be one with the Father and the Son is the END and so of greater excellency than al the glorious Grace the Saints do partake of 1. This unity or oneness is not the unity of affection which the faithful as members of the same body ought to maintain in their hearts and consciences and convers As being of one heart and mind Keeping the unity of the faith in the bond of peace For First The express words of vers 21. hold forth the contrary and the latter looks another way That they may be one in us As though our Savior had purposely added the interpretation of his prayer and words q. d. If you ask me of what unity I speak when I pray that beleevers should be one my intendment may most easily and fully be understood of this resemblance As I am in the Father and the Father in me the scope of my prayer is they should be one in us The unity in themselves wil surely follow but that 's not it I now so fully look at Again the words of the verse wil not admit this sense The glorious grace given to the Saints by Christ is made here distinct from this Oneness as the means is different from the end and less excellent than the end But unity of Affection is part of that glorious Grace which our Savior hath given the faithful So that it is the unity of relation As the Father wholly and alone gives his being and Sonship to Christ The Son as he receives so he returnes his being to the Father as things in relation look each to the other receive and give consistence one to the other and so may be said to be in each other and to be one in this mutual respect Joh. 14.10 Beleevest thou not that I am in the Father and the Father in me So here As the Father is to Christ looks only as a Father to a Son and gives subsistence to him The Son again looks only to a Father and returnes his being subsistence of a Son to him So Christ to the faithful He gives Spiritual being in Adoption to them as his Sons only They as Sons return al that spiritual being to him again So our Savior As I am one in them and thou in me and by spiritual influence communicate the being of Sons to them So they are one in me and to in thee by receiving and returning al alone unto us So that our Savior doth not only bring the Soul of the faithful into the neeâ—est relation of dearest love as Adopted Sons But also into that spiritual intercourse of the peculiar and divine operation of God upon the Soul whereby the Soul returnes unto God to do al and receive al. To do all for himself in man To receive al to himself by man The Lord Jesus having fitted the Soul for himself and united the Soul to himself and made the Soul acceptable to the Father in his Blood He sends the spirit of Adoption into the hearts of his sets their hearts for God Holds the â—ent of their hearts towards him This is the gracious look of a Father towards them The faithful receiving this spiritual being of Sonship Fasten to Christ as the fountain of life leave their hearts with him and abide in him to be wholly acted by the influence and assistance of his Spirit and to hold up the excellency thereof Thus they return al to God in Christ 2. How this glorious Grace which the Lord imprints upon the Soul is distinguished from this Oneness Answ The words in the Text evidence the distinction i. e. They differ as the means appointed to an end are distinct from the end This unity of relation carries the glorious operations or motions of the presence of the Spirit upon the beleevers Heart I cal them Stirrings of his presence as implying that which is somwhat more general than the gracious dispositions spiritual and supernatural habits of Grace For though those also Issue from the operation of the spirit yet they are somwhat more As the Spirit assisting fastening holding the heart and making it to abide under the stroke of the spirit pacifying quickening Are not so much habits of Grace poured into the Soul but rather Dints and stirrings of the Spirit assisting or inhabiting As he that sets or Joints the part that is out and chafeth it out of its numness leaves a remembrance of the power and motion of his Hand But he that puts in Oyl leaves a quality or Oyly moisture which remaines in the part So here The spirit draws and unites the soul in vocation leaves the poyse of the assistance of the spirit upon it in Adoption whereby it makes the soul abide in Christ and under the stroke of his spirit as he abides in it And hence follows the impression of the image of God the gracious habits of wisedom holiness righteousness in the wil and so a liberty to spiritual good whereby the beleever is inabled not only to put forth acts of obedience and observance which concern the works of the Law but even to set a going and that a fresh those several operations of the Spirit unto which he had been formerly quickened by the vertue of the Gospel and carried unto by this covenant of Grace as to fasten to Christ to abide in him and resign it self to be acted by him and the power of his spirit and Grace And this is indeed a thing of highest excellency and therefore to this end and purpose the Choicest of all Graces ought in an eipecial manner to be improved And this appeares by these Reasons following 1. That therein the glory of God and his divine and unconceiveable excellencies are most magnified and Advanced for that end even the glorious Graces in their highest pitch ought to be improved But in this union of relation towards God al the divine excellencies will most gloriously appear and in truth much more than in al the gracious habits the Soul is capable of Thus the Apostle intimates to my apprehension with some evidence as though he of purpose intended it and would have al to understand it so 2 Thess 1.10 When the Lord shal come at the day of Judgment to render vengeance to those that obey not the Gospel then saies the Apostle The Lord shal be glorified in his Saints but admired in those that beleeve True it is that those who are Saints do beleeve but the Apostle seems apparently to shew the odds and this glorious excellency of the true Graces They who are sanctified and express the power of Gods Grace in their hearts and lives God wil be glorified in them that they do express his vertues and so set forth the glory of his Name But when he comes to consider of the bringing of a man to beleeve here the work of God and the excellency of his dealing is that which dazels the very Eyes of Angels and amazeth the hearts of Devils There his works are beyond all admiration Admiration
the Lord Jesus the Son of his Love blessed for ever and that to such as they are so unworthy and vile in themselves so loathsom and abominable by reason of the Number and Nature of their Hellish Iniquities That it seems so cross to the compass of al Reason that they cannot but cavil at it as a thing absurd and unreasonable to beleeve and their distrustful and guilty hearts cannot but reject it as a thing impossible Yea the Disciples themselves when the hardness of the work was resembled by a comparison from our Savior they cried out Who then can be saved To make known and make good this Ambassage to the Soul God must make known his Almighty Power to the sinner which he only that feels is forced to confess others cannot conceive So Paul to the Ephesians Chap. 1.17 c. praies for a Spirit of Wisdom and Revelation another Spirit and common Understanding cannot come neer such things That they might know the excessive exceeding great Activity of the might Power of God in bringing a sinner home to himself verse 19. and therefore the Convert 1 Cor. 14.24 when he hath but a glimpse hereof in the search of the Secrets of his own heart he fals down and confesseth God is in you of a Truth It 's the Wisdom Power Soveraignty of a God It 's beyond al created Power ever to discover such things to work so upon the Soul 2. As the Power that settles the Message so the Light that discovers the Beauties and Excellencies that are therein utterly beyond apprehension expectation admiration Peter professeth that the very Angels of Heaven pry into these Secrets delight to lie down and look wishly into them because they lie so low and deep beyond their discerning 1 Pet. 1.11 yea the Apostle Paul concludes the Eye never saw the Ear never heard nay it never entred into the heart of man to conceive thâ—se things 1 Cor. 2.9 Nothing can be seen by proof and observation nothing heard by report from others no such thing can be anvilled and contrived by the conceitings of al the Understanding of men and yet they are such things which God hath revealed by his Spirit in the Gospel Hence the Phrase 1 Pet. 2.9 God hath called you out of darkness into his marvelous Light Every thing is a Mystery a marvel in the work of Grace when once we have an Eye to see We marvel at our own wretchedness and baseness we marvel at Gods Patience to bear with such worthless and sinful ones as we be our Peace is marvelous such as passeâ—h al understanding joy marvelous unspeakable and glorious And the ungodly meddle not in any of these things being indeed unknown to them There is hid Manna Revel 2. Secret and unconceivable refreshings â—ound in Câ—rist a white Stone and a new Name which no man knows but he that hath it and therefore he judgeth all things saith the Apostle he that is Spiritual and is judged of no man And Lastly For the setling of the heart It lets in such an overbearing both Power and Sweetness of the good thus known that it carries the heart along with it and settles and keeps the heart to it And therefore it ever hath Faith accompanying it They that know thy name wil trust in thee Psal 9 10. Hadst thou known who it is that said unto thee give me to drink thou wouldst have asked of him and he would have given thee living Water Joh. 4.10 Therefore she should have asked in Faith By this we know that we do know We have the science of knowledge that we have the truth and soundness of Faith And somtimes yea frequently in the phrase of Scripture it is put for faith Joh. 17.3 This is Eternal life to know thee that is to beleeve in thee 2. The means how this knowledge comes to settle the faithful Answ It is by the means which God in the course of his Providence appointment hath ordained for that end that is his good word in the Scriptures recorded by his Ministery delivered to them It is true there is a spirit of Wisdom and revelation that is put forth in this dispensation but it s as true that this Spirit goes along with this word and works in this word as seems good to the good pleasure and wil of Christ The place is more precious than Pearls and worthy to be retained in the table of our hearts for ever Joh. 17.7 8. Now they to wit the Apostles Have known that all things whatever thou hast given me are of thee Whence comes that Answer verse 8. I have given to them the words which thou givest me and they have received them and have known surely that I came out from thee and they have beleeved that thou didst send me Loe The words that God the Father gave Christ the words of he Gospel Evâ—ngelium that good tidings he gave the Apostles And they received them and by them they knew that Christ came from God and beleeved he was sent of that message Quest Is this the condition of all the Saints Answ For the reality and substance of what hath been said it appertains to al though there be much difference in the manner and measure how these discoveries come to be dispensed Object But we see by experience many of Gods own are Ignorant here Answ There is a discovery of these in a manner and measure to al for al have that spiritual light all have notice of that Ambassage of peace of love and of life brought them in and by Christ and by that overbearing power and light those good things of Christ in the Gospel are discovered so convictingly and set on so efficaciously that the heart is kept to them By such a knowledg they come to be apprehended and receive But there is a reflect act when our understanding views and looks over the work of the mind and heart so that we know that we do know and know that we do receive This the Saints may and do want many times for some while We have this dispatcht the four Particulars and so cleared our way to the understanding of the Doctrine proposed which was The Saints have a special knowledg that the Lord Christ is sent of God the Father for the work of their Salvation We shal now proceed to the Reasons and Uses in few words The Reason of the point is double 1. From the Office of our Savior Reas 1. and the Aim and scope he hath in the execution of the work thereof He comes not to do his own wil nor to seek his own glory but to do the wil and seek the glory of him that sent him Therefore he must dispense al as from him draw al Eyes and hearts towards him For the Nature of an Ambassage doth of necessity imply and require this It makes al to look to the person who sends the Ambassage whose power and pleasure is there firstly attended and leads al by the hand
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
Sail by his compass Be good Husbands and wisely careful to lay in provision for every condition The wise man sends the Sluggard to the Pismire Go to the Pismire thou Sluggard learn her waies and be wise she prepares in summer before the Winter when there wil neither be means nor meat to be got nor season to get it Be we so careful In peace provide for war in prosperity for want in health for Sickness This was Jobs care When his Paths were Buttered and his Breasts ran ful of Milk he then Feared and expected Lay in reversion of Prayers for Children as in that Fundamental Prayer of Solomon he provides for every occasion If thy people shal be carried Captive and in the Enemies Land if Pestilence c. Then what Prayer is made by thy people c. So lay thou in reversion of prayers for such times and streits Thus we have done with the general scope of the verse we come now to the particulars observed therein And 1. To the Parties described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those whom thou hast given me Observe from hence this point Viz All beleevers are given unto Christ by God the Father Doct. Our Savior presents the persons of the Saints both here and often yea constantly and almost continually in the foregoing part of this Chapter to God the Father under this notion and consideration rather than any other As GIVEN by the Father As that which hath the most perswading and prevailing power with the Father readily to hear and willingly to grant any Prayer or petition that should be made in their behalfs and freely and aboundantly to give and bless al means that shal be desired for their good and welfare For which end and purpose God gave them to Christ he also prayes for them and both Father and Son stand ingaged to provide for their everlasting happiness As though our Savior should have said It is not the condition of thine enemies I now present before thee nor the cause of Strangers righteous Father that I desire to recommend to thy Majesty but it is for Thine own whom thou hast Given and over whose Good thou hast Given me Charge For them and for their good it is that I pray and therefore I cannot but speed for both For the Explication of the Doctrine two Questions are to be considered and the meaning of that Phrase opened and then the Truth wil be evident 1. What this giving is 2. How God the Father is said to give To the First I answer three Things All which being distinctly attended wil open the Nature of this Work and make it easie to the Understanding of the meanest 1. Giving the Soul to Christ is not properly the Act of Election though several Interpreters of savory Judgment do so think and speak but I suppose their meaning must be further extended or else their words wil not be able to abide an exact examination by the Rule of Truth But it is a Consequent which follows it an effect which certainly and infallibly flows therefrom and of this the expressions of Scripture wil give in evident proof REASON It 's usually joyned with Election and made distinct therefrom John 17.6 Thine they were and thou gavest them me Verse 9. I pray not for the World but for them that thou hast given me for they are thine Where the former of these Phrases and Expressions imply Election the other a disâ—inct and differing thing therefrom They are God the Fathers by Election made Christs by Gift and Donation Yea the one is used by out Savior as a Reason and Ground of the other I have prayed for those that thou hast given me for they are thine properly so termed Beside the very Nature of the Phrase and the manner of the Speech wil not easily bear such a converting being harsh to the ear and hardly suitable to sense to be elected to Christ as we say to be given to Christ which if giving were electing properly might truly be so expressed which neither the Nature of the thing nor the Construction of the words wil easily admit 2. This Giving is not the Act of Beleeving by which the Soul is carried by the Power of God â—nto Christ but the Scripâ—ure is pregnant and the Dispute undeniable John 6.37 All that the Father hath given me come unto me and those that come unto me I will in no wise cast away Coming we know is Beleeving John 6.35 I am the Bread of Eternal Life he that cometh to me shall never hunger If it be demanded what is that Coming He answers in the words immediately following He that beleeveth in me shall never thirst Coming then being Beleeving our Savior making this Giving of God the Father to go before it without which the Soul wil never come or beleeve it cannot be it 3. This Giving is the Work of the Father upon the Soul in Vocation which goes before the Infusion of Faith makes way for the working of Faith by Christ and receiving it from him and which being there the soul never fails to beleeve and come for that is the force of our Saviors Dispute John 6.36 where he gives the reason why many did not beleeve Ye also have seen me and belâ—eve not What might be the cause thereof since their Abilities were as great and their Excellencies as many which they might have improved to that purpose before many other Our Savior sets down the immediate root and rise of this distinction and separation Those that the Father hath given me those will come shall beleeveâ— where that is not coming wil not be The manner of this Dispensation we shal speak to in the next Question and that is How in God the Father said to give us to Christ Quest 2. as intimating somthing peculiar herein and appropriated to himself The Lord Christ is to be considered as God-Man assuming our Nature Answ when by voluntary Dispensation he put himself into the place oâ— Mediator becomes our Surety undertakes the great Work of our Redemption and so as himself peaks is less than the Father John 14.28 The Father is greater than I. And therfore in the transacting of this great Work by mutual agreement may truly be said to have us given to him not to give us to himself And this the Father doth on this manner 1. The Father being the Party properly and directly offended le ts in his heavy displeasure into the heart of the sinner and forceth him to feel the bitterness of his sin in that unsufferable and unâ—voidable manner that takes off and eats out al the former seeming sweetness the soul hath found therein and by the almighty and unresistable power of his blessed Spirit divorceth him from the embracings of those base Lusts and plucks him by his almighty hand from under the power of those prevailing distempers that have taken place that so the soul may be for another which while it was wedded to its former Corruptions and
