sinners This is a faithful word and worthy of al acceptance and therefore the Soul looks out and saies It may be This keeps the Head above Water Reason 2. Here in the Gospel only is certainty to be had of some interest and special Title whereby the Soul may be encouraged and faith also find some foot-hold whereby the heart may bottom and bear up it self in some confidence For righteousness there is to be had from God in Christ but this Issues only in the communication of it from free mercy The Lord may do with his own what he will and therefore he may deny whom he wil and give to whom he please how then shal I know and have any ground or evidence upon any certainty that he wil do good to me God is bound to none True God is bound to none further then he will bind himself and he binds himself in no wise to the creature but by his promise and that he wil never deny who cannot deny himself Now in the Gospel only this promise and ingagement of God is revealed he hath promised to work the condition and then tied himself in his truth to do good to those whom he wil so fit for his mercy And now the Soul upon this notice grows in upon God here is a handle as it were for faith to lay hold on therefore said a word of promise Rom. 9.9 and therefore the whole Gospel is called the promise Gal. 3.29 Beleevers are said to be the Children of the promise that is of the Gospel Reason 3. The Gospel is the only means whereby the Soul is inabled with power from above even with a Spirit of Grace fâ—â— to go for succour and reliefe where it is thus evidenced and whence it hath now received some intimation of Gods ingagement intendment and so of certainty by which it may be incouraged to go upon such grounds as will never fail nor break under a man That he may go stedily and comfortably 2. Cor. 3.6 It s said to be the administration of the Spirit Not of the Letter that is there is not Barely a discovery and manifestation of what Gods mind and counsel is that should be done such the sense and meaning of words and sentences may descry set out and hold forth But there is a Spirit of power that is promised and so dispensed and conveyed in and by this word for to inable the Soul to do that which the Letter shews it should do Gods saying is doing his calling is making he speaks not only to the ear but conveyes a power by speaking Lazaruscome forth The dead shall hear John 5.25 Gal. 3.3 Received ye the Spirit even this Spirit by the preaching of the Law or by the Doctrin of faith This is the word by which God begets us Jam. 1.18 If in the Gospel there be that freeness of Grace that is sufficient to answer all the necessities and desires of the Heart certainty of promise to incourage it if it shal come and power and Spirit to inable it for to come Then The word of the Gospel is the only meanes to work faith Use 1. Of Terror This discovers the woeful and miserable condition of such who want this Gospel But especially the hainousness of the sin and the dreadful condemnation of such who Oppose the Gospel God hath shut up al under unbelief in the Kingdom of darkness under the power of the Prince of darkness they look out as prisoners through the Grates of Hell and Infidelity there is no possibility to help to a Key to open this Dore but the Key of the Gospel they wilfully keep the Dore bolted and refuse the only help which the Lord hath provided Christ hath purchased with his Blood appointed and sanctified by his spirit and doth promise to accompany for their deliverance yea this they oppose This was the doom and sentence which Paul passed upon them Act. 13.46 Ye judg your selves unworthy of everlasting life by putting away the word Thou stoppest thine ear at the glad tidings of it shuttest thine eyes at the righteousness thereof Puttest by and castest away withdrawest thy soul from under the prevailing power of that word Know Thou needest no Devil to accuse no witness to evidence no Judg to condemn thy practise doth judg thy self unworthy unfit to receive Grace who resistest it to share in mercy who despisest it or to injoy eternal life who hast rejected the offer of eternal life So Paul again sent those away with their load when they refused to hear Act. 28.26 Use 2. Instruction and Comfort Therefore this word of the Gospel shal undoubtedly be preserved and published and that until the end of the world as long as the Lord Christ hath any to be gathered any of his to be brought home to himself by a saving Faith They shal beleeve by this therefore they shal have this maugre al the malice the power and policy of Hel the rage and restless opposition of al the instruments of Satan That word cannot be falsefied This Prayer cannot be frustrated and therefore This work cannot be hindâ—ed Seem it never so improbable never so impossible in our Eyes and feeble apprehensions Measure not the power and Faithfulness and wisdom of the Lord by the scantling of our shallow apprehensions but know he hath said it and he wil doe it The fan is in his hand not in any mans hand It s said of the Apostles their sound went through the world They are compared to the course of the Sun in his Sphoere and Orb. So it wil be with his messenger when it is his mind to cal any of his His Doctrine is as the dew no man can hinder it from falling Either the means to the man or the man to the means he wil send Onesimus his theft shal bring him to prison and so to Pauls ministery and so to Heaven Naaman must go to be cured of his Leprosy and so meets with the Prophet to cure him of his sin Philip is sent post to the Eunuches Coach though it was in an extraordinary way Use 3. Examination Know whether our Faith be of the right make or no. Ask whence came it where hadst thou thy Faith by what word If it came the right way It came by preaching the Gospel It wil shew thee 1. Thou hadst once none 2. That thou art not able to beleeve Jam 1.18 By bis own good wil begat be us by the word of truth If thou canst say I heard thus and thus of a Christ and so I beleeved then it is in thy wil to beleeve not in Gods wil that begets thee 3. It wil shew thee that Faith is made of the immortal Seed of the word 1 Pet. 1.23 that is the Spirit in the promise That as a man is made up of the Seed which enters his constitution so made up of promises Hither belongs that of Eph. 5.30 We are Flesh of his Flesh and Bone of his Bone i. e. As the woman
day he shal never be acquitted neither here done nor then declared So that such a person hath the Tombstone of everlasting destruction turnd upon him sealed past Hope and help And therefore the Apostle puts it upon an impossibility Heb. 6.4 How far that goes I wil not now dispute whether in regard of the covenant of the Gospel the counsel of the Lord the Decree of the Almighty that he shal never have Grace give him to repent for then it should not so much aggravate the hainousness of the sin because from impenitency and final presevâ—rance in any sin it s not possible such should be recovered and this great evil upon this ground should have no other impossibility than many other And withal the impossibility should then ly in Gods counsel and definitive purpose not in the Nature of the evil which answers not the terrible expression of the wrath of God in the Text. But however it is it is safe and sure to Joyn Issue with the word of truth and to take that upon trust It s impossible such a one should be renewed by repentance And therefore its impossible a man whom Christ hath ordained to beleeve and repent should ever fal into that evil 4. However the Lord many times for reasons best known to himself and his infinite good pleasure suffers some and many of those whom he will afterwards effectually cal to be overtaken with most loathsom abominations yet he ever over-rules and over-works al those Hellish miscarriages of theirs for the furtherance of his own work in them when he seriously sets upon the accomplishment of it Somtimes there is no waies to cure Poyson but with Poyson no means to crush the pride and self-confidence and overweening conceit of a mans own worth but to leave him to himself that he may bedaub himself with some dirty and detestable distemper that so his own experience may evidence his own baseness and force him to put his Mouth in the Dust and cover himself with confusion when through his own self deceiving apprehension he could never either see it or bring his heart to be humbled for it before the Lord. Thus many who in former times have soothed up themselves with the glorious appearance of a formal profession so that they could keep out or wipe off al the convictions that were presented before them At length the Lord leaves them to some noysom lusts one is overtaken with bruitish Drunkenness another with some base uncleanness and so the breaking of the impostume and the venting of those vile evils constraines their consciences to condemn themselves for rotten when the evidence of the word could not and this hath been the occasion of the through conversion of some men Somtimes again the Lord takes some men out of a sink to make them mirrors of the power of his saving mercy to al posterity The greatness of their sin was the occasion why their Hearts were pierced for al sin Act. 2.36 37. 1 Tim. 1.16 5. When the time appointed and determined before in the counsel of the Lord is come then the prayer of our Savior ever takes place and makes the means effectual and prevailingly successeful for the good of such for whom he hath taken the care Joh. 10.16 I have other sheep which are not yet of this fold such as in his counsel were ordained to life yet not called to the saving knowledg of the truth them also I must bring and they shall hear my voice These wandering sheep that are gone astray from the walks of the Lord yet he must bring he must pluck the Adulterer from his lusts and the Drunkard from his Cups and worldling who hath been Buried in his earthly occasions these shall hear his voice they are within his Ken and under his care and he provides for their good though they intend no good unto themselves So Christ to Paul he is then pitying while he is persecuting he comes to save him when he purposeth to destroy himself why persecutest thou me Act. 9. So Again he sends a Physitian to him Ananias go c. vers 11. Reas 1. From the Soveraignty of Gods wil who looks at nothing in the creature for which he should be moved to do good unto it but only his good wil and pleasure according to which â—e curves out his compassion as suits with his own liking Rom. 11.7 The Election hath obtained it it s not in the power of Israel And therefore hence it is He shews mercy because he wil shew mercy and he it is that raiseth up a mighty Salvation for his people when they were in the depths of their sins and confusions also Luk. 1.69 Ezek. 16.6 I saw her in her Blood and then I said Live 2 The Riches of Gods mercy in Christ and the scope of our Saviors coming it is to destroy the work of Satan and to bring life out of death and light out of Darkness Rom. 5. and last That where sin abounded Grace hath abounded much more That is the aim of the place why then was the Law given since the Law could not save but only Christ Answ It was that sin might abound when corruption was discovered opposed and provoked then it was made out of measure sinful That where sin hath abounded Grace also might much more abound q.d. The Lord Christ would redeem his people let the Devil and sin do their worst So the Apostle again disputes Rom. 5.8 God commended his love to us that when we were sinners Christ died for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord painted and limned out the surpassing excellency of his love in most lively Colors It s the scope also of the coming of our Savior He came not to call the righteous but sinners to Repentance He was not to find them blessed but to make them so Isa 49.5 Christ was formed from the Womb to be his servant that he might bring Jacob again It s he that leaves the ninty nine in the Wilderness and goes to seek up that which was lost in the Wilderness If the Soveraignty of Gods good pleasure appointed this The Riches of his free Grace and the scope of our Saviors coming intended this then certainly our Savior would carefully accomplish it but the antecedent is such therefore the consequent Use 1 of Instruction Here see the different dispensation of the dealing of the Lord in the waies and works of his providence towards men of the same quality and that in the same condition men as sinful one as another and under the power of their sin and in an unregenerate state both of them Yet the counsel of God and the care of our Savior Christ is farr different even surpassing mans imagination and thought Be they both unbeleevers now for the present adversaries to his Grace and opposers of his word and the work of his spirit and it may be with greater out-rage and violence the one more than the other And yet the Lord may do
this In-being of the Father in him See the very ground given Joh. 10.10 The word I speak is not mine but the Father that dwels in me c. Joh. 8.38 For the works sake beleâ—ve that the Father is in me and I in the Father Joh. 5. The Son doth nothing of himself but what he seeth the Father do Issue the whol Thus. What ever the second person and Son of God as such doth that he doth by vertue of his eternal generation from the Father and from his abiding in him But as Son he takes our Nature into personal union with himself and as Son advanceth it to that priviledg and liberty to set al the Attributes on work and to send the Holy Ghost yea sends al Officers and appoints al Offices and blesseth them Therefore by vertue of this his eternal generation from the Father and his abiding in him this Union Mission and Operation of the Human Nature proceeds The second person by this eternal generation from the Father and abiding in him is reflected upon the Father and as the Father hath an Eye only to the son in giving the susibstence of a Son the Son hath an Eye to the Father in returning the subsistence of a son to him they wholly give and take So the Son uniting the Human Nature into one person holds it in reference and dependance with himself upon the Father All is communicated to him as sent and so to the Human Nature All acted by him and so by the Human Nature The In-being or existence of the Father in the Son is the first rise whence the unity of the faithful with the Father and the Son comes to be perfected Hither our Savior ascends and here he staies Leads us to the Well-Head and fountain whence our spiritual wellface and everlasting good Issues And this is the highest of al and higher we cannot go beyond this visible world and al creatures therein even to Heaven and in Heaven above Angels to God and in the God-Head to the first original in the glorious and blessed Trinity and the first act in that origination To this accords that of the Apostle each place adds mutual light unto the other Col. 3.3 We are dead and our life is hid with Christ in God Christ is the Treasurer but the Father is the Author Christ is the keeper but the Father is the first Appointer thereof For so you must understand the Name God not essentially but personally being put in opposition and reference unto Christ our life is hid with Christ but Christ and life and al is in God in the Father Upon this ground it is and to the like purpose that the Apostle carries the hearts of the Corinthians in the work of their calling unto this consideration as that wherein the lowest part of the foundation of our comfort lies 1 Cor. 1.30 But of him are ye in Christ Jesus who of God in made unto us wisedom righteousness Sanctification and Redemption Christ is all even complete Redemption who delivers from the power and presence of al evil and gives all Grace quickens what he gives perfects what he quickens owns what he perfects But he is made this to us not of himself but of the Father for so stil the word and Name of God is to be taken as appears verse 24. Christ is the power of God and the Wisedom of God Christ is made our Redemption and we are made his redeemed ones and the Father makes both he our Redemption and we his redeemed And this is the cause why the Apostle is so inlarged inlaying forâ—h the soveraignty of the Fathers work beyond al the compass either of the being of the creature or the Graces and apprehensions of all Churches Eph. 4.5 6. There is one Lord Jesus one Faith and one Baptisme one God and Father of all who is above all and through all and in you al. Above al even in the highest power that is dispensed in his Church Christ is the Head and Husband the Holy Spirit the comforter God is the Father Through al the operations and administrations that are in the Churches and Graces dispensed He sends his Son to the great work of our Redemption God was in Christ reconciling the world to himself 2 Tim. 1.4 Given us Grace in Christ Jesus before the world was He sends the Spirit in the work of Application Joh. 26. In all the Saints as drawing and conjoining the hearts of the faithful as fellow Brethren unto himself with the Father and one to another in him and for him So one in relation here as wel as in a Savior And from hence lastly it is we meet usually with that phrase which may receive a right explication and true understanding from t he point in hand 1 Then 1.1 To the Church of the Thessalonians in God the Father and in our Lord Jesus And that so al the Churches and al the faithful are in God the Father as the Father of the Churches in the Son as the Head of the Church In the Father who out of the Authority or priority of order not of dominion first appoints our Savior to the word and the work to him In the Lord Jesus as he is appointed by the Mission to work from the Father and by commission sent as man united to the second person to have al Graces first in way and right of communication to the Church The Father he knows the Son there is the Deity and al the excellencies thereof reflecting exemplifying or characterising upon it self where the expressions of the Deity and all the excellency thereof exemplifying from it self that 's to be in the Father that is it is in the vertue of the Father that it is so done The Son again as the Character reflected or exemplified and where this examplification or excellencies returned again is to be seen so far the Soul may be said to be in Christ that is in his vertue not looking so much at the work or thing done for that Issues from all but at the manner of doing and carry that along it wil direst and not deceive Open the Doctrin 1. Recal what this Oneness is 2. How it s Perfected The first I shal not trouble you withal because I have heretofore opened it at large only mention so much as you may keep your Eye or consideration upon it as the White or Mark that you may discern how the following expressions hit it Briefly then This unity as ye have heard is not the Oneness of affection amongst the Saints but the Oneness of relation they have to God in Christ as his Adopted ones One with us nor one with themselves This Oneness of Relation lies here in that our Saviour doth not bring the Souls of the faithful in neerest relations of dearest love as adopted Sons but also into that spiritual intercourse of peculiar and divine operation of God upon the Soul whereby the Soul returnes unto God to do al and to take al.
