tel what buying is but by selling Our Savior disputes upon this Ground He that hath seen me hath seen the Father because I am in the Father and the Father in me to wit by vertue of that Relation there is in one to the other USE 1. Instruction We here see the Reason why many of the Faithful are at such a loss for the Knowledg of the Love and Favor and Acceptance of the Father They seek not to Christ for this and therefore they are not acquainted and informed They take not the right way to come to the Speech of the Father John 14â—6 I am the way there is none that comes to the Father nor can be acquainted with his mind but by me When our Savior was checking Nicodemus for his ignorance as not reaching the knowledg oâ— Mercy he gives this as the reason we repair not to him who only can relieve and reveal John 3.13 No man ascends up into Heaven but the Son of Man wâ—â— is in Heaven So our Savior did with Philip when he so earnestly desired the knowledg of the Father Shew us the Father and it shall sâ—ffice So many perplexed ones Shew us the Face of a reconciled Father and it 's enough they are to be checked as he John 14.9 Have I been so long time with you and yet hast thou not known me He that hath â—een me hath seen the Father and how sayest thou then Shew us the Father 2. Hence we may discern the Cause how it comes to pass That men of mean Place and Parts shallow Compass and Conceivings poor and feeble Abilities not able to see much in ordinary occasions and yet so comforted assured pâ—rswaded of the Love of the Father The reason in from hence They are taught of Christ he knows all and he makes them know As it was said when they wondred at the Answers of the Disciples They knew they had been with Jesus Act. 4.13 He that hath intelligence dayly from such as have the Ear of the King sit at Counsel-Table he in the Bosom of his Majesty if he have an express and Intelligence it 's no wonder because he understands the Mysteries of State the mind of the King So it is here Christ lies in the Bosom of the Faâ—her and Christ discloseth those bosom Expressions and Affections of the Father We have done with the First The Second follows And these have known that thou hast sent me Here is another Circumstance touching the Description of the Parties for whom our Savior praies which may yet further his Petition that it may be of prevailing force with the Father for the grant of his desire to wit That they may be where he is and see his Glory Had they indeed been the wicked of the World who never knew the Father nor himself and therefore were never fit nor able to see his Glory or to take any satisfaction in it or to return any Glory to the Father or himself thereby It had been bootless for him to have begged such a favor and it had been impossible for them to receive any good by it as having no interest therein nor fitness for the enjoyment of such a Priviledg But he praies who knows him as a Son knows his Father yea such a Son such a Father known by an Eternal Generation And he praies for such who know that the Father hath sent him and therefore are wel acquainted with him and the Father and with the Ambassage he comes of and with that great Work which he had undertaken and hath now discharged and for which he shal have a Name that at the Name of Jesus every knee shal bow both in Heaven and Earth And therefore they who know what the Father hath purposed and the Son hath performed and that experimentally to their own good They are the fittest to see it and to celebrate the Name of the Father and Son for ever in Heaven The Saints have a special Knowledg Doct. that the Lord Christ is sent of God the Father for the Work of their Salvation These all these and none but these have this Knowledg as their priviledg and peculiar Favor appropriated to them in which the World hath no Portion nor yet shal ever be made Partakers of it At the great Day when al Flesh shal appear before God and al his Saints gathered and by Christ brought home to the Father when he hath fully finished the Work and done the Wil of the Father That as he now professeth I came not to do mine own wil but the wil of him that sent me and this is the wil of him that sent me That of those that thou hast given me I should lose none but raise them up at the last day Then I say when the Work is finished and performed in the Eyes of the Ungodly and he shall be admired in his Saints not of them only but admired in them even by the Wicked who shal be forced to admire that Power and Love and Mercy which hath done such great things for such undeserving Creatures and therefore shal see it and be constrained to acknowledg the truth and reality of that great Work what the Father purposed and plotted from Eternity with the Lord Jesus how out of infinite Love and. Faithfulness he was sent and hath now accomplished it This they shal see and be forced to know with grief and vexation of Spirit that it is so And for this also our Savior prayed in the former Verse That the World may know that thou hast sent me But to find and own this in the reality of the Work of it to tract the foot-steps of the unsearchable Wisdom and Riches of Mercy in marking this good upon their Souls in that miraculous and my sterious manner as he hath this is peculiar to the Saints These and these alone know that Christ is sent to this Work these have found the excellency of it here and these are fit to gaze upon it and admire it for ever hereafter Three things we are to open 1. How Christ is said to be sent of the Father 2. For what he is sent and what was his Errand 3. How the Saints know this in a special manner 1. How sent This Sending is the first in-let whereby the Fountain of the ever lasting good Wil and Favor of the Father is laid open and let out unto us And you shal find the Spirit in the Scripture leading al his by the hand hither here he would Land us and here leave us and thereby teaching of us that we should not stay before we repair hither and when we are here not to stir But rest and repose our Soul and resolve our Faith and Confidence as into the first Principle where there is no possibility either of alteration or addition So firm it cannot be altered so fully sufficient and satisfactory that nothing can be added nor desired It is too mysterious a depth and therefore beyond our scantling to fathom it We
hath accomplished that great work of our redemption and that unto the ful That the ignorant who never knew him the stubborn and rebellious amongst whom he lived and preached yet would not receive him yea the flinty hearted Jews that scorned and despised the meanness of his person and the power of his dispensation Al these at last should be constrained to acknowledg that he is the true and only Messias set a part and sent to that work This is the Son of God saies the Heathen of whom we have heard but never laboured to know him This is the Son of God saies the prophane whom we in his word have opposed and hated in his servants This is the Son of God sent to save us and we have blasphemed his name and flame and crucified his person despised his government saies the Jew See the lively expression of this Rev. 6.13 This I say wil certainly come to pass for our Savior hath prayed for it yea pursued it with re-doubled desires propounded in the 21. Verse repeated in verse 23. And he is alwaies heard in what he begged Hence we have two things 1. It s lawful to begg the same thing several times in the same prayer We have here a pattern before us beyond al compare a practise beyond al exception nay in truth beyond al question or doubt He cannot do but wel who could not erre in what he did where he hath gone before us in his example in things imitable we may without either feare or hazard safely go after him As it was said of his speaking and it s as true of his praying he prayed as never man did And there do not many sentences pass between but ye have the very same petition expressed What our Savior did its lawful for us upon the like occasion and like grounds for us to do to put up the same petition several times the same prayer If we find we have greater need of that we ask than any other or if there be special worth in it or that our hearts grow warmer in the work and increase into the strength of our affection towards the thing we ask For then there is no vain babling or empty repetition but the expressions though the same have new strength of fresh apprehensions and affections put upon them Therefore David again unto the place striks the same string often which made best melody in that musick and song of his Oh that men would therefore praise the Lord for his goodness and declare the wonders he doth for the Children of men 2. We ought to pray most earnestly that the power of our Savior might be expressed that his right appointment to the work of Redemption might be acknowledged by the world It s that which our Savior doubles his desires for the attainement of as that wherein the great weight of the work lay and which he counted worthy such importunate seeking for at the hands of his Father And this carriage should be a Copy and Sampler to conform our prayers unto This is that which God the Father is so Zealous of Hebr. 1. When he brings his first begotten into the world he saies Worship him all ye Angels of God And to this purpose was the eight Psalm penned and is to be understood touching our Savior as having the preheminence above al creatures in Heaven and Earth as Mediator So the Apostle to the Hebrews seems to expound it Hebr. 2.20 Learned Junius judgeth and therefore here the Psalmist dwels and delights to descant on this strain Psal 8.1 O Lord our God how excellent is thy Name in al the world That 's most worthy our desires upon which our Savior spent his This only from the repetition The point it self we spake unto on verse 21. So much of the first end