we grow skilful in the bearing of al trials we then out-bid al evils we meet with in others and in our own hearts meet with God in the exercise of al his rules injoy him in al and so our end and good in the bearing of it and therefore can want no good because we are not wanting to any rule nor exercise of any Grace or Duty 2. As the whole Soul doth put forth the exercise of al vertues to answer Gods wil and please him The Lord also he freely and fully lets in himself and communicates of al his glorious excellencies to the Soul and fils it ful of himself and the glorious expressions and operations of his Spirit pleaseth us and applies himself to us whereby the Soul is furnished and fitted to do more and have more of God Isa 64.5 Thou meetest him that rejoyceth and worketh righteousness He that doth more for God God communicates more to him A good work is the reward of it self Do and live That is do and be inabled to do For to live is to put forth acts of Obedience And when Adam had pleased God and attained this his Chief good and end he could go no further nor have any better and therefore the reward was That God would immutably assist him that he should be inabled to love him and please him So that however the Lord God is the Objective happiness of the Soul and so the happiness of al is equal and the same as God is the same Yet the more the heart is inlarged for God and laies out it self in holy services for his honor The more the Lord wil be in the communications of himself and the more ful and effectual in lettings of his gracious presence and operations of his Spirit into the Soul And so the reward is proportioned to the work Shall I withhold any thing from Abraham for I know that he will command his Children and his houshold after him and they shall keep the way of the Lord to do Justice and Judgment c. Gen. 18.17.19 He that loves and keeps The Father and Christ wil come and manifest or shew themselves to him Joh. 14.21.23 And 2 Chron. 16.9 He wil shew himself strong in the behalf of them whose heart is perfect towards him 3. The Soul acting upon God and meeting with him in al the acts and exercise of the whole man doth not only close with the operations and expressions of God let in But laies hold upon that infinite excellency and sufficiency in himself and sucks out a satisfactory sweetness therein through al eternity For though it be the end of the Soul being made for God to work for him and put forth al such operations yet I suspect the bare working is not al nor the ful end of the Soul But in this working to close with God and suck out a sufficiency of supply from him For no Creature that is finite can be the end of the Soul nor give satisfaction to it But all the expressions of God let in are such Therefore there is somthing more required Lament 3. The Lord is my portion Whom have I in Heaven Psal 73. Herein lies the pith of our happiness our pleasing of God our taking possession and so by fruition injoying of God But ever with this good wherein our blessedness doth consist There is ever a sweetness and pleasantness that doth accompany the fruition of this with a freedom and absence of any evil or grievance in the least kind or measure that may hurtfully annoy For where there is the fulness of an infinite good letting in it self suitable to our desires or wants there can be no grievance in reason possible The Aromatical sent of the Cordial is one thing the Cordial another The Posie is one the Smel another If a man were free from al Grievance in Heaven if the Soul should not close with God nor God let in the expressions of his Grace Heaven were a Hell Therefore this is not our happiness but an attendant upon it Psal 17.15 and 63.3 Thy loving kindness is better than life 2. Member is This is done in so perfect a manner as our Human Natures are capable of That lies in two things 1. We shal see and injoy God immediately not by means And 1 Cor. 13.12 We shal see him as he is And therefore not darkly but clearly not as vailed and covered in the works of Creation but see him Face to Face Therefore not see him sparingly and little of him not as he drops himself in the means and therefore we can see nor receive him in no other measure than they wil communicate but we shal lâ—ve at the Wel and Fountain Head he shal let out himself fully We shal know as we are known 1 Cor. 15.28 God shal be all in all 2. As there is nothing to lessen the fulness of the communication of himself and goodness so there is nothing to abate and take off the sweetness of the good we do injoy And this is the priviledg of Heaven the unconceivable beauty and brightness of the place may dâ—zel us but that it is free from the presence of any evil Rev. 21.27 No evil thing was ever there to defile it nor can come there to annoy it Eph. 1.21 Far above al principalities and powers Whereas had we been in the world we should have been amongst Devils and his Angels wicked and ungodly men the presence whereof would have been grievous to us though they should never have prevailed against us through their Malice 2. How this Vnion and Communion comes to be the top of this happiness 1. If we receive more from God and do more for him by this then we are more happy For the more we have of our end the more happy we be But by this we receive more from God and do more for him 1. More for him Because it was a principle of Grace which Adam received when he was created and it was that which should have been increased in a greater degree if he had been glorified But when man was lost it was not the Creature nor any mutable principle in the Creature that could bring the Soul to God or keep it with him But God sent his Son and the God-Head of Christ in the Nature of man could only and did only bring back the Soul to himself Nay God did his best as I may say and put forth the highest strain of his excellency Here was wisdom above al the Wisdom of Creation to contrive this Almighty power above al the power of the Creature to work this Grace above al the Grace of Creation that must establish this for that Grace which Adam had he lost It was not now saying Let man be Redeemed But Christ must shed his Blood or Els it could not be 2. Thess 1.10 Admired in them that Beleeve Admiration presumes somthing not expected or we cannot tel what to make of it when the Devils and wicked men who knew
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
thy great work in Heaven to keep me in the world and bring me to Heaven What wil you do to honor this Christ who hath thus honored you how should you indeavor to serve him in Earth who indeed serves you in Heaven He provides for your safety and comfort provide you for his Glory He stands betwixt you and your Harms against al sins Devils Temptations stand you between him and his wrongs that may be done to him Before we pass from this verse one thing more may be shortly handled and that taken from the consideration of the Time When these persons shall beleeve for whom our Savior here prayes and that is cleerly discovered to continue until the end of the world those who yet were not in the world and those who should beleeve even at the end of the world for these now our Savior praies Hence Our Savior hath a speciall care for those that shal beleeve on him Doct. even in the worst condition of their Unbeleef So the text gives in undeniable evidence even before many had any being in Nature and when some were and others should be brought into the world and had neither mind to know God nor Heart to seek after Christ or to pray for themselves Yet here ye see our Savior takes in al those now within the compass of his prayer and care to provide for them and to contrive all for their good when they neither did nor could care for him or for themselves therefore its plain Our Savior cares for such who shal beleeve in him when they are in the depth of their unbeleef and his prayer is then working for their good when they intend no good unto themselves Our Savior when they were in the heat of that hellish villany in blaspheming and killing the Lord of life even then he intends life to them procures and purchaseth life for them Luk. 23 34. Father forgive them they know not what they do This prayer it was that wrought more than Peters preaching when his spirit was warmed with the Love of Jesus and the Blood of a dying Savior ran fresh now in al the Veins of his Heart and the power and vertue of it was mighty upon the consciences of Peters Hearers such as had before been Crucifyers of the Lord of life It then took place and prevailed mightily Isa 57.18 I have seen his waies c though he see not himself See this made good in some particulars as 1. In the several degrees of it 2. The Reason and 3. The Use This care and the vertue of this prayer of our Savior will appear thus in five Particulars Hence 1. It is that the Lord contrives means in the waies of his Providence for the bringing of these men into the world so that the Parents and Predecessors of such though happily desperately wicked and forlorn shal yet have their stock and posterity continued in the world because they shal bring these into the world who shal beleeve And therefore it is the patience of God is extended towards many a wicked parent nay to the whole stock and Linage of vile and loose men not for their sakes but the sakes and cause of some that shal come of them whom the Lord Christ doth purpose to bring to himself Math. 24.22 Had not God shortned those daies no flesh had been saved but for his Elects sake the Lord shortned those daies i.e. The generation of the Jews now rejecting and most Hellishly blaspheming the Lord Jesus Christ had so provoked the Eyes of the Lord That should he in Justice have proceeded against them and executed his righteous Judgments either as the Nature of their sins deserved or their Enemies intended and out of their power and rage could easily have accomplished it there had not been one Jew left alive to propagate their posterity or name or Nation But the Lord had an Eye to his Elect that should come of these in the last Age of the world after so many Ages and generations past when their dead Bones shal live and the Redeemer shal come out of Sion and turn Jacob from iniquity then all Israel shal be saved So the Apostle Rom. 11.28 Hated for their sins sake but beloved for their Fathers sake i.e. For Abraham with whom through Christ the covenant of the Gospel was made to him and to his Seed i.e. To al the faithful whether Jew or Gentile but with the Jew first and then with the Graecian For this calling and covenant being everlasting is without repentance and wil assuredly take place in the season thereof when it shal be most sutable to shew forth free grace 2. The Lord even so provides that such means in an ordinary way of Providence may be sent continued and dispensed to such who never had a thought of them enquired after them or had a Heart to entertain them when they are offered Upon this ground the Lord appoints and incourageth the Apostle Act. 18.9 10. Speak and hold not thy Tongue Speak plainly and fully fear no mans frowns regard no mans favors no man shal do thee harm for I have people in this City Thus the Spirit stopped the passage into Bithynia for when they assayed the Spirit suffered them not Act. 16.7 But Christ sends post by an express in a Vision to Paul A man of Macedonia appeares with this Petition in his Hand subscribed by the Hearts of the messengers Come into Macedonia and help us And when they came the Issue shewes their Errand A poor Woman a Purple-seller and a Stubborn and Rebellious spirited Jailour was all the Markets he made But this is the Lords manner if there be but one Grain of Corn in many heapes of Chaff he wil never leave winnowing rather than lose it send he wil Messenger after Messenger until he hath gathered that into his barn Onesimus a Runnagate from his Master without the reach of government of Gospel God coops him up in Prison and casts Paul thither also that so he may come to the speech of him 3. He keeps them by his restraining Grace and some strong hand of Providence sometimes from grosser sins I say some of those that shal beleeve from some loathsome and hainous evil but alwaies from falling into that sin against the Holy Ghost because that is a Disease which admits no Remedy a Dungeon of that depth from whence there is no deliverance beyond the reach of the work of Redemption as that which comes not within the compass of mercy and the Riches of the compassion of the Almighty The Lord hath passed the sentence and that most Peremptory and shews the deadly Malignity of that evil by way of difference from all others Math. 12.31 Wherefore I say unto you all manner of sin and Blasphemy shall be forgiven unto men but the Blasphemy against the Holy Ghost shall never be forgiven in this world nor in the world to come i.e. There is no Hope It here cannot be pardoned and at the great
nothing but in love and out of mercy to the one intercede now in Heaven order al creatures and overwork al occasions in Earth for the good of the one and do nothing for the other but there is a hand of Justice and the Poyson of his displeasure which first or last either in the entrance or in the Issue wil be an ingredient in every passage of Gods providence towards them Let them both have the same outward blessing its Diet to the one surfet to the other poyson to the one and a preservative to the other the one wil be quickned and inlarged to God by it with thankfulness the other becomes proud insolent towards men careless and negligent towards God Let them both be under the same Rod and correction the one wil be made more humble and the Heart wil be wrought to a more watchful care to walk more awfully before the Lord the other wil be made more frampful and preverse and hardned in a self willy erring frame of Spirit Thus some expound that of Paul Gal. 1.15 God who had separated him from the Womb had set him a part in his counsel and purpose to such a service and even from the Womb in his education and course of life and studyes he was severing and suiting of him for his own turn Object But it wil be said do not we see by proof and experience that even the dearest servants of the Lord before their conversion pervert even the bounty and blessing of the Lord to the increase of their sin and hasting of their ruin The learning and wisdome of Paul lifts up his Heart in pride and sets on his spirit to presecute the Church He profited more than his equals and breathed out threatnings more than they al. How are these then fruits of mercy when they are thus accursed to a man and indeed can be no other for an unbeleeving Heart wil suck Poyson out of the sweetest blessing the Lord bestows Answ They are blessings as they come from God and as he give them they prove Curses as the Heart that is yet graceless abuseth them they are preservatives as they come from the Hand of the almighty and he administers them they are turned to Poyson as a corrupt Heart perverts them to its own hurt As the Physitian out of love and wisdom administers a wholsom potion but a foul stomack turns it al into matter of an ill Humor and so a Disease And yet also I answer in the Second place That in the Issue at the last the Lord even out-bids all and over-works all even the abuse of all blessings the the furfeting upon al his kindnesses to the further abasing of the soul fearful and thankful walking before him when once he is effectually brought home There is a special Confection made out of the kindnesses and our corrupt distempers for our deeper Humiliation in regard of our selves and admiration in regard of Gods goodness As it was said of them in Egypt so the Psalmist applies it to al The Lord doth marvaâ—lously separate his mercier Hence also we have an answer to the cavil of the Papists who plead that Christ doth not bear al the punishment which the Saints deserve For say they before their conversion when they were not in the state of Grace nor in Christ those afflictions that were laid on them must needs be true punishments and issue from divine Justice revenging not from the love of a Father correcting therefore Christ may suffer for the pardon of al their sins and yet not bear al their punishments Answ They do come from the love of a Father who in his counsel hath determined it and in Christ hath fully transacted it though it is not yet actually either bestowed or received of them in the work of redemption Use 2. Here is matter of admiration of the boundless and unconceivable compassion of the Lord Jesus towards those that do beleeve they should get them into Davids Counting-House of serious consideration and Sum up al those precious expressions of his faithfulness and goodness in their whol course Instead of reckoning up the value of them melt away and be wholly swallowed up in the wonderment and admiration of that they are not able to recount much less to comprehend according to the worth thereof Psal 40.5 Many O Lord my God are thy wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee Look back therefore men Bretheren and Fathers beloved and blessed of the Lord unto the daies forepast even from that first birth unto this present hour The goodness of the Lord how hath it grown up and gone along with you from time to time view the succession of those sweet and tender compassions which have been renewed and multiplied upon you as your years and daies and months and moments of your life Know it was from the care and through the vertue of the prayers of Christ that you came into this world that he first time of your breathing had not been the first time of your damning He hath rocked your Cradles nursed you at your Mothers Breasts trained you up in your tender years taken care of you and then prayed for you when you did not could not pray for your selves Oh the Riches of that Mercy Will not every Man say cannot each Man confess it had I continued in such a place conversed with such wretched company with whom I was somtimes linked and confederate had not the Lord freed me from those snares delivered me from those temptations had he not born with the baseness of my Heart but taken the advantage against me and snatched me away when I was posting down to Hell in the eager pursuit of such and such base lusts there had been no possibility but I had perished Oh the Riches of that Mercy Nay had he but let Satan loose upon me or mine own corruptions loose within me unto which I was addicted and which was my delight and life This wretched Heart had never come to an end nor measure in sin A Cain here A Judas here An Achitophel here nay a Hell was here in this Heart yea what the Heart of Beelzebub harbored the spawn of it was here So that might I have had but mine own will I had never ceased sinning until I had come unto that unpardonable sin against the Holy Ghost and so had been past Hope of recovery But it was the care the prayer of Jesus that prevented it and my everlasting ruin Oh the Riches of that mercy Nay when I lay secure and senseless in my sin and never thought of means nor ever sought for them he sent them though I was careless he continued them when there was no Eye to pity me nor I had a Heart to pity my self yet when he saw me in my Blood he said live Poor creature live Oh the Riches of that mercy of a Christ Nay such was the
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
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