he wil drop in in this or that Ordinance and how liâ—tle do we see of hinâ—â— yet that 's al we seek and that 's al the good we can receive to do us good But them â—hrist in the glorious sufficiency of the fulness of his Grace shal shine in a-main upon the mind in the ful beauty of it Al Comfort and Peace and Grace of al kinds shal like a mighty stream take up the whol man Here by re-tale as persons who are poor buy and bring in their Provisions Then by whol-sale Here the Light of the Sun shining in a crevis and day-hole leaves yet the place dark but then the Lord Christ shal arise as the Sun of Righteousness and fil as that the whol Heaven so this the whol heart So Christ shines in the Counsels Comrorts c. of the Ministry of the Word and makes us see the Day-star arising but stil there be shadows But then he wil arise in our hearts and al these shadows shal fly away I shall know as I am known 3. Most effectually and powerfully 1 John 3.2 It 's the Inference the Apostle makes and the reason he brings to force this Consequence and that infallibly We shal be like him How comes that We shall see him as be is For as the Spirit of Christ by his Special presence in the Soul and work upon it is the only Author of al Grace and Holiness which we do here or shal hereafter possess 2 Cor. 3.18 We are transformed into one degree of glorious Grace from another by the same Spirit So the Spirit of God useth first to enlighten our minds aâ— the first means whereby he comes to make way for himself into the heart and to communicate al that glorious Grace to those upon whom he is pleased to bestow it And hence our Savior when he would difference his Servants from the wicked in the World to whom he never intends any saving good nor do they partake thereof he gives this as a ground John 14.17 The Father will send his Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him No Spirit no Grace But the World hath no Spirit because they cannot receive him and that because they do not see not know But they see therefore receive and therefore have the Spirit and therefore have Grace and therefore the Apostle concludes 1 John 3.6 Whoever sinneth hath not seen him nor known him True it is possible the wicked may have a glimmering of the Truth and hear tel of a Christ by the common bruit of the World as they read such things writ But this is a false Light the Star-light of some common apprehensions of Reason Arguments which are presented to us in Speech and Discourse But the Apostle ads Eph. 4.20 If ye have heard and learned Christ and been taught by him as the Truth is in Jesus Ye have heard of the Truth and Christ as then are in words which report him as Arguments and Reasons which discourse and dispute about him but the Truth as it is in Jesus as it issues from a Jesus from a Savior and from that saving enlightening over-powring work when it 's set on by the hand of a Jesus not by Man Education or Disputation then it wil make men to put off the old man and be renewed in the spirit of their minds This the eyeing of Jesus in a right manner in this Life wil do But when we come to see Christ as he is in his Glory all those impediments which either stopped or lessened the work of the Spirit from conveying that fulness of Grace which otherwise it would and by which we might have been perfectly like him are then taken away Now the impediments which stop the current and passage of the Spirit are either in regard of the means whereby he is dispensed or in regard of our hearts wherein he is received 1. For the means they are either narrow as Conduits from the Fountain or Creeks from the Sea of smal power and convey little help in spiritual supply as Word and Sacraments Or else the Instruments are weak and cracked and so stop the stream and corrupt and sinful and therefore though not utterly hinder the work of the Spirit yet wrong and defile it much But then the Lord Christ wil do his work by himself when his Spirit shal have ful scope the narrowness of means shal not streighten him the weakness of instruments hinder him to express the ful power of his Grace in ful perfection but God shall now be all in all 1 Cor. 15.28 1. Whatever Word and Sacraments and Prayer could or did convey whatever the Power of Ordinance the Ministry of the Word the Counsel of Saints endeavored to work in you he wil be instead of al and do more than al. Ye prayed for a Christ did ye not Ye heard for a Christ received for a Christ conferred humbled to come more neer a Christ to enjoy more of him do more for him Alas that Christ ye desired to hear some Tidings of ye shal see him not in weakness of Ordinances Ministry of his Servants c. ye shal see him as he is in the highest strain of Eminency of al Grace acting to its utmost for your good that which they all could not do They did convey but imperfect power against sin peace and comfort to your Conscience but now ye shal find al power perfectly and constantly gloriously conveyed from this Glory of Christ 2. There shal be no impediment to hinder or streighten the Spirit from conveying no impediment on our part no hindrance in our Souls because they shal readily receive the ful impression of Grace The set frame and face of the Soul being alone for Christ and towards him The whol imployment of the whol man being nothing else but to attend upon Christ and to submit to him to be carried by the presence power and influence of his Spirit alone Look as it is with In-mates under a Roof the one is constrained to confine himself to heap up and tumble his Houshold-stuff together because he hath not room to set it forth but when al are outed and he hath ful scope in his House and Family he may order al in their ful beauty So here paâ—â—ly our Corruptions partly the World and Earthly occasions keep house with Christ thoughts of Christ and the Family â—are for the Promises and for Provision also pains and labor to settle our Spiritual the like contrivements to suit our temporal Condition and al takes up if not take off and carriâ—â— our minds and thoughts our hearts our care so that Christ and the works of his Grace are crowded into corners and narrows But then the House wil be free the heart quit of al these and Christ wil have ful scope Hence the Apostle 1. Thes 4.17 We shall ever be with him We are now pestered with unwelcome guests which we cannot send going
Pride and Peevishness Wearishness sluggishness c. and they are with us in our Prayers Duties Hearing Conferences Whence it is we crowd Christ into a narrow corner not an Ear to hear a Mind to attend our Prayers few and faint c. We are mated and molested with Friends miseries wants necessities families occasions they are calling and crowding But then the Coast wil be cleer we shal only be with Christ Thus the Apostle speaking concerning fasting and Prayer enjoyns the Man and Wife to part mutual Company and Society and forsake their Contentments in their mutual fellowship 1 Cor. 7.5 that they might give themselves to Prayer While we live here we give away some Love bestow some delight spend some thoughts and affections take some content in these therefore he would have them al laid aside that we might give our selves c. Now this shal be done at that day nay not only and alone bound for Christ But now it 's the whol imployment of the Soul to attend upon him the Soul hath none other to see nothing else to do Rev. 14.4 They follow the Lamb where ever be goes see no Wife nor Child nor Friend nor Honor Pleasure but Christ only Old things are passed Have none to love to desire to delight in to be satisfied with but Christ alone Now we send our thoughts and affections upon other Errands If a man knew nothing loved nothing needed nothing but one thing how would that carry him command him prevail with him 3. How this brings in this Happiness Answ Upon a double Ground and here we have a double Reason of the Point 1. Because men come to receive more of God and that in the most intimate and inward manner and this is one end of the great Works of God in our Creation and Redemption of our being men and Christians that he might leave the impressions and manifestations of himself and his Divine perfections upon us whom he would have to be Monuments of those everlasting Mercies and glorious Attributes through al Eternity For God cannot but work for his own Glory and because there can be no addition made to himself who is infinite in al his Excellencies therefore there must be only a manifestation of these and this is the aim of al Gods Counsels He wil shew forth and make Editions of his glorious Grace and Mercy which may be seen and read and acknowledged therefore a world therefore a man and he a Vessel of glorious Grace When they partake most of his glorious Mercy and are tunn'd top ful of glory and there is nothing els Then the Lord attains the end of the work of his Grace For it s not Heaven the place nor the freedom from evil or the presence and confluence of al pleasure or our being there that makes us happy But the injoyment of God in al his perfections and should he withdraw himself Heaven were a Hel and we as miserable as Devils We then attain our supream happiness when we attain our end and our good is to have more of God Whom have I in Heaven but thee That Christ may be glorified in life and death It s part of the scope of Gods proceeding at the day of judgment 2. Thess 1.10 He wil be glorious in his Saints but admired in al those that beleeve He wil be glorious in the Eyes of al standers by Angels and Devils for the Grace that then shal be expressed in the Saints But that by faith they have received Christ and come to be one with God through him and receive al by him this dazels the Eyes of Angels and amazeth the hearts of Devils Yea it s a work beyond admiration implies some thing unexpected such as we cannot tel the reason of that is matter of admiration is not in comprehension The Devils have seen men holy and innocent and unblamable as Adam in Paradise But when the Devils shal see such as were haters of Christ and God to receive Christ and to be made one with God through him to have God to be al in al when they were without God in the world this wil make Angels to be swallowed up in admiration This is an especial part of that reward that God hath promised unto his not to have freedom from annoyance nay the presence of evil but to have himself God communicating himself in al the fulness of perfections fully to the Soul as it is capable of God is the Objective happiness to the Soul in himself and so its equal to al but God communicating himself in his fulness as far as a sinner is capable is part of that special reward we have in Heaven Gen. 15.1 Lament 3.24 2. Reas More of our Souls are for God For now the strength of the whole man is wholly spent and exercised in the injoying of God and him only and immediately God without means God instead of al means God only and no means Now some love and joy and desire c. Is spent upon the choice ordinances But then none of al these are in the Eye and desire but al the faculties of the Soul are fully taken up with God This is the errand of our lives and the end why we came into the world This is intimated in 2. Thess 1.11 12. Wherefore I pray alwaies for you that God would make you worthy of your 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 and you in him according to the Grace of God and our Lord Jesus Christ The meaning is That God would Count them worthy of their calling That is the glory unto which they were called and so Fulfil al the good pleasure of his goodness that is fully bestow al that special good which in the purpose of his good pleasure he intended to them and the work of Faith with power that is bring the work of faith to perfection Now the end of al that glory and fulness of al perfection and spiritual good he prayes for is 1. That the Name of Christ That is Christ as made known in his word Offices and the great work of Redemption Might be made glorious in you in receiving this and the impression of this that is that it may be said See what the Lord Christ hath done 2. And you al may be made glorious and glorified not in you selves but as you are in him As he made glorious in you by receiving So you may be glorified in him by returning al to him while you Put forth the exercise of all upon Christ and through him upon God You by receiving of Grace become to have his image by the exercise of Grace you become to be like him and suck out the sweet of that infinite good that is in him For herein lies the beatifical Vision of God If truly glorious and efficatious brings in the fruition of him and his goodness
him that sends to the ful accomplishment of this work for the procuring of the welfare of the humbled Soul and then his love may be in them and Christ in them also We have now got shore and gained thus much that we understand what this name is which is to be made known We shal open it in both the Particulars 1. The Name of the Father of mercies containes four things 1. That everlasting compassions are firstly and independently in him he is the Father of them al these yerning commiserations come out of his own Bowels Isa 63.15 Where are the sounding of thy Bowels We should father compassion upon nothing we have or do or deserve but only upon God No good we have or can do can cause these no evil we can do except the sin against the Holy Ghost can hinder these 2. There is a generation and succession of mercies which have been extended through al Ages to al conditions of men and that upon al occasions al which are of the same House and pedegree come from the same Father of mercies are of the same line and lineage Al the sins of al his which have been committed in all Ages and generations with al the heightning Circumstanceâ— thereof could never lessen weaken interrupt the course of these Fatherly compassions much less exhaust them and draw them dry The Psalmist finds no end of them Psal 136.23 24. For his mercy endureth for ever Though temptations endure which may annoy yet his mercy indâ—res for ever And that which is especially to be attended is that he works as the Father who hath been wronged and provoked and yet as a Father pities us .. 3. There be renewed and unknown Commiserations which were never heard of before yet may be expected and wil certainly be provided for the good of those that he wil do good unto He is the Father of mercies he begets fresh and new compassions every day and moment such as never saw light nor happily ever entred into the apprehensions of the sons of men Such things as wel looked mot for Isa 64.3 This props up the heart under overbearing pressures Thou saiest ordinary medicines wil cure ordinary and common diseases but thy rebellions are not to be matched no sinner no sin like thine Be it so either in truth or in thy conceiving yet here be unheard of compassions if thine be unheard of provocations Lam. 3.22 23. 4. He hath sent Christ on purpose to help those that cannot help themselves Hos 14.3 With thee the Fatherless finds mercy With this Father of merc es the most helpless Hopeless Orphane Fatherless Soul may find relief He was sent on purpose not to cal the righteous not the haughty and self confident who pride themselves in their excellencies conceive they can heal themselves with their own balsom and that their own abilities wil work their own welfare No but was sent to cal the sinner the broken-hearted and self-denying sinner And he is come on this Errand and wil not fail of his end or the effecting of that for which he was sent 2. There is yet another piece of this name of the Father which is his Faithfulness As he is the Father of mercy and of al good in himself so he hath freely and fully ingaged himself to accomplish the good and welfare of such as be truly humbled and he hath given to the Lord Jesus He hath passed his Word and signified his Wil to see al good done for them that can be desired as needful al evil removed which they can fear as hurtful and dangerous to their Souls And in this the Psalmist triumphs Psal 56.4.10 In God will I praise his Word c. In the Lord wil I praise his Word For what had it availed that God hath al mercy in himself unless he had ingaged his word to improve and imploy that for my benefit I had had no ground to claime any thing nor Hope to expect any thing at his hand Psal 138.2 Therefore herein God hath magnified his word above al other his Name he hath laid al his excellencies and sufficiency to pawn and improved al that the Salvation of an humbled sinner shal not miscarry This is the sweet that goes through all his names and gives a pleasing relish unto al When his word is in his Power it wil preserve not destroy c. As he sent Christ for to save so it is his wil which he hath expressed and its the end which he intended in furnishing our Savior with al fulness of power Joh. 17.2 Thou haft given him power over all flesh that he might give eternal life to as many as thou hast given him Now there is some ground for our hearts and Hopes to look unto that this wil shal be accomplished and this power improved See how all the work of life proceeds on pleasantly They who were thus given they shal come that is beleeve Joh. 6.37 and Joh. 17.8 When they come then Christ keeps them Joh. 17.12 Those whom thou hast given me I have kept and none of them is lost Nay he prayes the Father would keep them also Yea he wil not overly keep them himself but he intreats the Father Keep through thine won Name that is the Name of thy Fatherly mercies for in thy word those are also ingaged for their good Joh. 17.11 Nay not only kep't but quickned increased perfected in all Grace and not left til he see them Crowned in glory Joh. 6.39 No wonder therefore that our Savior should resolve ever to be making known this name of the Fathers mercy and Faithfulness since it comprehends the beginning continuance end and perfection of al we can have or Hope for here or hereafter Learn this and learn all Perfect this and perfect al. All that Christ wil teach returnes to this All that we can learn is Vertually contained in this As a Father of mercies he hath al begets all good Out of the Faithfulness of his word he dispenseth all Thus we see what the Name of the Father containes 2. How doth Christ make known this Answ This wil appear in a double work 1. The Lord Christ spreads all those glorious excellencies before the Eyes of the Soul darts in the Beams of those surpassing Beauties of mercies and compassions and causeth all this glorious good to pass before us as he speaks to Moses which at the first dazels and draws the Eyes of the Soul towards them to gaze at such an amazing sight 2 Tim. 1.10 Brought life and immortality to light through the Gospel Joh. 3.13 No man hath ascended up into these Heavenly apprehensions but the Son of man Who is in Heaven he brings Heaven down to the Soul Those were like dazeling Colors laid forth in the greatest perfections laid in a dark Room not discerned but the light came that acted them to the Eyes The strangeness of the sight takes up the understanding makes it stand wondering and gazing As Moses did
