nay not into consideration That I may smash my Course with joy It s my Meat and Drink saith he Let â—t be as thy daily Bread as thy food have no wil but this So Barnabas perswaded Act. 13.23 To cleave to God with a decree of heart Decree this set it down and determine this for a conclusion that admits no exception or alteration My God I must have my god I wil have his commands I have and must and wil obey Whether I shal have honor and credit whether I shal please my self or carnal Reason or corrupt desires friends or world that I pass not for I must please the Lord That I set down for a decree 2. Let al make way to this and work for this So Christ with us Al things work together for our good So make our Sorrows our miseries our comforts our peace prosperity whatever we have in the world besides make them al work together for this to further our obedience As the Marriner tacks about useth Cross winds all to further his voyage It was the Fathers wil and Christs work that he should lose none and he did lose none he left Heaven his Honor his Life nay the sense of his Fathers Love but he lost not one of the poorest Saints held them in his hand God forsook him he would not forsake them Let the power of darkness pluck away ease and peace yea his life and al. My Soul it heavy unto the Death Yet he would not suffer them notwithstanding al their Malice Wrath Rage Subtilty to pluck one of his out of his hands So do thou Lose Credit Comfort Peace Prosperity yea thy Life but lose not one of Gods Commands but obey it not one Promise but trust in it He hath kept thee at al times Keep thou the word of his patience Thou gavest them me saith Christ and I have kept them So say thou Thou gavest me these commands and I have obeyed them these promises and I have trusted in them Not my wil as Natural saith Christ to be preserved but thy wil as God that man may be redeemed So say thou not my wil as Man as Father as Master as Servant not my wil which would have mine ease and Profit and Credit But thy Wil be done 3. Be unmovable in the Work of Christ So our Savior though he suffer the power of Darkness to pluck a way his Honor his happiness and Life yet he held his Children in his Armes and would not suffer any to take them out of his hand So deal thou in like manner Let Devils and Men pluck away thy Credit and dishonor thee thy Wealth and impoverish thee yet let them not pluck away any one of Gods commands of Christs Promises from thee Christ put a necessity upon it I must bring these sheep lay thou the like necessity upon thy Soul It is a rule of Christ I must obey it Christ I must love and fear and follow Do not retire strike Sail turn back nay do not stop in the way but go on It s not necessary to live but to love Jesus We have done with this Point from the connection of the words We shal now proceed to the other part of that work which our Savior professeth and ingageth himself unto that he will further do for time to come I will make it known The profession and resolution of our Savior to provide for their further inlightening and inlargement in this knowledg implies two things 1. What the wants of the Saints are as touching this knowledg 2. What the care and ingagement of our Savior is to supply the same The first is here supposed and that by necessary inference For had they attended the ful measure of this knowledg that need hath our Savior to make known more if they had been perfect in the skilful understanding of that lecture what need was there that our Savior should be dayly learning and informing them It s plain therefore though they had much of this knowledg there was yet much wanting unto them of which they had as dayly need so dayly use of Hence we have two Points of Doctrin 1. There is much wanting in the ful knowledg of Gods Name in the most able Saints 2. Christ lends dayly supply of knowledg to them according to their dayly needs To the First There is much wanting in the ful knowledg of Gods Name in the most able Saints The most knowing Christians such as may seem to be in the highest form neer our Savior taught and trained up under his Wing yet have need that more of the Name of the Father should be made known to them The Point is plain in the words we shal need say no more to evidence it from the text but address our selves to the further explication of it What this Name is Viz. The Name of Gods Fatherly love and mercy and Faithfulness And what it is to know it or to have it made known we have opened formerly when the Lord Christ causeth al the good and incomparable excellency of this Fatherly mercy and Faithfulness to pass before the Eye of the Soul and sets on that suitable sweetness so effectually upon it as that it affects and draws the heart to look that way by the Eye of Faith so to Eye it as to own it and fasten upon it This is the knowledg here meant and much of this is wanting even in those that are most eminent It s a general ground which takes in the Particulars with advantage When the holy man Job laid forth at large the waies of God in his Providence limmed out to the life his excellencies he ends with this and vailes as it were what he was not able to express These are part of his waies but how little a portion is heard of him Job 26 14. q. d. There is little of that unconceivable excellency heard of or reported though the Earth and Heaven be ful of his goodness and his mercy over al shines with the greatest lustre in al his works yet this is but a little portion of him and we know little of this And hence Moses who conversed Face to Face with God unto whom the Lord did familiarise himself as to a friend yet he finds his necessity most here and makes it his chief suit if I have found Favor in thine Eyes Lord shew me thy glory If ever he shewed himself to a mortal man it might seem he did in an especial manner express himself to him And therefore it was his preheminence above the Prophets to whom he would make known himself in a vision and dream My Servant Moses is not so to him I wil speak Mouth to Mouth apparently Visibly familiarly and openly Numb 12.8 Deut. 34.10 And yet he begs this as the greatest honor Lord shew me thy glory And Gods answer shews his Aim Exod. 34.5 6. I will cause my goodness to pass before thee strong gracious merciful aboundant in goodness and truth c. The greatest