of affection but of divine operation of God upon the soul whereby the soul returns all unto God to do al and to receive all to do all for himself in man and to receive all to himself by man So that God alone doth all in this firstly upon man and then by man If this work was so much in the Eye of our Savior and that intended So chief also in the performance and that accomplished with care no wonder it had the next Room and remembrance in his prayer But so it was this was the main errand of our Savior when he was sent into the world and the very life of the kingdom of Grace and the covenant of Grace as it concerned them So the Lord professeth by the Prophet Esa 49 5 And now saith the Lord that formed me from the Womb to be his servant Our Savior appointed in Gods decree sanctified and overshadowed by the Holy Ghost in the womb and called to this end for this work To bring Jacob back again to him It was that which was plotted by the Head and policy of Satan and brought about by the fal and through the folly of our first parents To break off this unity and Oneness betwixt God and Adam For Satan had found it by woful experience in himself that by sin God would be estranged from him and he also from God neither to find his favour towards him nor the presence of his spirit of Grace to work upon him nor yet would Adam thus departed act for God nor return to him that praise he ought So that God and Adam are not one but at odds It s the meaning of that place Gal. 3.19 20. When the Apostle had shewed the weakness of the Law in the work of Justification and the promise only carried it He makes thig Objection wherefore then served the Law i.e. The giving of the Law Answer It was to discover transgression and therefore it was given by the Hand of a Mediator to-wit Moses who was between God and the people Now in that Moses was a Mediator it shews there was diverse parties differing and disagreeing one from another for a Mediator is not of one not of parties that are at unity and agreement but God is one ever like himself and the same Therefore the cause of difference was not on Gods part but by Reason of trangression which shews man to be other than he was by Nature ful of guilt and sin and that 's the reason God is at odds with him as he is departed from God Now the scope of our Saviors coming is to bring the Soul back again unto God by himself and to make it one with the Father and himself It was beyond the power of any created Grace to bring back a fallen Soul but the God-Head of Christ in the Nature of man assumed must bring the Nature of man to God again And where as it was found by proof in our first parents that the power of created Grace did not nay indeed could not hold the Soul unchangeably to him and so to act by and for him Herein lies the life and incomparable excellency of the covenant of Grace and the fulness of the sufficiency of the quickning power of the second Adam the Lord Jesus not only to procure unto acceptance and approbation with the Father but the lively communication of himself and the assistance of his spirit to keep our hearts and the gracious work thereof to him for ever So that though our Graces might and would fall us in Adam yet the spirit of Jesus upholds and holds us for ever towards him a fountain of living water Though the vertue and work thereof would wanse away and through not-attendance not put forth it self upon the rule and for the work as we see in Adam He attended not unto acted not upon a command but listened to the delusion and suggestion of the enemy Yet the spirit of Christ which dwelleth with us and shall be in us is there not only to keep with us and carry us to Christ but to quicken us by vertue from Christ according to the tenure of the Gospel Joh. 14.17 And this is indeed to be under the powerful impression of the covenant of Grace And this is the meaning of that place I live not but Christ lives in me Gal. 3.20 Christ by Faith brings me to God By his spirit keeps the bent of the heart towards him carryes it to himself acts it upon himself quickens it by influence of vertue the fountain whereof is in himself Adam might have said I live by a power and principle of Grace in which I was created and in which I have pleased God thereby and according to a covenant of works may challenge life and happiness But Paul in the person of al self-denying sinners professeth that I live not Christ hath called me brought me to himself gives me his spirit and keeps the Eye of my Soul upon himself That he may thereby Be all in all to me work all in me and by me It s the meaning also of that Col. 3.3 4. Our life is bid with Christ in God when Christ who is our life shall appeare God is in Christ is in us keeps us to himself and communicates al saving Graces of life here and will quicken and perfect all in the whol man at his resurrection Thus then we see The end of our Saviors coming and the life of the covenant of Grace both these our Savior would further by his prayer But this unity with the Father and the Son is the end of our Saviors coming and the life of the Covenant 2. Reason This work being savingly and effectually made good upon the soul it maks way for the inlarged expression of all the fruits and works of holiness which might further set forth the honor of God the kingdom of Christ our own comforts here and happiness in another world It s the meaning of that Joh. 15.5 He that abideth in me and I in him the same bringeth forth much fruit True it is done by faith but it is somthing other and somthing more than the bare coming to Christ or our Union with him It is the keeping the Eye of the soul and carrying the bent of the Heart upon the engagements of Gods dearest love and the unchangeable work of the spirit of Adoption to be acted by the quickning vertue thereof in Gods time and after Gods manner and answerable to our need and that condition and place we possess in the Body of Christ for so that phrase implieth Joh. 6.56 He that eateth my Flesh and drinketh my Blood that is done by beleeving He abideth in me and I in him That is another and a further work And it intimates a free and a ful intercourse of spiritual communion between God and the soul and a communication of his presence and spiritual influence upon the beleever As it is in the Body natural when the constitution is healthful and the
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
shouldest be mindfull of him and the Son of man thou shouldest regard him So What is man so base so sinful so vile so miserable As Saul who ever found his enemy and slue him not but who ever found his enemy and sent his Son to him Use 2. Comfort to bear up the fainting hearts of the Saints amidst al the corruptions that annoy temptations that oppose feebleness and difficulties that discourage why yet Christ is sent for the work who is furnished with al sufficiency to do it He hath laid salvation upon one that is mighty Mighty pride mighty distempers to foil thee mighty temptations to assault thee mighty allurements in the world to intangle thee Why here is Salvation upon one that is mighty to save free and deliver thee Hither Paul retires and strengthens himself 2 Tim. 1.12 I know whom I have beleeved when I am not able to resist or vanquish Christ is able and nothing ever miscarried that was committed to his care All power in Heaven and Earth is committed into his had Use 3. Of Direction How to expect all from God How to go to God for all 1. Expect all from God in Christ Eph. 1.3 c. blesseth us with all spiritual blessings in heavenly places in him Adopts us in him makes us accepted in him God was in Christ reconciling the world 2. Go to God for al in Christ In the performances of al Duties in the use of al Ordinances go to Christ first and then to the Father As its true the Father judgeth no man so he comforts quickens sanctifies no man but hath committed al unto his Son Christ is the Fathers Almner and to him we must repaire if we desire to share in the bounty of the Father He is that Joseph Gen. 41.44 45. If the Son make you free ye shal be free indeed Joh. 8.30 If he comfort ye shal be comforted indeed Therefore do three things 1. Be Dexâ—rous in our apprehensions to see the footsteps of our Savior and be so wel acquainted with his passages that we may perceive his whispers and know him at a turn though we â—ee but his back parts 2. Use no meanes nor entertain any but such as come by his own appointment Because those that come not from him lead not to him Col. 2.10 We stand complete in him Math. 17.5 Hear him and none but him As the Prophet to the King of Judah Go not with the King of Israel for God is not with him So go not out in the use of such means for God is not in them 3. Look at him as sent on purpose for this work Joh. 6.26 This is the work of God that ye beleeve on him whom the Father hath sent This answers all If the Father appoint him who shal gainsay It the Son hath undertaken it how can it fail If al power be in his hand who shal hinder If all the execution be in his hand there wil be no miscarriage We have dispach't the first The second now follows Viz. That God will have this beleeved by the ungodly world And its possible they may when the Saint attain this unity Christ shall attain this glory even from the wicked that they shall acknowledg his call and commission and so execution of this work of our Redemption For the explication hereof we may inquire 1. What it meant by world 2. How they are said to beleeve 3. What do they beleeve in the sending of Christ for which our Savior so praise and at which he so aimes 1. WORLD here not to trouble with any thing Impertinent or superfluous iâ— is put for the WICKED of the world who have their hearts inheritance and happiness here therefore go no higher look of further So ye shall find the word used in this Chap. verse 9. I pray for them I pray not for the world where the opposition gives the true sense explication of the word they are here distinguished and differenced from those that were given to Christ and to whom he hath given his word and hearts to beleeve and to whom he gave eternal life The like ye have 1 Joh. 5.4 We know that we are of God and the whol world lieth in wickedness Where those two are put in opposition to be of God begotten of God called to be Saints out of the world But those that are not begotten of God they are made up as it were of worldly principles and they keep and take up their abode in wickedness they are brought to bed in it And thus wicked men are stiled from three grounds 1. Because the God of this world rules in them 2 Cor. 4.4 i.e. Satan whose abode and habitation is in this visible world for where the Devils are cast there is Hell but hither they are cast into the Air the prince of the Air. Eph. 2.2 He compasseth the Earth to and fro Job 1. And somtimes he hurries into the great deep God hath given him a commission in his Justice to exercise a Soverainty over the wicked and to use all these earthly and worldly things as baits to take them at his will and he never fails With honor he catcheth the ambitious with wealth the câ—veâ—cus And they acknowledg no God but Saâ—an in these carried and taken aside by his temptations and overpowred by his allurements when he wil. 2. They are acted by the Spirit of the world And therefore the Apostle puts these two in opposition 1 Cor. 2.12 We have not received the Spirit of the world but the Spirit of God As the â—ons of God are led by the Spirit of God who works mightily in them that beleeve So wicked men are acted by the Spirit of the world Now that which gives life and being to the world as it is in opposition to God is vanity and emptiness vanity and emptiness perverted inordinate or Exorbitant vanity running wry from the command of God and cross to the fear of God Emptiness and weakness of the creature captivating the Soul under its command and carrying of it according to its will It s the Spirit of the world 1 Joh. 2.16 The lust of the Eves carry all away Thus the Prophet Wine and Women take away the heart Hos 4.11 3. They take contentment in the things of the world and there they take up their stand set up their rest They are called the men of the Earth and lay up their treasures here on Earth Ps 17.14 Mind earthly things Philip. 3.19 Here they are in their Element like fish in the Water and some conceive and not improbably that the Psalmist aimed at some such thing The Heavens are the Lords but the Earth he hath given to the sons of men Psal 115.16 By Earth is meant all these visible things which they who live by sense set up as their Gods serve and worship them The heaven is Gods throne where no unclean thing comes but the Earth these visible things where wicked men have sinned and by their sins
have polluted they are now contented with them and they shal be plagued by them therefore it s said God filâ—s their Bellies with his hid Treasures the things of this world which are in Gods store-house and he hath a hidden dispensation of them These are the diet of wicked men they have not the hid manna spiritual food to refresh them If the God of the world rule them The Spirit of the world act them The things of the world content them Then are they truly said to be World USE Before we pass let us make some use of this That wicked men are worldly men and hence we may discover our condition and take a trial of our estate whether carnal or spiritual whether gracious or wicked look what it is that carries thee what it is that contents thee Are these worldly things great in thine Eye and in thy apprehension and approbation dost thou center thy self upon these satisfiest thou thy self with these beleeve it thou art of the world and shalt perish with the world So our Savior Joh. 3.31 He that is of the Earth is earthly and speaketh of the Earth It is his Nature and he doth his Nature his actions manifest his disposition we judg ever the Nature and quality of the thing by its motion place whither it tends Light things wil ascend and never stay tiâ— they come to the place their Nature desires heavy things descend downward and they wil not stay before they come thither See thou the poâ—se of thy spirit the motion and inclination of the heart whither it goes naturally and where it would be if it be there where it desires and where it rests if left unto it self If the weight of thy thoughts and desires carry thee freely and strongly after the lust of thine Eyes the lust of thy flesh and stop it doth not stay it would not before it be there Thy heart is on the Earth and thou art a Citizen on Earth and thou hast thy portion on this Earth thou hast no Heaven in thee to this day and thou shalt never come to Heaven It skills not that thou meeâ—est somtimes with the things of Grace and life thy speeches thy conference thy carriages and thy actions meddle now and then and converse with the things of Heaven and happiness because they be such as come in thy way and will keep thee company if not beyond thy expectation yet beyond thy desire The Traveiler passeth by many countries baits at many places but he takes not up his abode and rest before he come to his own Country and own home and there he stayes That shews he is that Country man Thou mayest in thy travel meddle with the heavenly ordinances of God take up holy duties in thy course and bait thy self in such performances as may maintain either quiet within or credit without amongst men Oh! but which is thy home wither thy heart and desires are going and wil not rest before they repair thither thou seekest God to serve thine own turn touchest at holy courses to take in fresh comfort incouragements c. But thy heart is not at home before it can satisfie it self in the pursuit and possession of worldly things The God of the world rules thee the spirit of the world leads thee the things of the world content thee when thou art there thou art in thy Element when drawn from thence thou art dragd like Fish out of the Water much a-do to live That is thy condition It s possible for a heavy thing by a strong hand to be held from descending downward but leave it to it self thou shalt easily see whether it be its place or suitable to its inclination it moves immediately downwards Your Sea-horses and Crocodils go somtimes ashore for their prey but because they retire and take up their abode in the Waters we therefore know they are Sea not Land-creatures So its possible to seek a prey i.e. For thine own ease or praise thou mayst put to the performances of holy duties or happily either company place persons the lawes or ordinances hold thee by strong hand and-force thee to a shew of zealous profession But when these poises are plucked away mark what thy Soul before desired inwardly what it now wil into of it self If to the world and the vanities thereof thou art a worldly man to this day Hence it is that many in these places drop away and fall hand-pat to the world after a long profession of a heavenly life These earthly heavy Souls would have been at their center long before but there were some impediments in their way that stopped their proceeding Wheras if the heart be heavenly it rests not before it come thither Psal 42. Oh when shall I appeare before the living God many say who will shew us any good but Lord lift thou up the light of thy countenance And the Apostle concludes it Coloss 3.1 If ye be risen with Christ seek the things that are above ye ought to do so and ye will do so The Apostle Issues both the parts with the grounds of them 1 Cor. 15. 48. The first Adam is from the Earth earthly the second Adam is the Lord from Heaven As we have born the image of the earthly so shal we bear the image of the Heavenly Yea our Savior concludes it They are not of this world as I am not of the world As he by the power of his God-Head took our Nature to himself by the power of the fame God-Head he takes our Souls to himself carries them to himself acts them upon himself keeps them with himself 2. How the world are said to beleeve Christs sending Answ It cannot be meant of saving Faith the faith of Gods Elect or that Faith by which we beleeve unto Salvation for that Faith which is here meant wicked men should and its certain sooner or later they shal attain for its that which the Father intends and aims at and our Savior Christ looked at as his scope in his prayer and we know that the Father never fails to accomplish what he intends nor our Savior to attain what he prayes for But this our Savior aimes at in his praier as one principal scope and end of it There is therefore in the second place a Faith which doth belong even to the wicked which is truly termed or called Faith in the language of the Scripture and the common speech of men I say truly called Faith though iâ— be not truly saving Joh. 12.42 43. Many beleeved on him but durst not confess him for they loved the praâ—e â—f men moâ—e than of God Theâ—e is saith then and men do also beleeve who love the praise of men more than of God but this no man can do and beleeve savingly Joh. 5.44 How can ye beleeve which receâ—ve honor one of another and seek not the honor that cometh from God only Joh. 2.23 24. Many beleeve in him But our Savior did not commit himself
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
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
i.e. To grow up together in the similitude of his death Rom. 6.5 As his spirit by his death killed sin that was charged upon him So we by that Spirit grow up in the vertue of that death and die to sin USE 1. This gives in heavy evidence against a world of wicked wretches and casts out a crowd of ungodly persons our of the pale and fold of Christ as such as never yet had the work of faith here nor have any hope of glory hereafter If all beleevers share in the Grace of Christ what shal we think of such ignorant poor creatures that never knew this of those profane ones who profess themselves to be Scorners and Opposers of grace and the gospel of grace and the spirit of grace and Christ himself what shal we think of them think of them as they are They are unbeleeving creatures yet in the gal of bitterness and bond of iniquity and must and wil have their portion with unbeleevers in the lake that burneth with fire and brimstone They loath the glorious grace of God now they shal be shut out and banished from his glorious presence for ever But I wil not trouble you nor my self with these whose conditions are so loathsome even unto their own consciences Only I shal settle it as a matter of sad reproof upon two sorts whose hopes and professions seem to promise better but in the issue couzen themselves and fal short of their own comforts 1. It crusheth the confidence and splits the vain pretences of al the most refined Hypocrites upon Earth It s not the gilt enameling of any ordinary duty nor the paint of any profession that wil evidence either their Title to Christ or the Grace of Christ which he gives indeed to his No it is the spiritualness of the work in their Souls If the outside be never so clean If there be rottenness within he loaths it Psal 45.13 The Kings Daughter is all glorious within c. The garments of the spouse are not gilt but wrought Gold It s not the shew and appearance in your lives if ye deny the power of Godliness in your hearts 2 Tim. 3.5 That is not Circumcision that is outward in the flesh that is not the glorious Grace of Christ that reformes a mans course before men But that is Circumcision which is of the spirit that is the Grace of Christ that makes a man close with God in Christ Thou mayst have strong inlightenings in thy mind strange raptures in thy spirit and rellâ—shes of joy tast of the good word and the heavenly gift and the power of the world to come have a Peep-hole into Heaven and see a glimpse of glory passing by and all this be nothing but the Grace of Apostates and Hypocrites not the Grace of Christ No saies the Apostle We hope better things of you Deeper impressions of the power of the Lord Christ and the work of the spirit must soak through thy soul and that not only tasted but digested and thy heart delivered up into the authority thereof 2. Those who please themselves with the apprehension that they have some Grace but are content to want some other and so indeed want al. When either education hath reformed them or their conscience awed them or their occasions or conditions free them from such assaults and because they want the temptation to sin they suppose they have the grace of Christ One man blesseth himself he is not worldly and sensual yet contents himself to be proud another is not passionate and loose yet worldly whereas if Christ be formed in a man nothing of the saving work of Christ wil be wanting if a new creature al things are new otherwise he is a Monster in Christianity not in truth a Christian of Christs make Either al or none at al. If ye have heard and learnt as the truth is in Jesus put off the old man not an old Hand or Eye but the frame of heart and life put on the â—â—w man USE 2. Of Instruction Sanctification is a never-failing argument of a beleeving and happy condition If God give glorious Grace here he will give possession of glory hereafter It s Christs work he will approve of it It s the image of himself he will own it It s the tenure of the promise Jer. 31.33 It s the sentence which is now passed upon such Judged they may be condemned they shall never be Math. 5.8 Blessed are the pure in heart for they shall see God Eph. 4.20 21 22. USE 3 Its Matter of Thankfulness If Christ think nothing too good for us we should be ashamed to stand for a little cost and labour for him He parts with the choicest of his favour his Glory to us we should part with the best of our Duties to him the best of our hearts to love him of our love to honor him of our indeavours to serve him They are not common courtesies which he vouchlafes to us not creatures to comfort us profits to enrich but the most precious favor that the Father bestowed He hath no greater nor better and that glory he gives to them Let us be ashamed to give the Lean the Lame the leavings to the Lord. Give him the glory of al that glory we do receive As the Elders Rev. 4.10 Cast down our Crowns before him And let him be advanced in al that he advanceth us USE 4. Of Exhortation Whither we must go if we Hope to speed and to receive this gift to what dore to go to receive this dole come to Christ the giver if we Hope to receive this gift The Spirit takes of Christ before he gives it to us therefore much more we must go to him before we can receive it The way lies in these four things 1. See all in him And Joyn none with him as the Author and worker of this There be instruments to convey Grace but there is no Author of this or giver of this but Christ Of his fulness we receive All other things are empty without him and can work nothing further than he will work by them Christ is al in al. Col. 3.11 Not ordinances not Duties not Sacraments Paul is nothing Apollo is nothing but Christ is all Christ by all Christ through all these works 2. Look at that in Christ which we need and would have and keep the heart under the stroke of the Spirit in Christ that working Grace in the Nature of our Savior from thence he may work Grace in us If we would have patience Eye the patience of Christ and the Spirit working patience in him and from his patience patience in me As it is in a Glass that hath many colors Red Green Blew Yellow If the Sun shine upon it it wil convey the like colors upon that which is opposite to it The Human Nature of our Savior is as the Glafs all the Graces in their variety are like so many colors The Spirit shining upon the Nature of