sleep and vanish into eternal darkness and silence than to make mention of them And upon al these accounts we have great boldness to commend these Sermons to the VVorld withal assuring the Reader that they are all as they were penned under his own hand Praying with all earnestness that the holy Spirit of Christ who dwelt in the Author so richly and blessed his preaching of them with so much life and power yea that filled our Savior Christs heart first in his praying and uttering these words and then his beloved Disciples so many yeers after in the penning of them would graciously accompany this quickning and Heavenly Exposition of them to the hearts of al spiritual souls that read this June 14. 1656. Thomas Goodwyn Philip Nye The Name of several Books printed by Peter Cole in Leaden-Hall London and are to be sold at his Shop at the sign of the Printing-press in Cornhil neer the Exchange Mr. Hookers Books that are printed Eleven Books made in New-England by Mr. Thomas Hookers and printed from his own Papers written with his own hand are now Published in three Volums two in Quarto and one in Octavo Viz. The Application of Redemption by the Effectual work of the word and Spirit of Christ for the bringing home of lost sinners unto God The first Book on 1 Pet. 1.18.19 The second on Math. 1.21 The third on Luk. 1.17 The fourth on 2 Cor. 6.2 The fift on Math. 20.5 6 7. The sixt on Revel 3.17 The seventh on Rom. 87. The eight on John 6.44 The Ninth on Isa 57.15 The Tenth on Act. 2.37 The Last Viz. Christs Prayer for Beleevers on John 17. There are six more Books of Mr. Hookers now printing in two Volums Nineteen several Books of Mr. William Bridge Collected into two Volumns Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to Tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through Natural Impossibilities 6 Evangelical Repentance 7 The Spiritual Life and In-being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding-place in time of Gods Anger 10 Christs Coming is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts 13 Scripture Light the most sure Light compared with 1. Revelations and Visions 2. Natural and Supernatural Dreams 3. Impressions with and without Word 4. Light and Law within 5. Divine Providence 6. Christian Experience 7 Humane Reason 8. Judicial Astrology Delivered in Sermons on 2 Pet. 1.19 14 Christ in Travel Wherein 1 The Travel of his soul 2 The first and after effects of his Death 3. His Assurance of Issue 4 And His satisfaction therein Are opened and cleered in three Sermons on Esay 53.11 15 A Lifting up for the Cast-down in case of 1. Geat sin 2. Weakness of Grace 3. Miscarriage of Duties 4. Want of Assurance 5. Affliction 6. Temptation 7. Dissertion 8. Unserviceableness 9. Discouragements from the Condition it self Delivered in thirteen Sermons on Psalm 42.11 His Four Sermons concerning 16 Sin against the Holy Ghost 17 Sins of Infirmities 18 The False Apostle tried and Discovered 19 The Good and means of Establishment And the great Things Faith can Do and Suffer Eleven Books of Mr. Jeremiah Burroughs lately published also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4.11 Wherein is shewed 1 What Contentment is 2 It is an Holy Art and Mystery 3 The Excellencies of it 4 The Evil of the contrary sin of Murmuring and the Aggravations of it 2 Gospel Worship on Levit. 10.3 Wherein is shewed 1 The right manner of the Worship of God in general and particularly In Hearing the Word Receiving the Lords Supper and Prayer 3 Gospel Conversation on Phil. 1.17 Wherein is shewed 1 That the Conversations of Beleevers must be above what could be by the Light of Nature 2 Beyond those that lived under the Law 3 And sutable to what Truths the Gospel holds forth To which is added The Misery of those men that have their Portion in this Life only on Psal 17.14 4 A Treatise of Earthly Mindedness Wherein is shewed 1 What Earthly mindedness is 2 The great Evil there of on Phil. 3. part of the 19. Verse Also to the same Book is joyned A Treatise of Heavenly Mindedness and Walking with God on Gen. 5.24 and on Phil. 3.20 5 An Exposition on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An Exposition on the eleventh twelfth and thirteenth Chapters of Hosea being now compleat 8 The Evil of Evils or the exceeding Sinfulness of Sin on Job 36 11. 9 Precious Faith on 2 Pet. 1.1 10 Of Hope on 1 John 3.3 11 Of Walking by Faith on 2 Cor. 5.7 Eleven several Books by Nich. Culpeper Gent. Student in Physick and Astrology 1 The Practice of Physick containing seventeen several Books Wherein is plainly set forth The Nature Cause Differences and Several Sorts of Signs Together with the Cure of all Diseases in the Body of Man Being chiefly a Translâ—tion of the Works of that Learned and Renowned Doctor Lazarus Riverius now living Councellor and Physitian to the present King of France Above fifteen thousand of the said Books in Latin have been Sold in a very few Yeers having been eight times printed though all the former Impressions wanâ—ed the Nature Causes Signs and Differences of the Diseases and had only the Medicines for the Cure of them as plainly appears by the Authors Epistle 2 The Anatomy of the Body of Man Wherein is exactly described the several parts of the Body of Man illustrated with very many larger Brass Plates than ever was in English before 3 A Translation of the New Dispensatory made by the Colledg of Physitians of London Whereunto is added The Key to Galen ' s Method of Physick 4 The English Physitian Enlarged 5 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every sheet and Illustrated with divers new Plates 6 Galâ—u's Art of Physick with a largâ— Comment 7 A New Method both of studying and practising Physick 8 A Trestise of the Rickets 9 Medicaments for the Poor or Physick for the Common People 10 Health for the Rich and Poor by Diet without Physick 11 Riolanus Anatomy in which with the Anatomy is exactly described 1. The Diseases incident to every Part of the Body of Man 2. How the Diseases are Seated in each Part. 3. The Cure of each Disease as it 's seated in that Part. A Godly and fruitful Exposition on the first Epistle of Peter By Mr. John Rogers Mister of the word of God at Dedham in Essex The Wonders
3. Reproof Page 394 II. The Prayer it self Page 395 DOCT. The wicked know not the Fatherly love of God Page 396 Obj. Learned men that have studied this point may be ignorant of it Page 397 Answ four waies Page 398 The Sum of all in brief Page 399 Reas 1. Gods secrets must be discerned by Gods Spirit Page 402 Use 1. Of Instruction Page 404 Use 2. Of Terror Page 405 Object I hope I have somwhat more than the world Page 407 Answ By the way to try it ib. DOCT. The disposition of our Savior and the Saints towards God is wholly cross to the world Page 408 Three Reasons Page 409 Use 1. Of Instruction Page 413 Use 2. Examination Page 416 O righteous Father c. Page 418 The words opened ibid. DOCT. The Lord Christ hath the knowledge of the Father in a peculiar manner Page 420 Three things opened 1 How Christ as second Person is said to know the Father Page 422 2 How man comes to share in this knâ—wledg ibid. 3 The Reason of it ibid. DOCT. The Saints have a special knowledg that the Lord Christ is sent of God the Father for their salvation Page 431 Three things open'd 1 How Christ is said to be sent of the Father Page 432 2 For what he is sent ibid. 3 How the Saints know this in special manner ibid. Propositions to make way for the first thing Page 433 The second thing Page 439 Use 1. Matter of Admiration Page 440 Use 2. Comfort Page 441 The third thing to be enquired of two waies Page 442 1 Wherein the specialty of this knowledge consists ibid. 2 How it comes to be communicated to the Saints ibid. 1 The specialty of knowledg consists in four things ib. Quest Is this the condition of all the Saints Page 450 Answ affirmatively for the matter but not for the manner and measure ibid. Object We see by experience that may of Gods own are ignorant here ibid. Answ They know in part or know by reflection ibid. Two Reasons of the Point ib. Use 1. Of Thankfulness Page 451 Use 2. Of Examination Page 452 Ver 26 I have made known thy Name c. Page 454 Two things to be here attended 1 Our Saviors Work Page 455 2 His Engagement ibid. Doct. To make known the name of the Father to an humbled soul is our Saviors peculiar work ibid. Three things opened 1 What this Name is Page 456 2 What it is make it known 3 why this is properly given to our Savior ibid. Doct. Christ extends the same care at al times to al his servants Page 4â—5 Reason Page 466 Use 1. Of Instruction Page 467 Use 2. Of Comfort Page 468 Use 3. Direction Page 470 Use 4. Exhortation Page 472 Two Points of Doctrine Doct. 1. There is much wanting in the ful knowledg c. Page 476 Two things to be enquired 1 In what this want appears 2 The Reasons why Page 478 Use 1 Instruction Page 482 Use 2 Direction Page 485 Doct. 2. The Lord lends dayly Directions c. Page 486 Attend two things 1 The Measure ibid. 2 The Manner ibid. Many Collections hence Col. 1 The best Saints here live on dayly dependance on these things Page 489 Col. 2 Christ can cloud al our knowledg Page 492 Col. 3 The faithful must encrease in knowledg Page 494 Col. 4 Christ is the way to lead us to the Father Page 496 Col. 5 Matter of abasement of heart ibid. Col 6 Ground of thankfulness Page 497 Col. 7 Ground of Comfort Page 498 Use Exhortation Page 500 The Close of Christs Prayer That the Love wherewith thou hast loved me c. Page 501 For understanding of which words observe four things 1 How the Father loves Christ ibid. 2 How that love is said to be in them ibid. 3 The means how ibid. 4 The time when we shall know this ibid. Three Points of Doctrine Doct. 1. It is Christs desire that the dearest of Gods love c. Page 511 Use 1 Reprehension Page 517 Use 2 Instruction Page 518 Doct. 2. Our union and communion with God in Christ is the top of our happiness in Heaven Page 521 Two things opened 1 What this haypiness of Heaven is Page 522 2 How this is the top of it ibid. Use 1 Matter of Admiration Page 530 Use 2 Examination Page 531 M R HOOKER'S Seventeenth Book Made in NEW-ENGLAND JOHN 17.20 I Pray not for these alone but for them also who shall beleeve on me through their word IN this 17. Chapter We have a most heavenly prayer of our Savior expressed immediately before his departure hence which I suppose he presents to the Father not as a man or yet Minister of the Circumcision unto whom he was sent but as Mediator is part of that Intercession which he performeth in the behalf of his Church and people And being now shortly to offer up himself and to lay down his life for his Children and to go out of the World as though his soul had been transported into the Suburbs of Heaven as though he would unbowel his dearest and heart-blood desires into the bosom of his Father he sends this prayer before-hand in the power of his Intercession to lie leidger there in the behalf of his Disciples and faithful ones that so he might fully provide for their everlasting life and spiritual welfare before he left his own life and provide comfort in Heaven to be sent down to them before he left the Earth and went to Heaven A Prayer of unconceiveable and incomparable worth above al that ever was expressed or recorded in the word Like a confection or compound of those soveraigne excellencies beyond the highest strayn of the desires or conceivings of the souls of the Saints That which containes the quintessence or the pith of al the cordialls of the Gospel the very marrow of al that great redemption he had wrought and purchased the highest pitch of al that happiness which Heaven can afford or the very richest Diamond in the crown of Glory for that we may see he here prayes for something beyond glory that for which glory was made and therefore better than glory it self for so the words I have given them my Glory that they may be one as we are one So that that is the end of Glory and therefore better than Glory able to carry the heart beyond al the riches of admiration This is expressed in the parts of it according to the parties for whom it is made and those are two 1 For himself to vers 6. 2 For his servants and those His Apostles ver 6. to ver 20. The rest of Beleevers Hence generally for our imitation and direction learn from our Savior 1. That the first especial scope of Prayer should be for such things that do more especially concern us Whether it be in regard of any thing which respects the Glory of God the furtherance of his truth or the good and benefit of such whose conditions or
relations do most neerly touch us for thus Prayer serves the end best for which it is appointed by God and for which it should be used by us to help forward the occasions that be under our hands Prayer is like the passing boat of the Ferry it helps al Travellers but it attends them next that come first So it was with Jacob it plyed God for the particular and especially where the pinch lay Gen. 32.10.11 So Eleazar good Lord make it hit right to day Gen. 24.12 And it seems it was that which God complaines of Isa 64. At least he condemnes in Josuah that his hand was in the wrong box Jos 7.10 quorsum hoc not that he fasted but that he searched nor examined not the sin and sought not the reformation of that which indeed did especially concern him The present work done want to be supplied the way of Providence furthered Here is our prick and mark at which our prayers should aim we must not shoot at rovers Prayer like a Skilful Physitian studies the cure of al diseases but administers a receipt to him whose necessities present themselves 2. Prayers must be of a speeding nature so to attend persons or things of present necessity as to reach al in a right order So David Psal 50.2 last Paul brings in al Churches within the compass of his care and of his prayers I make mention alwayes of you and of you al in my prayers and this almost in al his Epistles Prayer is like the blood and spirits which pass through the whol body of Christ and hath its conveyance even into the least member and joynt Like a Pinnace of dispatch that gives intelligence from each quarter The Subjects of our Saviors Prayer are set forth two wayes 1 From their quality and special effect they shal beleeve and that from the generality of the Object in Me. Time Hereafter Instrument by which it shal be wrought by their word 2. From a comparison of equality or parity i. e. Christ prayes not alone for the Apostles but equally but indifferently for al as wel as they For Explication there is nothing difficult but that what is meant by their word That is the Gospel which they published by preaching or left upon record in writing as they were inspired by the spirit The Lord Christ providing therein for the good of his Church unto the end of the world that so they might have the path of life paved out before them and a certain rule to guid them until the end of the world Not that none did formerly beleeve by the word of the Prophets in the Old Testament for even then also the Gospel was preached Gal. 3.8 Preached the Gospel to Abraham in thy seed shal all the Nations of the Earth be blessed The word was preached to them as wel as to us and it was a word of promise Heb. 4.1.2 And therefore the Apostle professed He preached no other things but what were contained and expressed in the law and the Prophets Acts 26.22 the Prophets and Moses did say should come the Prophets foretold in the Types was prefigured and in the Covenant expressed in Genesis promised So that this their word is opposed to two things 1. Vnto the Law which is our Schoolmaster to whip us unto Christ but is not able either to declare him to us or to work faith in us It s that which onely makes way for faith but is not that seed whereof faith is made and begotten and therefore when it was said Faith comes by hearing and the word Rom. 10.17 if ye look into vers 15. foregoing ye shal see what word is meant How beautiful are the feet of those that bring the Gospel of peace 2. It is opposed to al the Doctrines of men al humane devices al unwritten traditions al conceited revelations which are nothing but Satanical delusions in which there is no power to beget faith no ground to support it We have here two points The word of the Gospel is the onely ordinary means to work Faith Doct. It was not onely then when the Apostles were preaching and planting not onely there and in those coasts where the sound of the Gospel was Glorious and Famous But whoever did then and whoever shal beleeve unto the end of the worldâ— for After-times in al ages and in al places in an ordinary course of Gods dispensations leaving secret exceptions or miraculous proceedings in the privy purpose of his counsel there never was nor shal be any under the power of Christs prayer or possessed with the truth of saving Faith but by this meanes and this onely He prayes for no other than belâ—â—vers he wil own none save none but such And therefore none but such have saving Faith And that is the reason why the Gospel is set in opposition to the law Rom. 10.5 compared with vers 9. The word of Faith is that which is neer unto us Hence it s called the Ministration of life and power 2 Cor. 3. When the Law is said to be weak through the infirmity of our flesh Rom. 8.3 and not able to give life Gal. 3.21 Reason 1. Because the Gospel alone reveales that which may satisfy our spiritual necessities and answer the expectation of our faith and the desires of our Souls upon the sense and feeling of those evils which as unsupportable would otherwise sink them This is the Argument the Apostle gives Rom. 1.16 I am not ashamed of the Gospel of God For it is the power of God unto Salvation and why Because by it the righteousness of God is revealed from faith to faith i. e. from one degree of faith unto another A man is unrighteous and possessed of the power and presence of it and under the hand of revenging justice by reason of the same And where may a righteousness be found which may answer the necessities of the Soul the Law never discovered this the creatures never heard of it the wisdome of man could never reach it nay the excellency of all the knowledg of all Angels was never able to devise but Christ who came out of the Bosome of the Father hath wrought this righteousness and by the Gospel hath brought life and Immortality to light 2 Tim. 1.10 which otherwise had never seen light and therefore it is that the glad tidings of peace is said to come this way and is not to be heard from any other coast Tydings of evil come like Jobs Messengers from every quarter tidings we heare from the law are nothing but threatnings and wrath ready to condemn us tidings from our own hearts are nothing but guilt and fear to terrifie and arrest us tidings from Hell are yet worse there be nothing but accusations subtil and Malicious and those present us at home and abroad in Earth and in Heaven at Gods Tribunal and require present execution to be done upon such undeserving creatures Onely the glad tidings come from the Gospel Jesus Christ came to save