The second End is this Our Savior prayes that they might be perfect in one that so the world also might know that the Father hath loved them as he loved him This is for the honor and excellency of beleevers in the acknowledgment of the world That howsoever while they are wildering here in this vale of teares they become the scorn of the wicked the scrapings of men as the Apostle hath it and the Off-scouring of the world in the misguided apprehension of the wicked of the world who know not how to judg aright of things and persons and therefore account them Out-casts of Heaven and Earth yet our Savior prayes that they may proceed on to that perfection of Oneness with the Father and himself unto which one day they shal attain in Heaven That the world may be constrained to see and say that indeed they are Gods precious ones to whom his Soul is exceedingly indeared in surpassing love even like unto that wherewith he hath loved the Lord Jesus his only Son This our Savior Christ prayes for as a means to this end and therefore it wil undoubtedly attain it There be two points in the worlds 1. The world shal know that the Father hath loved the faithful as he loved Jesus Christ 2. This shall then be known when they come to be perfectly one with the Father and Son in Heaven But we shal handle them both together because they border so neer each upon other and the explication of either wil add to the discovery and so to the confirmation of both Point Then shall the world know that the Father hath loved the Faithful as his Son when they come to be perfected in Oneness with the Father and the Son These two the Apostle joynes together also in his prayer 2. Thess 1.11 12. Wherefore we pray alwaies for you that our God would count you worthy of this calling And fulfil al the good pleasure of his goodness and the work of faith with power That the name of our Lord Jesus Christ may be glorified in you that is the first that Christ may be acknowledged as he that hath been sent for that work and hath done it Secondly That ye might be glorified in him according to the Grace of God at aâ—d â—uâ— Lord Jesus Christ Next under the Advancement of his own Name the Lord provides and the Apostle praies for the Advancement of his Servants ' Matth. 13.41.43 when the Lord shal gather out of his Church whatever doth offend whatever persons that are wicked and whatever things even aâ—oâ—gst the godly that offend Then shal the righteous sâ—ine as the Sun in the Kingdom of my Father They have been here undeâ— hatches cooped up in Duâ—gâ—â—ns there they shal be in their Kingdom and that in the Kingdom of their Father Here they lie among the ports al dinâ—â—ed â—eâ—coâ—ed with the shame and disgrace that hath been cast upon them as the scum of the world and the scorn of Heaven and Earth This is Zion whom to Man regarded There they shal shine and that as the Sun which every man wil see because he cannot look ofâ— the light of it and wil be dazelled with the
and distinctly open the particulars therein some whereof desire and deserve special consideration and explication Namely What is that glory that Christ hath and how it is said to be given him To begin the with the first Branch The Lord Jesus is gone to Heaven This was Shadowed out by his Transfiguration Math. 17.2 3. When Moses and Elias came down to see this preparative of his departure to give tidings of it Of the passage of our Savior the Apostles give in undeniable evidence as such wherein they could not be deceived nor deceive For it was not done when they were heedlesly looking about them and so might easily be mistaken but while they looked stedfastly wishly considerately towards Heaven even while they were gazing upon our Savior he was taken up into Heaven Act. 1.9 10. And Stephen in the time of his greatest extremity being the first Martir who laid down his Blood for his sake he saw him there arrived Act. 7.55 Being ful of the Holy Ghost looked up stedfastly into Heaven and saw the glory of God and Jesus standing at the right hand of God And Chap. 3.21 Whom the Heavens shal contain until the restitution of al things And it s made the upshot of the Mistery of godliness 1 Tim. 3. and last Christ manifested in the flesh preached in the world received into glory And from hence the Saints expect him and they shal see him descending with a mighty shout with the voice of the Arch-angel and with the 〈◊〉 of God 1 Thess 4.6 The Lord shal come in most glorious and magnificent state these shal be dreadful notice given of his approach yea every Eye shal see him yea such who have pierced him with their sins Reas 1. Taken from the excellency of his Divine Nature which must be suited with a place and throne answerable to the dignity and soveraignty thereof For however it pleased the Lord out of his infinite love to step out of the Chair of Estate to visite this inferior world to be included in the Womb of a Virgin and to take his progress into these lowermost parts of the Earth yet it carried no proportion in point of honor that he should take up his abode there but to reâ—â—rn again to the Royal Palace of state Heaven is my throne and the Earth is my footstool In reason he may stoop to his footstool and tread upon it but to stay there and to make it the chief place and habitation where his heavenly majesty should dwel It suited not the excellency of his Divine Nature This is that which the Apostle intimates to be the ground of the difference between the advancment of the posterity of the second Adam above the first The Faithful shal be raised and Translated from Earth to Heaven whereas ad Adam stood in Paradise he and his posterity had injoyed an earthly paradise that is God there only and the reason is rendred from the point in hand 2 Cor. 15.45 The first man was a living Soul able to beget one like himself by a natural course of generation But the second Adam was a quickning Spirit able to give life to the dead and so raise up them from the Grave and to make them spiritual Bodies which was beyond the power of Adam Again The first man is of the Earth earthy His covenant and his countenance such But the second is the Lord from Heaven And thence he infers As is the heavenly such are they that are heavenly Especially in the main point of resurrection whereof now he disputes And as in resurrection so in ascension That which first belongs to the Lord Jesus as the Head of the covenant that belongs to al through him and only by him But our ascending and sitting is the prerogative Royal of our Savior therefore it never did nor should have belonged to any but through and by him It s true our Savior consists of two Natures Divine and Human but because the humanity is the meaner and more inferiour therefore that must follow the Deity and be where it is And we also whose Nature our Savior took and whose places and persons he sustained we must follow our Nature and our Nature the God Head that hath his proper place in Heaven And therefore the Human Nature with that and all those who are the members of that Head must be there where the Head is And hence our Savior professeth for the comfort of his disciples That he went before to prepare a place for them Joh. 14.4 In my Fathers House there be many mansions I go to prepare a place for them He as God-man the Head of the Covenant goes to Heaven and the wil bring al his to Heaven by vertue thereof he makes way for them thither Room and entertainment there Heaven is the Lords the place of the God-Head our Nature assumed follows that and we our Nature Reas 2. Taken from the Quality of his Office and the Manner of the dispensation and execution thereof He is sent as an Ambassador from the Father to transact the work of Redemption And to bring Jacob back again And therefore in reason he must return and give an account unto God the Father how the great Affaires of Redemption prosper under his hand Thus he speaks usually Joh. 13.3 Jesus Knowing that is considering this That the Father had given al things into his hands and that he came from God and was to go to God he forthwith addresseth himself to make way for his death wherein the great weight of the work lay q. d. He had received his commission from the Father and he must give account to the Father again And upon this he intimates his departure Joh. 7.33 Yet a little while am I with you and then I go to him that sent me He that is sent of an errand and service he must return an account of the success and how things prosper under his hand and by his indeavor Els there should be a failing in the faithful discharge of his Office and that is the reason the Lord Jesus is so punctual in each particular Loe here am I and the Children that thou hast given me And of those that thou hast given me I have not lost one It s also the manner of great commanders when they go upon great exploits and special service though they conquer other people possess the places and countries where they pervail yet they return into their native and natural Country there to be honored amongst their own and to have their greatness Admired amongst them as Feared amongst the Adversaries So it was with our Savior Eph. 4.8 c. His death was his conquering his resurrection his triumph by his ascension he returned into his own Countrey and his sitting at the right hand of God the Father is there crowned with the fulness of all glory that is compatible to the condition of a created Nature 3. The efficacy of the Priviledg as that which so much concernes the