the same Nature upon himself for the great work of our Redemption and so he is head 1. It s proper to him to have al Grace firstly in himself in way and right of communication for had he not been the son of man and son of God together the way of Grace and life had been shut up from the sons of Adam Hebr. 10.20 And in this sence it is said That with him is the Wel of life Ps 36.9 And he is said to be a fountain of living Waters to have life in himself Joh. 5.26 And to quicken whom he wil. Joh. 5.21 2. The right and propriety of immediate dispensation is committed to his hand of all Grace and good Of his Grace we receive Grace for Grace Joh. 1.16 And the Holy Spirit takes of his not of his own when he communicates to the Souls of the Saints Joh. 16.14 15. He shal shew you al things He shal glorifie me for he shal receive of mine Al things that the Father hath are mine Therefore said I He shal take of mine and shew it unto you 3. The manner how this spiritual presence is communicated Answ It appeares in the Nature and maaner of it in three things 1. The second person in the glorious Trinity assuming our Nature into mystical and personal union with himself remaining the same person after the union which he was before the union doth therein become surety for the faithful and enter into covenant with God the Father in their room and purchase both Grace and glory in their behalf For had he not taken the Nature of man it had been unpossible he should have communicated unto man any good So the Apostle reasons when he would shew the way how life came to be derived to the seed of Adam and not unto Angels gives this as the ground Hebr. 2.16 For vâ—rely â—e took not on him the Nature of Angels but the Seed of Abraham And therefore these were redeemed life was conveyed unto these the other in their sins and sorrows And being thus fitted for the place of a Surety He did in special manner enter upon termes of agreement in the behalf of those he would do good unto The happiness of those were committed to his care by the Father and undertaken willingly by himself Joh. 6.38 39. This is the will of the Father that those that he hath given me I should lose none but raise them up at the last day And he is as careful to attend their spiritual welfare as may be therefore he concludes of them in their times and answerable to their conditions I have other Sheep and those I must bring Joh. 10.16 And when they are brought I will in no wise cast away nor suffer any to take them away Joh. 6.37 2. Having thus purchased Grace and glory for them he hath now both right and liberty to improve al power in Heaven and Earth to communicate Grace and glory to them Yea the Human Nature of our Savior hath liberty power to let on work any and all the Attributes in the behalf of the poorest beleever in the world yea right to send the good Spirit of the Lord for his spiritual relief Joh. 17.2 Thou hast given him that is Christ power over all flesh that he should give eternal life to as many as thou hast given him And therefore in verse 4. he saith I have finished the work thou gavest me to do q. d. Christ hath nothing to do in this vale of â—eareâ— but search ouâ— and seek up some scattered and wildering Servants of the Lord. Yea liberty to send the spirit upon this imployment Joh. 15.26 When the comforter is come whom I will send you from the Father Yea makes this his main Errand to heaven in his ascension Joh. 16.7 It is expedient c. If I depart I will send him unto you 3. He doth improve this power and the operation of the Spirit to close the Soule with himself and to hold the bent of the heart towards him for ever 1 Cor. 6.17 He that is joyned to the Lord is one Spirit As by his spirit he sanctified our Nature and took it into personal union with himself and gave in subsistence which of it self it had not nor could attain So by the operation of his Spirit he prepares the Soul for himself carries it in the promise to himself and acts it upon himself The Soul moved by the vertue of the Spirit moves to and staies upon the Lord Christ As in the Eccho the Air moved by the voice in such manner returns the same voice by vertue of its own motion Come unto me I come Lord. And not only carries and closeth the Soul with himself but holds it in this holy bent to himself that way Christ-ward Heaven-ward This is like the growing up with Christ being as scions ingrafted into him as the true Vine and so are truly and so called sons as the scions united to the stock may fitly be called the Sons thereof and hence Christ is stiled The eternal Father Isa 9.6 Behold a Son is given and this son is a Father and an eternal Father and begets us as sons unto his Father and will deliver us up unto him at the great day Here am I and the Children which thou hast given me Hebr. 2.13 This is that which Christ calls his abiding in us If I abide in you and you in me Joh. 15.4 The Reason in a word is this He that is the life of the faithful must be in the faithful So is Christ Gal. 2.20 Col. 3.4 When Christ who is our life c. USE 1. CAUTION To al especially the wicked and enemies of the Saints That they do not offend and wrong them or do the least evil to them because they do wrong to the Lord Jesus and he so takes it as to himself Act. 9. Saul why persecutest thou me And the sufferings of the Saints for a good cause are called the sufferings of Christ 2. Cor. 1.5 Thus the Lord sends to Sennacherib Isa 37.28 I know thy going out and thy coming in and thy rage against me It was bent against Hezekiah and the people of Jerusalem but it was against the Lord in them True it is The wicked see not know not consider not this being blinded with Ignorance and Malice and therefore Paul asks the question when Christ speaks Who art thou Lord q. d. I own not thy speech nor understand thy person Our Savior answers I am Jesus whom thou persecutest Yea this wil be for the condemnation of their persons and confusion of their faces at the day of Judgment when the Saints in this sentence shal be honored and they set down for ever abased before their faces Depart ye cursed c. For I was in prison and ye visited me not c. Why When Lord saw we thee c. They were not acquainted with the presence of our Savior He add In that ye did it not to one of these ye
did it not to me Therefore if the Argument was strong whereby our Savior would perswade all to be feareful of offending even one of these little ones though they were alone and though little because â—hat in Heaven their Angels do alwaies behold the fâ—ce oâ— their heavenly Father ready to attend his pleasure to execute his wil for their preservation and for the ruine of their enemies Math. 18.10 Then much more this Argument He that is Lord of glory and hath all power in Heaven and Earth is in them and suffers with them and therefore cannot but protect them and relieve both his and their wrongs Is in Heaven at Gods right hand and is also in their hearts USE 2. To desire the fellowship and to delight in the society of the faithful For we shal keep no worse company than that of our Savior Though happily they dwel in a smoâ—ky cottage have course faâ—e be in a mean condition yet if Christ dwel in them we need not be ashamed to converse with them and own them Go in to their companies as resolving to go to Court For where the King is the Court is his presence makes it We should look at the faithful as the great Heires of glory and Courtiers of Heaven we cannot injoy their society but we may also come to the sight of our Savior and speech with him So 1. Joh. 1.3 This we write that you may have fellowship with us and truly our fellowship is with the Father and with the Sâ—n. So they Zach. 8.13 And therefore as the Apostle Hebr. 13.2 Be careful to entertain strangers for thereby some have entertained Angels unawares so be ready to entertain the Saints the poor members of Christ hereby we shal entertain Christ Receive such servants into your families c. USE 3. Hence by way of TRYAL we way gain undoubted evidence unto our Hearts that we are indeed Beleevers and truly beloved of God and his Son If once we find this blessed Son the Lord Jesus by his spiritual and special presence in our souls It s a never failing argument which will give in assurance of our good condition beyond all that the Divels can object or our fears and discouraged hearts can question The Apostle puts it beyond the possibility of any cavil If Christ be given to thee how shal not God but give al things Els that is hold this ground and make that good Thy carnal reason by al the deluded Devise whereby it would daunt thy heart it cannot put a colorable appearance of any possibility but that al things that are good should be given thee He that hath the Son hath life Make that sure and then al the rest is safe past al peradventure nay beyond dispute For al the jealousies and suspicious that arise in our own hearts al the darkness and difficulties that appear in al discoveries that are made all the questions that come upon the most searching inquiries and examinations touching any soundness of any Grace or any work of Grace and so of the sincerity of the heart and the truth and goodness of a mans estate If any doubt arise whether sure or no certain or no in conclusion it is lastly resolved settles and centers as they say Here If Issues from our not-union with Christ This may be done by some other power proceed from some other principle than the spirit of the Lord Jesus This is not a certain fruit of our union to Christ or the inhabitation of the spirit of Jesus in us And in Issue unless it lead necessarily to a Christ or be derived infallibly from him and the interest we have in covenant with him It s no more than that a man may have who hath no Grace It s no more but that which a man may do that hath no part in a Savior And hence al such evidences fal to the ground and utterly fail And in truth the weakness of expressions in this kind men taking shews for substance seemings and some appearances of things for the truth of things themselves hath been the cause that many have been cousened with their own conceipts and apprehensions many have denied all evidences because those which they had and too much trusted unto were fall and failed them utterly at times of need Therefore the Holy Ghost presseth this so instantly and checks the failing in it so sharply 2 Cor. 13.5 Prove and examin your selves whether ye be in the Faith or no Acted by and carried by the power of Faith Why how shal we discern that Know ye not that Christ is in you If once that be brought about the business is offa hand and its a sin and a shame ye should not Vnless ye be reprobates that is drossy men Christians that have not the right mettal are not of the right make you should not but know this This presence special and spiritual discovers it self in two things Not to trouble you with more 1. He that hath this presence hath somthing and finds somthing above the bounds of al created abilities that even the greatest sufficiency of the creature the best indeavours and improvements of the best meanes in providence could reach unto A wisedom beyond all a mans Wit and readiest subtilties and largest apprehensions a power beyond all the power of Nature beyond what a mans abilities and dexterity can compass education give skil of art and sciences attain practise and experience find out beyond al the moral impressions that the power of all meanes and help under Heaven can leave upon the Soul It was said of Saul that the Lord gave him another heart than formerly he had he had the spirit of Government a special ability to the discharge of the place that the Lord had called him unto So it is with every Christian he hath another heart than ever before and performes his duties from another power than ever he did before Gal. 2.20 even by the power of Christ So the Apostle professeth He did not live nor pray nor preach It was not abilities of nature which he had not knowledg of Art and learning in which he excelled by which he prayed but it was the power and gracious presence of the Holy Spirit of Christ that acted and carried out al those abilities yea that spiritual power of grace he had to this work either of praying or preaching So 2. Cor. 13.3 If any man require a testimony of Christ speaking in me And therefore it s the reason which he gives why the things of God are known by beleevers and not known to the greatest of the world 1. Cor. 2.11 No man knowes the things of God but the Spirit of God and we have not received the spirit of the world but the spirit of God Nay he comes yet lower to the very expression of the words Which things we speak not in the words which mans wisdome teacheth but which the Holy Ghost teacheth And the Saints often find and profess it they are helped
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
To do al form himself in man not man to do it To receive all to himself by man not man to take it which was otherwise in the covenant of works 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 and holds the bent of their heâ—rts towards him This is the gracious look of the Father The faithful the spiritual being of Sonship 1. Fasten to God in Christ as the fountain of life 2. Leave their hearts there and abide to be wholly acted by the influence and assistance of his Spirit 3. And to hold up the excellency thereof not I but Christ by the power of his might Mark that to be acted by the influence of the spirit not by a principle of Grace in our selves This is the Oneness to be carried beyond the covenant of works and the work of Grace or any principle thereof in our selves but to cling about God in Christ that he may act al in us and by us and we hold out him in al our works 2. How is this said to be perfected We shall better understand this if we a little consider the imperfection of this Oneness and wherein it appears the ful removal of those weaknesses wil be the perfecting of this priviledg in our Souls This imperfection lies in three things 1. In the feebleness and unsoundness of our spirit when we do not abide in the Lord we do out leave our selves under the power and stream of the Spirit of promise in and through which al spiritual vertue is dispensed and the influence of the Spirit is conveyed unto us But either we are crowded and thrust off by the strength and violence of temptation which as violent and boisterous winds and raging waves force the Vessel out of the Channel carries at upon the shore and shelves where it is set on ground if not split So Peter in the shock the assault came so fierce that it rowted his heart wholly and David in hast faid I shal one day perish c. Psal 16.11 Or Els We go aside willingly through the folly and deceiveable lusts of our carnal mind which catch at every Twigg hang upon every Hedg rawm and reach after re set by our own devices Will ye also go away Joh. 6.67 Jonah hath a fetch of his own and forlook his own mercies Jon. 2.8 Somtimes out of sinful discouragements the Soul like the Body in a fainting sit cannot see his way nor his Comfort nor can it help it self by holding that which is next at hand Like a man wildering in a dark night and out of the way he goes he knows not which way Isa 49.14 My God hath forsaken me This comes thus to be helped when God settles and stakes down the soul that it wil not go away nor be carried away O! intreat me nat to leave thee Ruth 1. Ashur shall not save us but with thee the fatherless finds mercy Hos 14.3 When we grow up in Christ as they I will wait upon him that hides his face from the house of Jacob and will look upward Isa 8.17 not inward outward downward backward when nothing from without moves us nothing from within stirs us or makes us turn back 1 Chron. 29. 18 as they Dan. 3.16.17 We care not to answer our God can and if he please he will however thither they look and thence they wil not go 2. As there is feebleness we abide not so there is crossness to the power of the Spirit which gives not way thereunto Though God through Christ let in some intimation to the soul and our Savior put his hand into the hole of the door and his fingers drop Mirrh leaves sweet insinuations of his favor present remembrances of himself Cant. 4.4 yet the soul is composing it self to a secure sluggish frame Psal 77.3 My soul refused comfort Ahaz will not ask a sign Isa 7.12 So Exod. 6.9 As Job in another case If God will speak kindly I could not beleeve it As Asa in a desperate pang refused to hear and receive Direction and Reproof from the Seen who would have brought him again to the Lord 2 Chron. 16. told him the eyes of the Lord run to and fro through the world to shew himself stronger He lost his strength and peace all his daies This hindrance is removed when this crossness of whatever kind it is that may â—op the passage and Influence of the Spirit is taken off and when it 's wholly removed then is it fully perfected I can do nothing against the Truth 2 Cor. 13.8 I came without gainsaying Acts 10.29 Pray without Dialogueing 1 Tim 2.8 Abraham considered noâ— Sarahs barren Womb Rom. 4.19 Live and walk in the Spirit Gal. 5.25 As the Soul when a obstructions are removed hath his ful intercourse in the Body so when this opposition is removed 3. When by feebleness we abide not by crossness we close not or come to be fully ingrafted into the Promise So lastly When the Soul will joyn any thing with Christ or expect any Principle or Power to quicken or carry our hearts or abilities to any Service beside Christ as sharing with him in any quickening vertue further than he appoints them goes with them works by them This is a desperate prejudice to the perfection of this Unity and returning al to God in Christ To lean upon Christ and our own Wisdom expect from Christ and our own Abilities Ordinances Offices c. I am Pauls and I am Christs 1. Cor. 1.12 this is to joyn a stone and staff together and so we hold neither in our hand This is perfected When we come to eye nothing but Christ to joyn nothing with him expect nothing but from him no strength but from a Savior but from Christ who hath appointed it sanctified and blessed it Paul is nothing Apollo is nothing Word Ordinances nothing but Christ in them they work nor further than Christ is in them prosper not further than Christ blesseth them A Sacrament may poyson thee as wel as nourish if thou discernest not there who is the Food of thy Soul The Word may be a savor of Death as wel as of Life if Christ breath not bless not Therefore al the Faculties should fasten upon God in Christ as Eagles upon their Prey or as so many lines about the Centre al meet him Hopes expect Grace from God in Christ and from nothing else Desires long for mercy from God in Christ and nothing else As they We will remember thy Name only Jehosaphat had al the Forces in Israel yet staies there There is no strength in us our eyes are towards thee When once it comes to that we shall see him as be is then we shall be like unto him 1 John 3.2 When we are setled so that we stir not yield so to al of Christ