was made of the Rib of Adam So Faith hath its flesh and bones out of the promise and the root of it is in Christ for the first strok of it Use 4. Exhortation Therefore In the want of Faith bring our own Souls bring our Wives and little ones and beseech the Lord that one word may be spoken to them to beleeve and Live The means or instrument whereby Sinners are brought to beleeve was the word That is finished 2 The Parties Faith was set forth from the object of it ME. Beleeve in Christ Saving Faith hath the Lord Jesus for its object Doct. So the text Though not him alone to exclude the other Persons so not them alone to exclude himself Ye beleeve in God beleeve also in me That ye beleeve in the Father is not enough ye must beleeve also in the Son and by like reason in the Holy Ghost Joh. 14.1 This is eternal life faith our Savior to know thee the onely true God and Jesus Christ whom thou hast sent i. e. To beleeve in the Father and Son is that onely means appointed to bring in eternal life The Second thing is The Parties for whom Christ prayers are here set forth by a Comparison of equality and parity I pray not for my Apostles alone who are the main Pillars of the Church now to be sent upon the most weighty imployments that can be committed to the hands of fâ—eâ—le men to publish the Gospel to every creature to plant Churches and to gather mine elect from al the corners of the world notwithstanding al the opposition they shal find from Hel and fierce persecution they shal meet withal from the hands of unreasonable men And therefore since the work lyes first upon their hands and requires present performance and so have need presently to be remembred and to have the first place in my prayer Yet my love and care reacheth proportionably even to al the meanest and feeblest of my servants that shal beleeve in me unto the end of the world though they come in the second rank yet shal they share alike in my prayers For I pray for them as for these That they may know I remembred them before they were and wil not therefore forget them when they shal be here in the conflicting times upon the face of the Earth The Interceding Prayer or Intercession of our Savior doth alike respect al that shal beleeve in his name Doct. I cal it here an Interceding Prayer because herein his Intercession is in a special manner both expressed and accomplished For it is not to be attended as a prayer which he put up as man alone or as the minister of the Circumcision as the Apostle calls him Rom. 15.8 For then it can avail no further then the prayer of a man without sin will do and answerable to that kind of willing Math. 23.37 How often would I have gathered them c. But it s here the special work of Intercession and proceeds from him as God and man Mediator of his elect and faithful and so Intercession in their behalf That being as I told you shortly to offer up himself he sends his prayer as the great high Priest of his Church in power of his Intercession to lie Leidger there in the behalf of his beloved Children that he might provide in Heaven for them before he lest the Earth And this prayer is part of that Intercession he now puts sorth at the right Hand of the Father So that the Sum in short is Christs Intercession was intended for all beleevers alike Hence are al these general and indefinite expressions as carrying an equal Eye unto all without any Special restraint to any particular of what quality or condition soever Heb. 7.25 He is able to save them that came unto God by him i.e. Who beleeve in him seeing he ever liveth to make Intercession for them i. e. For any of them for every one of them that shall beleeve And therefore it was when the high Priest was to go into the Holy of Holies he was to bear the names of the twelve Tribes upon his Breast-plate i.e. The names of all the Saints which should profess the Faith and by Faith beleeve in him And it is the condition of the great work of our Redemption it carries no respect of persons with it provided they be under the condition and terms of the covenant it lies open unto all That which Jude spake of Salvation its true of the whole work of Mediation and Intercession Common Salvation Common Intercesson In Christ Jesus nor Jew nor Gentile Graecian nor Barbarian Bond nor Free Male nor Female So that of Paul Rom. 5. If reconciled by his Death when sinners much more shall we be saved by his life being reconciled If the death of our Saviour could purchase our Reconciliation much more shal his life now interceding in Heaven be able to save us i.e. All for whom he died I shall open here 1 The Nature and manner of this Intercession 2 The works and vertue of it 3 The reasons of the point why it appertaines to all the Saints 1 This Intercession or the manner of our Saviors praying must thus be conceived that he doth present his merits obedience before the Father as fully performed in the behalf of his elect and according to the righteous covenant and agreement past between them doth challenge the communication of al that spiritual good he hath purchased and the Father hath promised to bestow upon them That is the meaning of that expression in ver 24. Father I will that those whom thou hast given me be where I am that they may behâ—ld my Glory It is my good pleasure that they should enjoy that happiness that thou hast given me and given to them in me according as thou hast promised 2. The work of this Intercession is To act all our affayrs with God the Father to further our comfort spiritual wellfare here on Earth until we come to him in Heaven and to shal have an end of al our wants feares and desires that we shall want nothing that is good â—oâ— sear any thing that is evil nor desire any further or more perfect good to be added which is abâ—ent from us but he takes care al shal be fully accomlished As it is with States who have Affayreâ— or great consequences depending in other countries they have their Ambassadors which ly Leidger at Court to take advantages to continue Love and honourable Correspondence betwixt the King and States and to discover all undermining Plots which my breed any distast and so procure no smal dammage to those who do imploy them So it is with our Savior he is gone to Heaven and there remaines a Leidger with God the Father that he may observe and take al such Special advantages for acomplishment of the comforts of his Quest If you ask What be those Spiritual affayres of ours there to be transacted Answ They
a Son The Son is not therefore Son because he is God but because he hath a Father for they are both equally one God and have the Deity indifferently agreeing to them both As a man is not therefore a Husband because he is a man for then every man should be a husband but in reference to the Woman he hath married And hence the Father is said to be in the Son and the Son in the Father namely to be one in this mutual respect The Father had an Eye only to the Son in giving his subsistence of a Son The Son again hath an Eye to the Father alone returning the being of his sonship to him And they are prefect in this They wholly give wholly take Thus they are said to be in each other Joh. 14.10 Beleevest thou not that I am in the Father and the Father in me so said again to be one with another and delighting one in another Prov. 8.30 And mutually to glorifie one another Father glorifie thy Son that thy Son may glorifie thee Joh. 17.1 3. The second person in the glorious Trinity so takes our Human Nature into personal Union with him that he is the same person he was no other and it becomes one person with him leanes upon him hath his dependance from him looks alone to him for his subsistence As a Son he assumes our Nature and as a Son with our Nature looks to the Father Therefore said he doth nothing of himself but what he sees the Father do Joh. 5.19 As the Father hath life in himself so he hath given to he Son to have life in himself because the Son of man verse 26.27 4. As the Father is said to beget his Son and give being to him so the Son as thus begotten assumes our Nature be comes the Head of the covenant and gives being of Sonship to his Children and they returne al that being to the Lord Christ and the Father in him Therefore called the eternal Father Isa 9.6 Hebr. 2.1 3. Here am I and the Children thou hast given me called also his seed The manner of which words may thus be conceived The Lord hath purchased the Spirit he is said then to beget when he sends the spirit of Sons inâ—o their Hearts which by the immutable assistance thereof sets their hearts for God holds the bent thereof towards him alone as their Father and principle of life As they receive this being of Sons they returne it wholly to the Father in Christ The whole man in the whol and that with his whol strength fastens upon God in Christ acted wholly by the influence of his spirit and holds the not excellency thereof The Sum of all out of all that hat been said 1. Vnity is the chiefest priviledg for which Christ prayes and beleevers can partake of as their peculiar good in themselves I add that In themselves because there be higher ends than this in the Text To-wit the setting up of God in Christ in the Consciences of the ungodly that they may be forced to confess that God sent his Son to this end That he loved them as he loved Christ There is yet another and higher end That they may behold and wonder and be swallowed up in the admiration of the glory of Christ which the Father hath given him Enquire here how far Christ being in the Saints and his love in them may yet be a higher end than this 2. This Vnity is not the unity of affection between each other so much but the unity of relation to God in Christ That as the Father is in the Son and the Son in the Father by eternal generation Beleevers so ought to be in both by spiritual Adoption 3. In this Spiritual Adoption as there is an influence from God in Christ to bend and settle the frame of the Heart towards him So there is a re-fluence and return by the power and impression left of the same spirit to come again to him Conveyance of help on Gods hand should quicken our dependance to look to him and stay our selves with him there 4. Had Adam stood his posterity out of principles in themselves might have challenged happiness though a covenant performed by a man conveyed by a man unto them by way of natural generation But in the covenant of the Gospel the second Adam the second person taking our Nature by the power of the Deity wrought al for us communicates al to us by the same almighty power inables us to receive what we have from him To be acted in al by him To return all to him The mutable principle in the creature never brought a man to God nor kept him with him But the mutable presence and Spirit of Christ So that there is a priviledg here above that principle of Grace that was in Adam for that was but a creature But here the spirit and so the power of God through Christ that takes our Nature into the neerest union with him even personal which in Adam it attained not in that purchaseth all for us Not a principle in us firstly but the spirit of God in Christ it is by which the bent of our Hearts are held and carried towards him acted by him and so inabled to hold out the vertue power praise and excellency of the spirit in Christ from the Father So that a poor creature is compassed about with nothing but whith the power of God in Christ and becomes one with Father and Son in their mutual relation to them and totall dependance upon them And this is above the innocency and excellency of Adam in Paradise and all that he could attain unto and above all created Grace in Heaven being wholly taken up with God in Christ and loose our selves in God and Christ Eph. 4.13 The acknowledgment of the Son of God It was not the Son of man that did it The Son of God that recovered us held the bent of our hearts to him acted us kept us perfected us crownes us God shal be all in all The Father gives being to the Son returnes all to the Father and that eternal generation and so one The Lord Christ as a son and begotten of the Father gives us the being of Children by Adoption sets us and holds us We take al acted by him return to him As the Father in Christ gives all we receive and to the Father through Christ we return al and so we are one in the Father and the Son I. Reason 1. Because this is the scope of our Saviors coming into the world and the next end I say the next end he intended in the great work of Redemption which he wrought for lost man To bring him into this neer relation of dearest Love of the Father by himself and the work of his spirit and it s that wherein the life and power and pith of the covenant of Grace doth especially consist and appeare and the excellency thereof That peculiar and spiritual intercourse not alone
unto them for he well knew what was in man And its notorious in the parable of the stony ground which beleeved for a time but in the time of temptation went away The Question grows What is this Faith which is so stiled in the phrase of Scripture Answ I suppose it includes two things mainly 1. When the understanding meets with and gives entertainment to the evidence of that truth that is now presented to its view but that is not al that it comprehends the compass of the truth that comes to considereation but that it is so far setled by force of argument that doth confirm it that it fully assents and subscâ—â—bes thereunto For the force of argument begets this human Faith and a ful and unquestionable assurance of the conclusion This is that the Apostle means Rom. 14. And the last when the understanding neither doubts the certainty nor mistakes the truth but is carried sul sail in assent 2. The evidence or this truth thus understood is of that power and prevailing efficacy that it carries a kind of command and control with it it soakes into the conscience sets down that and convinceth it that conscience gives in its verdict that way It proceeds yet further sets upon the wil with that forcible and uâ—deniable evidence that it awes it and brings it to yield thus far that its true in the general but that its either not her pleasure and so not her good to submit to it but only for some turn for her own ends but not in uprightness and for it self Joh. 3.8 When Jonah had denounced the judgment of God against Nineveh It s said The beleeved the word of the Lord. Not that they did do that savingly for it s spoken of the whol Body of the people who were yet heathenish but that they did without question assent to the truth of the message their consciences were so far convinced and their hearts so far awed that they did yield it was certain it would come And both these are here understood and intended by our Savior that they whose judgments consciences hearts were not setled convinced nor yet perswaded that our Savior was sent They might be brought to beleeve 3. What the world shall thus beleeve touching Christs sending Answ Our Savior looks at three things 1. That he had the right of Commission delivered by the Father into his hand to attend this work as being in especial manner appointed and designed thereunto Joh. 6.27 2 That he had fulness of Power of dispensation of this not only called but authoriâ—ed enabled and furnished with al power and Grace and that beyond measure for the discharge and performance of this weighty change as to be the Salvation of God unto the ends of the Earth 3. That he hath not only undertaken it but fully in all particulars accomplished that for which he was thus designed and also furnished from God the Father Joh. 17.4 I have finished the work thou gavest me to do For these are the three main difficulties where the corrupt hearts of men come off most hardly and about which they make heaviest opposition against the greatest work of our Redemption Thus the Scribes and Pharisees were ready to quarrel his calling Joh. 7.42 The Messias when he comes c. But this man whence he is we know not Joh. 9.29 God spake by Moses but whence this man comes We know not And when the Blind man seemed but to speak favorably in this point certainly no man could do such and such thingâ— unless God had sent him They could not bear it Joh. 9.33 34. Again that he had no sufficiency in any seeming appearance for such and so weighty imployment and therefore they vilified his person and looked at his speeches as so many vain glorious expressions which had neither truth not sufficiency to maintain And therefore when our Savior told them he would give his flesh for the sins of his Elect They murmur immediately as though this were a deceipt How can this man give us his Flesh c. Joh. 6.41 52. Is not this Jesus the Son of Joseph whose Father and Mother we know verse 42. How is it that he saith I came down from Heaven Lastly for the ful recovery there the Sons of men are so fickle and slippery that they are ready to step aside and at least ful of question and therefore his own after he was condemned Crucified and Buried Luk. 24.21 They began to stagger in their own thoughts We had thought in had beâ—n he that should have delivered c. And noâ— behold this is the third day Now this our Savior wisheth that they might be brought to the acknowledgment of the light of his commission the poâ—eâ— of his dispensation the certain and through fulfilling of all that was committed to him and that he undertook The Reasons are 1. Hereby the honor of the Father and so of the Son is at once and together most gloriously advanced For the Sovereignty of the power of the Father and incomprehensible and unconceivable love the infinit depth of his Grace and mercy are manifested in sending That surpassing glory unto which the human Nature of our Savior was advanced to be invested with his power and authority to be berrâ—sted with this work and to be taken as it were into Parâ—neship with the Father for the accomplishment of that which was far greater than the creating of millions of worlds That it should be in the liberty of the human Nature to use al the Attributes of God for the good of his Church and to dispense all by his own hand So that nothing should be done but by Christ nothing received but through Christ from the Father here the crown of al glory is set upon the Father the Son at once This is the scope of that dispute and the ground of this dispensation Joh. 5.18 19. What the Father doth that he doth and that because he hath shewed him all things and he wil shew him greater than those that ye may wonder c. For as he shal raise up the dead So the Son shal quicken whom he wil. The end is That al men may honor the Son as they honor the Father and he that honoreth not the Son honoreth not the Father There is no receiving any thing from God but by him No returning any thing to God but through him Thus ye shal find the honor of both stand and fal together Math. 10.40 He that receiveth me receiveth him that sent me Luk. 10.16 He that despiseth me despiseth him that sent me 2. Hereby the great work of our Redemption comes to be discovered comes also to be acknowledged when once this sending our Savior is rightly understood It s the very Hinge upon which the Gospel turns The very foundation upon which the work of our Salvation hangs before this we are said to be in bondage under rudiments In the fullness of time God sent forth his Son made of a Woman
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.
