gracious dealing with the soul If we get but Gods Earnest fetch the whol Bargain by it If the Work of Saving Grace be an Engagement on Gods part get one and gain al. Paul is marvelous dextrous this way to work upon the graciousness and Truth of God 2 Cor. 1.10 He hath delivered and doth q. d. I have him sure I have got a Pawn and earnest Penny And he will deliver He hath delivered me from the mouth of the Lyon and he wil deliver me from every evil work When Naomi knew how Booz had acknowledged that Engagement to do the part of a Kinsman and knew the trust also and sincerity of the Man she thus concludes Sit stil my Daughter until you know how the matter wil fal For the man wil not be at rest until he hath finished the thing this day Ruth 3. and last So when thou hast Evidence of any work of Gods free Grace upon thy Soul and that he hath engaged himself thereby sit stil the Lord Jesus wil not rest until he hath finished the work of Conversion Sanctification and Salvation which he hath begun So the Prophet learns the Saints to make Inferences and Collections of Comfort unto themselves Psal 48.12 13 14. Go about Zion tell the Towers mark well her Bull-works take serious Consideration This God is our God and therefore collects and wil be our God unto Death He hath humbled and he wil humble us he hath comforted and he wil comfort us he hath strengthened and he wil enliven us for ever he hath taught us when we did not know him and he wil teach us stil when we do seek unto him USE 2. It 's a Ground of unspeakable comfort and sweet repose to al those who have an interest in the Lord Christ and are committed to his Charge Thou art the dayly Care of Christ therefore thou should'st be dayly comforted This was it that fetched up the fainting heart of the Prophet when he was at the lowest Eb and at the greatest under in regard of himself and al outward Comforts Psal 40.17 I am poor and needy destitute of the ordinary Comforts and the meanest Helps that might supply his famishing Condition so that he was fainting and dying away for want of relief no man looked after him or bestowed a thought about him Yet the Lord thinketh upon me his Eye is over me his heart is towards me and care for my good Yet God is good to Israel Psal 73.1 He begins to come to himself he was sinking in a fit of discouragement seeing al things to go cross and il with him yet God is good The World is naught yet God is good my heart is naught yet God is good It may be those that have most cause and reason and are most able do not care for thee or for thy good thou dost not or through thy weakness canst not care for thy self when thou art over-whelmed with distresses either ignorant doubtful or unable to put forth that Ability thou hast being under over-bearing pressures yet this may quiet That he cares for thee that can and wil help thee When my Father and my Mother cast me off then the Lord takes me up his Fatherly Mercy his Bowels of more than Motherly Compassion wil be instead of al yea better than al Psal 27.10 Nay be it that al helps are improved to the utmost al thy skil and care laid out to the best advantage to provide for thy good yet at some times yea many times they are too short and scanted to procure thine own Comfort either to prevent the evils that are approaching or supply or support thine own infirmities that do hinder in a Christian Course Quiet thine heart though thy Contrivements fall short that which is under the Care of Christ that cannot miscarry It 's the ground which the Apostle gives of encouragement in a Christian Course and that when Duties grow most difficult and the Spirit most hopeless in it self ever to reach them Heb. 13.7 Remember them who have the Rule over you who have spoken unto you the Word of the Lord whose Faith follow considering the end of their Conversation Yea it might he replied There were able and eminent Leaders and Guides their Experience long their Graces glorious their Abilities choyce alas there is no hope for us to keep pace with them we are so weak feeble such Babes and Novices that cannot go alone hardly it 's a likely matter that we should go after them The Apostle ads Jesus Christ yesterday and to day and the same for ever verse 8. q. d. It was not of themselves that they had any Grace or Abilities but Jesus Christ had al and gave al It was not
in the power and might of any parts they have received whereby they were carried on-ward in the Work of Faith either in doing or in suffering the good and acceptable Wil of the Lord but it was in the Power of the Might of Jesus whereby they were strengthened therein That Jesus is yesterday and to day and the same for ever he did yesterday strengthen the Faith of Abraham and David and Paul and he doth strengthen his now and he wil strengthen his for ever He hath taught and doth teach and wil teach for ever the humble his Waies He hath filled he doth fil and he wil fil for ever the hungry and thirsty with good things when they seek for his Mercy Isa 27. He keeps his Vinyard and the least Graft in it he keeps it night and day and he waters it every moment be therefore comforted every moment thou who art preserved and watered every moment by the good hand of Christ and wilt be so for ever Psal 142.4 5 7. USE 3. Of Direction It shews us whither to go for relief in our Spiritual Necessities It 's that which Nature suggests and Reason perswades unto Al men wil be sure to go thither where they are sure of speed at al seasons That 's only to the Lord Christ who is a Faithful Savior and a sure Friend 1 Pet. 5.7 Cast all your care on him for he careth for you When al men are altogether Vanity feeble and false you know not where to have them off and on weak as water and uncertain as the wind now they favor anon they frown love to day and hate to morrow they are but broken Reeds not only fail us but pierce us also But with