so that they must not rest in their returns until they come to the Father 2. The heart of a sinner cannot be quieted the distressed Soul cannot find rest or repose before it be carried to God the Father Joh. 12.49 50. And Chap. 11.42 USE 1. It teacheth the Saints to acknowledg with al thankfulness that inlarged favor of the Lord towards them that he would vouchsafe so choice and peculiar Priviledges to them which he denies to al the world beside That he wil familiarize himself to them and admit them into his presence when he doth estrange himself from al others It 's no smal part of respects but an argument and evidence of peculiar and indeared respect that when no man may come to the speech or sight of the King He no sooner comes to Court but he may come into presence and be acquainted with the Secrets of Sate Nay if he come no sooner is notice given but he may have entrance at the first appearance when he wil be seen by none of the Court or Kingdom beside This is your Priviledg O ye blessed of the Lord when the Lord locks up himself and withdraws the discovery of his presence from the greatest part yea from al the world The World know him not yet ye do know him and may be acquainted with al his secret purposes touching his dispensations of the greatest Affairs of the world his counsels touching the Salvation and damnation of men This made Judas at a stand not Iscariot Why wilt thou shew thy self to us and not unto the World They shal understand nothing of those Ambassages of Peace and Life which thou hast given Christ in Commission to communicate to the Souls of thine And why shew to us In our selves as Sinful and in outward Conditions more low and mean and base than they Why wilt â—hou It 's only thy wil and the wonder of thy free Grace Thy wil be done and blessed be thy Name for ever To you it 's given to know the Mysteries of the Kingdom of God but not to â—hem It is a Gift and that a choyce one which most in the world attain not unto Give God the praise and honor of it again It 's ever an Evidence of special regard and intimate Confederacy when King or State holds constant intelligence and correspondence by Agents and Ambassadors with one State but recals them from al other So it is here Ye have an express of the good pleasure and al the Affairs of Peace and Life that are transacted in Heaven mannaged and committed to Christ ye may know the mind of God when he imparts no such privacies to any ungodly Person whatsoever USE 2. Of Examination Hence we may discern whether we be of the Scum and Reffuse of the World or the Favorites and Followers of Christ for whom he praies and Heaven is prepared This is an Evidence a never failing one whereby the Followers of Christ may be known They know God in Christ and al his purposes of good which he hath sent his Son to see accomplished for their good This our Savior makes the Ear-mark the Brand-mark of his Flock John 10.3 4.27 His Sheep know his Voyce they own the mind of God in his Word and they wil honor him and so the good Shep-heard is discerned by the like I am the good Shepheard who know mine and am known of mine verse 14. If they be mine they wil know me as yong Lambs the bleat of the Dam and the smel of each other wil make them own each other among many thousands 2 Cor. 13.5 Know ye not in your own selves that Jesus Christ is in you except ye be Reprobates This Knowledg discovers it self by Two Evidences 1. By the Effect of it They will not follow a stranger Strange Teachers and strange Doctrines they do not own they wil not follow and therefore the Apostle gives this as a certain Demonstration They went out from us because they were not of us for had they been of us they would never have gone from us 1 John 2.19 Nay the Apostle goes further and his Expression is dreadful Heb. 10.38 The just by Faith will hold out but if any man draw back my Soul shall have no pleasure in him and therefore he quits his hands of that evil blesseth himself from that But we are not of those that draw back unto Perdition If that be their way Perdition wil be their end It 's a direful Doom which Peter sets down 2. Pet. 2.20 21. 2. By the Means and rise of it It issues from the word received into the heart I gave them thy Word and they received it and know c. And Prov. 2.10 11. and Chap. 4.6 Forsake her not and she will preserve thee love her and she will keep thee It 's that of the Apostle 1 Thes 2.13 When ye received the Word of God ye received it not as the Word of men but as the Word of God Receive the Word not as a Vessel doth Water but as a Woman doth a Person whom she marrieth receive it to keep it to live and die with it and then it wil work effectually But we entertain it as a Passenger as a Neighbor and therefore it comes and goes we never have hearts engaged to it if we had we should understand every good Path Prov. 2.9 Therefore our Savior gives the Reason John 5.43 I came in my Fathers Name and ye will not receive me Another comes in his own Name and him ye wil receive We have now finished the Second and Third General observed in the opening of these two Verses viz. The Parties for whom this Prayer is made which were described by way of dis-similitude to the World and by their Effects their Worth and Excellency of Knowledg and Grace And The Party who makes the Prayer The next Branch as it lies in the order of the words which was the Fourth general Observation is The Means here used and that which is resolved on to be improved for the attaining of the end which is sought for with such earnestness in this Prayer and this is expressed in these words Verse 26. I have made known thy Name to them and will make it known IN the words there seems to be the Consideration of a double end One is by way of Prevention to answer a secret Demand How the Faithful and Followers of Christ come to attain that Knowledg which is hid from the World and whether it were Knowledg of the right make or no Both which he resolves from hence That he who only doth know aright he doth make known the Name of the Father to them whence it comes that they both must know and also know in a right and saving manner For so good a Teacher having power and sufficiency to make wise unto Salvation cannot but make them good Schollers Another End is To set home with further Evidence the main Conclusion in the foregoing Verse That the Faithful may be with him
such men in their unbeleeving courses under the curse shal see them pardoned reconciled they that were Enemies to God made now one with God in Christ they wil be astonished at it 2 Thess 1.12 That the Name of Christ as he is made known in his word and work of Redemption may be made glorious he in the Father giving al and that meerly out of Grace Joh. 13.31 32. 2. We do more for God in Christ For as he doth al by man and he doth nothing So he receives al from man he takes nothing to himself Had Adam stood man by Grace might have purchased life and communicated it unto man in way of Covenant Now the Covenant of works is do and live It s God in Christ doth al and therefore he must through Christ receive al. We were formed to set forth his praise and so we do I live not therefore work not But Christ Gal. 2.20 We are his workmanship It s not ours of our selves Eph. 2.10 We are kept by the power of God through Faith 1 Pet. 1.5 And so sanctified by the power of God quickened by the power of God through Faith c. It s Christ is made of God Wisdom Justification Sanctification Redemption and so al the glory goeth to God in Christ 2. By the neerness of this Union we suck out the sweetness of our end and last good and so become happy thereby It s Pauls expression of the glory of Heaven 1 Thess 4.17 We shall ever be with him To be in Heaven doth not make us happy look we at the place Barely as a place but to be with Christ This is but the Suburbs or the verge and skirts of Heaven by this we get into the inmost Room Adam by Obedience and the Work of his Grace had met with him and communicated of Grace from him working as he wrought but here is the Crown of his Glory Not to be in Heaven nor glorious by Grace in us that is a Creature but we to be in Christ and by Christ in the Father and the Father through Christ in us Not with him but in him This is the Diamond in the Crown And therefore the Lord Jesus makes it one step into the innermost Room not to be in the sight but in the Arms of Christ Not to have Christ a Spectator but an In-dweller And therefore our Savior makes this the end of glory as in the foregoing verse and so better than glory The glory thou hast given me I have given them that thou mayst be it them and I in them We are in Heaven if glory may be in us and we in Christ 3. That which carries the first and most supream and deepest impression of the sweetness of the chiefest good that must cause our chiefest happiness Thou art in the bounds of Heaven but in the Bosom nay in the Bowels of the Father This is the lowest of al ye cannot go deeper The highest of al ye cannot go further This is somwhat beyond al Graces beyond al Creatures somthing above Heaven it self The first corner stone of our everlasting unconceivable happiness The first Out-going of the God-Head was He knew and conceived himself and so begot his Son as a lively Character and shine of his own person and thence he owned him and loved him and took him into that neerest union and communion And at the next turn and stroak he took a Creature neer to himself in his Son as his Son communicated with a Creature through his Christ as his Christ Herein is the deepest the deearest the first the choicest of al. The expression of common love in the communication of common good is of large extent He is the first being and gives being He is Power gives Power He is good doth good to al. But to be so nigh to him and not to have common courtesies but Fatherly kindness it s here firstly He is firstly a Father to Christ and so loves him and in Christ he loves thee as him Now thou art at the highest and furthest It was the first out-going of Gods love and the greatest that ever was More cannot be conceived nor indeed expressed unless we would have more and better love than Christ which is unreasonably and unconceivably absurd He is first and we