that may disturb our setled and established state of happiness They who share in the Truth of all kinds of Graces in the Perfections of al kinds in the Immutability of al those perfections They partake of the like glorious Grace with our Savior This last indeed is the end and perfection of Grace It was given to Adam and he should have used it that he might have been immutable in the use of it But missing it he lost his Grace and fel short of glory Now that which the first Adam should have done and failed the second Adam hath done and so hath obtained it 2. They receive this by Gift He it is in whom al Grace as a fountain is setled To whom the immediate dispensation and communication of it is committed by God and from his free gift they must receive it For look we at the Saints as they ly in the Loynes of Adam 1. They have forfeited this glory put away this Grace from them and by reason of their rebellion have justly deserved the Lord should depart away 〈◊〉 withdraw the presence of his Grace which he formerly furnished them withal Rom. 3.23 We have sinnâ—â— and are deprived of his Glory Yea they take shame and confusion as their due and portion Dan. 9.7 O Lord to us belongeth shame and confusion of face as it appeareth this day Yea they ly down in shame Jer. 3.25 2. They have nothing of worth that may purchase it they can do nothing that can deserve it For when they have done all they can they are not only unprofitable servants Luk. 17.10 Psal 143.2 But that is not al should the Lord reckon with them for what is done who could abide they are so far from having hope to receive glory from God as that they might justly expect a Curse at his hand and he could not but in Justice send it 3. And lastly such is the baseness of the hearts of men and the crosseness of their corrupt Natures to his glorious Grace that as they wil hot so in truth they cannot receive it No man can receive any thing unless it be given from above Joh. 3.27 Joh. 14.17 The world cannot receive the spirit because they have not seen him nor known him Object But our Savior hath entered into covenant with God the Father to become the Shepheard of his Sheep to undertake the charge and care of his Elect to bring them to Grace and so to glory Joh. 17.2 To as many as are given to Christ he should give eternal life to them Joh. 6.37 All that the Father giveth to me shall come and I wil lose none If therefore a debt and agreement unto which our Savior is bound how is it then a gift which is in his liberty to deny Answ True It s that which Justice and righteousness cal for that haveing tyed hmself by promise ingaged his faithfulness and truth To seek and to save to â—â—ing other of his sheep and to bless c. He cannot fail â—â—â—â—g his faithfulness and deny himself and not 〈◊〉 â—nd the honor of his own word But let it be demanded why the Lord did Engage himself to undertake the work of our Salvation It wil appear that there is nothing but free Grace breathing in al the work he freely undertook it out of his free good wil performed it and out of his free Grace applies it So that there is nothing but free Grace and the free gift of Grace in what Christ hath wrought for us or wrought in us You have both the particulars opened we will give you the Reasons of both together REASONS 1. Taken from the proportion between the first and second Adam the Type and the Truth As the first Adam conveyed his sin and wrath by a covenant of works the second must convey holiness and life by a covenant of Grace and the free gift thereof The first Adam begat a Son in his own image wholly defiled and defaced with original corruption and so made him Heir apparent to the curse and condemnation thereby The second Adam must instamp the image of holiness upon his without which none shal see life Hebr. 12.14 Thus the Apostle disputes 1 Cor. 15.49 As we have born the image of the Earthy the first so we shal bear the image of the Heavenly 2. For this end the human Nature of our Savior hath received and is become the first subject of al Grace that from thence it might be derived unto the Nature of his Children For this end in our Nature he hath performed what ever divine Justice hath required purchased and provided a way and means for the communication of al Grace to his Therefore undoubtedly he wil give it and they receive it Otherwise he should miss his end and they their good 1. For this end he hath received al Grace For had not the second person by the power of the Deity brought our Nature to God and assumed it into personal union with himself so that the fulness of the God-Head might dwel Bodily in it and so the fulness of al Grace communicated thereunto It had not been possible that ever the Sons of Adam who are become enemies to God and the work of his Grace should have been made partakers thereof being wholly cross thereunto Col. 2.10 Ye are complete in Christ because in him dwelleth all the fulness of the God-Head Bodily Ye need no other King to rule nor Prophet to teach nor Priest to sanctifie Yea for this end in our Nature he hath purchased al provided a way to convey al Grace For had he not died and by death satisfied the Law ' the strength of sin had never been subdued nor could our corruptions be mortified Had he not by his resurrection triumphed over the power of Grave and Satan and al sinful weaknesses we had never had our hearts raised and quickned to Newness of life But when he died we by his death dy to sin and sin died when he rose we by his resurrection must rise to Newness of life For this end these were performed and this must also be attained Rom. 6.8 Therefore it is that this gift of Grace is committed to him and the dispensation and immediate communication belongs to him Therefore the Spirit is said to take of Christs Joh. 16.14 He shall receive of mine and shall shew it unto you There is no killing vertue quickening vertue could be applied or received but only through his death first in him thereby then in us 3. He that gives the faithful the Spirit of Grace and glory must needs also give them all glorious Grace But our Savior doth so This is the reason the Apostle alledgeth 2 Cor. 3.18 As by the spirit of the Lord. Rom. 8.2 The Law of the Spirit of life hath freed us from the Law of sin As it is in the Scion knit unto the stock It is partaker of the same sap with the stock So here They are said to be implanted into the similitude
our Savior by it leaves the like impression of Graces upon our Souls while by faith we keep our Hearts under the stroke thereof 3. Faith acts each faculty to disgest and improve that power from Christ received for his particular use according to its particular end As the Veines deliver up the Blood to each part as that special portion and provision which is allowed in the course of Nature for its relief and so each part taking the Blood it doth appropriate it to its own Nature Bone makes Bone of it Sinews make Sinews c. So Faith like those Veins conveys the efficacy of the Blood and merits of Christ to all the faculties to answer al their necessities 4. We must wait Gods leasure and stay his time for the bestowing of his favors Beggers must not be Chusers And nothing more free than gift And therefore he that will challenge it at his time and according to his wil makes it a Debt and not a Gift That they may be one as we are one Here is the third thing that was especially intended in the verse 1. We heard that Christ had all glorious Grace given him 2. That he gives all that glorious Grace unto his Saints Here lastly we have the END AND AIME of our Savior in this his bounty in giving and the benefit of the faithful in receiving Viz. That they may be one in the Father and the Son Hence The end why the Saints receive all glorious Grace from our Savior Christ is this Doct. that they may be one as the Father and Son are one with themselves This is a truth not included or that which may by way of consequence be collected or probably inferred out of the text But that which is clearely intended as the chief scope of our Savior yea fully and plainly expressed in the words beyond all exception or disputation and that which carries such evidence out of the phrase of speech that unless a man wil cast away the rule and dictate of right reason he can in no wise reject or refuse Ask but the Question why did our Savior Christ receive all glorious Grace into his Human Nature from God the Father The Answer is He received it by way of gift that he might give it to others out of his faithfulness He was their Treasurer But ascend one stair higher if yet further we may stirr What was the end of our Saviors giving of this Grace The Answer is ful and fair from the letter of the text for this is another reason that can be fastened upon the manner of the speech It was for this end it s that which our Savior aimed at in a peculiar manner That they may be one as the Father and Son are This is the Crown of that glory which the Saints shal attain in the ful perfection thereof in Heaven yea the diamond of that Crown the Pinnacle and highest point of perfection there to be expected in regard of their own particulars as that which each man hath in his Eye The Heaven of Heaven and one step higher than the highest Star of glorious Grace For we know the end is better than the meanes and adds beauty to the meanes Els there would be a flaw and blemish in glory and some defect Eph. 4.13 When all the Churches are perfected and the Saints gathered and come to the fulness of the Stature of Christ and have attained the unity of the faith The highest strain of their happiness is to acknowledg the Son of God q. d. There is nothing to do in Heaven but only that That 's the top of glory and one step higher than al the happiness of al that glorious Grace they shal injoy there to perfection To give in witness through al Eternity that al the good they have received it was in Christ as the fountain all that was done by al means it was done by him So the Apostle gives in the Reason of Gods dispensation It pleased the Father that in him all fulness should dwel That in all things he might have the Preheminence Tha Sacraments were ful of comfort and the word and Sermons ful of wisedom consciences ful of peace that passeth understanding but it was because the fulness of Christ overflowed in these filled these otherwise had he withdrawn himself the word had been a clasped Book and a killing letter and 〈◊〉 heart an empty Vessel So the Soul in glory acknowledg no means nor orders nor offices further than he appoints them nor was there any power in them or vertue communicated thereby further than the Lord was pleased to work by them The power was Christ that strengthened The life and vertue Christ that quickened The success was Christs only who was pleated to breath upon and bless I take it to be the meaning of that place very difficult and the expression very spiritual and of a high strain 2 Thess 1.12 That the Name of our Lord Jesus may be glorified in you and you in him according to the Grace of God and the Lord Jesus Christ Why you would say Is there any Name higher than the Name of Christ or glory due to any beyond or after Christ why is it added that Christ should be glorified and you in him For Answer open the words a little as we pass for the present we shall speak more fully and largely when we shall come to them again that which may suffice for the while is this The Apostle having prayed in the foregoing verse That God would count them worthy of their calling i. e. Worthy of the glory Vnto which they were called and so fulfil al the good pleasure of his goodness i.e. fully bestow al that spiritual good which in the ful purpose of his good pleasure he intended to them and that he would bring the work of Faith to perfection by his mighty power Now the end of al that glory and fulness of al that spiritual good he prayes for for them and they should partake of according to his prayer The end of all is that the Name of Christ Christ as he is made known in his word and Offices and the execution of the great work of Redemption may be made glorious in you He from the Father giving al to you You also may be glorified not in your selves but in your reference and Oneness towards Christ in receiving and returning al to the Father by him And therefore those words are added according to the Grace of God and our Lord Jesus Christ you so in him as through him in God God through Grace in Christ gives himself and Christ to you you also through Grace give up your selves to Christ and through him to God For the opening do three things 1. Recal what this oneness is 2. How this oneness and glorious Grace differ each from other or may be rightly discerned in their several considerations 3. The Reasons of the point upon what grounds it may rightly be gathered and concluded to
ascend God the Father in Christ and he in him Christ in them and they in Christ and so in the Father also Hence two Points to discuss 1. The Father is in the Son Or There is a mutual subsistence of the Father in the Son and of the Son in the Father 2. The Subsistence of the Father in the Son in the first rise or Original whence the Saints come to be one with the Son and the Father The first of these we had it propounded by way of comparison to lay forth the manner of that oneness and unity for which our Saviour here praies the Saints might attain unto And we then reserved the ful handling of it unto this place the words in the foregoing Verse are so express as nothing more As thou in me and I in thee And it is not for nothing that our Savior carries the thoughts of his Disciples and keeps them there in the setled continual consideration thereof as if it were the hinge upon which al happiness and comfort doth hang and therefore we should stay in a kind of unmovable attendance thereon When Philip made that great request unto our Lord Jesus as that which would give satisfying content beyond al exception Shew us the Father and it shall suffice John 14.8 Jesus answered verse 9. He that hath seen me hath seen the Father And the Ground and Foundation of al this knowledge and so this saving comfort he renders to be this verse 10. Beleevest thou not that the Father is in me and I in the Father And yet as though al this were not enough he makes them take up their stand in the steady and most serious contemplation and through considering and beleeving this Truth Beleevest thou not c. Heleeve me that the Father is in me and I am in the Farther at least for the Works sake q. d. The weight of al the Work lies here hold the heart upon this hinge keep open this door and the evidence and certainty of al saving Truth and Comfort wil come in yea of al power and spiritual ability to do al good as in the words following 2. A ready and enlarged Communication of al good unto us Whatever ye ask in my Name that will I do Shut up this passage or turn aside from attendance unto this Truth dam up this Fountain we dry up al the stream of Spiritual Power and Comfort that would come into our souls It is then a Foundation-Truth of the deepest search and that which hath a Store-house of Heavenly strength and refreshing laid up in it We shal open the Nature of it in three things 1 The proper Ground from whence this In-being issues and proceeds 2 The ready way by which the Nature of it may righty be apprehended 3 How it may be attended in our Savior as God and Man To the First The proper and peculiar Ground from whence this In-being proceeds may be expressed in two Conclusions thus 1. This In-being of subsistence of the Father in the Son of the Son in the Father is not firstly from the Essence or Deity considered according to it self or in it self as some have conceived As thus Because the Deity or Essence which is in the Father is in the Son therefore the Father also is in the Son for this is neither safe nor sound but a dangerous mistake because by the same reason it may be concluded That the Son is in himself or the Father is in the Father For the same Essence or Deity being but one which is in the Father is in the Son also and then the reason would follow on like manner thus Where the Deity or Essence of the God-head which appertains to the Son is there is the Son But the Deity of the Son is in the Son Therefore the Son is in the Son 2. This In-being each in other though it issues nextly and immediately from the persons yet not as they are in themselves considered without respect to the Essence but as they are subsistences in the same Essence taking that in with them to make up a ful and compleat Ground from whence this mutual subsisting in each other may be inferred as thus 1. Not only because they have the same Essence 2. Not because they are distinct persons alone But because they are distinct persons subsisting in other For this mutual In-being requires both distinction and conjunction They must be two for one cannot be in it self and they must be together with the same Nature or else they cannot be each in other As we see in the Creatures constantly as a Father or Son Buyer and Seller though they be persons in Relation yet because they be in several Natures separate one from another therefore they cannot be said to be each in other Thus for the Ground of this In-being 2. The ready way how to apprehend it is made good in four Particulars 1. The same Essence of the God-head doth equally and indifferently in the whol Nature of it belong to all the Persons in the Deity So that whatsoever is said of one may be affirmed of the other They are al Eternal al Infinite al Omnipotent Omniscient c. because al God As a man may be said to teach himself and so is a Master and Scholler a Master as he teacheth and a Scholler as he is taught Now the whol man is both not a part of him a Scholler a part of him a Teacher but the whol Nature of Man bears up both Relations 2. Hence the Persons in the God-head are distinct truly amongst themselves yet cannot be separated or divided one from another but where-ever the God-head is they are and where-ever one is al are because the whol Essence is in every one and every one with the whol Essence 3. Subsistence of the Persons looks at the Essence yet not as it is Essence barely but as it is with the Relative Properties and so those Relative Properties by their Mutual Respect or Relation give being each to other 2. Subsistence looks at the Essence as Essence and so they attend upon it adjoyn to it and do accompany it as the manner of the thing doth the thing As the Subsistences or Persons look at the Essence as Essence upon which they do attend and are adjoyned so they are with the Essence and one with another As they look at the Essence not as Essence but as with his Relative Properties as the Nature of Relation and al things under Relation requires they are then causes one of another give being each to other and are one in another A word to both 1. As adjoined to the Essence for ye have heard that these Relations are not qualities inherent in the subject but attendants and then I say they are al with the same whol Essence and so one with another So Wisdom the Lord Christ Prov. 8.27 When he prepared the Heavens I was there when he gave to the Son his decree ver 30. I was with him John