be one with the Father and the Son is the END and so of greater excellency than al the glorious Grace the Saints do partake of 1. This unity or oneness is not the unity of affection which the faithful as members of the same body ought to maintain in their hearts and consciences and convers As being of one heart and mind Keeping the unity of the faith in the bond of peace For First The express words of vers 21. hold forth the contrary and the latter looks another way That they may be one in us As though our Savior had purposely added the interpretation of his prayer and words q. d. If you ask me of what unity I speak when I pray that beleevers should be one my intendment may most easily and fully be understood of this resemblance As I am in the Father and the Father in me the scope of my prayer is they should be one in us The unity in themselves wil surely follow but that 's not it I now so fully look at Again the words of the verse wil not admit this sense The glorious grace given to the Saints by Christ is made here distinct from this Oneness as the means is different from the end and less excellent than the end But unity of Affection is part of that glorious Grace which our Savior hath given the faithful So that it is the unity of relation As the Father wholly and alone gives his being and Sonship to Christ The Son as he receives so he returnes his being to the Father as things in relation look each to the other receive and give consistence one to the other and so may be said to be in each other and to be one in this mutual respect Joh. 14.10 Beleevest thou not that I am in the Father and the Father in me So here As the Father is to Christ looks only as a Father to a Son and gives subsistence to him The Son again looks only to a Father and returnes his being subsistence of a Son to him So Christ to the faithful He gives Spiritual being in Adoption to them as his Sons only They as Sons return al that spiritual being to him again So our Savior As I am one in them and thou in me and by spiritual influence communicate the being of Sons to them So they are one in me and to in thee by receiving and returning al alone unto us So that our Savior doth not only bring the Soul of the faithful into the neeâ—est relation of dearest love as Adopted Sons But also into that spiritual intercourse of the peculiar and divine operation of God upon the Soul whereby the Soul returnes unto God to do al and receive al. To do all for himself in man To receive al to himself by man The Lord Jesus having fitted the Soul for himself and united the Soul to himself and made the Soul acceptable to the Father in his Blood He sends the spirit of Adoption into the hearts of his sets their hearts for God Holds the â—ent of their hearts towards him This is the gracious look of a Father towards them The faithful receiving this spiritual being of Sonship Fasten to Christ as the fountain of life leave their hearts with him and abide in him to be wholly acted by the influence and assistance of his Spirit and to hold up the excellency thereof Thus they return al to God in Christ 2. How this glorious Grace which the Lord imprints upon the Soul is distinguished from this Oneness Answ The words in the Text evidence the distinction i. e. They differ as the means appointed to an end are distinct from the end This unity of relation carries the glorious operations or motions of the presence of the Spirit upon the beleevers Heart I cal them Stirrings of his presence as implying that which is somwhat more general than the gracious dispositions spiritual and supernatural habits of Grace For though those also Issue from the operation of the spirit yet they are somwhat more As the Spirit assisting fastening holding the heart and making it to abide under the stroke of the spirit pacifying quickening Are not so much habits of Grace poured into the Soul but rather Dints and stirrings of the Spirit assisting or inhabiting As he that sets or Joints the part that is out and chafeth it out of its numness leaves a remembrance of the power and motion of his Hand But he that puts in Oyl leaves a quality or Oyly moisture which remaines in the part So here The spirit draws and unites the soul in vocation leaves the poyse of the assistance of the spirit upon it in Adoption whereby it makes the soul abide in Christ and under the stroke of his spirit as he abides in it And hence follows the impression of the image of God the gracious habits of wisedom holiness righteousness in the wil and so a liberty to spiritual good whereby the beleever is inabled not only to put forth acts of obedience and observance which concern the works of the Law but even to set a going and that a fresh those several operations of the Spirit unto which he had been formerly quickened by the vertue of the Gospel and carried unto by this covenant of Grace as to fasten to Christ to abide in him and resign it self to be acted by him and the power of his spirit and Grace And this is indeed a thing of highest excellency and therefore to this end and purpose the Choicest of all Graces ought in an eipecial manner to be improved And this appeares by these Reasons following 1. That therein the glory of God and his divine and unconceiveable excellencies are most magnified and Advanced for that end even the glorious Graces in their highest pitch ought to be improved But in this union of relation towards God al the divine excellencies will most gloriously appear and in truth much more than in al the gracious habits the Soul is capable of Thus the Apostle intimates to my apprehension with some evidence as though he of purpose intended it and would have al to understand it so 2 Thess 1.10 When the Lord shal come at the day of Judgment to render vengeance to those that obey not the Gospel then saies the Apostle The Lord shal be glorified in his Saints but admired in those that beleeve True it is that those who are Saints do beleeve but the Apostle seems apparently to shew the odds and this glorious excellency of the true Graces They who are sanctified and express the power of Gods Grace in their hearts and lives God wil be glorified in them that they do express his vertues and so set forth the glory of his Name But when he comes to consider of the bringing of a man to beleeve here the work of God and the excellency of his dealing is that which dazels the very Eyes of Angels and amazeth the hearts of Devils There his works are beyond all admiration Admiration