second not in Heaven but in Gods heart USE 1. It s matter of Admiration we may here see and be swallowed up with everlasting wonderment at the mysterious and uncomprehensible depth of Gods dispensations in the covenant of Grace and the Redemption of a sinner by Christ where he brings the greatest good out of our greatest evil the greatest glory out of the depth of our greatest misery Advanceth us to the highest top of Heaven and happiness out of the lower-most Hel of sin and wretchedness out of the greatest estrangment from God To bring a sinner to the neerest union and communion with God Thus God comes to be admired in those that beleeve The Devils have seen one holy and gracious adorned and beautified with the Image of God But he that was a Rebel an enemy unto Christ and a hater of him as contrary to him as darkness to light to be neer to him one with him nay to be in Christ and Christ in him It is the wonderment of Angels and the astonishment of Devils And we should be amazed at this mysterious mercy And it is true Lord saies Solomon That thou wilt dwel amongst men 1 King 8.27 But to be in them to be one with them and they with thee Oh the depth of the riches of the Knowlegd and Wisdom of God How unsearchable are his waies and his paths past finding out To work our greatest gaines out of our greatest losses To bring us by the bottom of Hel into his own Bosom and Bowels USE 2. Examination We may hence know what interest we have in happiness how neer to Christ what Hopes of it As far as thou art from Union and Communion with God in Christ so far from happines 2 Cor. 13.5 Know ye not that Christ is in you unless ye be Reprobates Know ye not prove and examine Know ye not that Christ is in you ye should it concernes you els ye are Reprobates Is this the least part of thy care the furthest off thy thoughts Thou mayest beleeve it and conclude it thou art far enough from happiness as far as Hel is from Heaven It s a description of the wicked Job 21.14 15. They say to the Almighty Depart from us They say so to the waies the Grace the Laws the Government of God in Christ we wil not walk in those waies nor receive or be acted by those Graces or be ruled by that Scepter Dost thou dream of Heaven poor wretched Creature it would be a Hel to thee to have a Christ to redeem a God or mercy to tender and save thou wouldst be in Hel though thou wert in Heaven Thou shalt be punished with everlasting destruction from the presence of the Lord and from the glory of his power Thou hast said Depart God wil say Depart ye Cursed Christ came to bless and ye wil have no Christ We wil not have this man to rule therefore no blessing He that loves not the Lord Jesus loves him not as a Lord to rule as a Savior to save him from his sinnes let him be accursed Maran-atha to the coming of the Lord. Curse him al ye Angels of Heaven al ye Churches on Earth let him be accursed in life in death until Christ come to judgment and then let him hear that curse go ye cursed into Hel Fire Ye would no Union therefore ye shal have an everlasting Seperation FINIS
3. Reproof Page 394 II. The Prayer it self Page 395 DOCT. The wicked know not the Fatherly love of God Page 396 Obj. Learned men that have studied this point may be ignorant of it Page 397 Answ four waies Page 398 The Sum of all in brief Page 399 Reas 1. Gods secrets must be discerned by Gods Spirit Page 402 Use 1. Of Instruction Page 404 Use 2. Of Terror Page 405 Object I hope I have somwhat more than the world Page 407 Answ By the way to try it ib. DOCT. The disposition of our Savior and the Saints towards God is wholly cross to the world Page 408 Three Reasons Page 409 Use 1. Of Instruction Page 413 Use 2. Examination Page 416 O righteous Father c. Page 418 The words opened ibid. DOCT. The Lord Christ hath the knowledge of the Father in a peculiar manner Page 420 Three things opened 1 How Christ as second Person is said to know the Father Page 422 2 How man comes to share in this knâ—wledg ibid. 3 The Reason of it ibid. DOCT. The Saints have a special knowledg that the Lord Christ is sent of God the Father for their salvation Page 431 Three things open'd 1 How Christ is said to be sent of the Father Page 432 2 For what he is sent ibid. 3 How the Saints know this in special manner ibid. Propositions to make way for the first thing Page 433 The second thing Page 439 Use 1. Matter of Admiration Page 440 Use 2. Comfort Page 441 The third thing to be enquired of two waies Page 442 1 Wherein the specialty of this knowledge consists ibid. 2 How it comes to be communicated to the Saints ibid. 1 The specialty of knowledg consists in four things ib. Quest Is this the condition of all the Saints Page 450 Answ affirmatively for the matter but not for the manner and measure ibid. Object We see by experience that may of Gods own are ignorant here ibid. Answ They know in part or know by reflection ibid. Two Reasons of the Point ib. Use 1. Of Thankfulness Page 451 Use 2. Of Examination Page 452 Ver 26 I have made known thy Name c. Page 454 Two things to be here attended 1 Our Saviors Work Page 455 2 His Engagement ibid. Doct. To make known the name of the Father to an humbled soul is our Saviors peculiar work ibid. Three things opened 1 What this Name is Page 456 2 What it is make it known 3 why this is properly given to our Savior ibid. Doct. Christ extends the same care at al times to al his servants Page 4â—5 Reason Page 466 Use 1. Of Instruction Page 467 Use 2. Of Comfort Page 468 Use 3. Direction Page 470 Use 4. Exhortation Page 472 Two Points of Doctrine Doct. 1. There is much wanting in the ful knowledg c. Page 476 Two things to be enquired 1 In what this want appears 2 The Reasons why Page 478 Use 1 Instruction Page 482 Use 2 Direction Page 485 Doct. 2. The Lord lends dayly Directions c. Page 486 Attend two things 1 The Measure ibid. 2 The Manner ibid. Many Collections hence Col. 1 The best Saints here live on dayly dependance on these things Page 489 Col. 2 Christ can cloud al our knowledg Page 492 Col. 3 The faithful must encrease in knowledg Page 494 Col. 4 Christ is the way to lead us to the Father Page 496 Col. 5 Matter of abasement of heart ibid. Col 6 Ground of thankfulness Page 497 Col. 7 Ground of Comfort Page 498 Use Exhortation Page 500 The Close of Christs Prayer That the Love wherewith thou hast loved me c. Page 501 For understanding of which words observe four things 1 How the Father loves Christ ibid. 2 How that love is said to be in them ibid. 3 The means how ibid. 4 The time when we shall know this ibid. Three Points of Doctrine Doct. 1. It is Christs desire that the dearest of Gods love c. Page 511 Use 1 Reprehension Page 517 Use 2 Instruction Page 518 Doct. 2. Our union and communion with God in Christ is the top of our happiness in Heaven Page 521 Two things opened 1 What this haypiness of Heaven is Page 522 2 How this is the top of it ibid. Use 1 Matter of Admiration Page 530 Use 2 Examination Page 531 M R HOOKER'S Seventeenth Book Made in NEW-ENGLAND JOHN 17.20 I Pray not for these alone but for them also who shall beleeve on me through their word IN this 17. Chapter We have a most heavenly prayer of our Savior expressed immediately before his departure hence which I suppose he presents to the Father not as a man or yet Minister of the Circumcision unto whom he was sent but as Mediator is part of that Intercession which he performeth in the behalf of his Church and people And being now shortly to offer up himself and to lay down his life for his Children and to go out of the World as though his soul had been transported into the Suburbs of Heaven as though he would unbowel his dearest and heart-blood desires into the bosom of his Father he sends this prayer before-hand in the power of his Intercession to lie leidger there in the behalf of his Disciples and faithful ones that so he might fully provide for their everlasting life and spiritual welfare before he left his own life and provide comfort in Heaven to be sent down to them before he left the Earth and went to Heaven A Prayer of unconceiveable and incomparable worth above al that ever was expressed or recorded in the word Like a confection or compound of those soveraigne excellencies beyond the highest strayn of the desires or conceivings of the souls of the Saints That which containes the quintessence or the pith of al the cordialls of the Gospel the very marrow of al that great redemption he had wrought and purchased the highest pitch of al that happiness which Heaven can afford or the very richest Diamond in the crown of Glory for that we may see he here prayes for something beyond glory that for which glory was made and therefore better than glory it self for so the words I have given them my Glory that they may be one as we are one So that that is the end of Glory and therefore better than Glory able to carry the heart beyond al the riches of admiration This is expressed in the parts of it according to the parties for whom it is made and those are two 1 For himself to vers 6. 2 For his servants and those His Apostles ver 6. to ver 20. The rest of Beleevers Hence generally for our imitation and direction learn from our Savior 1. That the first especial scope of Prayer should be for such things that do more especially concern us Whether it be in regard of any thing which respects the Glory of God the furtherance of his truth or the good and benefit of such whose conditions or