Love The In-let unto the hearts and affections of others and cals out and requires a disposition in another like unto it self And this is here in greatest eminency Look we at the constitution of the person of our Savior Hebr. 1.3 Called the brightness of his glory and the express image of his person Nothing is more like than a lively Image resembling the Father in the most perfect and infinite manner none like him Look at imitation likeness in behavior carriage and conversation is that which inlargeth affection also and this also is here to be seen Joh. 5.19 The Son doth nothing but what he seeth the Father do For whatsoever the Father doth these also doth the Son likewise 3. There is a suitableness of worth The best of our affection and deserve our dearest love to be bestowed upon it So it is here The Lord Christ he being in the form of God counted it no robbery to be equal with God the Father And so there is an answerableness and proportion only here to be found between the affection and the thing here affected Whereas al the creatures taking in al their excellencies together are too mean and under for the Lord once to bestow his Love yea his look upon further than his own image is in them or resembled by them in them So the Prophet gives in the Jnventory of al their worth All the Nations of the Earth are less than the Dust of the balance yea vanity nothing less than nothing Christ himself it is whose name is as an Oyntment poured out and perfumes the world which if once taken away they would remain nothing disireable USE 2. Reprehension This shews the vilenes of the hearts and the hainousness of the sins of those wretched persons who undervalue the Lord Jesus in their hearts and apprehensions and look at him as one unworthy their affection and love How far are these men from the disposition of the eternal God the Holy one of Israel He sets his heart upon the Lord Jesus as the only Object of his Love These men loath him He delights in him They despise him How divelish are these distempers how contrary to the God of glory even as far as darkness from light and Hell from Heaven How can such ever expect to see the face of God in Christ in another world whose hearts are so contrary to him in this and yet every place is pestered with these Rebels Some of the posterity of those of whom the prophet speaks Zach. 11.8 Their Souls loathed me and my Soul loathed them saith the Lord of Hosts God wil pay thee in thine own coin and recompence thine own waies upon thy head and heart Nay how canst thou not but expect the Lord should justly loath thee who art a very Dunghil of distempers and whose works are worthy to be hated especially in that thou haâ—est him The name and memory of Judas is accursed and execrable upon Earth He is gibbâ—â—ed up with this remembrance Judas Iscariot who also betrayed him The carriage of the Jews is detestable to the eares of all that have heard of the Name of Christianity who preferred Barabbas before the Lord Jesus Away with him not him but Barabbas And yet there be multitudes in the world who deal worse with the Lord Jesus in their daily course Who sel Christ not for Silver but for their sins and the lusts of their own hearts and that they may give satisfaction thereunto And proclaime it in their practises Away with the commands of Christ not they but mine own carnal desires shall carry me Away with the promises and comforts of Christ not they but the way wardness of mine own wil and distempered perversness of mine own heart that only pleaseth me Oh but it wil be replied True it is our infirmities may be many and temptations strong our failings great by reason of the Body of death but should we be haters and despisers of the Lord Jesus its pity we should live Should we hate him that came to save us we Hope we be far from that hellish frame I desire ye were far from that and that 's the worst I wish you Put it then to trial according to the truth of the Gospel yea ye wil say with al our hearts The Text saies thus He that despiseth you despiseth me Luk. 10.16 The Text saâ—es thus The Citizens hated him and sent after him and saâ—d This man shal not rule over us Luk. 19.14 Examine now thine own heart and observe thy carriage Is it not the word which Christ proclaimes the messenger he sends the work of his Grace which he requires the rule and government which he would â—et up in thy heart And life that thou settest thy self against that wâ—l not have his law Lord it over thee his Grace take place in thee know assuredly thou art a hater of Christ and of God the Father Nay what if it prove true that thou hatest Christ more than any thing in the world beside will not thou conclude thy condition damnable and thy self hateful Why thou hatest the ordinances of Christ because of their power and purity Thou hatest the servants of Christ because of their Graces that is because Christ is there If the Theif hate the Lanthorne for the light sake he hates the light much more Hie thee out of this hellish condition and hate and loath thine own soul that ever thou hast loathed Jesus Christ Lest that doom that is denounced be made good He that loves not Jesus Christ let him be accursed Anathema Maranatha 1 Cor. 16.22 Curse him all ye Angels in Heaven Devils in Hell Churches on Earth until Christ come to judgment and he there have that Doom Depart c. USE 2. Trial. We may here prove the truth of our love If it be like Gods love it s then of the right stamp 1. The we desire Vnion breathing after our coming to him Phil. 1. I long to be dissolved and to be with Christ which is far better I have been too long with the world too long with the distempers of mine own heart It s far better to be with Christ Breath after his coming 2 Tim. last and 8. Love his appearing sollace our selves we shal ever be with him 2. Then we shal take ful contentment in him I have enough Christ is mine as Joseph Live upon him be satisfied with him Phil. 1.21 Christ is in life and death advantage In al gets Christ and gaines in al his wants hath advantages in al necessities and losses 3. Then we study how to honor him lay our crowns at his Feet live to him die to him Phil. 1.20 That Christ may be glorified in our mortal Bodies whether by life or death Be willing he should pluck his praise out of us The Father wil own this love Christ accept it The spirit bear witness to it This is from the Father through Christ by the spirit God-like love USE 3. Exhort Doth God love Christ go
him as we have heard But the same Spirit by the same power that raised Christ from the dead works it Eph. 1.20 No man comes unless the Father draw John 6.44 He that hath heard and learned of the Father comes verse 45. He it is that begets us again by the Word of Truth Jam. 1.18 2. Adams closing with God in the performance of this Covenant was in this That he did imitate the Lord in the manner of his Work for that was the excellency of his Image to work as God had wrought To do not what God requited only but to wil Gods Wil that is to meet with him and to concur with him in the Act of his Will As the Clock doth with the Sun at the point of such an hour when the Sun goes twelve it strikes twelve or as ye have heard somtimes two Clocks meet and melt into the same stroak at an instant To wil as he love as he delight as he Make my heart one with thee Psal 86.11 Acts 13.22 Col. 4.12 But every Saâ—â— of God that by his Spirit is carried to him he is made one with Christ in an unspeakable manner 1. The Soul is pitched immediately upon the Deity and so the Father Son and Holy Ghost and in the most intimate Union that can be imagined Not as the Branches to the Vine John 15.1 nor as the Members to the Head Eph. 1.22 but yet neerer they are bone of his bone and flâ—sh of his flesh and that is neerer than to be Members to a Head Eph. 5. and 30.32 yea are one Spirit â—ith him 1 Cor. 6.17 and this is beyond the compass of al that sufficiency and excellency God implaâ—ted in Adam The Spirit of the Lord Jesus that caâ—ried the Soul to the Father and Christ closeth the â—oul with the Spirit of the Father and Christ By the Spirit from the Father and Christ we close with the Spirit in Christ and the Father If the Spirit which raised Christ from the dead be in you Rom. 8.11 As by the same Spirit of the Lord 2 Cor. 3.18 Adam had Supernatural Grace but this â—s more than Supernatural for that was not able to incorporate the Soul into Christ The Lord by his Eternal Spirit plucks him from his sin carries him to himself and puâ—s him under the power of the Spirit of the Second Adam As the first Adam by natural Generation turns the Soul from God to Sin puts it under the right and rule of the perverted mutability or disobedience and curse of the first Adam Adam traded out of his own Stock and from those Principles of Grace he had received and the Lord had implanted in his Nature coming into the World gifted and qualified from the bounty goodness and faithfulness of the Lord And therefore it 's said He had wherein to rejoyce had he obeyed and performed the Covenant and wrought for his Life But beleevers are not in their own hands nor at their own finding but kept in the hand of Christ and live meerly and immediately upon dependance have all their Store and Stock in the hand of the Lord Jesus are brought and taken into fellowship with the Father and his Son and thence fetch al that dayly quickening and efficacious influence of the Favor and presence of the Lord to carry them out to al the Duties they do Thus the Apostle Gal. 2.20 I live not but Christ lives in me and that I do now live The Fountain of Life is not firstly in himself Adam might have said I live by the Power and Principle of Grace received and in which I was created and thereby I have pleased God and according to the Covenant of Works may challenge life and happiness But Paul in the Person of al beleeving sinners professeth that I live not Christ hath brought me to himself made me one with himself that he might be al in al to me and work al by me We are dead and our Life is hid with Christ in God Christ is the Keeper of our Life the Father the Author of it So that it is not any Power in Man or Principle of Grace whereby we come firstly to close with God but the Spiritual Union of the Faithful is of a higher or neerer Nature than that it can at the first readily be apprehended namely not by the Power of Man or Principle of Grace for al this is but a Creature never brought the Soul to God or kept it with him But the power of the Deity in Christ by his Spirit hath fitted me for himself and hath carried me to himself made me one Spirit with himself doth al for himself in me that he may receive al to himself from me and I might wholly have such a desire that al that we have may hold out his Excellency in al these his Dispensations and so have nothing of my self do nothing from my self which excludes Works wholly Here the Soul is compassed about with al the Power of Heaven nothing but with the power of God in Christ Whereas Adam who did somting of himself from a Principle he had so he might have taken somthing to himself he had whereof to rejoyce But God in this way and work he doth al from himself by man no man doth it He receives al to himself from Man Man must take nothing 2. Love of complacency that the Father takes content and solaceth himself in the enjoyment of his Faithful whom he hath thus chosen out of the World therfore termed his own Joh. 13.1 A little of our own say we gives to little content and rest to their owner A mans own house he delights to lodg in delights to converse with his own servants or little ones Thus the Lord is said to know the righteous not to know the way of the Vngodly Depart I know you not As a man is said to own such a person so educated As the sensible Creatures can own their Mates and their yong by the sence they scent the Nature of such and own somthing of themselves in them as generated of them So he that hath not the Spirit is none of Christs the Spirit which God the Father sent in Christs Name by that his are owned As somtime a Parent when the Child sent into a far Country and conceived to be lost and dead shall yet return there is some manner of his Speech some Natural guise in his Carriage some cast of his Look whereby the Parent wil own him and know him for his As there was a secret owning and yerning of Bowels in the true Mother to the Child when it could not be determined whose it was So God the Father who hath sent the Spirit of his Son into the hearts of his he cannot but know and acknowledg it and take complacency and contentment in it Rom. 8.27 he is said to know the meaning of his Spirit Hence they are called Gods precious ones Isai 43.4 his Jewels Mal. 3.17 yea Christ professeth he is ravished
second Adam it wholly fastens upon God in Christ and so leaves it self wholly to be acâ—ed by the influence thereof and holds out the excellency thereof that is not I but Christ not by my power and might but by the power of the might of Christ Thus the Sinner is wholly beyond the covenant of works So that the faithful hath nothing of himself doth nothing from himself or for himself As Christ the Son doth nothing of himself but what he sees the Father do Joh. 5.19 But God in Christ doth al for himself in man man doth it not receives al himself by man man can take nothing This I said was the leaving of the Soul under the influence of the spirit not under a principle of Grace or sanctification for that comes after is there is acted and preserved by this For the spirit holds nor us only but our Graces quickens and keeps them But a clinging about God in Christ that he may act al in us and by us Therefore the Apostle joins both these Eph. 3.16 Praies that we may be strengthened by the power of the spirit in the inward man The inward man is the man of Sanctification Now there is a power of his spirit that gives strengthening vertue to that This is that for Christ to abide in us and we in him Joh. 15. As the Father abides in Christ so Christ in the Father so Christ abides in us and we in him Christ gives al we receive and return all Christ looks upon us by his spirit we look wholly to Christ or wholly to the influence of that spirit in Christ hold out the power and vertue thereof that it may leave impression of al vertues in us preserve perfect quicken what it leaves So that God is in Christ and he as from the Father is in them God out of his love begets his Son gives the being of Son to him Christ out of his love begets his gives the being of adoped ones to them Once more As Christ looks only towards the Father as his Son begotten as he receives so he returnes So the faithful under the impression of the spirit of Christ as his begotten and adopted ones look towards him leave their hearts with him as of him to receive al as from him to do al. If Christ as begotten of the Father and one with him and abiding in him doth from the Father beget his adopted ones and makes them one with the Father and himself then doth the Father love the faithful with the like love of union as his Son issues from a like ground is in a like manner dispensed Only the odds is in the measure His love infinite immediate inconceiveable This finite mediate and proportionable to the condition of a creature And I cannot see by al the little light I have how to give a savory and seasonable interpretation of the place but according to this ground Joh. 10.14 15. I know mine his sheep his Sons whom he hath taken to himself and am known of them his knowing of them makes himself to be known and the rise from whence this comes verse 15. As my Father knows me and I am known of my Father 2. God loves the faithful with a like love of complacency as he doth the Son stil attend the likeness not the largness and equality of it with Christ God is first wel pleased and in him with is and such a complacency the Father takes in the Son as no creature indeed could procure and therefore no meer creature was able to receive and without Christ none ever could have been made partaker of it For had Adam obeyed the Law and done that which suited the covenant and so answered the rewarding justice of the Lord yet the revenging justice of the Lord had not yet been manifested When then sin was committed and an infinite justice wrought and an infinite punishment deserved it was beyond the compass of any creature to answer that wrong pay that debt Therefore the Lord Jesus takes our Nature that he may suffer and support our Nature in suffering by the power of his Deity that it sink not under the infinite wrath and justice of the Father and so this revenging justice is answered to the very ful and his rewarding justice please also And as thus with Christ so with the faithful Hebr. 10.14 They who have the acceptation of God in Christ made theirs to them the Lord extends the love of complacency But they have the love of God in Christ made theirs and set the evidence of this by the proportion A finite sin committed against an infinite being infinitely offends A finite suffering infinitely satisfies because the person was infinite that bore it God is infinitely wel pleased Because from the worth of his person and the vertue of his Merit he hath laid down ful Satisfaction But he is infinitely pleased with the Faithful by way of imputation because the fruit of that Merit proceeding from such a person is accounted theirs God loves the faithful with the love of Benevolence he wisheth the like good to them procures a like good for them as for Christ He makes them sharers with him in Christ-like priviledges He only hath the preheminence and they the second place They are said to ascend into Heavenly places to sit with Christ to judg the world yea al enemies to be put under feet Yea when the Kingdom shal be given up by our Savior no further dispensation in any outward means 1 Cor. 15.28 God the Father shal be all in all But in the infinite expressions of the riches of al glorious Grace upon the man Christ Jesus and in and through him upon them God the Father hath taken the Lord Christ into neerest union with himself Taken unconceiveable content in him Advanced him to infinite glory with himself The faithful next to Christ they are in a like manner united to God as Jesus In like manner accepted as Jesus Advanced as Jesus And herein lies the Crown of this glory the Diadem of this Crown the excellency above the happiness of Heaven that none of al this did come from a man by the power of any Grace or performance of any work Hence we have matter of admiration in regard of the goodness and kindness of the Lord who is al-sufficient of himself in himself yet should vouchsafe to look from Heaven to such poor worthless creatures and to extend such tender compassions unto poor wretches Tantus Tantum Tantillis but that we have spoken unto There be many Collections yet remaining we shall touch only some because we would willingly put an end to the verse 1. Instruction The sinns of the faithful are exceeding grievous unto the Lord above the sins of al other persons they go neerest unto the heart of the Almighty Not only against light but again love yea the greatest love that could be shewed and therefore cause great distast If Enemies abuse and wrong us If Strangers to whom we are
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
of the Soul and this stopped the influence of Gods Mercy or the least intimation of God from coming to our Souls and being now under the guilt and power of our sins though mercy had been tendred we were utterly disenabled to receive it having no power thereunto But when Jesus Christ takes the charge of us and undertakes in our behalf he takes off al the impediments on Gods part answers his Justice and appeaseth his Wrath that so they wil not stand betwixt us and our Comfort but an open passage is made for the good pleasure of the Lord to be fully manifested and the intimation and communication of Mercy tendred and offered to us 2 Tim. 1.9 Who hath called us according to the purpose of his Grace which was given us in Christ before the world was that is was then purposed and in time exhibited It could not be given to us as in our selves considered but when God gave us to Christ and Christ to us he gave us himself and Grace and mercy in him and by him that as the Head of the Covenant of Grace being in our room and undertaking for our Salvation The Father made him the Treasurer and Dispenser of al Grace and Mercy to give life to them that he had given to his hand betrusted as his Charge and bequeathed unto his care As he takes away al Impediments on Gods part that his wrath and justice wil not hinder So al on our parts they cannot hinder that though our corruptions would oppose and our selves being dead could not receive it He is a quickning spirit 1 Cor. 15.45 Job 36.10 He commands us to turn and gives by his command He makes the dead hear his voice and makes us live who hear Col. 1.13 He translates us from Darkness into the Kingdom of his dear Son USE 1. Information It serves to settle our jugdment in many truths of the Lords which at this day are much questioned and many cavils raised by carnal minds and hearts to oppose and darken we may hence have undeniable evidence to convince and quiet our own minds and hearts as touching Gods counsel therein The Papists Pelagians Arminians al the Popish Schools dispute whether God gives sufficient Grace and power to al men to be saved if they wil Whether Gods election issues out of his meer good wil and pleasure or from the prevision and foresight of faith and good works and they determine affermatively unto both these Which delusions notwithstanding are fully dashed by the former Doctrins If God give sufficient help to al indifferently to be saved to Judas as to Peter Then he gives al into the hand and commends al unto the care of Christ For this is a principal Grace and favor and an especial means of life without which it cannot be attained But this God doth not bestow upon al. For al that God gives to Christ certainly come to him by Faith for al such he prayes they shal be with him in glory But al do not come to him by beleeving al shal not be with him in Heaven Again If coming unto Christ be an effect of giving unto Christ an effect of Election I pray for those thou hast given me becouse they are thine Thine they were and thou gavest them me Then it follows necessarily That because Elected therefore they have these as fruits thereof not because they have these therefore they are Elected The Parties for whom this Prayer was made and the description of them we have opened and finished The second Particular The thing desired We are now to inquire after that which is here requested in their behalf and it is That they might be where Christ is The Lord Jesus is as I may so say fond of their presence and therefore he is not willing to be in Heaven unless they may be with him as though Heaven were no Heaven unless the Saints should take up their abode there The House would be forlorn and Heaven desolate unless the Inhabitants were there these poor servants of the Lord to fil up their Rooms and mansions In this Second Particular there be Three Points especially observeable One which is the Foundation of the rest is taken as a thing granted upon which ground the Prayer is made To Wit The presence of Christ and the glory of which Christ stands possessed These are things supposed only the Question ariseth why Christ so earnestly desires their injoyment of his presence since now they had it conversing with him and he with them What presence therefore doth our Savior intend or what is the glory here meant Ans True our Savior was now present with them and they with him and therefore that is not the thing he principally aimes at but he looks at his own being in Heaven which was immediately to succeed his death and he speaks of it as a thing past because of the infallible certainty thereof As it is the usual course of Scripture in the like case so to express things Rev. 18.2 Babylon is fallen it s fallen It was to be undoubtedly and therefore he speaks of it as done certainly It was impossible that any thing should hinder our Savior from coming thither and therefore he takes it as a thing done That he is as though he were certainly there already q. d. I am now going to my death and grave and thence to rise again and go to Heaven and I am desirous they should be there also I am not willing to be without them And by consequence the glory he mentions is the glory of Heaven For should we look at his Present condition it was the time of his Humiliation and the very season of his greatest abasement was growing on when he was to undertake his sufferings and to empty himself of his glory Philip. 