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
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
rebellion and Enmity of this wretched Heart that I rejected life it self took up Armes against the Almighty the offer of his mercy and professed I would none of that Grace of his that might pardon that holiness that might purge and purifie this vile Heart none of that life and Power of his that might quicken me nor hear though he counselled never so wisely I would not yield to his convictions nor come in to those earnest intreaties But Christ would take no nay I must be humbled though I resolved to keep my pride I must submit though my heart was bent to oppose The prayer of Christ would preserve me from my sins and bring me to himself though I would have perished Oh the height the length the breadth of his mercy Christ's Prayer FOR BELEEVERS Verse 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me IN the former verse we had the parties mentioned and described for whom our Savior prayes the several particulars therein expressed we have opened From this 21. verse to the end we have the matter of our Saviors prayer in a most high heavenly and mysterious manner laid forth and presented to our consideration wherein the incomprehensible worth of his love and wisdom seems to contend for precedency and in truth both incomparable in themselves unconceiveable by the shallow scantling of the weak and feeble capacity of the Sons of Men. To pray and purchase that for his faithful ones that they who are by nature and sin enemies against him and opposite unto him may in a proportionable manner as far as their meanness is capable be as near to him as he to his Father a Poor creature durst not have begd so Rich a favor could not expect it and is hardly brought to beleeve it possible As he Is it true indeed that God will dwell in a Tabernacle made with hands behold the Heaven of Heavens is not able to contain him how much less this House this Heart or as he I am not worthy thou shouldest come under my roof Yet our Savior excludes not the meanest imbraceth al in the Arms and Bowels of his compassion That they all may be one even such silly Poor despicable ones may be one in us Nor yet is the work more glorious than the discovery mysterious deep and unsearchable one in us as I in thee and thou in me which we may rather adore than imagine we can conceive The things he prayes for may be referred to these two Heads 1. What concernes their spiritual wellfare here in this life at least in the tast and beginnings of it 2. What may maintain the top and height of their glory in another world in the meeting concurrence and continuance of al that special happiness they shall attain unto Father I will that those which thou hast given me may be where I am q. d. He would not live in Heaven unless he might have his members with him not content to be in glory unless they might be the Spectators of it and sharers that he might be in them and the love of God in them for ever The special things which he begs as that which concerns their eternal wellfare is only this and in truth almost al or more than al is contained in it viz. That they al may be one This is Propounded first Amplified by several circumstances in the 21 22 23. verses 1. By the special nature of this unity or Oneness what is meant and understood namely to be one in them laid out by way of resemblance As the Father is in the Son and the Son in the Father so they should be one in them 2. From the end why Namely the lifting up of the honor of Christ in the Hearts and acknowledgments of the ungodly even by a constraining evidence whether they wil or no their own consciences will yield it and their mouths also confess it at the day of Judgment That Christ was sent from the Bosom of the Father to bring his servants unto himself when he passed by the greatest part of the world as he found them so left them in their sins 3. The means by which they come to attain this so great a priviledg verse 22. I have given them the glory thou gavest unto me that they may be one as we are one 4. The order how this is dispensed how received dispensed from God received by them verse 23. To-wit Christ should be in them the Father in Christ and so they should be made perfect in one And here the end is repeated and inlarged also further That ths world may know that he hath sent his Son for this end and that he hath loved them as he loved him Ye have the several truths set out in their order before you and how woven together this is the Key of this Scripture and willet in some light for the more clear discovery of so mysterious truth The main divine truth to be attended is this The chief Priviledg of the Saints Doct. for which our Savior especially prayes is That they all may be one This is the Sum and pith of the great request of the Lord Jesus which he puts up in the behalf of al beleevers as the choicest legacy he would bequeath unto them and leave with them and lay in for their behalf when he was to leave the world that which he propounds in the first place before all others repeates again and pursues it as the grand Suit of al that did concern their good That they may al be one If once this can be attained nothing can be wanting what ever shall be desired and is truly good The unity of Beleevers is the great priviledg of which they can partake and for which our Savior prayes We are here to inquire 1. Of what kind of unity our Savior and the Text here speaks 2. What that unity is wherein it consists and by what discerned Touching the Answer to the First I must crave leave under favour and correction to step aside from the common Road the usual apprehension of many Interpreters whose Judgment and knowledg I highly prize and reverence and with whom I could desire to concur and easily so should but that Evidences out of the Text to my seeming and shallowness at least are so cleer that they constrain my Judgment to go a little aside I Answer therefore 1. Negatively 2. Affirmatively Negatively The union of love and concord with the faithful as the members of the same Body ought to maintain in their hearts and consciences and in their converse and societies one with another keeping that unity of spiritual agreement in the bond of peace to think the same thing and speak the same thing to be of the same mind and Heart as it was said of them in the Primitive times Act. 1.14 They continued with one accord and