was made of the Rib of Adam So Faith hath its flesh and bones out of the promise and the root of it is in Christ for the first strok of it Use 4. Exhortation Therefore In the want of Faith bring our own Souls bring our Wives and little ones and beseech the Lord that one word may be spoken to them to beleeve and Live The means or instrument whereby Sinners are brought to beleeve was the word That is finished 2 The Parties Faith was set forth from the object of it ME. Beleeve in Christ Saving Faith hath the Lord Jesus for its object Doct. So the text Though not him alone to exclude the other Persons so not them alone to exclude himself Ye beleeve in God beleeve also in me That ye beleeve in the Father is not enough ye must beleeve also in the Son and by like reason in the Holy Ghost Joh. 14.1 This is eternal life faith our Savior to know thee the onely true God and Jesus Christ whom thou hast sent i. e. To beleeve in the Father and Son is that onely means appointed to bring in eternal life The Second thing is The Parties for whom Christ prayers are here set forth by a Comparison of equality and parity I pray not for my Apostles alone who are the main Pillars of the Church now to be sent upon the most weighty imployments that can be committed to the hands of fâ—eâ—le men to publish the Gospel to every creature to plant Churches and to gather mine elect from al the corners of the world notwithstanding al the opposition they shal find from Hel and fierce persecution they shal meet withal from the hands of unreasonable men And therefore since the work lyes first upon their hands and requires present performance and so have need presently to be remembred and to have the first place in my prayer Yet my love and care reacheth proportionably even to al the meanest and feeblest of my servants that shal beleeve in me unto the end of the world though they come in the second rank yet shal they share alike in my prayers For I pray for them as for these That they may know I remembred them before they were and wil not therefore forget them when they shal be here in the conflicting times upon the face of the Earth The Interceding Prayer or Intercession of our Savior doth alike respect al that shal beleeve in his name Doct. I cal it here an Interceding Prayer because herein his Intercession is in a special manner both expressed and accomplished For it is not to be attended as a prayer which he put up as man alone or as the minister of the Circumcision as the Apostle calls him Rom. 15.8 For then it can avail no further then the prayer of a man without sin will do and answerable to that kind of willing Math. 23.37 How often would I have gathered them c. But it s here the special work of Intercession and proceeds from him as God and man Mediator of his elect and faithful and so Intercession in their behalf That being as I told you shortly to offer up himself he sends his prayer as the great high Priest of his Church in power of his Intercession to lie Leidger there in the behalf of his beloved Children that he might provide in Heaven for them before he lest the Earth And this prayer is part of that Intercession he now puts sorth at the right Hand of the Father So that the Sum in short is Christs Intercession was intended for all beleevers alike Hence are al these general and indefinite expressions as carrying an equal Eye unto all without any Special restraint to any particular of what quality or condition soever Heb. 7.25 He is able to save them that came unto God by him i.e. Who beleeve in him seeing he ever liveth to make Intercession for them i. e. For any of them for every one of them that shall beleeve And therefore it was when the high Priest was to go into the Holy of Holies he was to bear the names of the twelve Tribes upon his Breast-plate i.e. The names of all the Saints which should profess the Faith and by Faith beleeve in him And it is the condition of the great work of our Redemption it carries no respect of persons with it provided they be under the condition and terms of the covenant it lies open unto all That which Jude spake of Salvation its true of the whole work of Mediation and Intercession Common Salvation Common Intercesson In Christ Jesus nor Jew nor Gentile Graecian nor Barbarian Bond nor Free Male nor Female So that of Paul Rom. 5. If reconciled by his Death when sinners much more shall we be saved by his life being reconciled If the death of our Saviour could purchase our Reconciliation much more shal his life now interceding in Heaven be able to save us i.e. All for whom he died I shall open here 1 The Nature and manner of this Intercession 2 The works and vertue of it 3 The reasons of the point why it appertaines to all the Saints 1 This Intercession or the manner of our Saviors praying must thus be conceived that he doth present his merits obedience before the Father as fully performed in the behalf of his elect and according to the righteous covenant and agreement past between them doth challenge the communication of al that spiritual good he hath purchased and the Father hath promised to bestow upon them That is the meaning of that expression in ver 24. Father I will that those whom thou hast given me be where I am that they may behâ—ld my Glory It is my good pleasure that they should enjoy that happiness that thou hast given me and given to them in me according as thou hast promised 2. The work of this Intercession is To act all our affayrs with God the Father to further our comfort spiritual wellfare here on Earth until we come to him in Heaven and to shal have an end of al our wants feares and desires that we shall want nothing that is good â—oâ— sear any thing that is evil nor desire any further or more perfect good to be added which is abâ—ent from us but he takes care al shal be fully accomlished As it is with States who have Affayreâ— or great consequences depending in other countries they have their Ambassadors which ly Leidger at Court to take advantages to continue Love and honourable Correspondence betwixt the King and States and to discover all undermining Plots which my breed any distast and so procure no smal dammage to those who do imploy them So it is with our Savior he is gone to Heaven and there remaines a Leidger with God the Father that he may observe and take al such Special advantages for acomplishment of the comforts of his Quest If you ask What be those Spiritual affayres of ours there to be transacted Answ They
is ever heard and therefore the Saints shal alwaies be assisted supported inabled to be faithful to the end and in the end If Christ may not be heard then thou maiest not be helped and if he wil loose his prayer then thou maiest loose thy comfort and grace But that is incredible this is impossible Besides how dishonorable is this Doctrine of falling away unto the Lord Jesus and the work of his Mediation which in the Issue advanceth the power of our sin and the policy of Satan above the vertue of the death of Christ and the power of the prayer of Christ For it saith thus much That the policy of Satan is more able to undermine us than his prayer to preserve us His temptation to destroy us than the Intercession of Christ to save us No Be the assaults never so fierce the allurements never so subtil corruptions never so strong Nay let all the power of Darkness do the worst The prayer of Christ wil yet shore up the meanest Saint in the greatest safety Luk. 22.32 Satan hath desired to winnow he would have winnowed all the Grace out of his Heart but our Savior he made provision for him and concludes but I have prayed that thy Faith fail not and there leaves it as though there was not then the least shadow or fear of any miscarriage For it might have been said may be Satan wil be too hard not only for my Grace but for thy prayer No our Savior leaves it beyond al question for it s so far from any appearance of probability that the thought of it is no less than blasphemy Use 2 for Direction To take heed how we deal injuriously or carry our selves offensively towards the meanest beleever Be his place never so low his condition never so base his abilityes never so feeble and despicable in thine Eye The prayer of Jesus is to preserve them from evil and therefore wil be against thee who intendest to do evil against them It was the Argument of our Savior Math. 18.10 Take heed that ye despise not one of these little ones for I tel you that in Heaven their Angels do alwaies behold the face of my Father which is in Heaven If this was a reason of force as no question it is that they should not despise those whose Guardians are the glorious Angels the Special Attendants at the Court of Heaven How much more that the Son of God doth pray dayly for them who is far above al principalities and powers and advanced at Gods right Hand Use 3. Consolation unspeakeable and glorious even to the meanest of the Saints when they are beset with greatest enemies and that in greatest necessities and most unable to succor themselves know there is support that will never fail thee Thy sins plead against thee 1 Joh. 2.1 2. Here is an Advocate who pleads for thee and wil undoubtedly carry the cause Thy conscience that accuseth Satan he condemnes But they al come too late There is one between them and home who intercedes and makes perfect satisfaction and also ful communication thereof therefore Paul flings the gantlet May be thy Heart and prayers and life and al seem to fail thee Here is one who lives alwaies and prayes alwaies and is heard alwaies and therefore able to save to the uttermost them that come Object True happy they who have a share in that Intercession but so sinful a creature so silly a wretch so loathsom an one as I unworthy that Christ should ever have me in his thoughts much less should ever pray for me Answ Yes for thee if thou hast but Faith as a grain of Mustard-seed not only for Peter for his Apostles but for thee silly Woman Ignorant Child c. Use 4. TERROR This is a thunderbolt to break the heart and Split the hopes of al worldlings under Heaven Doth then thy conversation witness doth thine own heart confess it That The day is yet to dawn the hour yet to come that ever God spake to thy Soul or plucked thee out of the world As thou were 't thou art of