2.7 He is said to make himself of no reputation and took upon him the forme of a servant humbled himself unto the death of the Cross and as his present state was the time of his abasement So his ASCENSION is called the time of his Glory because that great discovery of his glory was reserved for that season and was then made manifest Joh. 17.4 Father glorifie me with thy self with the glory I had with thee before the world was The words then being clear the points are plain and those are Three 1. Christ is in Heaven and hath unconceiveable glory given him of the Father 2. It s the earnest desire of the Lord Jesus that his faithful ones should be in Heaven with him 3. The end of our being there is to behold the glory given to Christ look at the glory and look at it as given of the Father whose everlasting good will and love is thereby expressed and by that communicated to his It s the happiness of Heaven to gaze upon the glory of Christ The first Point hath two parts in it We shal take them asunder and so handle the several branches otherwise we shal not so readily and familiarly
serviceable to his Church 1 Cor. 3.18 All is yours and you Christs and Christ Gods This is the order Christ is Gods Servant and all your Servants through Christ 2. Hence he restores his Elect from the power of Darkness and translates them into the liberty of his own by an invincible and irresistable power breaks in upon the rebellious heart of a sinner and brings him home unto himself No man comes to the Father but by me Rev. 1.18 I was dead and I am alive and live for evermore and I have the Keyes of Hell and Death Joh. 10.16 I have other Sheep that are not of this fold and those I must bring He sends and succeeds al Officers and ordinances 3. Hence from this immediate dispensation of al power he sends his spirit the Comforter into the hearts of his that he may supply al their wants furnish them to al their works and fit them with fulness of power and spirit to each holy performance It s requisite I go because If I go not the Comforter wil not come but if I go I wil send him The glorification of our Savior makes way for the mission of the Spirit and observe what he adds Joh. 16.13 14. He shall take of mine and give it to you And what wil he give All things that the Father hath and mine therefore I said he shal take of mine They are al Christs for the immediate dispensation and it s from the vertue of a glorified Savior that the spirit takes them and conveies them 4. He gives unto his Eternal life Joh. 17.2 Thou hast given me al power over all flesh that I may give unto them eternal life And this as the second person in the former sence For as meer man he gives not eternal life This is the end and Errand And when this is done then he professeth He hath finished the work he gave him to do when he hath gathered and glorified his Saints he hath done al he hath to do in this world 2. His Human Nature is made glorious 1. Because it hath the ful source of al the influence of the divine operations and Graces thereunto as much as any creature is capable of 2. It hath liberty and authority to set on work or put forth any attribute for the good of the Saints It knows al the necessities of the Saints and can have resort and set on work al the sufficiency of God to yeeld supply Math. 28.18 USE 1. 1. TERROUR To the wicked the enemies to and opposers of the Lord Jesus and his Kingdom See whom ye have despised he is now advanced to al power and therefore wil use al his power for your ruin Upon this ground Peter shook the hearts of the Jews Act. 2.36 He now being exalted sheds abroad c. Let the House of Israel know assuredly that this Jesus whom ye have crucisied God hath raised and made him Lord and Christ Math. 25.31 When Christ-shal come at the day of Judgment c. He shal come with power and great glory thousands before him and ten thousand thousands ministring to him Dan. 7.10 Rev. 5.11 And they shal creep into holes and clefts of the rocks and corners of the Dungeons and not be able to behold the dreadful looks of Christ Rev. 6.15 16. But he shal fetch them thence dragg them out of their Dungeons draw them out of their holes When it shal be said they have feared and fled and hid themselves bring hither saies Christ mine enemies those who have been enemies to my Grace Gospel Children Glory bring them hither and slay them before my Face And however the Lord Jesus abates much of the dreadful expressions of his direful anger and almighty power Now they are terrified and then quieted Now in horror and then calmed Yet then he shal destroy them from the glory of his power that is from the expression of al his power and that unto the utmost for their ruin Christ wil do his best USE 2. DIRECTION It leads us by the hand the right way whither to go and shews us the ready means how to derive quickning power and inlivening vertue Do as Stephen in his greatest streight Act. 7.56 He looked and saw Christ standing at the right hand of God Hebr. 7.16 He is the Author of endless life and therefore without end look this way Hence do two things 1. Know that he stands possessed of al right of communication and hath the immediate execution of al efficacious power and dominion over al creatures Math. 28. This is the commission he hath and in vertue of this he sends quickens succeeds and therefore look at him as a glorious Savior When he ascended then was the time of his coronation gifts then he gave gifts As we say of men honest and able when we repaire to them for relief it s replied Alas they are out of commission So if we look at Christs Graces in his humiliation and in the daies of his suffering they are out of commission But when he comes to ascend he is then in commission and so carries al before him Being ascended he sheds abroad c. Say there is no power in me neither word nor ordinances but al power and all things are given to thy ministry therefore blessed Lord by thy power subdue our sins and quicken our Souls 2. Know that in vertue of this glory he is bound to do al for thee nay hath promised to dispence al unto thee Joh. 14.19 Because I live ye shal live also I am with you Eph. 2.4 He sets us in heavenly places with Christ USE 3. Comfort Here is matter of unspeakable and unmatchable comfort to refresh the fainting hearts of the servants of the Lord which have an interest in this Christ and are possessed of him who stands possessed of al that glory that Heaven and Earth hath or the God of Heaven and Earth can give The Chymists they dream of a Catholicon and Medicine of that excellent confection and composition and of that soveraign vertue and efficacy that it wil cure any Disease recover and remove any distemper They conceit that which they could never yet compass nor yet the skil and industry of al men could ever find out That which they dreamed and desired for the Body The Lord hath provided for the good and spiritual refreshing of the Souls of his Here is a Cordial that wil undoubtedly Cure thee of al discomforts whatever thy temptation thy condition thy miseries are can be shal be hast thou but a share in this Christ to whom the Father hath given this glory in Heaven It cannot but give thee content dost thou but know the value and vertue of the receipt and dost understand the right way to use it and art careful to take it for thine everlasting refreshing See the proof of it a little in the particulars following Have this glory of Christ in thine Eye and keep the savor of it in thy heart Thou canst not but have
aprâ—â—d Your Souls refuse comfort peace and assurance unless it be granted on your manner and therefore God seals it not up in the Soul VERSE 25.26 Righteous Father the world doth not know thee but I have known thee and these know that thou hast sent me And I have declared c. THe verse containes the close of our Saviors prayer wherein he ascends in his thoughts and desires to the utmost top of that heavenly happiness that can be enjoyed or in truth begged for the Saints when they shal come to the end of their Hopes And herein he reserves the best until last leaves a sweet â—aâ—ewel and rellish that he might raise up his own heart and the hearts of his Disciples to the highest piâ—ch not only leads and presents them to the throne of glory puts them in the armes of his mercy but leaves them in the bosom yea lodgeth them in the heart-Blood of his Fatherly love and faithfulness which doth not only exceed the very expectation of a Creature as he came out of Gods hands and needs look no further than the perfection of Adam and Innocency would carry him into but swallows up the Soul in everlasting admiration that he should come so neer unto God and be received in that indeared affection of a Father that he is entertained with no less but the like love as Jesus Christ hath been beloved of God and the Father of love We are then come to the Pinnacle of the perfection of happiness it self and there seems to be somthing more one step higher than the glorious Grace of Heaven look we only to the glory of that Grace that shal be imprinted upon the Saints and perfected in them at that time Here we have the Diamond of the Crown of glory even the love of the Father whereby he hath loved Christ himself and which is better than life it self or sanctifying Grace it self when it is come to the greatest perfection as we shal indeavor to speak to it when we come to that place It s the last resolution of Pauls confidence and the top of the rock whereon the Soul rests It s beyond al gunshot I am peeswaded c. That neither Principalities nor powers c. Shal ever be able to separate us from the love of God in Christ It was before al these therefore it cannot be reached by any of these In the twenty fifth and twenty sixth Verses we have two things 1. A description of the person to whom the Prayer is made Righteous Father an expression not recorded in al the new Testament beside nor can I sodainly find it in al the Old As though it were reserved on purpose for this place And for this Prayer of our Savior 2. The Prayer it self wherein are four Particular 1. The thing our Savior eyes and desires in the last words That the love c. 2. The Party who intreats in their behalf 3. The persons for whom whose worth and excellency is here set forth by their effects and that special Communion and Communication or intercourse between them and the Father 1. I know thee 2. These also know that thou hast sent me 3. A dis-similitude and unlike Condition of the wicked The World doth not know thee 4. The Means here used and that which is resolved on to be improved for this end that it may be attained which is sought for with such earnestness I have manifested thy Name and will manifest it Begin we with the Description of the Person Righteous Father In the words our Savior looks at God and at that in God which might give him greatest encouragement to seek and greatest assurance to speed of that which he did desire from the hand of the Lord. Righteous This is attended in a double Consideration so far as suits the place and purpose in hand 1. Properly speaking according to our apprehension and the practice of the vertue in our ordinary converse betwixt man and man it 's that vertue whereby we give every one their due and that is either by way of distribution called distributive Justice in giving Honor to whom Honor belongs or of Commutation in our Contracts and Bargainings when we make payment according to the worth and price of things called Commutative Justice or else Corrective Justice when in Civil Judicature of Causes and Persons we respect no mans Person but the equity and right of the Cause and give to every Cause his ful due Some Needle-headed men who are sharp and Eagle-sighted in the search of Secrets they have conceived and concluded That this Commutative Justice cannot be attributed to God For they imagine it would cast some kind of disparagement and imperfection upon the Majesty of the Almighty 1. That God should be bound and become a Debtor to the Creature 2. Where Commutative Justice is there one may receive somthing from another as wel as give somthing to another With this I wil not now meddle because it is not the special intent of the place However I confess the subtilty of the Conceit wil not easily satisfie my Apprehension For I see no more disparagement put upon God to be bound by the Goodness of his Nature than to be bound by his free Promâ—e He is Debtor to his own wil in the one as to his Nature in the other Nor do Iâ—ee what prejudice is done to the Soveraignty of Gods Wil and absolute Dominion to say The goodness of his Will cannot go cross to his Justice then it cannot go cross to his infinite Wisdom and Prudence which all grant Besides Justice is exercised according to the Nature of that Commerce and Intercourse which is betwixt the Parties with whom it is exercised As the Justice of God may have wrong by the breach of a Rule so it may receive content and satisfaction equally by the full restoring of a Rule Though no intrinsecal hurt can be done to the Essence of God for in that there is no intercourse of Justice betwixt the Creature and Creator Yet there may be wrong done to the Covenant of God in which regard Justice only is to be attended as it is exercised betwixt God and the Creature If it were a disparagement to God to receive equal to wrong done how could the merits of Christ give equal satisfaction for our sins and that to the exact Justice of God wherein the Glory of Gods Justice is not prejudiced but advanced It Justice wil require the manifestation of his Goodness by the work of the Creature It 's but equal in case it be wronged in her Commands to glorifie his Severity in punishing By some proportion in case it be pleased and content it may reward the work by blessing Neither doth Justice deprive her self of the Dominion of that which she doth bestow but in what she bestows and they receive in al they are bound to serve and yield obedience unto Justice Besides by Justice thus to convey a change deprives God no more of the
not failing in the least nor falling short in the performance of whatever was promised Lam. 3.23 Great is thy Faithfulness which provides new mercies every morning every moment answering to new occasions therfore it 's said Psal 36.5 Thy Faithfulness reacheth unto the Clouds and therfore it is noted that there failed nothing of al those words that God had spoken 3. There must be as a certain so an immutable continuance of his Fatherly care through our dayly course without any interruption for he hath undertaken to see us safely arrived he hath engaged himself he wil not neglect it and nothing can hinder it unless it can out-bid his Power or over-reach his Wisdom or out-bid his Mercy for al stand bound Psal 89.33 I will not suffer my Faithfulness to fail and 119.90 Thy Faithfulness endures through all Generations Therefore Gen. 28.15 he would not leave him until he had fulfilled al his Goodness II. The Reason 1. Because hereby the Glory of the Riches of his Mercy and Grace comes to be manifested yea magnified When every thing else failed and was at a loss God out of his Faithfulness he undertakes he recovers he preserves his in the waies of Life and it 's out of Faithfulness that he gives any continues and maintains what he gives succeeds and gives a Blessing to al means and out of Faithfulness over-works al pressures and hindrances from good Thou out of Faithfulness hast corrected me Psal 119.75 So that al is Grace Grace and nothing but Grace Faithfulness hath an influence into al our waies walks up and down the World with us Psal 89.24 My Faithfulness and Mercy shall be ever with him yea verse 2. he wil build up one Mercy upon another until he bring us to Heaven and there his Faithfulness shal be established Therefore the whol Gospel is called a Promise q.d. that is the Cabinet that keeps al those precious Jewels of Grace and Glory 2. Hereby also the Salvation and safety of the Saints is made sure and established for ever Rom. 4.16 It was therefore of Grace that it might be sure to all the Seed When Adam had undertaken for al his to bring them to Life by his doing and working we see that he and his Grace and Abilities and Performances came to nothing he was unfaithful in the Trust But God hath engaged himself and his Word is gone out of his Mouth that he wil not fail David Psal 89.35 Hence comes to be a sure Covenant sure Mercies sure Peace Comfort c. Surely persevere and shal undoubtedly be saved USE 1. Instruction Out of Gods Fatherly Love look for Afflictions Miseries Changes and Necessities to attend us in our dayly Course because this is one part of Gods Faithfulness and according to that he dispenseth his Fatherly Love Psal 119.75 I know thy Judgments are right and thou out of very Faithfulness hast afflicted me out of Faithfulness hast disparaged me hast brought me to great extremities afflicted me in the world that thou mightest not condemn me with the world The Psalmist accounts he cannot in a surfet but Diet in rankness of Blood but bleed in strength of distempers but purge It s part of his Faithfulness to be true to his rule and that 's health He hath promised ye shal have Houses and lands with persecution would ye not have him Faithful He hath promised he wil do you good and then he must lead you in the wilderness and prove you that he may do it Deut. 8.4 5. He hath promised the world shal not be your bane and he wil deliver you from this present evil world And therefore if he pluck away if he keep you to a spare Diet it s his Faithfulness Hebr. 12.9 We have had the Fathers of our Bodies and they have corrected us how much more ought we to be subject to the Father of our Spirits that we may live It s your life that God intends and his Faithfulness USE 2. Strong and invincible CONSOLATION and that is the main use The truth which as a mighty stream issues from al the faithful performances of the Lord. Hebr. 6. That by two Immutables we might have strong consolation When al failes Eyes and heart and Hopes yet God wil not suffer his faithfulness to fail This is a bottom to bear our hearts a rock that is higher than we and higher than al misery When thy friends prove false and play fast and loose It was thou my familiar friend c. When they cast thee off as Paul at my first answer no man stood by me al men forsook me c. But God stood by me when they leave thee Gods faithfulness and mercy wil never leave thee Psal 89.24 When thy flesh and thy heart fails the Lord wil be the strength of thy heart and thy portion for ever Ps 73.26 In temptation when the strength fails thee and Satan hath got the Wind and Hil and Sun upon thee faithfulness gives â—hee strength 1 Cor. 10.12 13. No temptation c. When thy Grace grows feeble and thou growest behind hand little good thou dost with al and little good receivest wantst life and power faithfulness wil quicken this and perfect al. 1 Cor. 1.9 Nay when thy faith fails thou hast dealt falsly in his covenant broken thy vows thy promises been unfaithful under the means and mercy and hast denied him faultered in thy profession as Peter I know not the man I know not the rule the reproof yet he is faithful he cannot deny himself Here thou wilt and thou must smart for it he wil bring thee by Hell but yet he wil recover thee Psal 89.28 Though thou leave and forsake him yet he wil not leave thee but of his faithfulness be mindful and not forsake thee Mark how Nehemiah recovers himself upon this board Neh. 9. Thou art a God that keepest covenant and mercy they rebelled against thee many times and did evil before thee but thou in thy manifold mercies forsookest them not And many times didst deliver them for thou art a gracious and merciful God upon this shelf of the boat he stil swims out USE 3. A word of Reproof It shews the hainousness of the sin of unbeleef in the Saints departing from God Who have had a God faithful to them and yet they not place their faith in him hath God ever failed did ye ever seek ever humble your selves ever trust in him in vain why have ye done thus how unkindly how unreasonably have ye dealt with him Ask your Fathers and they wil tel you ask your own hearts and they can testifie hath he spoken and not performed nay hath he not been better than his word even aboundant in goodness and truth So Samuel 1. Sam. 12.7 So God pleads Jer. 2.5 What Iniquity have your Fathers sound in me That they are gone far from me c. Be astonished at this ye Heavens and be horribly confounded saith the Lord. Verse 12 13. Thus we have done with the