will deny Christs prayer I am content he should deny my comfort and support But the one is impossible and the other is incredible It s seasonable even for unbeleeving creatures leaving secret things to Gods counsel when they have no heart to pray not Hope to expect any favor and where ever they cast their Eye they find nothing but cause of discouragement and confusion of face look into the world there is nothing but vanity there to deceive and vex look they into their own hearts and lives there is nothing but Hells of sin and guilt which might overwhelm them Look then to the Prayer of our Savior who prayed for His in their worst condition when they did not beleeve and could not pray for themselves and were as bad as I am even for Paul when he was persecuting and blaspheming even for many of the Jews when they were killing of him and why not for me why may I not Hope the best when I cannot conclude the worst what God wil do he knows not what he may do he hath revealed and I will yet expect Use 3. Exhortation He prayed for this disposition labor thou to attain it He desired it of his Father in Heaven indeavor thou to the utmost of that care and skill thou hast in the use of all means to attain it upon earth The Sum is That the whol strength of the Soul should be wholly carried to God in Christ for all not to any thing in our selves we have or for any thing we can do as Adam might have pleaded I have done I have deserved it but wholly to be quickened and acted by the spirit of God through Christ The Soul should be like the Herb Heliotropium the Nature whereof is such as the philosopher observes It turnes the face of it towards the Sun what way soever it turnes In the morning looks to the East the Sun rising In the evening to the West the Sun setting So it should be with the beleeving sinner the face and Eye of the Soul ever towards God in Christ That which our Souls need and which is able to answer our desires and satisfie our necessities is here alone to be had hither alone we must come from hence for ever look to receive it So Peter disputes Act. 4.12 Job 6. When our Savior would settle their staggering disposition least they should be taken aâ—â—de will ye also go away He answers and yields the argument Whither should we go thou only hast the words of eternal life Here only is that wisedom that may guid here only that mercy that may succor here only is that Grace that may refresh and quicken It s good therefore coming being here So they by experience concluded Jer. 3.29 Surely in vam is Salvation hoped for from the Hills and from the multitude of the Mountaines truly in the Lord our God is the Salvation of Israel And upon the like ground they resolves Hos 14.3 For in thee the Fatherless findeth mercy It s not Els-where to be found Therefore learn we to chide our hearts out unto God in Christ As Jacob his Sons Why stand ye here gazing one upon another go unto Egypt and buy that we may live and not die Gaze not upon the sins weaknesses temptations miseries means ordinances c. get ye to God in Christ that ye may for ever be assured comforted and quickened As its alone here to be had So here we shal never fail to receive what we seek and expect Ps 10.20 Verse 21. That the world may beleeve that thou hast sent me THese last words lay out the main scope of the Prayer of our Savior at which he aimed and which he looked at principally by the grant of that spiritual unity which he craved in the behalf of his disciples And the end is To lift up the prais and honor of that supream and absolute soveraignty of God the Father in sending his own faithfulness and infinite sufficiency in executing and accomplishing the great work of Redemption about which he was sent so that there was nothing failed of all that the Father purposed and he undertook to perform and that the world and worst of men however formerly they rebelled against his authority counsel and command in sending rejected also the person and proceeding of our Savior Christ in coming who was a stumbling to the Jew and foolishness to the Grecians The Head-corner-stone whom the Jews refused whom the Gentiles trampled under their feet against whom both Jews and Gentiles banded themselves So the Apostle Peter observes the Prophecy and concludes by proof and experience and accomplishment of it Act. 4.24 25 26 27. Lord thou art God which hast made Heaven and Earth and the Sea and al that in them is who by the mouth of thy servant David hast said why did the Heathen rage and the people imagine a vain thing The Kings of the Earth stood up and the rulers were gathered together against the Lord and against his Christ for of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together c. Let us break their bonds and cast their cords away I know not the Lord saies Pharaoh We know that God spake unto Moses as for this fellow so contemptuously they spake of Jesus we know not whence he is Joh. 9.29 The Jews had certain questions against Paul saies Festus and of one Jesus Act. 25.19 And the whol rabble cry out Away with him from the earth not him but Barabbas And yet when the prayer of our Savior shal attain his end in the hearts of the Faithful so that they shal be wholly carried to God in Christ by the immutable assistance of his Spirit their hearts kept with him their graces acted upon him themselves quickned by him for ever then al these wil they nil they shal by a constraint be forced to acknowledg their own consciences wil yield it and their mouths confess it at the day of Judgment That Christ was the true Messias sent by the Father and that he hath fully accomplished the great work of salvation for the good of his And God only shal be exalted in that day There be two particulars in the words We shall open all and handle that which is the main 1. Christ is sent by God the Father 2. God will have this beleeved by the ungodly Which will be when the Saints attain this unity here prayd for then Christ will attain this glory To the First That Christ is sent by God the Father for the Redemption of his It needs no further witness to settle it the words are so express We will a little open it that as it is true so it may be plain and evident and so much the rather because our Savior laies so great a weight upon it and bestows the very strength of his prayer in the first place for the attainement of the