our Savior is no shadow of change you may know where to have him and what to expect from him Men both prize and use the Medicine that hath a probatum est with it It wil not fail to cure and remove the Disease the Salve that wil not fail to heal It 's so with the healing Mercy and Faithfulness of Christ So the Psalmist They that know thy Name they will trust in thee for thou never failest them Psal 9.10 Mens care and kindness is soon drawn dry and spent that they count it 's enough to deny for future because they have formerly done a Favor What! say we I have dealt so done so formerly ye do not expect I should do so alwaies But it 's otherwise with our Savior he hath comforted and he wil quicken he hath taught thee in thy aberrations and he wil teach thee stil Nay Thou art so giddy and un-stable thou knowest not what to make of thy self so off and on feeble and false to thine own Soul and thine own Comforts and there is no hold of that unsteady and giddy heart now promising and then altering now resolving and then changing If thou had'st trusted to thine own heart thy Hope and Comforts and Confidence would have failed utterly But the Lord wil not suffer his Faithfulness to fail notwithstanding al thy provocations against him departures from him unkind dealings with him Though thou hast failed and forfeited al his Favors yet he wil not suffer his Faithfulness to fail As he was in former so he is stil for future times and wil he the same for ever he hath and he wil after the same manner for ever comfort thee Though thou beest Faithless to him and thy own Soul he wil be Faithful to his own Word and to thy Comfort USE 4 Exhortation As Christ is to you O be you so to him again He is enlarged for your Eternal Good be you so for his Glory He never laies aside the care of your Comfort and welfare never lay aside the care of his Commands O! miserable would our lives be if the Lord should leave us at uncertainties It 's the dregs of the Vengeance the highest pitch and the perfection of the Plagues that God threatens Deut. 28.65 The Lord shal give thee a trembling heart and failing of eyes and sorrow of mind and thy life shal hang in doubt before thee and thou shalt fear day and night and shalt have no assurance of thy Life In the morning thou shalt say Would to God it were night c. for the fear of thy heart If so for our temporal Lives and Comforts what would it be if our Eternal Happiness and Misery of our Souls were at this pass Not when our Life but our Salvation shal hang in doubt before us Whether God wil comfort us or for ever ruinate us Whether the Lord wil once pity or for ever forsake us If he should give us trembling of heart failing of eyes and sorrow of mind and we should have no hold of Gods Favor or Assurance I shal one day perish and look every day to have the Wrath of the Lord to come out against us or else to leave us to our feebleness and the malice of Satan and that at last God wil leave us utterly in the hands of Hel how miserable would this Condition be But God doth not wil not deale thus with us he comes to certainties with us we may know there to have him Yesterday and to day and the same for ever Oh let us be the same for ever to the Lord Jesus He hath given us two immutable things that we might have strong consolation let God know where to find us what to make of us Fickleness and Instability is most loathsom to the Eye and distastful to the heart of the Almighty I would thou wert either Hot or Cold. Because thou art luke-warm I wil spue thee out of my Mouth Rev. 3.15 16. He that is profane he may be convinced and made better He that is zealous is approved and pleasing to the Spirit of God But the luke-warm wil not be brought to see his evil nor yet wil he like to be made better Therefore God abominates him He is the Author and Finisher of your faith The bottom and the top-stone He wil not leave you til he hath fulfilled al his goodness Leave not you til you have perfected holiness in his fear 2 Cor. 7.1 He is at al times the same to thee Be thou at al times the same to him Not by â—its starts and aguish qualms like the morning dew Psal 62.8 Trust in him at al times I have loved him and I will love him I have feared him and I wil fear him for ever And when I say that I say three things 1. Make it the main end and Errand of thy life to suit Gods mind and do his service Let this be the maine stream that may carry al. As it was Gods wil to fend Christ and Christs wil to accomplish this This is the wil of the Father that sent me that those which he hath given me I should loose none So let iâ— be thy wil also It was Pauls I pass not put nothing into the balance let nothing come into comparison nor competition
Earth And truly were their hopes only in this life they were of all men most miserable and further than this Life men do not look nor can in truth see wanting Faiths Prospective which is the Evidence of things not seen that they so judg nay conclude it as beyond controversie And this somtime stumbled holy Asaph Psal 73. See also 1 John 3.1 2. Our Life is hid with Christ in God when Christ who is our Life shall appear then shall we also appear with him in Glory Because their Understandings are wholly perverted and their hearts also so corrupt that they are not able to judg of the Love of the Lord or the evidencing expressions thereof The god of this World hath so blinded their eyes that the beauty of Gods Grace and so the beams and heat of Gods Love cannot come home to their Consciences to convince them thereof And such is the corrupt distempered frame of their hearts that they savor only the things of the Flesh and not to have things suit their sensual Appetite or to contrive Contentments to their own carnal Affections they count it the greatest curse and expression of Gods distast and displeasure that may be The carnal heart savors the things of the