reason to find this or Fathom this being improved to the highest pitch Yet after it is revealed and dispensed with plainness out of the word The reason of a carnal man may yield assent thereto and by force of Argument be constrained to submit to the convincing Evidence thereof for it s above reason but not against reason It s beyond the reach of reason to Fathom but it s not Cross to the rule of right reason but it may and wil confess it For its a staple truth for ever to be held There is nothing in the Nature of God or the actions of God that can be contrary to the Wisdom of God for then God should be contrary to himself which is assuredly blasphemous to think and certain it is the rule of right reason is a beam of Gods blessed Wisdom which he can no more Cross than in truth he can be Cross or contrary to himself Therefore Paul cals it Wisdom in the greatest Eminency 1 Cor. 2.6 4. When this Fatherly love and Faithfulness of God is revealed out of the Scripture though the judgment of a carnal man may confess the truth yet he cannot conceive it He may be constrained to yield to the evidence of Argument which he cannot gainsay yet the reality and spiritualness of that divine good that is therein couched he cannot comprehend The Sum in short is this When the love and Faithfulness of God is in the Scriptures revealed or out of the experience of the faithful recorded in Books or wrightings or by relation There be these three things carefully to be considered and as warily to be distinguished 1. There is the sound of the word syllable and sentences whereby they are expressed 2. There is Reason and Argument which is conveyed by those words Arguments cloathed with Language and Speech a mans Apprehensions walk abroad in a mans Expressions 3. There is the reality of that Spiritual and Divine Good and Truth that lies couched and contained within that Reason as a precious Diamond in a curious Cabinet A carnal man may hear the sound of the words understand the Grammer Congruity and signification His Judgment may see the Evidence of the Argument and force of Reason which concludes beyond gain-saying what is there disputed And yet the reality and Spiritualness of that Divine Good never apprehended Psal 25.14 The Secret of the Lord is with them that fear him and he will teach c. There be Secrets in Praying Secrets in Preaching and there be Secrets in al the Truths Divine and Mysterious that are spoken and preached and a man may speak of the Truths and preach of them and yet never know those Secrets he preacheth As a man may preach the Word and alledg the Scriptures and there be Spiritual Mysteries which are therein contained that happily he never knew though he published the Word and Reasons that did convey them to the hearing of others when God is pleased to work thereby There be in the Several Mettals and Herbs three things which are secretly inclosed in the bowels of the Mettals a Salt an Oyl and a special Soveraign Water which Alchymists that can dissolve and unbowel the Mettals can bring out Another man happily hath more Gold Silver A timony take whatever other Mettal you wil and yet he shal never see those Secrets never know them nor ever have the use of them though he see the view Mettals dayly But he that is a skilful Alchymist he can tel how by his Distillation to find them by his Art to use them So here There be in the Profession of God and his Truth special Secrets of this Fatherly Love and Faithfulness which the Saints by beleeving as by Spiritual Chymistry can see discern have the use find the comfort of Whereas others who profess as much and can speak aâ— freely and it may be more freely never come to find really or truly to discern what they speak As Job I have heard of thee by the Ear but now mine Eye hath seen To speak of God by hear-say but to find God making himself real and to see him as he is though not in Perfection yet in truth and in some kind of proportion and therefore in effectual Calling and Conversion it 's said That the Saints are turned from darkness to light and from the power of Satan unto God Sin seems another thing than ever Gods Love and Faithfulness carry an amazing kind of astonishment that the sinner wonders where he hath been Now he can see a God in the World and the wonders of his God like Love and Mercy al which were in the dark and he in the dark before al came by report and relation now he sees them real and knows what it is to have Fatherly pardoning Mercy and indeed knows and confesses he never knew what God meant or Sin meant There is one only Objection that I know that is a little to be removed which carries some kind of difficulty at the first appearance John 7.27 We know say the Pharisees when they would not entertain Christ as the Messias this man whence he is but when Christ cometh no man knoweth whence he is They had respect to that of Micah 5.2 3. Whose goings have been from ever-lasting To which Speech Jesus replied Ye both know me and from whence I am and I am not come of my self but he that sent me is true that is Faithful whom ye know not Whereas our Savior professeth that they â—ever knew him nor his Father John 16.3 And again if they had seen him they had seen his Father and yet now both these seem to be contradicted Answ Our Savior is to be attended in a double Respect 1. As Man and so they spake of him We know whence he is Is not this Jesus the Son of Joseph whose Father and Mother we know John 6.42 2. As the Son of God by eternal Generation and as God and Man by Hypostatical Vnion who was appointed by God and in his time sent out from the Father upon the great work of Redemption He granâ—s they knew him as a Man But as sent from the Father as God-man upon the great work of Mediation They neither knew the Father as sending nor him as sent REASON 1. Gods own Secrets must and can be discerned by Gods own Spirit and the Spiritual Light from thence received There be some of Gods ordinary Courtesies which he extends in common to al Creatures his Rain fals his Sun shines upon good and bad He gives Life and Breath and Being to al things Acts 17. Al things are at his finding and the eyes of al things look to him and he fils every living thing with his Goodness There be also peculiar and choyce Favors which he hath reserved for his Secret Ones in the secret Conveyances of his Providences which none know but his Favorites The deep things of God as Paul 1 Cor. 2.10 The Spirit only searcheth these deep things His
familiarity yet if their hearts can take contentment and suite and soder secretly with thee Certainly they sent and savor somthing like themselves or els they would never love it Joh. 15.19 The world loves her own And if it love thee assuredly it owns thee as one of hers really however thy profession carries another appearance to men to whom thou canst conform and with whom thou canst comply Why say your companions such a one a Puritan Tush he may and can comply with his godly Brethren for to please them but he is a good fellow If time place and company fit him But a man sound at heart at core they cannot indure his company nay not abide his Name As with the Stomach that is chollerick we can judg the good of the Physick by the working of the Stomach if it can receive and digest it that it stirr not we conclude it s not right Rhubarb but a Dock-root it stirs not the humor especially when the Body is so fit to be wrought upon 2. Consider how thy heart can secretly suit with worldly ones He is known by his companion that cannot be known by his own course and practise in private Because like wil to like Birds of a Feather wil flock and fly together As here in New-England The color of some Birds is very strange by reason of the Climate hearts and colds and that causes some wholly to differ from other Yet if we see them flock and mate commonly together we conclude it is a Starling not a Black-Bird she keeps with such though her color and Feathers be other yet her Nature and kind is the same 1 Joh. 4.5 They are of the world and the world hears them When a man can hug and harbor a varlet a scummy wretch that is not fit to sit among the Dogs of a mans Table and a wise holy-hearted man would take the windy side its certain such a one is a worldly wretch Away from me ye wicked Psal 6.8 The wicked is an abomination to the Righteous Prov. 29.27 3. Observe whence the root and rise of thy disposition or thy actions come Canst thou say as Christ I do nothing but what I see the Father do The words I speak they are not mine Canst thou say so The words I speak the works I do they are not mine but Christs O Righteous Father the world hath not known thee but I have known thee c. THis verse being a further discovery and description of the parties for whom our Savior Christ prayed in the foregoing 24. Verse That they might be with him and see and so injoy his glory in Heaven Each part of the description carries a secret kind of constraining force to set home the former conclusion and provoke the Lord to the grant of his Prayer and that Priviledg unto the Faithful that they might see the glory of Christ 1. The world knows not the Father nor yet the Son and therefore they have as no Title to it so no ability to Fathom it nor hearts to take delight therein or to promote the praise thereof 2. Our Savior he knows the Father the depth of that Fatherly affection of his and that unconceivable glory which he hath and wil also communicate to him And his Saints also know that he was sent by the Father on that Ambassage of life and for the accomplishment of that great work of Salvation by which as the highest pitch of glory might be possessed by himself so also purchased for them And therefore as he is worthy to obtain this of the Father so they also fit to injoy it and to advance the glory of the Father and him in it 3. That he hath manifested and wil manifest yet further the name of that Fatherly love the glory of that Grace and mercy and saving Redemption by him provided and al to this end that Christ might be in them And Gods love manifested in them and by them sharing and injoying the glory that Christ should possess and that they should be spectators and admirers of for ever If now the world neither knew the Father nor therefore could love or honor him nor his Son It was not fit they should be with Christ or see the glory of Christ given him out of his Fathers love But if Christ knew the Father and his Fatherly love and that he was sent on purpose upon this Ambassage and being sent for this did and doth indeavor this and that for this end that Christ and that Fatherly love might be in them and the Saints know al this Then he is sit to ask and obtain this mercy they fit to receive it and they shal glorifie God herein and he attain his glory while he is pleased thus to grant the Prayer of our Savior and to glorifie him and them We have opened and finished that part of the descripon of the parties which was laid down by way of dissimilitude both as the world are considered in themselves in regard of the ignorance they have of God and as by way of dissimilitude they stand in reference comparison and consideration with our Savior and his disciples We are now come to inquire the other parts of the description of the partyes for whom the Prayer is made whose worth and excellency is see forth by their effects 1. I know thee 2. These also know that thou hast sent me And here with we shal take in the second general to wit the person who doth pray intimated in the words where we have two points 1. From these words I know thee The Lord Christ hath the knowledg of the Father in a peculiar manner Doct. I say the knowledg of the Father for that is constantly to be carried along with us in our consideration and to be kept in our Eye that we may keep to the scope of the place and aime of our Savior in his Prayer and expression For he looks at him as we have shewed as a righteous Father such a one as doth dispense his Fatherly affection in Faithfulness unto his And therefore those of the world upon whom his Fatherly affection was never set nor were they within the compass of the Covenant of his Grace had no interest therein to whom his Faithfulness and truth was never ingaged and therefore they could challenge nothing nor yet was he â—ound to accomplish any thing for their spiritual and eternal good And therefore if our Savior had prayed for them that they should have been in Heaven and have seen his glory he had prayed for that which the Father was not bound to grant in Faithfulness nor were they fit to injoy For they know not that Fatherly love and affection of his which moved him to give Christ that glory nor could they be affected with it nor receive the good of it But He who knew the Father he Prayes for this Favor And he Prayes for them also who have known both the Father and him in their conjoint purpose The one
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
trusting too much to Earthly Contentments Psal 30.6.7 I said in my prosperity I shal never be moved Lord by thy favor thou hast made my mountain to stand strong Thou did'st hide thy Face and I was troubled When we turne our Eyes and hearts to the world God turns away his gracious respect he expressed towards us He wil make his presence welcome or he wil withdraw Math. 23.38 Ye shal see me no more til ye shal say blessed is he that cometh in the Name of the Lord. And therefore our Savior settles himself in this Math. 11.25 I thank thee O Father because thou hast hid these things from the wise and prudent If any man love the world the love of the Father is not in him 1 Joh. 2.16 2. Beware of Resistance of the Truth when it is made known If ye wil not have his word to direct you ye shal not have the knowledg of his Mercy that may support and refresh you When the spirit of truth comes to lead us into al truth then it shal take of Christs and shew to us Joh. 16. and Joh. 17.8 I have given them thy word and they have Received it and they have known that thou hast sent me This receiving wil let in this knowing Revel 3.20 If any wil open I will come and Sup with him 1 Joh. 2.24 If the word that ye have heard abide in you ye also shal continue in the Son and in the Father so Verse 27. 3. Take heed of Sleighting and making little account of any of the Commandements of the Lord Presume not to neglect the least or tamper with any sinful distemper or give way to infirmities or passions So Jonah 2.8 He that trusteth in Lying vanities for saketh his own Mercy That is the mind of the context Joh. 14.23 If any man love me be wil keep my words and my Father wil love him and we wil come unto him and make our abode with him And Verse 21. I will manifest my self to him that is keep him in his purity keep him in his power as we keep liquors that they loose none of their life they drink lively and quick as when new put up 3. Collection The Faithful should increase in the knowledg and right apprehension of this Name of Gods Fatherly mercy and it is their own fault if they do it not for els they might For where can there be any cause of none Proficiency found but in our selves Christ hath undertaken the work and who more able than he who is the Wisdom of the Father and came out of his Bosom and therefore is able to make known those Bosom secrets of Gods Fatherly Love which never did see Sun and reveal them Yea he is as willing as able and ready to communicate these unknown depths of Gods indeared affections Yea you that are faithful you have experience of his sufficiency this way you have a pawn in your hand a real proof of what he hath done when you were at the worst not only unskilful but uncapable of his knowledg Yea he hath made you know the things belonging to your Peace when ye never sought after nor inquired for him And he is the same that ever he was and professeth he wil make it known there is no fault nor want in Christ But you are wanting to him and your selves and play the Trevants in this are laze and heedless to learn that which is so carefully so constantly taught you If a Scholler had the choicest and ablest man for his parts most diligent in his place to be his â—â—acher yet if he came not on in his learning but stood at a stay every man would conclude there is no want of sufficiency or Faithfulness in the Master he might have grown and many have come on under him but the cause and fault is in his own heedlessness Object But alas my person is mean my infirmities so many my parts so Poor I am a very Dullard heavy headed long before I can attain a little but am never likely to come to any great matter Answ There is no one excepted not one excluded that is faithful He hath given thee knowledg he can as wel add to what he hath given and he wil do it Thy weakness cannnot hinder his Faithfulness who hath promised Yea he is ready and professeth his willingness that he wil make thee know Nay he is unweariable to teach notwithstanding al thy unteachableness to learn He hath given thee a mind to know and he wil increase that knowledg and make him dayly more known that thou mayest dayly increase Isa 48.17 I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest go And Chap. 42.16 I wil lead the Blind by a way that they knew not c. This I wil do unto them and not forsake them 4. Collection We here see the Reason why after many Prayers made many pains improved by diligence and endeavor of the dear Servants of the Lord that men might see and savingly and experimentally know the precious Name of Fatherly Mercy yet after al many are at so great a loss and know so little find almost nothing of the sweetnesâ— which is to be had out of this Name that Christ wil make known and would make known to them Truly we do not go to the right door and we receive not the dole Christ is the way to lead us to the Father and we miss the way and so attain not to our end Christ is said to be the Light Isa 49.6 He is given as a Light unto the Gentiles In him was the Promise of Life and that is the Light of men to lead them by the hand to the Love of God the Father and the Faithful Performance of the Covenant And we follow not that Light but we compass our selves about with our own Sparks and follow the light of our own Fire the carnal conceivings and contrivements of our own Carnal Reason and stay not upon the Name of God and therfore it is we lie down in Sorrow Isa 50.11 Christ bids us learn of him Matth. 11.29 Buy of him Rev. 3.18 And we learn of our own Delusions and Discouragements we learn of the wrong Master go to the wrong Shop buy of our own Abilities make Tradings of our own We should not look to our own Grace but to Christ first to quicken our Grace 5. Collection Here is matter of Abasment of heart and holy fear in both which we ought to walk before the Lord. 1. Ground of Abasement Not to boast of any measure of enlightening or Assurance which at any time we do partake of as though by any sufficiency of ours or improvement of any Ability of our own we had attained thereunto There is never a spark of this Fire but it is from Heaven not one Beam of holy Light but it comes from this Sun The entrance continuance perfection al is from him he is the Author and