free in the manifestation of their Favor and they have ever found them faithful that they cannot challenge them in the least yet they fear in the issue when it comes to a dead lift they wil leave in the lurch Should such expressions be dayly presented before a man and such unkind expressions be laid in his dish he could not but with indignation cast off such a one Why have I ever failed of my Word ever been wanting in my labor to answer al your desires bestead you in al your needs and have I this for my love and labor that ye look at me as one feeble and faithless Take ye other and chuse ye better Friends I wil have no more to do with you And it is not possible but our groundless needless surmises hard conceits that we harbor and unloving thoughts of the Lords dealing and goodness but it should imbitter Gods heart against a wretched Creature and suffer him to sink in his sorrows and however he cannot out of his Love forsake his yet he cannot in respect to the Honor of his Love and Faithfulness but draw and with-hold the sense of it that the way-ward heart may the better perceive its own wretchedness and unreasonable dealing and learn not to doubt of Gods Love when there is no cause Our groundless surmises of Gods Favor causeth yea compels God to darken our apprehensions and his expressions The Second Evil. The little and mean account we make of the intimation on Gods Love unless it answer our conceits and humors in each particular Unless we may have what we wil and when we wil and as much as we wil unless the Lord take measure of our mind and please us in every Point we cast al his kindness behind our back and the Love of the Almighty is in but little esteem with us when their complaints are many and sad that their temptations grow fierce and their corruptions get head and over-bear their abilities smal and their comforts less But yet the Lord loves you notwithstanding whatever these hindrances be which stand in the way and that is enough to settle and satisfie the heart Obj. True I cannot say but he loves me but if yet my Graces be so weak and my distempers so strong what is that Ans What is that It 's of more worth than al thy Graces thou canst either attain or desire if thou did'st know how to value things according to the worth O! if I had such a measure of Grace the enlargedness of heart and abilities to perform Service in a Spiritual manner as such and such then I might be comforted and might be perswaded the Lord loved me to purpose As though the Child that is now yong and smal should conceive his Father did not carry the strength of Fatherly affection towards him because his Coat was not so long or his Doublet Jerken or Apparrel was not so large as his Elder Brothers when indeed it is not because he wants Love to provide them but he is not able to wear them So it is here Thou art happily but a Babe in Christ not of time and standing in Christianity canst not tel how to wield and exercise such eminency of Abilities for the present Let if suffice he is thy Father and loves thee as he doth the most able and excellent Christian upon Earth Doth not that please your Pallates What would ye have which would please if ye can be pleased I wil say more He loves thee aâ— he doth the Lord Jesus the Son of his Love I hope now ye are contented What! love me so ye wil say poor silly weak ignorant worthless Creature it 's a likely matter indeed Yea thee Hast thou but a grain of Faith but as a grain of Mustard-seed even the least of al others the poorest weakest filliest unworthy Worm be thy place thy parts never so mean he loves thee as his Son Go thy way never quarrel question any more never murmur repine any longer this is enough on Conscience nay it 's too much I could not have thought it I durst not have desired it I could not have beleeved â—t but that thou hast said it that thou should'st love me who loath my self and know my self worthy to be abhorred Therefore rest thy weary heart here in thy weaknesses do not think to bring such measures of Grace to deserve this Love Nay lay hold upon this Love it wil encrease the eminency of al Graces and that in the most glorious manner in thy Soul Eph. 3.18 Paul praies That they might comprehend with all Saints the length breadth depth and height c. and know the Love of God which passeth knowledg that so they may be full of all his fulness View this Love wistly and warm thy heart with it and thou shalt not need to complain of barrenness or emptiness thou shalt be ful of Grace not have a scant measure thou shalt be ful of Wisdom and Meekness Patience Holiness c. Nay ful of the fulness nay of al the fulness of God-like Grace no kind of Grace no Excellency in any kind that suits the Station and Condition thou dost obtain in the Body of Christ but thou shalt be possessed of it How the knowledg of this Love brings in this fulness it 's not now a place to enquire only the Doctrine now delivered wil lead us by the hand to some further Light in this Work While we know that is while we constantly attend to the Dispensation of Gods Love in Christ begetting of us as his adopted ones by his Spirit to himself while we experimentally find this and so know it and leave our hearts under the influence thereof as of him to receive al as from him to do al we shal then be ful Whatever may be lacking to thy Hope Meekness c. repair to this Love and know there is no lack I have the choicest Love of God that either Heaven or Earth affords and that is beyond the excellency of al Grace and the chiefest of al Abilities that either I do want or can desire He loves me therefore let him do what he wil with me take what he wil Love wil supply al give that he wil Love is better than al. Cant. 1.1 His Love is better than Wine As Elkanah comforted Hannah in the want of Children Am not I better to thee than ten Sons 1 Sam. 1.8 2. Instruction We hence infer beyond denyal and conclude beyond al doubt That the Love of God to his is unchangeable As he loves his Son he loves his Saints and adopted ones That did never change this will never fail We are accepted as Christ nothing can prejudice us in Gods Favor or shal be able to condemn us We are advanced as Christ he wisheth al good and works al good for us as for him sets us far above al Principalities and Powers and what is named in this World or the World to come Though we know it not understand it
for them and their comforts unto the end He loves and tenders in al their necessities and occasions therefore wil undoubtedly relieve and succour them in al Therefore the Apostle concludes so confidently nor life nor death nor Principalities noâ— Powers shal ever be able to separate us from the love of God in Christ If death cannot put an end to his love It skils not though it put an end to our lives his love wil quicken and raise If he love us in prison he wil devise means to free us Love us in temptation he wil provide Grace and Comfort to strengthen sustain us in al our trials It was an argument which they pleaded and by which they supported their hearts for help in the death of Lazarus Joh. 11.3 He whom thou lovest is Sick and then he recovered him He whom thou lovest is overwhelmed with temptations and distempers therefore he shal be comforted and delivered 3. The necessities of the Saints prevail with our Savior to pity to help and to pray for them who are not able to help themselves in the shock and stress of the violence of their assaults He comforts the Abjects 2 Cor. 7.6 Beares the Lambs and little ones in his Armes Isa 40.11 Their enemies be many and mighty which do pursue them with deadly hatred Their strength and ability but weak to oppose and their Grace but smal and unable to maintain them if they should live meerly upon the stock and therefore the Lord lends them daily supply For in a mans own strength no man shal be strong 1 Sam. 2.9 He speaks to them as unto Paul His Grace is sufficient when there is nothing but Insufficiency in themselves Renewed necessities renewed mercies his power pitcheth his Tent in weakness USE 1. CONSOLATION To sustain and shore up the fainting hearts of the Saints under their heaviest trials and in the midst of the many alterations and temptations which may attend them in their daily course to the discomfort and discouragement of their Hearts It s the care of our Savior to provide for their comfort when happily they cannot either care or provide for themselves and their own relief and succour ignorant and unskilful to foresee weâ—k to oppose unable to bear the miseries and hopeless to deliver themselves from under them behold the Lord Jesus hath said in help before-Hand for you in Heaven Object Oh but thou saiest Though the assaults be fierce and distempers strong and discouragements sad yet if I had a heart to seek a spirit to send to Heaven for some relief I could conceive there mere some ground of Hope But when I have no help in my self and yet no heart to seek for help elswhere what can I expect but utter confusion Answ Christ hath laid in provision of prayers for thee when thou canst not pray for thy self he wil provide help and a heart to pray also When Peter was Marvailously foiled by the sodain surprisal of that over-bearing assault that carried him Head-long to the commission of so many notorious evils Our Savior leaves a receipt with him to which he might resort for some relief after his fal Simon Simon Satan hath desired to winnow thee but I have prayed for thee that thy faith fail not Luk. 22.31 32. It may be thy condition as it was Peter's case Thy assaults may be Fierce and thy overthrow and Failings so Foul that thou mayst sit down confounded in thy self thy Hope thy Heart and thy Prayer may fail also Yet remember whither to repair for thy support It was spoken to Peter but it was performed for al may be applied to al the Saints The Lord Jesus hath prayed that thy faith sail not His Prayer is laid in before-hand to stay thy heart at a dead lift In some dangerous and infectious places men take Antidâ—tes and Presâ—â—â—atives that though they should by occasion take some poison unseen or unsuspected which â—â—ghâ— annoy their Natures and drive them into some â—â—â—â—ous and troublesome sickness yet this would stil and maintain the heart in the heaviest time I Hope it s not deadly my Antidote wil out-bid the force of it free me from the deadly danger thereof Such is the Preservative oâ— our Saviors Prayer which works out any Poyson otherwise it had cost Peter his life So our Savior directs In the world ye shall have perâ—ecution But be of good comfort I have overcome the world In temptations be comforted though they have over-bidden thy feebleness Christ hath overcome the violence of them Joh. 16. and last In thy distempers be humbled and yet comforted Christ hath overcome the power of them they may plague thee they shal not prevail against thee The snares may delude but Christ wil deliver Oh but they indure stil live and are mighty Answ His mercy endures for ever his Prayers live and wil out-bid al their might T is true they are through mercy somtimes abated but they return again with more violence and take again But know Christ wil provide again Joh. 16. I will see you again And the vertue of his prayers hath eternal and everlasting Efficacy and therefore wil for ever help thee As thy corruption may for ever plague while thou livest but the power of Christs Prayer wil out-live thy life and the life of thy sins and set Heaven Gates open before thee USE 2. Instruction The worst condition of a beleever is better than the best Estate of the wicked The poverty of the Saints better than their wealth The discouragement of the Saints better than al their contentments and comfort Because in al the Lord Jesus hath provided for their good and out of al wil work their welfare and happiness A little that the righteous hath is better than a great deal of the wicked for God blesseth his store Though the Diet be but mean yet the dressing is much and the sweetness of the sauce makes it more pleasant and cordial than better provision that wants both Ps 37.16 17. Gods love that sweetens al and the vertue of our Saviors Prayer that perfumes and gives a pleasing rellish to al. It turnes the Water of the Saints into wine nay make their Water better than Wine For thy Love is better than Wine But there is a Canker that Breeds in the best comforts of the wicked their table is their snare their proâ—perity their ruin and a curse accompanies the choicest of their most comfortable blessings From hence it is that holy Asaph beares up his heart in that heavy temptation when he was so much taken aside by the prosperity of the wicked that his Foot had wel-nigh slipt he thus recovers himself Thou wil lead me by thy counsel and after bring me to Glory Ps 73.24 Thou leavest them in their Errors they have an easie way but a wrong way that wil lead them to confusion Ps 17.14 15. USE 3. Of Direction Let the practise of our Savior be our DIRECTION How to steer our Course to
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
prepare a place True there be Mansions enough but how hard to come at them He answers I wil come and bring you to my self USE 4. Of Instruction If God give Glory to Christ how unreasonable is it for us sinful wretches to deny our Savior his own his due If the Father give it we should be ready and careful ever to acknowledg it We do not the work of Angels but the work of God himself And this is the Scope of the Father in al his Counsel and therefore it should be ours He turns the Trade this way The Father judgeth no man but hath committed all judgment to the Son that all men might honor the Son as they honor the Father John 5.22 23. As great Princes when they wil advance any Person whom they purpose to make a Favorite they so contrive that all business must come through his hand that al may eye him honor him and have dependance upon him So it is with the Father Christ is his Favorite he hath so ordered it that al must come through his hand al from the Father by him al through him returned to the Father So the Father professeth Phil. 2.10 11. He hath given him a Name above all Names that at his Name all might bow As therefore the Father determined mined so we resolve I have both glorified him and will glorifie him John 11.28 There were Three things as ye have read before in the words 1 The Parties for whom Christ praies such as the Father had given him 2 What he praies for That they might be where he is 3 The end of this their being with Christ That they might see the Glory which the Father had given him Before we could come at the Second of these there was one Point which was supposed and taken for granted which makes way for al those that follow namely That Christ was in Heaven and did enjoy the fulness of Glory there given him of the Father and of both these that is both the Parts of the Point 1. That Christ is in Heaven 2. That he is possessed of the fulness of Glory by gift from the Father at his right hand both as Second Person and as Mediator God and Man Redeemer of the World we have fully written And before we can proceed to the Second Thing which was formerly propounded and wherein the pith of the Prayer of our Savior appears containing the main thing petitioned we shal be enforced to take in the last clause of the Verse as being nothing else but an amplification of the former Doctrine and laies out unto us the cause and reason whence it comes that the Father gave and Christ received this so great Glory The first Original from whence this so great and unconceivable Glory proceeds It is from the Love of the Father towards our Savior his blessed Son And that Love is not of yesterday nor of late or in this last Age of the World occasioned but it issues out of his antient and everlasting Lover wherewith he imbraced the Lord Jesus before the World was and that not only finished and brought to perfection but before the first corner stone before the Foundation thereof was laid I wil not give way to any curious Speculation but I beleeve it 's true and I suppose it 's suitable to the meaning of the words That the Father laid the Foundation of the Love of his Son in his own heart and thoughts in order of Nature before in his everlasting purpose he laid out in his contrivement the first Pillars and Principles upon which the World was founded He understands himself directly al other Quatenus sui imaginem gerunt So Wisdom seems to speak Prov. 8.22 He possessed me in the beginning of his way before his Works of old The first beginning of Gods way is to understand himself But we shal content our selves with that which is taken up with the currant and common consent of al. And then we have two Points 1. The Father loved his Son from everlasting before the Foundation of the World And this we handled formerly in the foregoing verse 23. 2. That which is of fresh Consideration unto which we shal speak a few words very briefly is the force of Argument or Reason here laid forth viz. The everlasting love wherewith the Father embraced his Son is the first cause why he gave him everlasting Glory The Eternal Glory of Christ is a Gift of the Eternal Love of the Father In grows out of this root it issues firstly out of this Fountain Hither our Saviors thoughts arise and here he rests This is the Crown of Glory and the Diadem in the Crown and the lustre and shine of that is The Love of the Father To this our Savior ascends and in this he satisfies himself and he would lead al his as afterwards we shal see Had not the Father given him glory out of his love glory it self would never have given our Savior content Nay Heaven and glory it self had not been worth the loving nor having unless the love of God were in them That is the quintessence of al. We shal open shortly two things 1. What we must understand this love to be 2. How this love is the cause of this glory For the right discovery and discerning of this love that we may come as neer the mind of our Savior and the meaning of the text as we may we shal with warines in some doubtful Seas sound and cast several passages that we may find where the Channel lies 1. It cannot then be taken for the spiritual and special fruits and effects of Gods love which the Lord dispenseth to his according to the good pleasure of his wil of which the Apostle speaks Rom. 5.5 The love of God is shed abroad in our Hearts This rather looks at the fountain that those streames for which Jude Prayes Grace Peace and Love be multiplied Jude 2. For this love is from eternity so are not those fruits and expressions because they are put forth in time Beside the glory of our Savior is one of those fruits which are here said to Issue from that love And I suppose it doth vertually and summarily include those spiritual expressions which makes way for it 2. Somtime the love of God is put by a Figurative speech for Election as that in Rom. 9.13 Jacob have I Loved that is Elected or set apart to be the subject of the expressions of his love And this also seems not to fit the place in hand For it goes somwhat against the grain of the phrase The love in the former and following words in the verse before and after leads us to another apprehension and looks another way Beside the aim of our Savior and his expression would perswade one to think that he eyes somthing in the Father which in a peculiar manner relates to him Not that which equally and indifferently belongs to the Holy Spirit and himself also as that purpose of