the Earth and speakest of the Earth in the old course and led aside with old lusts Know thou must Christ hath shut thee out of his Prayrs and thy Soul out of peace and self out of Heaven for ought any living can tel and I do not say how sleepest thou but how canst thou live and hear and know this thy condition That thou dost not sit down in silence and thy Soul sink and die away within thee in everlasting discouragement in the expectation of evil that hangs over thy Head and have thy life hang in doubt that when thou goest our thou shouldest never return and when thou liest down thou shouldest never rise up again Why there is nothing to hinder but the hand of Justice should plague and nothing to stay it Thy sins and Devils to make a prey and spoil of thee and nothing to hinder it Bear not up thy self with the Opinion of others or their approbation how their Hearts are to thee and how wel they speak of thee But know The Heart of Christ he hath discovered it and professed it He prays not for the world nor for thee if one of them Do not deceive thy self nor suffer Satan to delude thee with vain pretences That notwithstanding thy sins and deserts yet there is redemption wrought by Christ vertue and Salvation in the Blood of Jesus He died for sinners and his Death is able to redeem because Salvation is laid upon one that is mighty True that is thy misery There is enough to be had but he never suffered any thing did any thing intended any thing nay purposed to speak a good word for thee but to leave thee to shift for thy self to the hand of Justice to plague to the hand of Devils to torment to the hand of thy sins to rule damn thee And he professeth he would not spend his breath much less his Blood I think thou hast thy load though I could yet lay it heavier Hy thee for thy life out of the compass and company of the world if ever thou wouldest be within the power of the prayer of Christ to thine own knowledg Use 5 Exhortation to beleevers To have our hearts ravished and our thoughts swallowed up with everlasting admiration of this indeared love of the Lord Jesus to such poor creatures That he should provide and reserve the rarities of the Riches of his Grace for such miserable worthless Worms As Philip in the like case Why wilt thou shew thy self to us and not unto the world why pray for us speak intercede for us in Heaven and not for the world when there be so many wise Rich honorable that thou never intendest any good unto nor ever put test them within one sentence of thy prayer Lord who am I silly Woman Ignorant Child disobedient rebellious servant that yet thou shouldest cal me out of the world and make it
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
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
great a work unto his care and trust and laid it upon him as his charge which by mutual consent and convenant he willingly undertook Joh. 6.39 This is my Fathers will that hath sent me that of all which he hath given me I should lose none but should raise it up at the last day And therefore adds verse 40. He that beleeves in me Shall have everlasting life and I will raise him up at the last day Yea he gives up his account of his work John 17.12 Those that thou hast given me I have kept and lost none And therefore compares himself to the good Shepherd that layes down his self for his Sheep Joh. 10. 3. Gives him ful commission for the accomplishment of this work unto the ful even as he is the Son of man hath given right and liberty to the humane Nature of ours now received into personal union to use and improve any of the Attributes of the Deity for the further benefit of the Saints the good of his Church and the furtherance of those spiritual ends which may best â—et forwards the glory of God and the everlasting wellfare of his people This so wonderful a union doth advantage the Humane Nature to so high a priviledg to use al the excellencies of the Deity at al times answerable to al necessities to fetch supply suitable to the wants desires comforts of the Saints This is the meaning of those places Math. 28.18 All power is given to me in Heaven and in Earth To have al power it to be Omnipotent for more than all cannot be conceived noâ— possessed more than that God hath not and that because it is an in-communicable Attribute he cannot communicate but the meaning is though it be not omnipotent yet it hath liberty to set that on work for the benefit and best good of Gods servants Hence what the Father doth the son is said to do also Joh. 5.26 As the Father hath life in himself so hath he given to the son to have life in himself Verse 19. What ever things he doth those the son doth likewise for as the Father raiseth up the dead even so he Joh. 17.2 Thou hast given him power over all Flesh to give unto them eternal life He that must rescue them from Hel and sin and death and from divine Justice he must have power over al That the power in Heaven may not prejudice and frustrate the work in Hel hinder it on earth oppose it 4. The Father leaves the immediate dispensation of al the work unto him to act it according to his own pleasure For so our Savior As the Father raiseth and quickeneth so the son quickeneth whom he will Joh. 5.21 And adds verse 22. For the Father judgeth no man but hath committed al judgment to the son Not that the Father hath not power for the execution of the work For he that gives it hath it in a principal and soveraign manner But he hath committed the immediate execution thereof unto the Lord Jesus and so of the whol work of our Redemption Joh. 5.27 That as Pharaoh said concerning Joseph when he appointed him next unto himself in the kingdom of Egipt Gen. 41.40,44 I am Pharaoh and without thee shall no man lift up his hand or foot no man shal do any thing which way so ever he turn himself c. Only I am Pharaoh So the Father to Christ he delegates the execution of al in Heaven and Earth unto him only he is greater This is the meaning of that place 1 Cor. 11.3 I would have you know that the Head of every man is Christ the head of the Woman is the man and the head of Christ is God Whence know 1. That the Apostle speaks not only of faithful men and Women but of al men and Women according to their sex For the scope is to shew that Women should be subject not only gracious but al. And this he shews from the feebleness and underness of their Nature and sex 2. That these different degrees of excellency are only to be attended in regard of subordination in order one to another and immediate dispensation from one to another for that Head implies not only excellency and dignity in the general but power to move al in subord nation to it authority to rule all in subjection 〈…〉 So that it is not excellency but power and 〈…〉 and that not at large for so Angels are the 〈◊〉 of men but as they be in subordination and not 〈◊〉 â—â—ch as be far removed but such as have the next 〈◊〉 dispensation in way of providence â—eâ—ch â—ver other For otherwise Christ is head not ofâ—â—â— but of Woman and Angels also so God himself is But the Apostles meaning and intent was to shew the orderly and next dispensation in the several degrees the immediate influence and dispensation of power and authority for the ruling of the femal sex is in a way of providence and appointment from man the immediate dispensation of power to man is from Christ to Christ from God the Father who hath sent him And thus Christ is and doth to al only distinguishing the manner and end of his dispensation To the wicked in way of Justice for their ruine and destruction To the godly in way of mercy for their spiritual good That 's the meaning of that All is yours c. And hence the Apostle 1 Cor. 15.24 28. Christ is said when he hath conquered al enemies the last is death damned all the wicked and delivered up is Children into the hands of his Father he then is said To deliver up his Kingdom to the Father i.e. Only in regard of this outward dispensation For then God the Father shal in and through Christ communicate himself to all his Saints Use 1. We have here matter of wonderment at the Rich and unconceiveable compassion of the Father to miserable undone man who should be careful to provide for his good who is so negligent to provide for his own Spares nothing â—o purchase his Salvation who hath done what he can to destroy himself Had he sent the meanest of his creatures to succour us his servants to visit us his Angels to administer to us it had been more than we could have expected But to send his Son out of his own Bosom yea out of his own Bowels to work out our Redemption to make known the way of life and and to make it good unto our Souls Nature would not do this reason cannot reach this mercy the heart would not dare to beg this Sit we down in the everlasting admiration of his mercy As Elizabeth and Mary when he came to visit her Luk. 1.43 Whence comes it that the mother of my Lord should come to me So thou As David when he attended the dealing of the Lord towards lost man who had made himself the most vile and forlorn of al his creatures looks upon his own baseness and Gods kindness Lord what is man that thou
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
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