Flesh nothing seems sweet unless it suits his corruption So that If the Life of a Beleever and so the Evidences of Gods Love be hid and cannot be discerned The hearts and minds of the World be so perverted and surfeted with the sweetness of their own lusts that they cannot judg of the fruits of Gods Love though presented before them Then it is no marvel that they do not know it nor acknowledg it as dispensed to the Saints The Point now explicated the Reasons which give in the Proof thereof will appear more easie and more undeniably plain 1. At the Day of Judgment the World of the wicked they come to have convicting Evidence which can neither be gain-sayed nor wil ever be removed what is a never failing proof of Gods Love by the sense woful Experience they have of Gods direful hatred and displeasure upon their own Souls Their hearts now find it and feel it their Consciences confess it their Judgments acknowledg it that the Plague of al Plagues the Curse of al Curses that wherein the venom of Gods Vengeance and infinite Indignation and hatred of the Lord from his Blessing and comforting presence to be destroyed from the Presence of the Lord and the Glory of his Power the glorious and powerful expression of his saving Mercy However formerly the soul while it was surfeting in its sinful distempers found no greater content nor conceived any greater favor than to have it ful of its own lusts and not to be crossed with the Counsel of the Lord and concluded no other Heaven nor happiness like the enjoying of their hearts delight without check of God or Conscience Yet now he sees the sweet and surfets of those sins become the greatest torment unto him the very quintessence of the Curse and the substance of the Sentence of Condemnation Depart from me ye cursed was the Commission thereof I thought nothing so delightful that I might without gainsaying depart from God by sinning therein the execution of Gods Indignation doth wholly appear to cast me out of his presence and to stake me down in his departure never to see his face enjoy his presence come within the smile of his Favor any more Therefore those who are brought so neer to God so accepted of him Christ at the right hand of the Father they at the right hand of Christ being ever with him what that Love is we cannot tel that is beyond our reach yet it is a fruit of the greatest Love we cannot but see and confess our departure being the fearful fruit of Gods fierce displeasure Thus Ecclesiasticus brings them in at the day of Judgment taking the shame to themselves which formerly they cast upon the Saints We Fools thought this mans life madness but now he is advanced and we cast out of Gods fight and presence for ever 2. They are fully convinced and experimentally perswaded that al this comes from Christ and not from them and from Christ as the Head of the Second Covenant for from Adam it could not come in whom they had a like share as al the Sons of Men hewed out of the same Rock and digged out of the same Pit had the same Nature as they had as good Abilities and as great means as they and yet notwithstanding they found infinitely beyond their power nay their own Apprehensions either to attain this nay it could not enter once into their thoughts that they who knew not Christ should receive him they who opposed him should become one Spiritually and one Spirit with him even as neer as the Members to the Head for so they now hear the Saints acknowledg it it was the Son that died for them that was sent from the living Father that they might live through him They now see the Son of God the Lord Jesus stands betwixt them and al their harms that no Devils can accuse them that no malice can charge them but Christ saies I have undertaken answered satisfied and they now come to be accepted as he advanced as he set up on the Throne to judg as he and to regin as he through al Eternity They who receive al this good from the Father through Christ as the Head of the Covenant for them and in their behalf and enjoy al next unto Christ they are loved as the Lord Jesus Christ O! we wretches hated them when God loved them contemned them when God honored them we did not know them and therefore wo unto us we despised them we looked at them as the basest of al men when they were more than men yea more excellent than the Angels the Spouse of Christ the Members of Christ the Beloved of the Father in Christ yea beloved as Christ USE 1. Hence we have matter of Patience for the Saints of God they are the contempt of the wicked the scorn of the World the Object of the ignominy and reproach of ungodly men But their Life is hid with Christ in God beyond their ken their reach and reason and no wonder they know nor them nor Christ The God of this World hath blinded their eyes and hardened their hearts no marvel that what they cannot see they cannot judg aright of they know not the things of the God of Heaven nor the work of his Grace nor the worth of his Servants The Saints are Princes but they are not in their Country they are in strange places and amongst strange People who do not know them and therefore cannot honor them and therefore they are content to bear it for the while to stay til they come into their own Countrey and to the day of Coronation Saies Paul I pass not for mans day This is mans day but at that day the day of Jesus c. The