made under the Law to redeem those that were under the Law Gal. 4.4 Joh. 1.18 No man hath seen God at any time but the only begotten Son which came out of the Bosom of the Father he hath revealed him Eph. 3.7 8 9. to the 20. Here is the great mystery of Godliness Christ manifested in the flesh 1. Tim. 3.6 3. That hereby al mouths might be stopped and the wicked might be made beyond excuse Joh. 15.22 If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin Use 1. Of Exhortation That our practise should concur with the prayer of our Savior his desire and our indeavor That we should put forth the utmost of our skil and care that our savior may be acknowledged by all hearts confessed by al Tongues as sent of God We should pomoâ—e and help forwards this This is Gods main work in the waies of his providence and all his dispensations in the world and in the Church Psal 2.6 Yet I have set my King upon my holy Hill of Sion in despite of al the wrath and rage of Heathens Pilate Jews c. So let us set him up as King in al the minds of men that they may know in all consciences that they may confess him This Paul indeavoured Rom. 15.19 He made the Gospel of Christ to sound out from Jerusalem to Illiricum and strove to preach the Gospel that to whom he was not spoken of they should see So Act. 2.36 This Paul rejoyced in Philip. 1.18 If Christ be preached any way he doth and will rejoyce in it Verse 22. And the glory which thou gavest me I have given them that they may be one even as we are one THe Nature of this oneness and the end why it is and was so earnestly preyed for by our Savior we have spoken to both these in the foregoing verse In this we have the means set forth unto us by which they should be inabled to attain the end and our Savior plainly expresseth himself That he hath given them his glory which he hath himself received that they might attain this so great a priviledg Here we have three things to be attended 1. What it is our Savior hath received 2. What it is he doth communicate 3. The end why 1. Touching the former of these two words are to be opened that we may understand the sense of the Spirit and the several truths therein contained 1. What is meant by Glory 2. In what regard our Savior may be said to receive it and how God the Father gave it him 1. GLORY Somtimes â—â—gnifies that unconceiveable excellency of al that incomprehensible worth and infinite goodness that is in the Lord which is Gods peculiar and Prerogative Royal as onely appertaining to him who is the first cause and the last end and therefore as he is the author of all because they come from him so he is the good of al because al â—end to him The shine and lusâ—â—e of al those glorious Attributes of the Lord meeting together in that infinite fulness as they be in him like the beauty of so many thousand Suns in the Firmament that is called the GLORY of GOD with which the Eyes of blessed Angels are dazelled as not able to behold it and therefore cover their faces Isa 6. Instead of comprehending falling into admiration of it Thus it is used in verse 4. of this Chap. Joh. 17. Father I have glorified thee on Earth now glorifie me with thy self with that glory which I had with thee before the world was Therefore it must be before his human Nature was and so it must be that which doth in a peculiar manner appertain unto him as God But this cannot be meant in this place For that glory is here meant which is given by our Savior unto his faithful ones But the glory which is the Prerogative of the Deity he professeth he will not give unto another Isa 42.8 Therefore this is not intended 2. GLORY Is put in phrase of Scripture for Grace whether attended in the entrance and beginnings of it here on Earth or in the consummation and perfection of it in the highest Heaven Because there is the greatest worth in it greatest beauty Issues from it the greatest esteem and highest account is acknowledged to be due thereunto by those who can judg This glorious Grace is called Glory as that which is attended and accompanied with it as the Body with the shadow the Sun with the shine and light yea that supream excellency with which the Saints shal be crowned in Heaven is northing Els but Grace attaining its ful consummation So that the odds is not in the kind but in the degree only and therefore we are saâ—d to be blessed in heavenly places and to siâ— together with Christ in heavenly places Eph. 1.3 and 2.6 Here is the suburbs of happiness and of the New Jerusalem Grace is the Porch as it were Glory the Palace Thus ye shall find it Rom. 3.23 But it is most pregnant and very remarkable 2. Cor. 3.18 We all with open face as in a Glass behold the glory of God and are translated or changed we are transformed or have a new form or frame set upon us from glory to glory as by the Spirit of the Lord. The Glass is the Lord Christ in whom the Glory of the Grace of God is imprinted and by whom and through whom it is dispensed and communicated to us that we not only receive but increase in this Glorious Grace from one degree thereof unto another And that by the Holy Spirit of the Lord. Both these are here understood Grace in the begining of it and that especially and Firstly yet not excluding the perfection of it For our Savior speaks of it as a thing certain to himself and that which wil assuredly also accrew to his nay which they have now in the kind of it Hence before we pass we may learn how to judg of true Glory and how to attain it 1 How to judg of true Glory that which wil go for currant in the Court of Heaven and in the account of the Almighty to-wit It s not what the folly of mens minds doth conceit or the breath of the world would advance or the pride and ignorance of the most do take and admire as glorious that wil indeed give in evidence sufficient to pass a righteous Sentence in this behalf It s not the wealth and riches of the world be they never so great revenues never so fair and beautiful though thy friends alliance and acquaintance be never so many and high wil ad any glory to thee in truth or in the account of Christ If thou hast a base heart leadest a graceless life thou art a base man and a base woman Thy Favourites may flatter thee and friends applaud thee and thy neighbors speak wel of thee but thou art abhorred of the Lord art loathed of the
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
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