the Children that thou hast given me then he shall deliver up the Kingdom to God even the Father The Rule and Government of our Savior in al these outward Dispensations shal be at an end The end and scope of the Death and Obedience Ascention and Redemption wrought out by Christ that he must affectionately desire But this is so Therefore 2. By this means the perfection of his Body mystical and himself as mystical Christ is accomplished without this somthing would be wanting to make up the fulness thereof Eph. 1. last It 's said of the Church and is true of each Member for their measure It is the fulness of him who filleth all in all the hearts of al his Saints with al saving Graces If at the last day of that great assembling of the first-born there should be but the poorest Saint wanting and out of the way the mystical Body of Christ would so far want it's fulness if a finger or a joynt be lacking the Body would lack somthing of its ful integrity And therefore Eph. 4.13 God never leaves sending Officers they never leave gathering and perfecting the Body of Christ until we all arrive and meet at the unity of Faith and the acknowledgment of the Son of God The Head and Members should in reason be present one with another The Husband and Wife in comliness should co-habit in the same place and dwel together Christ is the Head his Faithful his Members Christ the Husband is gone into his own out of fair Countrey and therefore he cannot but affectionately desire the coming of his Bride unto him Nay rather than fail as we heard he wil come down from Heaven and fetch her John 14. I will take you to my self that where I am ye may be also 3. The compleat happiness of the Saints can only by this means be fully procured The Lord redeems not only from guilt and punishment and power of our sins and miseries but even from the presence of them And we cannot be wholly freed from the presence of the evil of the world before we be taken out of the World And therefore as the Lord hath advanced our Savior far above Principalities and Powers beyond the gun-shot of Satans temptations and the evils of this vale of Tears So the Lord Jesus provides that we may triumph with him as we have suffered with him Matth. 13.41 Therefore in the Parable while we live in the Field of the World and the Church is here Militant there wil be Tares which wil annoy and trouble But when the Lord shal send his Angels to gather out of his Kingdom al things that offend and them which do iniquity Then shal his Saints be translated into the Kingdom of the Father That which is the end of Christs Redemption the perfection of his Body the compleat happiness of his People that he must affectionately desire For the end ever carries and commands the affection of the Agent who works by Counsel and Reason USE 1. Of Instruction Hence al that are given to Christ must be raised from the dead and be in an immortal condition and in everlasting happiness As our Savior reasoned against the Sadduces God is the God of Abraham Isaac Jacob God is a God in Covenant with the Living Therefore Abraham Isaac and Jacob must live and that in Bodies and Souls because he is the God of both So those that must ever be with Christ they must have a Being and be raised out of the dust nor matters it though they were returned to the dust and that scattered into the four corners of the World into the Sea where they have been drowned into the Earth where they have been buried into the Fire where they have been burned The Lord wil send his Angels and he wil gather his Elect The Sea shal give up her dead the Fire and Earth their dead They shal be made immortal that so they may be ever with the Lord. USE 2. Of Reprehension It condemns both the Spirits and Practices of such who cannot abide the presence much less prize the communion and company of the Saints Christ is not at rest in Heaven without them and they are in a Hell count themselves in a Prison while the are in the place and the presence where they be Certainly Christ is deceived or thou art justly to be condemned as one who hast not the heart of Christ the Grace and Spirit of Christ in thee and that one day thou shalt find They shal ever be with Christ and thou that canst not indure their society in the Kingdom of Grace thou shalt never have their company in the Kingdom of Glory Such is the exquisite Constitution and Soveraign temper of the Irish Mold that there poysonous Vermin Toads and Spiders and such like they die presently if confined to the compass of the Earth and therefore they forthwith leave the Mold lest they lose their lives So here if thou countest it a kind of death to be confined to the holy Society and gracious and Spiritual communion of the Saints it 's certain Thou hast the poyson of a prophane and a graceless heart within thee They went out from us saies the Apostle because they were not of us had they been of us had they grown upon the same root the Lord Jesus knit one to another by the same Spirit They would never have departed from us When loos-hearted and wicked Hypocrites are hemmed in by the Communion of the Faithful at unawares they stand upon coals and sit upon Thorns like Fish out of their Element their hearts faint and die away presently as professedly contrary to the Spirit of our Savior as Light to Drakness Christs Wil is They should be where he is and their wil is To be any where else but where they are USE 3. Of Spiritual Comfort Hereby we may learn to support our selves in several occasions that would prejudice us in our Christian Course Hence we may fetch supply to bear up our hearts in al over-bearing pressures Comfort against al Opposition of our Spiritual Adversaries which may hinder our Happiness Against contempt of the World that would disparage our persons and Professions Against our own weaknesses and feebleness that might discourage us in a Christian Course The former Doctrine affords Spiritual refreshing against al these Against the fiercest of al opposition which al the Enemies of our Salvation can make against our progress and success in a Christian Course The Prayer of our Savior is above the Power of Hel and Devils though they rage above their malice and policy though they undermine above the corruption of mine own heart which would betray and deliver me as a prey into the hands of Devils and their Instruments This Prayer of our Savior shal carry the Cause against them all and thee to Heaven in despight of al. This Request wil not be denied this Wil of Christ nothing can resist The grant of the Father to our Savior none in
everlasting Mercy and Fatherly Faithfulness in Christ These are deep things and as no man knows what is in man but the Spirit of man so no man knows the things of God but the Spirit of God And it 's the Answer to that Question 1 Cor. 2. and last Who hath known the mind of the Lord q. d. None can pry into the Ark of his Privy Counsel which hath been from everlasting and therefore he ads We have the mind of Christ He that hath Christs mind may know Gods mind for he is Privy to it Luke 10.21 I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so O Father because it seemed good in thy sight no man knows who the Father is but the Son and he to whom the Son will reveal him It must be from the Revelation of Christ that any come to the right knowledg of the Father John 1.18 No man hath seen God at any time but the only begotten Son who came out of the Bosom of the Father he hath revealed him that is those Bosom Affections of his Fatherly Love 2. Our Apprehensions and Conceivings of God hold proportion with his Dispensations of himself to us There must be ever some print of some operation and impression of his Excellencies or Relation left upon us before any thing can be discerned For he dwells in the Light that no Creature can attain unto and to pry into his Secrets which he hath reserved in his own Bosom as indeed we should not Secret things belong to the Lord but things revealed to us so in truth we cannot reach them they are far beyond the scantling of our shallow Conceits Now the expressions which God leaves of his Fatherly Love and Faithfulness are sound no where but in the hearts of his whom he cals unto himself Them he takes into the Bosom of his Love To them he communicates these Bosom Secrets the Foot-steps whereof are to be found no where upon Earth but in the Souls of the Faithful Therefore they only can see the Print of them they only come to know them The great Characters of Gods Power Wisdom and Bounty are left instamped and engraven upon each Creature and therefore they may be seen of al and read of al and so known But that he should set his heart upon any lost Son of Adam an his Christ and draw him into special intimate and spiritual Communion with himself through his Son this is only to be found recorded in the Consciences whom he hath called out of the World These are the unknown yernings of the Bowels of a Father which can be owned by none but such who are his own Rev. 2. He gives a new Name which no man knows but he that hath it unknown Benevolence and unknown Complacency of a Fathers Bowels USE 1. Of Instruction 1. Therefore it is not safe to lean to the Counsel or be led by the Opinion of Carnal men touching the doubts we have or difficulties we find concerning the Love of God unto our souls and his Faithfulness in the performance of his gracious Promises Alas they know nothing of those things how shal they be able to make us know them They understood nothing themselves and how shal they reach others Is any so weak and silly that he would go to a blind man to make him judg of Colors or a deaf man of Sounds or he that never knew the way to be a Guide to lead him the way unless he were resolved to miss his way and end also True indeed they may somtimes speak things by hear-say but to speak things from grounded Knowledg and Experience they cannot because they have none 2. Hence it 's plain That the meanest Saint and most ignorant doth yet know more of Gods Fatherly Love and is better acquainted with the Faithful Performance of his Promises than the most learned and profound Doctors of the World Because they know the Father and are privy to his Secrets and have his Bosom Counsels communicated to them by the Lord Christ which are Riddles and Wonders and Mysteries to the whol World and to the Princes thereof USE 2. Of Terror It discovers the dreadful Estate and miserable Condition of al wicked men the Children and Darlings of the World who take content in it and give content to it The World it is likely may lay you in her Bosom for the World wil love her own but ye be far enough from the Love of the Father as ye be far from the knowledg of him Hence a Sea of Misery breaks in upon thee able to over-whelm thy Soul irrecoverably If it can be once said Thou knowest not the Father there is enough said to sink thy heart in everlasting discouragement In this Estate thou canst expect no good for thon canst receive no good from the hand of the Lord though he be the Father of Mercies and God of al Consolation There is none for thee not one Blessing nor Comfort For if God communicate any thing of himself unto the Sons of Men it is by his Spirit whose Office it is To lead them into all Truth John 16.13 and to seal them up in the Truth unto the day of Redemption Eph. 4. Al that is the Fathers is Christs and the Spirit takes of Christs and so of the Fathers and gives it unto such for whom it is appointed John 16.15 But it 's the depth of thy Misery thou canst not receive the Spirit 1. Thou canst receive nothing of the Father though it were given thee John 14.17 I will send the Comforter whom the World cannot receive because it doth not see nor know him This is thy Condition right Thou canst not see nor know the Spirit and consequently nor the Father therefore not receive him and therefore receive no good The Spirit wil not take the Mercy of a Father to pardon thee the Love of the Father to support the Peace of the Father to quicken Grace of a Father to purge and sanctifie thy corrupt heart The holy Spirit would take of Christs and so of the Fathers and give to thee But thou art a worldly wicked wretch and thou canst not receive the Spirit nor Christ nor Mercy nor Love if thou had'st them laid before thee 2. And as thou canst receive no good from the Father so thou canst perform no good Duty to him that may find acceptance with him or a blessing from him Thou knowest not the Father therefore thou canst not love him nor fear nor honor nor obey him That which the Eye sees not the Mind knows not the Heart affects not fears not prizeth not at al nor performs the least Duty to him because thou fallest short in thy Apprehensions wholly of him Nay mark what I say Thou did'st never pray to this Father of Christ and of al compassion in him If I wil pray with my Tongue I wil pray with my
is our Father Jesus saith unto them If ye were Abrahams Children ye would do Abrahams works but ye seek to kill me and this did not Abraham But ye do the deeds of their Father They could not conceive what he meant And therefore stil reply We are not born of Fornication we have one Father even God Our Savior again returnes an undeniable evidence If ye were of God ye would love me for I came from God nor came I of my self but God sent me But because al these were Riddles he speaks out and shews them the Root of their wretchedness Verse 44. Ye are of your Father the Devil and the lusts of your Father ye wil do He was a murderer and abode not in the truth and what he saies of one he saies of al sins in the like case When he speaks a lie he speaks of his own for he is the Father of lies As God is the first cause of truth and goodness and from his fulness al the beams and streams of truth are derived to any who share therein So Satan is the first cause of falshood and wickedness and therefore called The Wicked one And from him al wickedness is derived And hence ungodly men are called The Seed of the Serpent Gen. 3.15 They are said to be of that Wicked one 1 Joh. 3.11 Cain was of that Wicked one Put in way of opposition To be born of God This I take to be the meaning of those Phrases and texts which hence receive their explication as belonging I conceive properly to this place Joh. 8.23 When our Savior would shew the distance and great disagreement between himself and the wretched and ungodly Jews he speaks Ye are from beneath I am from above Ye are of this world I am not of this world Joh. 17.14 I have given them thy word and the world hath hated them because they are not of this world even as I am not of this world Here we have the Wel-head of hatred because they are not of the world And we see that this agrees to Christ as to them and to them by means of Christ that as he speaks els where Joh. 8.28 He can do nothing but what he sees his Father do Joh. 14.10 The words that I speak I speak not of my self but the Father that dwelleth in me As the first person dwels in the second he is thus from the Father and works from the Father So his Saints and faithful are of and from the Father by him Whereas the wicked They are of the world That is their dispositions which are corrupt they issue firstly from Saâ—an who cast's in his Seed of rebellion into their hearts according to which they are framed And upon this ground he is called the God of the world As he is firstly evil and cannot but be evil and al evil is from him that is in the world For by his wickedness al the world and wicked comes to be tainted and by the leaven of his wickedness defiled Their minds so far as erronious are made up of his delusions Their hearts as they are stuborne and ungodly are made up of his rebellions 2. Consider the next immediate cause by which they are acted this also wil evidence the strength and distance of their opposition and that in the greatest extremity And this you shal find most pregnantly 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that we might know the things that are graciously given us of God So that there is a spirit of the world which blinds mens minds and minds which the light of the glory of God in the face of Jesus Christ cannot shine upon them nor the power of any savory truth or good come neer them or work upon them but they stop the passage against al do most desperately and resolutely oppose al. And that is perverted mutability set on or set a going by the provoking and cursing power of the Law the malignity of Satan having leave and somtime command from God to wind up the wickedness of mens spirits to the highest strain of the activity of evil When God said who wil go and deceive Ahab Satan answers I wil. The Lord asks how I wil saies he Be a lying Spirit in the mouth of the fals Prophets q. d. It was in his power if God would give leave to act their minds and Tongues as one man to speak and perswade unto deceiptful waies which would undoubtedly bring to ruin And this is the meaning of those two Phrases Eph. 2.2 Men are said to walk according to the course of the world one Spirit and guise in them al. If it be asked what that is he adds According to the Prince of the Air the Spirit that now worketh c. When the Prince of the Air by his impulsions and suggestions draws out the distempers of the ungodly to the utmost activity And this is noted in the next words They fulfilled the wils of the Flesh and of the mind what a corrupt heart and Vain Head would carry a man unto He must needs go whom the Devil drives This is called the wil of the Gentiles that is what men left to the corruption of their Natures would wil. Contrarily The Holy Ghost takes ful possession of our Savior and from Christ dwels in the hearts of his Saints by which they are strengthened Eph. 3.16 Strengthened with might by his Spirit in the inner man So that there is 1. The inner man which is Grace 2. Strengthened in this 3. By the might of his Spirit So led by the Spirit Rom. 8.15 yea not only strengthen and lead but mightily and actively works in his when they are quickened to work the Works of God Col. 1. last I strove but it is according to the working of Christ and that is mightily therefore Stephen said They could not resist the Spirit by which he spake Acts 6. As the Prince of Darkness by his Impulsions draws out the Activity of Corruption in the strength of it So the Prince of Light and Grace the Lord Christ is greater than he that is in the World and carries the Faithful by an invincible Power 3. Look at them in the main ends at which they aim in al their Operations and Proceedings Our Savior came not to do his own wil or seek his own but to do the wil and seek the Glory of the Father Therefore the Scope of his whol Work it is to break the Head of the Serpent Gen. 3.15 To destroy the works of the Devil 1 John 3.8 To deliver from the present evil world Gal. 1.4 And al the Saints are of the same Heart follow his Colors and Command When the Devil and the World the Prince of this World and the Children of this World they set themselves in al their Contrivements plottings practices to destroy the Glory of God the Kingdom of God and Christ and set up the Kingdom of darkness and