apprehended by us looks not at things as they are but as they appeare to us and may most familiarly and easily be conceived by us and so to lead us by the hand as it were to that fountain and first rise of all and so to the highest step and staire in Heaven which will point at eternity The Father is in Christ Christ in the faithful and so they come to be perfect in one We shal follow the method of our Savior and look at the words as they lie in the Text handle the several peeces that the frame of the whole may more throughly be searched into and more fully appear with what plainness may be in the Issue For there be some depths in some passages of the verse which are fitter to be admired than comprehended and exceed the reach and discovery of the most Judicious Jnterpreter that I can look into and indeed seem to be reserved for another world when the fruition of the good here mentioned will prove the best interpretation We will study to be wise unto sobriety I in them Christ is by his Spiritual Presence in a special manner in the Faithful This was signified to the Church of the Jews in the wilderness when the Arke the Type of the presence of our Savior incamped in the midst of all the tribes of Israel to watch over them when they rested Was a Pillar of cloud and fire to go before them for special guidance when they arose and marched in their travel and this Moses prized so highly That unless he went with them he would not go into Canaan the land of promise The presence of Christ is better than the Land of promise Exod. 33.15 If thy presence go not with me carry us not up hence Therefore our Savior is said to dwel between the Cherubims and there to give his Oracles his Answer to his people Isa 37.16 Psal 132.14 The Lord professeth This is my resting place here will I dwel for ever Therefore the faithful are said to receive Christ As ye have received Christ so walk in him Christ is said to be in them 2. Cor. 13.5 Know ye not that Christ is in you unless ye be reprobates To dwel in them Eph. 3.17 To live in them Gal. 2.20 Yea they live not but Christ only Open here three things 1. In what respect Christ is said to be in his 2. What kind of presence this is 3. After what manner communicated And here the grounds and the Reasons of the point wil be laid 1. In what respect Christ is said to be in his Answ If we look at our Savior meerly and only as the second Person in the glorious Trinity God blessed for ever not attending or considering his Human Nature as he filleth Heaven and Earth with his presence he then would have filled the hearts of the Sons of men in that manner being present with them as he is every where by his Omnipresence But the gracious spiritual expression of his presence had never been communicated to Adams posterity There was so great a distance such and so strong opposition betwixt the corrupt and polluted nature of man and the purity of the holy nature of the blessed God that there was no possibility that ever there should be any agreement and communion while man continued in that corrupt condition Can two walk together except they be agreed Am. 3.3 Much less dwel together Yea the Lord professeth Psal 5 4. Wickedness shal not dwel with him much less he in it When his pure eyes cannot endure to behold iniquity with any approbatioÌ„ he shal be thought to take up his abode there No. What communâ—oâ— between light and darkness Christ and Belial that is there is none there can be none Therefore we must look at Christ as God-man as he had taken our nature into union with him and so in and by it had made way for the communication of himself to his By the nature of man he communicates his spiritual presence to the Sons of men By this life is provided for the world of Gods elect By this they come to be made partakers of it John 6.51 I am the liveing bread which came down from Heaven If any man eat this bread he shal live for ever But the question might have been what is that bread he answers The bread I wil give is my flesh which I wil give for the life of the world Because his humane nature is that mean whereby life was purchased and the conduit by which it was conveyed to lost man And therefore he adds Except ye eat the flesh of the Son of man ye have no life And vers 56. He that eateth my flesh drinketh my blood dwelleth in me and I in him So that there is no communion with Christ no sharing in his spiritual presence and special vertue but by his flesh Christ God and Man is our spiritual good otherwise he is not nay cannot be digested for the spiritual refreshing of the faithful soul 2. What kind of presence this is Answer In the words of the doctrine it is a spiritual presence not carnal or corporal in so much that the Apostle if he had known Christ after the flesh yet he knowes him no more after that manner 2. Cor. 5.16 For the flesh profits nothing sayes our Savior the words I speak are spirit and life John 6.63 Certain it is the bodily presence of our Savior is not here attended according to the conceit of the Capernaites and the Papists at this day as though it were possible for the very flesh of our Savior to be in al places or in many places according to the administrations of the ordinances which signify or represent the same Nor yet can the very flesh of our Savior in it self considered be truly availeable to purchase any spiritual good or communicate any spiritual vertue Yet this is certain and for ever to be observed that the humane nature taken with the deity and in vertue of the deity puts forth a power in the expression of his spritual presence whereof more anon And the Lord Christ is thus spiritually present in his Church as a head may be truly said to be really and rventually in the body For this is the office of our Savior and that in a proper and peculiar manner He is said to be the Head of his Church neither the Father nor the Holy Ghost The Father is the Father of the Church and Holy Spirit the ComforteÌ„r of the Church but Christ hath this impropriate in him that He is the Head Eph. 4.15 Grow up in â—o him in al things which is the head even Christ And Chap. 5.23 He is the head of the Church and the Savior of the body Because this appertaines to him not as God onely for then al the persons had partaked thereof as common but as the second person in the Trinity sent of the Father working next in order from him and as so sent and workking terminating
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
and carried beyond al the abilities they have yea beyond al the power of al the grace they have That look as when we see a swadling Child left in his Cradle in a lower room come againe we find it laid in the highest loft or Chamber in the house each man easily concludes There was another power than that it had of it self that conveyed it thither So here when the poor and ignorant amongst men come to know and do the things that are spiritual Eph. 2.10 His workmanship They are inlightned and inabled beyond al they had or ever once apprehended or could come into their own thoughts there was a higher power even the presence and assistance of a God the Lord Jesus himself to help Math. 11.25 I thank thee O Father that thou hast revealed these things to babes and adds no man knowes the Father but the Son Therefore the Prophet begs that he might not be left to his spirit Psal 143.10 Teach me the way to thee thy Spirit is Good q. d. My spirit is naught 2. Where the presence of Christ is The soul at the lowest ebb and the greatest under that ever it comes unto it is yet ever panting after a Savior cannot â—est before it come to him Isa 26.8 The desires of our Souls are towards thy name and to the remembrance of thee In the greatest desertion that can befal them the greatest temptation that can assault by the one they are disinabled to do what they would by the other opposed and hindred from attaining that which they do indeavor Yet they set themselves that way Though they see they are like Captives and under the Tiranny of their distempers they find they do not yea may be at such an under and in a forlorne condition that they conclude they are past Hope and expectation never shal be recovered yet their hearts bless them that injoy that happy estate and Oh that they might That as it s said of the ungodly They set themselves in a way that is not good These contrariwise set themselves in the aime and bent of their heart Rom. 7. As the Pilot that hath the Helm in his hand though it may be the wind is too stiff and the stream too strong and al against him that he cannot make way forward nay it may be is turned back again by contrary stormes yet he tacks about and keeps her to that point stil So here when the Lord Christ takes the Helm of the heart of a beleever in his own hand though the wind and tyde of the most violent temptation for the while stop his course yet the bent of the heart is that way My Soul followeth hard after thee Psal 63.8 USE 4. This shews the excellency of the Saints even in the meanest and worst condition above the wicked and ungodly when they are in the greatest ruffe and Soveraignty that they can attain unto in this world The Saints are the Temple of the liveing God 2. Cor. 6.16 Their Souls are the throne where the Lord sits and shews the riches of the glory of his Grace and mercy the habitation where he dwels and takes up his abode the Kingdom where he rules by the power of his Grace the Guidance and Government of his blessed Spirit and the scepter of his word True he exerciseth the Soveraignty of his power and justice upon the wicked on Earth and the damned in Hel as amongst his Enemies and Out-laws whose rebellion he wil revenge and whose ruine he wil work according to the desert of their works But his Children and servants are his loyal and loving subjects amongst whom he sets up the Kingdom and exerciseth the government of his Grace and mercy and they in love and loyalty submit thereunto and advance the same The hearts of his are as I may say the Paradise of Gods pleasure in which he walks and takes his content So the Lord promiseth I will walk among them So the wise man professeth Wisedom delights in the habitable part of the world Prov. 8.31 This is my habitation for ever here I delight to dwel But it is not so with the wicked it s not so with them Those miserable Souls of theirs are the throne where Satan sits that Synagogue where he is worshipped and even where his throne is seated Rev. 2. The habitation and Hel where he