under the Soveraignty and Authority thereof it was utterly impossible as being against the Principles of Reason and the Nature of Grace and the Covenant of Truth which the Lord hath left in his Word This ye shal find most plain in the very express words of our Savior when he discovers this Work John 17.6 I have manifested thy Name to the Men which thou gavest me out of the World He gets them out of the hand of the World from the lust of the eyes and lusts of the Flesh and the Pride of Life 1 John 2.16 For that is al which is in the World and from al these whether the vanity of the Creature with which our Eye and Sences are taken from without or the sensual filth and dunghil steams of noysom distempers which arise of our own Concupiscence or whether it be Pride and overweening Self-confidence which ariseth and issues out of al. this is al that is in the World and from al these the Father gains the Souls of those men he gives unto his Son For they had given away themselves unto these Lusts of the World and that must be repealed before this could be tendred afresh And here again by the way ye may observe That this Giving cannot be the Act of Electing for that is an eminent Act and remains in Gods Breast and Bosom and goes not out This is called a Transient Act is an Act which passeth upon the Creature That is without respect and consideration of Mans being much less the being of Sin as ye have fully heard But this supposeth a man in the World that is under the power of the Vanity thereof if he must be given out of the World 2. God the Father doth actually deliver up the Soul into the hand of Jesus commends it to his keeping to rule him in the Kingdom of Grace while here he remains in this World and to bring him to Glory hereafter He gives the Soul and our Savior takes it and undertakes for it as his Charge according to the terms of the Covenant and Agreement made between the Father and him The Expression of Calvin is pat and pleasant God the Father causeth the Soul to pass into the Care and Custody of the Lord Jesus leaves him in the power and possession of his Son Jesus as the Second Adam the Head of the Covenant of Grace that he may see him redeemed As the First Adam neglected the Covenant and destroyed himself and his Posterity There was a Parly and Consultation held between the Father and the Lord Jesus touching the Salvation of his Elect and the Agreement fully transacted and passed But now it comes to be put into Execution and he gives them into the hand of Christ The Soul comes into Christs presence and Christ comes to speech with it Behold the party I wil have redeemed and the Lord takes him as his Charge and provides for him both to bring him to himself and so to Life and Salvation which he hath purchased and possesseth and can communicate The Soul as yet consents not nor hath the powerful impression of Gods Grace come home to the heart God gives the Soul the Soul doth not yet give up it self but God giving to Christ as his charge put and passing under his care He undertakes to get the good wil of the Soul and to bring it to himself and through himself to Life and Glory 3. When the Father hath thus delivered the Soul unto the care of Christ he then gives Christ to the Soul reveals the Lord Jesus as the Surety and Savior that hath covenanted with the Father and hath purchased al from the Father for him so that there is nothing that can stand betwixt Mercy and him This Christ and Mercy so provided and intended for his good is now rendered and given to him Behold thy Savior who is the Head of the Covenant of Grace who hath purchased and procured by the Fathers Appointment al good for thee and can and wil communicate al good to thee This leaves a mighty impression of the sweet of the good upon the Soul Thus God tendring Christ and through him mercy as he that hath covenanted with the Father and undertaken for the soul commended to his care by the Father This tender of a Christ and of Mercy in him makes the Soul take it this offering of Christ as one to whom he was before given to save works the heart to receive Christ and that is beleeving which is thus wrought as ye see by the giving of the Soul to Christ Because Christ gave himself and Mercy to the Soul therefore the Soul comes to him But because the Soul was given to Christ and his care he gave himself and mercy to it Therefore the Soul was given to Christ therefore it comes and beleeves If God the Father had not given the Soul to Christ he ad never taken care of him never given himself to them they never received him nor good from him Hence Beleeving is said to be Receiving and receiving we know as a Co-relative is the cause of giving REASON 2. 1. Because they are the Fathers own and therefore he hath most right and reason to dispose of them and to give them away as he sees sit when it wil be most seasonable to procure the good and comfort therof This is the ground our Savior goes upon Thine they were and thou gavest c. Each man hath most to do with that which is his proper right Now the Father had set his heart upon them before the World and appointed them to be Vessels of Mercy in his everlasting purpose and therefore it 's but equal that he should order al things for the accomplishment of the Counsel of his own Will and the performance of his Soveraign good Pleasure without controul John 6. I came not to do mine own will but the will of him that sent me and this is the will of him that sent me That I should lose none that he hath given me It 's sit that God should do his own Will whose Will is the absolute First-Cause of all things that are done 2. As Gods own Right so their own proper and peculiar good is hereby especially if not only procured For had not God the Father given them to his Son he would not nay I may truly say he never could have given Grace and Mercy or Good to them in a righteous way preserving the Right and Honor of his Justice and so the Glory of himself For had not Christ taken the care and charge of us the Justice of God would never have suffered him to have shewed us Mercy we should never have been fitted nor enabled to receive Mercy For we having wronged his Justice and provoked his Anger by reason of our Transgressions his Justice would have stood offended and his Displeasure incensed against us by reason thereof Nay he did give a Commission to our sins under the hand of Divine Justice to take vengeance