Lord Jesus hath here been under hatches and the wicked have seemed to carry the day against him This is your hour But Christ wil have his day and then ye will have yours As David encouraged himself in the simplicity of his heart I shall be had in account of those Maid Servants So here USE 2. Of Exhortation To perswade the Saints that they should labor to know this Love that so they may know their own honor and happiness It 's part of their Priviledg their Propriety a note of Christs Sheep They know me and are known of me If the Lord wil have the wicked acknowledg thee who only see it how much more doth it concern them that have it It they who are but Spectators much more they who are the Possessors and do enjoy the same how would this support in al wants It 's but to diet and physick us not to hurt us it 's out of Love How would it sweeten al our Sorrows and Corrections even the sharpest It 's out of love to purge us and to fit us for himself nay solace our souls in Death it's out of Love it 's to take down our Bodies not to destroy them to take out of the World because he loves us to take us neerer to himself How should this settle us and establish us in al Change There is an end of al things and an end of al Perfections but whom God loves he loves to the end He loved our Savior when he brought him to the Grave that he might bring him to Glory And so with us when we are parted from al things when we shal be separated one from another Wife from the Husband Child from the Father nay our Bodies separated from our Souls so that they are not or if they were they cannot live There is an end of al those Relations no marrying in Heaven no trading in Heaven yet nothing shal be able to separate us from the Love of God in Christ Verse 24. Father I will that those whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou loved'st me before the Foundation of the World IN this Prayer of our Savior two things were especially attended 1. He prayeth for himself to verse 6. 2. The for his Children from thence to the end And that Either especially for his Apostles because the greatness of the Work now under their hand their pressures and difficulties that would necessarily attend them therein the large measure of Grace and Abilities that might suit them to so weighty and Spiritual employment together with the need of more than an ordinary presence and assistance of the Lord without which they would not only be unfitted for a business of that worth but wholly discouraged in it Therefore the Lord Jesus laies in for a larger measure of Spiritual supply and relief for them in the first place and here he is marvelous importunate to verse 20. Or else for al the Faithful that ever did or for the future should beleeve in him unto the end of the World whose case he commends from Verse 20. and the things he begs are partly such which might concern their Spirittual good in an especial manner in this Life and because that was the Root and Treasury of al the rest of their good things in which they were contained and from whence they might be received he propounds and pursues with much instancy of desire That they might be one as the Father and Son were one Partly such as did concern their everlasting welfare in the world to come and this our Savior as though he would carry them to Heaven being presently to ascend himself seeks to the Father for here in the closure of his Prayer that so nothing might be wanting that either they did need or could desire but that they might be fully furnished with a sufficiency of supply for whatsoever concerned either Grace or Glory the present comfort of this or the happiness of a better life Thus the Lord laies in Provision and that in a plentiful manner 1. That which might fit them for their way and Voyage while they are travelling towards their home 2. That which might give them sweet welcome when they came at the end of their Hopes Our Savior is not satisfied until he see them in the Haven safely arrived in Heaven with himself beyond al the rage of Devils and malice of Men dangers of Sin or the sorrows of the Grave and Death In this 24. Verse and Prayer of our Savior we may attend Four Things 1. A Description of the Parties for whom Christ praies from that Spiritual respect and relation they had to him Those that thou hast given me together with the cause of it his Father gave them 2. The thing he desires That they might be where he is namely That they might enjoy a likeness Condition with our Savior in regard of the glory and security of the place and mutual society of each others presence or else a Parity if we look at the kind That they who had been in the same Storms might be in the same Haven enjoy the same ease and honorable safety share in the Society of that glorious and safe Condition when their hearts shal be ravished with the remembrance of the wonderful Salvation and Deliverances that have been wrought for them the surpassing excellency of Grace and Glory that hath been purchased and bestowed upon them so unworthy Swallowed up with the admiration of the sight and presence of our Savior who hath suffered ascended sits at the right hand of the Father and hath taken possession of al Glory that they may be possessed of the same by him and with him And the also solacing himself with the sight and presence of those whom he hath so loved so redeemed so graced so advanced as himself as though he could not have been in Heaven unless they might come to Heaven 3. The End why he begs this That they might be with him that they might see the Glory of Christ which hath been given him of the Father Not that they might have any Glory in themselves or see or satisfie themselves with their own glory but that they might gaze upon the Glory of the Lord Jesus through al Worlds and that 's al they have to do in Heaven 4. We have the first Fountain whence this Glory proceeds to wit hence Because the Father hath loved him before the Foundation of the World was laid In the General from the Scope of the whol observe It 's the care of our Savior to seek and provide for the welfare of his Servants even till they come to the fulness of their perfection See here in the words of the Text the inlarged tenderness of the heart of the Lord Jesus he doth not content himself to look to his disciples and so beleevers while they were but in the shel Babes in Christianity nor satisfies himself that he