that is the Father appointing and sending The other Viz. The Son coming upon that commission of love and life for the good of his which they knew and in which they rejoyce That Christ who was in the commission to work this and they for whom it was wrought and knew it have an interest in it and take content to injoy it That such persons should Beg for such Priviledges From such a Father whose heart is towards them and their minds and hearts towards him and his Fatherly affection This must of necessity be of great power to prevail with so righteous a Father to hear and grant therefore we must hold it to this point and respect Christ knows him as a righteous Father The Lord Christ hath the knowledg of the Father and his love and Faithfulness in an especial manner Take a place or two which wil give undeniable testimony to this truth Math. 11.25 No man knows the Father but the Son and he to whom the Son wil reveal him Joh. 1.18 No man hath seen the Father at any time but the only begotten Son who was in the Bosom of the Father He saw al his Bosom secrets and was fully acquainted with Gods heart and counsels he hath revealed them unto us And therefore the Apostle issues al here speaking concerning the deep things of God The Spirit searcheth the deep things of God that is of the Father but how come we to rellish either the things of the Father or Spirit who hath known the mind of God Why we have Christs mind and he knows the Fathers mind And our Savior professeth as much touching this expression Joh. 8â—38 Ye speak the things that ye have seen with your Father and I speak the things that I have seen with my Father Here we shal open three things 1. How Christ as Second Person is said to knâ—w the Father 2. How as Man becomes to share in this knowledg 3. The Reason of it To the First For the right apprehending how the Second Person may in a peculiar manner be said to know the Father we must conceive that the knowledg of Christ as Second person may be attended upon a double consideration or ground 1. As it Issues from the understanding of the God-Head For God according to the expression of the Scripture being a Spirit of al other most excellent and therefore reasonable he must have the most excellent faculties and therefore understanding and wil. For what is most eminent that we have allowance from the rule to beleeve that it doth belong to the God-Head and we may so conceive of it From this understanding it is that the God-Head is said to be Omniscient to know al things that are knowable This being an Attribute of the Deity it doth equally belong to al the persons For al the Persons having one and the same God-Head they have equally al the Attributes of the God-Head indifferently equally belonging to them Therefore al are eternal immortal infinâ—e Omnipotent Omniâ—cient and so know al things and â—o know each other in this generall sense and the Father and spirit know the Son and He them by this kind of knowledg But this is too large not here attended For it is not proper to say That the God-Head knows the Father to be Father of it with that speciâ—l reference or that the God-Head should cal the Father my Father I say it is not proper nay it is not true For the Father is not the Father of the God-Head but of the Son If it could cal the Father as Father of it then it should be the Son of the Father then it should be begotten of the Father But the Father begets the Son not the God-Head That which belongs to the God-Head belongs to al the persons as being common then to the Spirit Then the spirit might know and cal the Father the Father of it but that he is not That which belongs to the God-Head belongs to the Father and so the Father might be a Son to himself 2. This knowledg is to be considered according as it attends the manner of the work of the understanding which carries a specialty of respect with it in the act thereof and so it may in a peculiar manner be affirmed of Father and Son and in the several regards appropriated unto either The reason whereof we shal scan anon as it comes in our way when the understanding of the God-Head by knowing it self conceiveth an image of it self makes an impress or engraven character of it self which it ever eyes and owns this manner of knowing belongs to the Father and thence Issues an especial manner of knowing the Father by and in the Son As Joh. 10.15 As the Father knows me I know the Father And that appears in a Three-fold act of the Son 1. The Son takes the Impression of his Image 2. Returnes it 3. Eyes and ownes the Imprinter of it 1. Takes this Impression The Father gives him Sonship and the nature of al relation requires they give being each to other The Father by understanding conceives an Image the Son is the Image conceived As a man is not a Father because he is a man but because he begets a Son A man is not a Son because he is a man but because he is begotten of a Father So the God-Head is not a Father because God-Head but because it conceives an Image of it self The Son is not a Son because God but because he is conceived of another who did conceive This is the meaning of the Apostle The words are marvailous pat and Pithy and carry wieght with them but answer exactly to the thing in Hand Hebr. 1.3 Christ as the second person is called The Ingraven Form or Character of the Fathers Person The word signifies to ingrave and implies an Image of a thing not feigned only in our mind and Imagination nor vanishing and changing as in a representation in a Glass as the form of the face thâ—re But a form or resemblance Ingraven Cut or instamped on Brass or Wood which hath stability permanency with it As Beza in Locum 2. Returns this Impression As the Son takes all from the Father â—o he Returns al to the Father It is the Nature of those things that are relates or in relation to look one towards another and to give being relative one to another That is the meaning of the Apostles other phrase in the place formerly alledged Hebr. 1.3 Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shine of his glory the word signifies a Light or brightness shining from a Light a shine from a light reflecting or looking back to that reflection of light again And here by the way ye have the rise and reason of these divers manners of understanding in the God-Head and so the diverse subsistences and Personalities Namely because the understanding of the God-Head acting upon it self it becomes to be reflected and turned back upon it self If there be a reflect act
Father would keep them Joh. 17.11 3. To perfect that life of Grace in Glory Joh. 12.49 50. 1 Joh. 4.9 Joh. 6.40 I wil raise them up at the last day He is sent on this Errand that he shal see them safe arrived landed in Heaven USE 1. Matter of Admiration See and be swallowed up with the wonderment of Gods love to such worthless ones as we Had he sent his letters to comfort his Creatures to visite his Angels to administer it had been more than we worthless worms could have expected So the Apostle 1 Joh. 4.9 10. In this was manifested the love of God towards us in that he sent his Son If any man question his love or desire to see the discovery of love In this it s manifested undeniably infallibly Love unmatchable unconceivable that he should send his own Son from his own bosom to such worthless dust In this is Love herein is Love it 's here to be adored admired for ever Not that we loved him for that had been Love to have owned us and accepted of us But that he loved us and sent his Son to be a Propitiation for our sins Elizabeth is drawn to a wonderment at the coming of Mary How comes it that the Mother of my Lord cometh unto me Luke 1.43 But how cometh it that the Lord himself come It 's more than is usually observed or indeed can be expected that a man should send a choyce Pearl from his Closet a Diamond out of his Cabinet But that one should send his whol Treasure it 's more than can be imagined Or desired But it 's so here God hath sent his Son in whom al the Treasures of Wisdom and Knowledg are his and to us so vile so unthankful and unworthy Nay as God when he would convince Satan of Jobs Sincerity he impannels a Jury from Hel tels him that he had moved him to afflict Job without a Cause for yet he held his Innocency and the Devil could not deny it So consider here for thy shame if thy heart stir not with admiration we shal impannel a Jury from Hel which wil give in a Verdict 2 Thes 1.8 9. At the day of Judgment God shal be Glorious in all his Saints but admired in them that believe When al the wicked shal be gathered at the left hand of Christ the Devils and damned Spirits and al the rabble of those fulsom Goats shal see the poor Saints such as were opposite to Christ haters of him to be made one with him They who rejected nay may be persecuted Christ and the means of Grace to be now made partakers of Christ and Grace The Devils wil admire this mercy though they never share in it and shalt not thou admire it who art partaker of it 2. Comfort of never failing assurance of our safety and happiness It 's the wil of the Father and that must stand and Christ is sent to do his wil and he wil not fail of doing that for which he was appointed and therefore thou canst not fail of Heaven Christ professeth John 6.38 39. he came to do the Wil of the Father and this is his Wil That he should lose none but raise them up at the last day and he resolves he wil lose none but he wil raise them up verse 40. We have done with the Two former Things which were to be attended in the Explication 1. What it was to be sent 2. Why or for what End he was sent III. We are now to enquire touching the knowledge of this so far as it comes in an especial manner to be appropriated to the Saints And his is the third Particular to be opened for the discovery of the former Point are we shal only look at it in that peculiar respect as it is a proper Brand for Christs Sheep and a Livery of his Servants and Followers For so the Text intimates and our Savior speaks of it in that regard The World knows thee not they never attained this Learning nor were trained and taught up to it they are amongst the Petties and Punies of the world and may have some worldly wisdom These waies of wisdom they are above and too high for a Fool such as the wicked of the World are These who are promoted to the University of the Gospel and have learned of Christ these know such and such only know have a special knowledge of God the Father in Christ they know him as sent and therefore must needs know the Father who did send him Touching the Specialty of this Knowledg which is the Portion and Inheritance appropriated to the Saints as the wise man saies The Wicked meddle not with the Joy of the Righteous so it 's as true in this they reach not their Knowledg Of this we shal enquire 1. Wherein the Specialty of this Knowledg consists 2. How it comes to be communicated to them First The Specialty of this Knowledg consists in Four Things 1. In the Ability by which they know 2. In the thing known 3. The Manner of the discovery of that so known 4. The setling of the heart by that 1. This Knowledg is peculiar to the Saints in regard of that special Ability which they do receive from God in special manner by which their Judgments are cleered and their Understandings enabled to search and see into such mysterious depths and secret Dispensations of God unto the Souls of his in the Covenant of his Grace and the Conveyance of his Mercy which exceeds and over-flies the most Eagle-sighted Apprehensions of any Natural Man in the World They have the wisdom and enlightening Grace of the Spirit in their Minds and the concurrence and assistance of the Spirit to act and lead them out and thereby to lead them into al Truths and these must not be severed because God hath joined them together Zach. 4.2 3. There must not be Lamps only to burn in the Golden Candle-stick but there must be Olive Trees to feed those Lamps and to further their Light in their dayly burning As that is true in the Church of Christ it 's true also in the heart of every Member of the Church there is not only a Lamp of Knowledg burning in the Mind but there must be also a constant supply of the Oyl of the Spirit which must quicken and act out that Spiritual Wisdom for the right discerning of the things of our Peace And this is the Condition of al the Saints and the ordinary course of Gods Dispensation of himself in the way of the Gospel He hath given us a mind to know him saies the Apostle 1 John 5.20 he hath given his Spirit saies Paul whereby we may know the things that are graciously given us of God This is the end of giving both without which it cannot be So the words run 1 Cor. 2.11 12. We have not received the Spirit of the World but the Spirit which is of God that we might know the things that are graciously given us of
God q.d. There is no man of the world who only hath the Spirit of the world that can know such things None of the Princes of the World knew them verse 8. nay no Natural Man can know them verse 14. But the Spirit searcheth the deep things of God There be depths of the warmings of our minds and hearts and none but the Spirit of God can discover them deep things in the mind of God and whoever knew his mind No Creature ever did or could but Christ knew his mind and we have the mind of Christ and so come to know the mind of the Father verse 16. And hence our Savior surveys the differencing Reason why his Disciples might perceive others as Scribes and Pharisees had eyes and could not see To you it is given to know the things of the Kingdom but not to them and upon this ground our Savior adviseth the Church of Laodicea I counsel thee to buy of me Eye-salve to annoint thine Eyes that thou mayest see This Spiritual and special Super-natural Light is that Eye-salve which al the Disciples of our-Savior had and therefore they knew him As the Sun is seen by his own Light It must be the wisdom from above that must enable us to see the things that are above So John 14.17 The World hath not seen nor known the Comforter but ye know him that is by the Light of the Spirit ye come to see the Spirit 2. In the thing known there is a Specialty of Knowledg They look at it as an Ambassage of Love and Life which the Lord Christ now brings from the Father who intends their good in both and our Savior comes on purpose to work it 1. A message of love for the Soul of a sinner under the sight and sense of the guilt of his iniquity he doth and cannot but apprehend God as an angry God against him that there be many causes of quarrel and controversie that God hath lying by him and indeed the controversie lies between the Father and the sinner because his work was directly wronged and prejudiced And Hence its evident that the message must come from the Father touching the terms and purpose of peace if ever it be attained because it is the Wrath and Justice of the Lord that proclaims War against the sinner having justly deserved that his displeasure should break out against him The Lord Christ is the Prince of Peace who is our Peace and takes up the Quarrel between the Father and the Elect brings the glad tidings of Grace from God who not only tenders but desires reconciliation with the Soul through Jesus And therefore he must come as an Ambassador sent from the Father and that the Soul must know or else he could not attain his end take up the Controversie betwixt the Father and him So among al Nations it is a received course in Reason the Ambassador must come from the Prince offended that hath intended War and he must make known the Commission of his Ambassage as from him Authorized else Peace and Agreement wil never be accomplished nor received So 1 John 4.9 See also John 3.16 17. God so loved the World that he gave his Son c. How is that to be proved He answers For God sent his Son not that he might condemn the World for they condemn themselves but that the World might live through him These are Riddles to the wicked they may be talked of in the World the noise of such things may go up and down But to know and own the Ambassage as sent on purpose to him this is a Secret peculiar to the Saints As it was said My Message is to thee O Captain 2 Kings 9. The rest heard it but he came to the special understanding of it So it is here Therefore John 15.21 This they will do unto you because they know not him that sent me 2. A Message of Life For the sinner once seriously apprehensive of his many and constant departures from God his provocations are so haâ—â—ous that he cannot but see death in al his waies he can do nothing but he sins in al he doth and therefore the wages of sin being death he must die for what he hath done if God should proceed in severity against him and recompence his own waies upon his own Head Therefore having forfeited his Life into the hands of Divine Justice viz. of the Father whom he hath provoked Christ must come as an Ambassador from the Father and he must know he hath a Commission and a grant of Life under the Fathers hand else his Ambassage wil be in vain wil not accomplish the end intended by him and expected by the Faithful Party He hath sent his Son that we might live through him 1 John 4.9 This is the Record that God hath given us Eternal Life and this Life is in his Son Chap. 5.11 It 's the Fathers Gift it belongs to the same Power and place of Majesty to give pardon and so Life to a Malefactor or to take Life from him John 6.57 As the living hath sent me and I live by the Father so he that beleeveth in me even he shall live by me See the Order The Father is the Fountain of Life He as a living God sends Christ upon an Ambassage of Life Christ hath received power of Life from the Father and he as so sent gives to those that beleeve in him The Faithful know this Commission of Life and that it is come out on purpose and intended to them as he to Gideon Judg. 6.23 Peace be unto thee fear not thou shalt not die And they know and own Christ as so sent All which are Mysteries to the wicked they see no need of this or if so they neither own it in Christ nor would receive it from him They may hear the fame thereof and yet know nothing either of the Excellency of it or of Gods Intendment of any good to them in it 3. The Specialty of this Knowledg appears in the Manner of communicating this good to the Souls of the Faithful namely The astonishing Excellency of Power that brings the reality of these Ambassages of Love and Life to the Soul and the dazelling beauty of that Light that displaies them and laies them open to the Eye of the beleeving Saint Which things are concealed from the World and therefore they count them foolishness because they could never conceive or be perswaded of any such thing They think they cannot be because they cannot perceive how they should be As Nicodemus How can these things be We wil give a little Light to both 1. They find such a Power as puts them to astonishment For the Message of Love and Life are of such unconceivable worth in themselves and so far beyond the thoughts of a sinner that they should be sent from God who is offended with them and was and is happy without them and hath no need of them and that by no other hand but by
own he loved them to the end In love there is no lack of labor pains providence to be unweariable to further the good of that which is beloved 2. The Engagement of our Savior constrains him 〈◊〉 point of Faithfulness and Truth which are laid to pawn fully to accomplish whatever he hath undertaken for such who are committed to his care that at no time they do miscarry Oâ—her Sheep I have and those I must bring and they shall hear my Voyce It was the Fathers Wil that Christ should lose none that were given to him John 6.39 and it 's Christs All that thou hast given me I have kept and lost none of them John 17.12 So that he hath done the Wil of the Father according to Compact and Agreement between them Yea it 's Christs Wil and Request to the Father when he left the World That the Father would shelter them under the shadow of his Wings John 17.11 And now I am no more in the World but these are in the World and I come to thee holy Father keep through thine own Name those that thou hast given me It is the Wil of the Father which sent Christ that he should keep al his at al times that none should miscarry It 's the Wil of Christ and his Request to the Father that he should preserve al the Faithful that at no time none should 3. The Relation continues the same at al times and the Interest the Saints have in our Savior al his Wisdom Mercy Merits and kindness are theirs and therefore they claim it and so expect the benefit thereof at al times The Spouse may claim the constant care of her Husband to provide for her and supply her necessities The Child may look for the constant care of the Father to tender him in al his wants as he hath done in any So they plead Isa 63.16 Though Abraham forget yet thou art our Father He cannot forget himself and his Faithfulness USE 1. Of Instruction It teacheth us that Heavenly Skil and Dexterity to gather in upon the goodness and kindness of the Lord Jesus and from the proof and experience of former Favors to lay in a Reversion of Blessing for future time Lie at the catch and take the advantage of the Lords gracious dealing with the soul If we get but Gods Earnest fetch the whol Bargain by it If the Work of Saving Grace be an Engagement on Gods part get one and gain al. Paul is marvelous dextrous this way to work upon the graciousness and Truth of God 2 Cor. 1.10 He hath delivered and doth q. d. I have him sure I have got a Pawn and earnest Penny And he will deliver He hath delivered me from the mouth of the Lyon and he wil deliver me from every evil work When Naomi knew how Booz had acknowledged that Engagement to do the part of a Kinsman and knew the trust also and sincerity of the Man she thus concludes Sit stil my Daughter until you know how the matter wil fal For the man wil not be at rest until he hath finished the thing this day Ruth 3. and last So when thou hast Evidence of any work of Gods free Grace upon thy Soul and that he hath engaged himself thereby sit stil the Lord Jesus wil not rest until he hath finished the work of Conversion Sanctification and Salvation which he hath begun So the Prophet learns the Saints to make Inferences and Collections of Comfort unto themselves Psal 48.12 13 14. Go about Zion tell the Towers mark well her Bull-works take serious Consideration This God is our God and therefore collects and wil be our God unto Death He hath humbled and he wil humble us he hath comforted and he wil comfort us he hath strengthened and he wil enliven us for ever he hath taught us when we did not know him and he wil teach us stil when we do seek unto him USE 2. It 's a Ground of unspeakable comfort and sweet repose to al those who have an interest in the Lord Christ and are committed to his Charge Thou art the dayly Care of Christ therefore thou should'st be dayly comforted This was it that fetched up the fainting heart of the Prophet when he was at the lowest Eb and at the greatest under in regard of himself and al outward Comforts Psal 40.17 I am poor and needy destitute of the ordinary Comforts and the meanest Helps that might supply his famishing Condition so that he was fainting and dying away for want of relief no man looked after him or bestowed a thought about him Yet the Lord thinketh upon me his Eye is over me his heart is towards me and care for my good Yet God is good to Israel Psal 73.1 He begins to come to himself he was sinking in a fit of discouragement seeing al things to go cross and il with him yet God is good The World is naught yet God is good my heart is naught yet God is good It may be those that have most cause and reason and are most able do not care for thee or for thy good thou dost not or through thy weakness canst not care for thy self when thou art over-whelmed with distresses either ignorant doubtful or unable to put forth that Ability thou hast being under over-bearing pressures yet this may quiet That he cares for thee that can and wil help thee When my Father and my Mother cast me off then the Lord takes me up his Fatherly Mercy his Bowels of more than Motherly Compassion wil be instead of al yea better than al Psal 27.10 Nay be it that al helps are improved to the utmost al thy skil and care laid out to the best advantage to provide for thy good yet at some times yea many times they are too short and scanted to procure thine own Comfort either to prevent the evils that are approaching or supply or support thine own infirmities that do hinder in a Christian Course Quiet thine heart though thy Contrivements fall short that which is under the Care of Christ that cannot miscarry It 's the ground which the Apostle gives of encouragement in a Christian Course and that when Duties grow most difficult and the Spirit most hopeless in it self ever to reach them Heb. 13.7 Remember them who have the Rule over you who have spoken unto you the Word of the Lord whose Faith follow considering the end of their Conversation Yea it might he replied There were able and eminent Leaders and Guides their Experience long their Graces glorious their Abilities choyce alas there is no hope for us to keep pace with them we are so weak feeble such Babes and Novices that cannot go alone hardly it 's a likely matter that we should go after them The Apostle ads Jesus Christ yesterday and to day and the same for ever verse 8. q. d. It was not of themselves that they had any Grace or Abilities but Jesus Christ had al and gave al It was not