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
tel what buying is but by selling Our Savior disputes upon this Ground He that hath seen me hath seen the Father because I am in the Father and the Father in me to wit by vertue of that Relation there is in one to the other USE 1. Instruction We here see the Reason why many of the Faithful are at such a loss for the Knowledg of the Love and Favor and Acceptance of the Father They seek not to Christ for this and therefore they are not acquainted and informed They take not the right way to come to the Speech of the Father John 14â—6 I am the way there is none that comes to the Father nor can be acquainted with his mind but by me When our Savior was checking Nicodemus for his ignorance as not reaching the knowledg oâ— Mercy he gives this as the reason we repair not to him who only can relieve and reveal John 3.13 No man ascends up into Heaven but the Son of Man wâ—â— is in Heaven So our Savior did with Philip when he so earnestly desired the knowledg of the Father Shew us the Father and it shall sâ—ffice So many perplexed ones Shew us the Face of a reconciled Father and it 's enough they are to be checked as he John 14.9 Have I been so long time with you and yet hast thou not known me He that hath â—een me hath seen the Father and how sayest thou then Shew us the Father 2. Hence we may discern the Cause how it comes to pass That men of mean Place and Parts shallow Compass and Conceivings poor and feeble Abilities not able to see much in ordinary occasions and yet so comforted assured pâ—rswaded of the Love of the Father The reason in from hence They are taught of Christ he knows all and he makes them know As it was said when they wondred at the Answers of the Disciples They knew they had been with Jesus Act. 4.13 He that hath intelligence dayly from such as have the Ear of the King sit at Counsel-Table he in the Bosom of his Majesty if he have an express and Intelligence it 's no wonder because he understands the Mysteries of State the mind of the King So it is here Christ lies in the Bosom of the Faâ—her and Christ discloseth those bosom Expressions and Affections of the Father We have done with the First The Second follows And these have known that thou hast sent me Here is another Circumstance touching the Description of the Parties for whom our Savior praies which may yet further his Petition that it may be of prevailing force with the Father for the grant of his desire to wit That they may be where he is and see his Glory Had they indeed been the wicked of the World who never knew the Father nor himself and therefore were never fit nor able to see his Glory or to take any satisfaction in it or to return any Glory to the Father or himself thereby It had been bootless for him to have begged such a favor and it had been impossible for them to receive any good by it as having no interest therein nor fitness for the enjoyment of such a Priviledg But he praies who knows him as a Son knows his Father yea such a Son such a Father known by an Eternal Generation And he praies for such who know that the Father hath sent him and therefore are wel acquainted with him and the Father and with the Ambassage he comes of and with that great Work which he had undertaken and hath now discharged and for which he shal have a Name that at the Name of Jesus every knee shal bow both in Heaven and Earth And therefore they who know what the Father hath purposed and the Son hath performed and that experimentally to their own good They are the fittest to see it and to celebrate the Name of the Father and Son for ever in Heaven The Saints have a special Knowledg Doct. that the Lord Christ is sent of God the Father for the Work of their Salvation These all these and none but these have this Knowledg as their priviledg and peculiar Favor appropriated to them in which the World hath no Portion nor yet shal ever be made Partakers of it At the great Day when al Flesh shal appear before God and al his Saints gathered and by Christ brought home to the Father when he hath fully finished the Work and done the Wil of the Father That as he now professeth I came not to do mine own wil but the wil of him that sent me and this is the wil of him that sent me That of those that thou hast given me I should lose none but raise them up at the last day Then I say when the Work is finished and performed in the Eyes of the Ungodly and he shall be admired in his Saints not of them only but admired in them even by the Wicked who shal be forced to admire that Power and Love and Mercy which hath done such great things for such undeserving Creatures and therefore shal see it and be constrained to acknowledg the truth and reality of that great Work what the Father purposed and plotted from Eternity with the Lord Jesus how out of infinite Love and. Faithfulness he was sent and hath now accomplished it This they shal see and be forced to know with grief and vexation of Spirit that it is so And for this also our Savior prayed in the former Verse That the World may know that thou hast sent me But to find and own this in the reality of the Work of it to tract the foot-steps of the unsearchable Wisdom and Riches of Mercy in marking this good upon their Souls in that miraculous and my sterious manner as he hath this is peculiar to the Saints These and these alone know that Christ is sent to this Work these have found the excellency of it here and these are fit to gaze upon it and admire it for ever hereafter Three things we are to open 1. How Christ is said to be sent of the Father 2. For what he is sent and what was his Errand 3. How the Saints know this in a special manner 1. How sent This Sending is the first in-let whereby the Fountain of the ever lasting good Wil and Favor of the Father is laid open and let out unto us And you shal find the Spirit in the Scripture leading al his by the hand hither here he would Land us and here leave us and thereby teaching of us that we should not stay before we repair hither and when we are here not to stir But rest and repose our Soul and resolve our Faith and Confidence as into the first Principle where there is no possibility either of alteration or addition So firm it cannot be altered so fully sufficient and satisfactory that nothing can be added nor desired It is too mysterious a depth and therefore beyond our scantling to fathom it We