in the power and might of any parts they have received whereby they were carried on-ward in the Work of Faith either in doing or in suffering the good and acceptable Wil of the Lord but it was in the Power of the Might of Jesus whereby they were strengthened therein That Jesus is yesterday and to day and the same for ever he did yesterday strengthen the Faith of Abraham and David and Paul and he doth strengthen his now and he wil strengthen his for ever He hath taught and doth teach and wil teach for ever the humble his Waies He hath filled he doth fil and he wil fil for ever the hungry and thirsty with good things when they seek for his Mercy Isa 27. He keeps his Vinyard and the least Graft in it he keeps it night and day and he waters it every moment be therefore comforted every moment thou who art preserved and watered every moment by the good hand of Christ and wilt be so for ever Psal 142.4 5 7. USE 3. Of Direction It shews us whither to go for relief in our Spiritual Necessities It 's that which Nature suggests and Reason perswades unto Al men wil be sure to go thither where they are sure of speed at al seasons That 's only to the Lord Christ who is a Faithful Savior and a sure Friend 1 Pet. 5.7 Cast all your care on him for he careth for you When al men are altogether Vanity feeble and false you know not where to have them off and on weak as water and uncertain as the wind now they favor anon they frown love to day and hate to morrow they are but broken Reeds not only fail us but pierce us also But with our Savior is no shadow of change you may know where to have him and what to expect from him Men both prize and use the Medicine that hath a probatum est with it It wil not fail to cure and remove the Disease the Salve that wil not fail to heal It 's so with the healing Mercy and Faithfulness of Christ So the Psalmist They that know thy Name they will trust in thee for thou never failest them Psal 9.10 Mens care and kindness is soon drawn dry and spent that they count it 's enough to deny for future because they have formerly done a Favor What! say we I have dealt so done so formerly ye do not expect I should do so alwaies But it 's otherwise with our Savior he hath comforted and he wil quicken he hath taught thee in thy aberrations and he wil teach thee stil Nay Thou art so giddy and un-stable thou knowest not what to make of thy self so off and on feeble and false to thine own Soul and thine own Comforts and there is no hold of that unsteady and giddy heart now promising and then altering now resolving and then changing If thou had'st trusted to thine own heart thy Hope and Comforts and Confidence would have failed utterly But the Lord wil not suffer his Faithfulness to fail notwithstanding al thy provocations against him departures from him unkind dealings with him Though thou hast failed and forfeited al his Favors yet he wil not suffer his Faithfulness to fail As he was in former so he is stil for future times and wil he the same for ever he hath and he wil after the same manner for ever comfort thee Though thou beest Faithless to him and thy own Soul he wil be Faithful to his own Word and to thy Comfort USE 4 Exhortation As Christ is to you O be you so to him again He is enlarged for your Eternal Good be you so for his Glory He never laies aside the care of your Comfort and welfare never lay aside the care of his Commands O! miserable would our lives be if the Lord should leave us at uncertainties It 's the dregs of the Vengeance the highest pitch and the perfection of the Plagues that God threatens Deut. 28.65 The Lord shal give thee a trembling heart and failing of eyes and sorrow of mind and thy life shal hang in doubt before thee and thou shalt fear day and night and shalt have no assurance of thy Life In the morning thou shalt say Would to God it were night c. for the fear of thy heart If so for our temporal Lives and Comforts what would it be if our Eternal Happiness and Misery of our Souls were at this pass Not when our Life but our Salvation shal hang in doubt before us Whether God wil comfort us or for ever ruinate us Whether the Lord wil once pity or for ever forsake us If he should give us trembling of heart failing of eyes and sorrow of mind and we should have no hold of Gods Favor or Assurance I shal one day perish and look every day to have the Wrath of the Lord to come out against us or else to leave us to our feebleness and the malice of Satan and that at last God wil leave us utterly in the hands of Hel how miserable would this Condition be But God doth not wil not deale thus with us he comes to certainties with us we may know there to have him Yesterday and to day and the same for ever Oh let us be the same for ever to the Lord Jesus He hath given us two immutable things that we might have strong consolation let God know where to find us what to make of us Fickleness and Instability is most loathsom to the Eye and distastful to the heart of the Almighty I would thou wert either Hot or Cold. Because thou art luke-warm I wil spue thee out of my Mouth Rev. 3.15 16. He that is profane he may be convinced and made better He that is zealous is approved and pleasing to the Spirit of God But the luke-warm wil not be brought to see his evil nor yet wil he like to be made better Therefore God abominates him He is the Author and Finisher of your faith The bottom and the top-stone He wil not leave you til he hath fulfilled al his goodness Leave not you til you have perfected holiness in his fear 2 Cor. 7.1 He is at al times the same to thee Be thou at al times the same to him Not by â—its starts and aguish qualms like the morning dew Psal 62.8 Trust in him at al times I have loved him and I will love him I have feared him and I wil fear him for ever And when I say that I say three things 1. Make it the main end and Errand of thy life to suit Gods mind and do his service Let this be the maine stream that may carry al. As it was Gods wil to fend Christ and Christs wil to accomplish this This is the wil of the Father that sent me that those which he hath given me I should loose none So let iâ— be thy wil also It was Pauls I pass not put nothing into the balance let nothing come into comparison nor competition
unconceivable Mass of Mercy and Goodness in this it is contained and by this it is expressed to the World This Love set God on work to create a World and to set out his Excellencies therein to redeem the World out of the World and to bring to light those depths of his indeared affections to his in his Christ which the world could not conceive and would not believe That the world may know thou hast loved them as thou lovest me They did know and they would not beleeve it that there was such love in God or such love towards men By this God is admired in them that do beleeve 2 Thess 2.10 He is glorious in his Saints but his glory is beyond comprehension admirable when the condition of the Saints what they were and hereby are comes to be considered USE 1. Of Reprehension It Checks the opinion and carriage of the drooping and discouraged Saints who poar upon their own sins and sit down discouraged in the sight and sense of their own unworthiness and then begin to measure the Lord Christs affections according to their own disposition nourish secret Jealousies and surmises If there be any blessings which are of especial account that they want or Graces which they desire or Counsels which they need They secretly conceive that Christ who knows their weakness and wretchedness better than themselves he grudgeth the graunt of such high favors to such undeserving and sinful wretches as they be No say they it wil never be Happy they who are sit to receive but the Lord sees them too good and too much for me And the Devil is ready at hand to add fuel to the fire to help forwards such groundless misconceivings as they be That he may mint and maintain hard thoughts in the Soul against our Savior Christ and his intended compassions So he dealt with our first parents The Spark was no sooner stirring and appearing but he blows and increaseth it until it come unto a great Flame Yea hath God said ye shal not eat of every Tree He knows that ye shal be as Gods knowing good and evil Therefore he forbids you the meanes that ye may not attaine the end He envies the happiness otherwise he that knows what it is he would have provided for your spiritual good that ye might have knowledg as wel as provide the Tree Therefore the Lord professeth himself offended with this way ward distemper of his froward Children The Father cares not for me loves not me thinks al too good for me Isa 40.27 Why sai'st thou O Jacob speaks O Israel my way is hid from the Lord This is the dayly talk of al dismayed ones the speech they have in their meetings Jacob saies Israel saies This ye say but what saies the Lord Jesus Why speakest thou thus Christ cannot abide such unkind surmises and Jealousies To cast an Eye to such a wretched Creature as I my wants are such c. But the Lord knows how better to bestow his supplies That I should have peace or evidence or assurance c. Let it suffice thee that Christ wisheth thy welfare as he doth the most able and excellent Christian upon Earth He doth not grudge the greatest excellency in Heaven no not in the very heart of the Father He would not have a choice Sit but he would have thee to be partaker of it he would have thee share in the love of the Father with himself Sit down ashamed and confounded in thy self that ever thou should'st have a hard thought of Christ whose heart is so fully â—nlarged for thy good USE 2. For Instruction The Faithful shal certainly be made partakers of the Fathers love in Christ and when they have it its as certain they can never loose it 1. They may certainly expect it They may certainly expect that which Christ desires because he ever attaines his desires at the hands of God the Father Joh. 11.42 I know that thou hearest me alwaies he is sure to speed and therefore they are sure to possess But Christ desires this Therefore they may expect it Nay he not only desires but the strength of his indeavor is spent to this purpose and its the end he aimes at His desire is ever answered his labour ever blessed And therefore the faithful may undoubtedly expect this love The Lord Christ makes it the main work on Earth in Heaven what he hath done what he wil. I have made known I will make known thy Name He that hath al power he is improving al power for this end and purpose that this love may be setled and established Wil the Lord Christ loose his labor can he miss of his end can any thing oppose his power or prejudice his success 2. They can never loose it The love of the Father to Christ nothing can alter that The love of the Father to us is the same nothing can change it Our union as his nothing can separate or break Our communion as his nothing can interrupt it Hither Paul repaires and lands his heart and Hopes in safety Rom. 8.38 Nor things to come Obj. Somthing is yet to come Ans Come what wil come This is his aim to settle the conclusion of their happines and the certainty thereof To be beyond the reach of al the hosts in Heaven and Earth Therefore he musters up al what are what shal be If there were a thousand worlds to come and should set themselves to shake the comforts of the faithful it could not be The ground is hence Because of the love of God in Christ It was before al these things therefore they come too late to hinder it It was without any repect and therefore they could not work it It was only and wholly from God and therefore they cannot alter it The Devils and sin may as wel separate Christ from the Father as pul the love of the Father from his own heart and so from Christ as separate us from it 3. It s ground of greatest contentment to the hearts of al Gods people in al their conditions Christ cannot love thee better than he doth nor provide greater good for thee than he intends Thou canst have no more I had almost said God can give thee no more Be therefore content with what thou hast our Saviors desire is to interest thee in the heart and love of the Father as himself Not to love thee as a Creature as a friend a subject but as the Son of his love What me Yea thee poor weak silly worthless Worm that beleevest in him Go thy way therefore never quarel nor question any more never murmur nor repine any more It is enough nay it is too much I would not have thought it I durst not have desired it I could not have beleeved it but that our Savior hath said and done it What I beloved of the Lord Jesus miserable wretch who cannot but loath my self and Judg my self worthy to be condemned Yea thou Therefore rest
thy weary heart in al thy weakness do not think to bring such measure of Grace to deserve this love Nay lay hold of this love and it wil increase the eminency of all Grace and that in a glorious manner Paul Prayes that the Ephesians may know this love that they may be filled with all Gods fulness Eph. 3.19 View this wishly and warm thy heart with it and thou shalt not need to complaine of barrenness thou shalt be ful of Grace Nay ful of al fulness of glorious Grace No kind no excellency of any kind that fits thy station shal be wanting How this is done is not now to inquire the Doctrine leads us to the same while we constantly attend to the dispensation of Gods love in Christ begetting us as his Adopted ones to himself while we find this experimentally and so know it it leaves our hearts under the influence of it as of him to receive al and as from him to do al. What ever may be lacking to thy Hope patience meekness c. repaire to this love and know that there is no lack I have the Choicest love of God that Earth or Heaven or the heart of God can afford And that is beyond the excellency of al Grace and al abilities that either I do want or can desire He loves me therefore let him take what he wil from me do what he wil with me love wil supply al. Give what he wil love is better than al. As he Am I not better than ten Sons Gods love is better than al Graces and blessings for it is the fountain of all Our Union and Communion with God in Christ is the top of our happiness in Heaven Doct. 2. And therefore this comes in as the last Issue of al that our Savior had prayed or could pray for for them The good of what he did desire for them in Heaven Father I wil that those whom thou hast given me be where I am that they may behold the glory that thou hast given me for thou hast loved me before the foundation of the world It was not to be in Heaven nor to have glory in themselves but to gaze upon the glory which was given to Christ and was in him from his Fathers love The good and benefit of what he had done and what he would do for them for ever here on Earth yea the end and scope of al that they did in attending and in receiving direction from our Savior and the glorious things that he had revealed unto them It s here resolved I have made known and will make known thy Name they learned and shal learn what I shal teach on Earth That they may be in Heaven and glory in me That so they may get into the Bosom of the Father and the love wherewith he hath loved me might be in them And I in them Hither he leads them and here he leaves them in the arms of Gods everlasting love Here is the landing place what Christ desires for them in their behalf The good of al that he should provide and they should receive under his daily dispensations by Hearing Praying Word Ordinances Providences it s al to bring them to Heaven that they might be in glory and his love might be in them Here he lands al. Ye must go beyond God himself and the first out-goings of the Deity if ye go any further We shal open here two things 1. What this happiness of Heaven is 2. How this is the top and highest strain of it 1. Happiness is a ful fruition of al Spiritual good things in so perfect a manner as our feeble Natures are capable of Two things are to be attended in the Description 1. There must be a confluence and concurrence of all spiritual good things For we now speak of the happiness of the Soul and that which is inward and spiritual not of any outward and temporal happiness which is to be found in these outward things and belongs also to wicked men For they may prosper in them For they grow as the grass and workers of iniquity flourish It was that which Jeremy saw and that which some repine at Jer. 12.1 Why doth the way of the wicked prosper But we speak now of spiritual Heavenly and eternal happiness and the first ingredient which is here especially required is That there must be a meeting together of all spiritual good things The gathering together of the Waters make the Sea not the scattering of them in sundry places or the meeting of some little rivelets So the gathering together of al such spiritual excellencies which answer the desire and welfare of the Soul These make a compound of sufficiency of supply which we cal Felicity As a Posie of al Flowers An Elixer or Quintessence of al Cordials Psal 144.15 Happy is that people that is in such a case Yea happy is that people whose God is the Lord. Now these good things are considered according to the pith and substance of them or according to the pleasantness and sweetness that doth attend upon them and accompany them and the injoyment of them The confluence of those good things wherein the Marrow of a mans happiness especially consists may be presented to our apprehensions in three particulars 1. When the whole Soul and so the whole man is so wholly possessed of al Grace that it can and doth put forth the exercise of al vertues Intellectual and Moral of the understanding and wil exactly to answer al the rules thereof according as occasion at any time shal cal for the same It s not to have good but to do good which is a mans happines Jam. 1.25 bâ—essed in his deed To do wel is our greatest welfare in this world Adam had al Grace but was not happy with that but fel away from God destroyed himself and his posterity But if these things abound ye shal never sal 2 Pet. 1.10 And it was Epaphras his Prayer That they might be perfect and carried ful fail in every good wil of God Col. 4.12 So far as the Soul misseth is weak or wanting in any work when God cals so far he misseth and fals short of his happiness and misseth of the ful injoyment of his last end That is to do al Gods wils to wil Gods wils to meet with him in every act to give entertainment to him and to take contentment in him When we do his wil on Earth as it is done in Heaven we are then in the Suburbs of Heaven He formed us for himself and then we attain his end and our own good also when we shew forth his praise Isa 43.21 And therefore Jam. 1.4 He wisheth that patience may have her perfect work have the exercise of al trials and miseries that we may be handy at al weapons when we have with meekness borne one evil we may with quietness bear al But what benefit wil there be in that Ye shal be perfect Entire and wanting nothing When