by the Bush burning he went neer to see that wondrous fight Exod. 3.3 2. But this is not al He further sets on those excellencies by the discovery of some unexpected suitableness to the Soul and the condition thereof as appointed and performed with intendment to his good who is given to Christ Gods wil hath determined Christ hath received al power for this very purpose to communicate them to him It s possible for God to dart in some kind of ravishing appearances of the excellencies of mercies life and Salvation which pass by as sudden lightning upon the understanding So it was with Balaam who had a glimpse of the glory of Heaven and it stirred his affections for the while Let me die the death of the Righteous and let my last end he like his Numb 23.10 But it left nothing behind it he is as far to seek as before As a man seeing his Face in a Glass so these forget what they were But these leave some intimation of some kind of special provision appointed for the purpose My Message is to thee Leaves some impression of Wisdom to discover the way of Grace for our own future good that he comes to a guess of the way of life and peace though he hath no perfect skil yet he can say it coasts within such a compass it lies to that point though he cannot readily hit the Particular Path. As the poor Man said after God had broken his heart It seised upon me like Thunder and Lightning from that day forwards I could discern somthing in every Sermon This I take to be the meaning of that which torments Interpreters and exercised mine own thoughts many a time and it s very difficult to cut the Hair we wil speak a word to it 1 Cor. 1.30 Christ is made of God to us Wisdom We may come at it thus 1. This Wisdom cannot be justification not sanctification for those are mentioned immediately after and therefore they are not there meant Therefore it must be in vocation When Christ sets open the way Of all the good that God wil do And Of the manner of his communicating of himself for so the word â—â—lâ— belongs to a Syllogisme impliâ—â— the laying open of the frame of things as they lie in inference and sets it on upon the mind 3. The Reason why this is properly given to our Savior 1. Argument is taken from that relation he stands in unto the Father The proper Nature of Relates is to manifest and give knowledge each of other Math. 11.27 No man knowes the Father but the Son c. Joh. 1.18 No man hath seen God at any time but the only begotten Son 2. Argument from the commission delegated unto Christ He it is Whom the Father hath appointed to communicate his counsel to his faithful Ones Hebr. 1.2 He hath spoken in these last daies unto us by his Son Joh. 16.15 All that the Father hath are mine therefore said I He shal take of mine and shal shew it unto you So that the Son hath al committed to him and he communicates to the Holy Spirit who speaks not of his own but what he hath heard Thus we have the explication of the point And the work of our Savior what he hath done We shal refer for application to what follows in the uses hereafter made to the ensuing Doctrins The Second and next thing in order it the work of our Savior and his profession and ingagment What he wil do I have declared thy Name This he hath done And he add's further And I wil declare it Before I enter upon that we shal Observe by the way the conjoyning and coupling of these two works of our Savior together I have and I wil What he had done in former times and what he would do for future The Lord Christ extends the same Care at all times Doct. to all his Servants for their Eternal Good What he hath been he is and he wil be to the Faithful in things which concern their Spiritual Happiness He deals variously and dispenseth in a differing manner the Comforts and Conveniences of the things of this life He advanceth me leaves contempt upon another one is wretched another impoverished another spends his daies in health and peace as Isaac another is under dayly pressure and tryals Because al these things though good in themselves yet they are under and petty things and therefore not good for every man Diets are ever judged and directed to men according to their temper and disposition That which is Cordial to one as heating and nourishing Provisions to such as be weak and languishing i'ts hurtful to another that is of a ful Body and Feaverish distemper Therefore the wise God as a tender Father and wise Physitian he gives liberally to one when he holdâ— another to a spare Diet. So God Diets his Servants according to their Spiritual Disposition they are not alike useful and therefore he doth not in a like manner and measure dispense them But when it comes to Faith in God Repentance from dead Works and such things as concern Gods Eternal Love and so Eternal Life there look what care God shewed in former times to his he wil shew the like at al times to al to provide for their Spiritual welfare Compare Gen. 28.15 with Hos 12.2 He found him in Bethel and there he spake with us He spake to Jacob who was dead and buried long before that Generation But what he spake to him he spake to al the Saints Exod. 13.21 22. He took not away the Pillar of the Cloud by day noâ— the Pillar of Fiâ—e by night A Type of Christ who by night and day in al the Conditions and times of a mans Pilgrimage vouchsafes his guiding and saving presence to his People This also the rock in the Wilderness typed our unto the Israelites 2 Cor. 10.2 The Rock that followed go whether they would the Water out of the Rock followed them and attended upon them for their dayly refreshing So doth the Mercy and Truth of the Lord follow his al the daies of their lives Psal 23.6 And it is the aim of the place Heb. 13.8 Jesus Christ yesterday and to day and the same for ever that is in his saving overshadowing guiding presence to his Saints REASON 1. His Love is the same and that wil set him on work by the like care and endeavor to provide for their welfare If any thing without him had been a moving Cause of this Care and resolute endeavor for their good when that had altered or failed this would have failed also But his own Love which only issues out of his own Bowels and Bosom made him do good at one time and therefore to the same at al times for it is the same Jer. 31.3 With everlasting Love I have loved thee therefore I have drawn thee therefore called thee therefore comforted thee and wil continue so to do for ever John 13. Having loved his