abides Math. 12.45 Came and found the House swept and garnished The Kingdom of darkness in which he rules Eph. 2.2 He rules in the hearts of the Children of disobedience There he sports himself and there he finds and takes greatest contentment Because he hath such as will heare and entertain his suggestions and do his wil and lusts and therefore they are said to be Satans and of the Devil yea to be Devils Look therefore what difference there is between Heaven and Hell the Kingdome of light and the Kingdom of darkness the habitation of Devils and the temple of the Lord Such is the excellency of the Saints such is the miserable condition of the ungodly USE 5. Here is matter of marvelous and unspeakable COMFORT to al the Saints to cure us or al Fears and deliver us from al discouragements that ever we shal meet withal in this World The Lord Jesus is a Helper a strong Helper ready to save so the Apostle Phil. 4 infers The Lord is at hand Are Devils at hand to tempt thee are Enemies subtil and mighty at hand to persecute and oppose thee are thy fears and discouragements at hand to over-bear thee The Lord Jesus is at hand neer tâ—ee nay in thee to succor and supply add satisfie 1. Comfort in al thy Spiritual tryals when Satan grows most fel thy corruptions most strong and thy heart begins to fail thee in the apprehension of thine Infirmities as that thou shalt never be able to subdue to overcome nay not to resist Behold 1 John 4.4 be they never so great Greater is he that is in thee than be that is in the world Though thou beest never so weak and thine Enemies nevers so great Christ is greater than al Devils than al distempers than al the power of darkness and malice of the wicked Thou seest and findest a Law in they Members rebelling against the Law of thy Mind and carrying thee captive Behold the Law of the Spirit of Life in Christ shal free thee from the Law of Sin Rom 8.3 Here is Law against Law Spirit against Spirit Christ against thy Corruption That Spirit is in Christ and Christ is in thee Therefore our Saviour concludes None shall take them our of my hand neither head of Satan nor hand and power of Sin and Grave John 10.28 2. Comfort against WANTS and Necessities that may surprize and over-bear thee Thy Pressures and Calamities are present they pinch and sit sad The Lord Jesus is present to sweeten thy sorrows with the sense of his Love and to supply al with the fulness of his sufficient Grace It would refreshany in
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
that we oppose not whatever this Spirit shall express we eye him only and expect only what we need and joyn nothing with him or his excellency then are we perfect in one Abide perfectly in him be acted perfectly by him perfectly advance al the excellencies of God through Christ then are we perfectly one with God the Father in and through Christ As the Apostle 1 Cor. 15. When be shall deliver up his Kingdom that is cease the excecution of any Ordinance or Dispensation in an immediate manner by any Ordinance or any Grace by any Ordinance then the Father shall be all in all instead of al Ordinances Word Sacraments Sabbath Prayers Covenants Promises but the Father wil infinitly let out of himself to our Savior and immediately through our Savior unto the Souls of his USE 1. Comfort This is Ground of strong Support to perswade our hearts no Temptations from without no corruptions from within no oppositions be they never so fel and fierce never so mighty and violent shal ever be able to hinder our Communion with God in Christ and so our everlasting happiness Were the Root of it either in the means we use or abilities we have or in the power of the Creatures on Earth or Angels in Heaven or Grace in our hearts It might indeed either be wonderfully hindered or else utterly lost as in Adam But it issues from a Fountain which is beyond not only Heaven but that which is above Angels there yea the highest Stars even the first Origination of the eternal blessed In-being of the Father in the Son which is without al Creatures nothing can further it above al nothing can hinder it before al nothing can reach it This seems to be Pauls ground Rom. 8. and last Nor things present nor things to come Principalities Powers Life Death Angels c. Why good Angels do not hinder It 's from the Love of God in Christ therefore it 's beyond the reach of al created Power 2. Exhortation See the lowest corner of the Foundation stone of our Eternal happiness and look to it and stay there Look at al means as from Christ The Law as kept in the Ark The Truth as in Jesus dispensed as in the Head of the Second Covenant Eph. 4. 2. Look at Christ as from the Father John 14.24 The words ye hear are not mine but the Fathers that sent me This sending and speaking by Christ is because the Son is in the Father and the Father in the Son Verse 23. That the World may know that thou hast sent me and loved them as thou lovest me HERE we have the last thing in the Verse laid out to wit The several ENDS which the Lord aimed at in the Order and Degrees whereby this Vnity of Relation was brought in Christ was in them the Father in Christ and this In-being of the Father in the Son brings in this perfection of the Unity of the Faithful These last words set forth a Double â—nd of this Dispensation 1. That the World may know that thou hast sent me 2. That thou lovest them as thou lovest me To the first of these we have spoken formerly in verse 21. where it was first mentioned and so first came into consideration to be opened and handled and therfore we shal say no more of that at this time but refer your thoughts unto our former Expressions That which now offers it self to a further and more ful enquiry is thus expressed That thou hast loved them that is That the World may know that thou hast loved them as thou hast loved me We have Three Particulars here to open and then the meaning of the Text and the mind of the Lord wil appear The Father hath loved the Son He loveth the Faithful as he loves the Son the Lord Jesus When the Faithful attain their full perfection of Vnity the World shall know that he loved them as he loved the Lord Christ To the First of these We must know That when we attribute these Perfections either to the God-head or Persons they are not attended in propriety of Speech as though the Godhead or Persons were subject to such passions and affections as are in man signified by such words But they are spoken by way of resemblance and similitude that there be some actions affirmed of the God-head and Persons and put forth by them which men out of the Disposition of Love do put forth Sometimes again Love as it is affirmed to proceed from God 〈◊〉 Christ discovers not only nor so much the act of God properly but the Fruits and Effects which issue and proceed from Gods Love and are expressed upon our Savior Christ and blessings which flow from and are procured by his own Merits Which may be truly called the cause of the things or the fruits of Gods Love not properly the cause of any Act as it issues from the Lord. John 10.17 The Father loveth me because I lay down my life for my Sheep Nothing without God is the cause of any act of Gods Wil or Understanding but the laying down of his life may be the cause of that Glory which the Father had intended and he according to the Fathers intention had purchased Phil. 2. He humbled himself to the Death the death of the Cross wherefore God hath exalted him and hath given him a Name c. Or else the manifestation of the approbation or satisfaction which the Father took in his Death The first of these I conceive to be principally intended in the place and so we shal speak unto it The Lord Jesus is the Object of the Fathers Love His heart was wholly after him his thoughts wholly set upon him not once looked off him taken up wholly with him from al Eternity The infinite and Eternal Favorite of an Infinite and Eternal Father upon whom he spent as I may speak with Revereace his whol affection John 3.35 The Father loveth the Son and hath given all things into his hand We shal 1. Open it 2. Give in the Reason 3. Make the Use The Lord Christ is said and that truly to be the Object of this Fathers Love two waies Partly As the Second Person God with the Father As God-Man taking our Nature upon him 1. The first respect If we look at the Lord Jesus as the Second Person his Eternal Love then issues from his Eternal Generation So himself speaks and confesses verse 24. Thou hast loved me before the Foundation of the World and so termed the only begotten and welbeloved Son And it shews it self as the special operation of the most pâ—â—e and perfect Love doth in three Particulars 1. Love affects Union and where it can it attains it with most strength So it is here after an unconceivable manner the Father is intimately endeared unto his Son that his Eye is never off him himself never from him Therefore it is in Prov. 8.22 the Father is said to possess him in the beginning of his way He
thy waies and do likewife it s a mercy that he wil accept of our love and suffer us to love him 1. None more worthy than our Savior One of then thousand altogether pleasantnesses Wouldest thou love thy peace love Christ that procures it lovest thou thy Soul and salvation love Christ that purchased it 2. None deserves our love more whom wil ye love if ye love not Jusus ye wil love the world and it wil deceive you Ye wil love you friends and they wil forsake you Ye wil love your own conceits and those wil delude and ruin you No Christ hath bought our love dearly and us also He loved us more than Heaven He emptied himself of his glory He loved us more than his own life loved us more than the sense and feeling of his Fathers love which is better than life it self Therefore he that hath bought our love and us so dearly we should dearly love him Let our minds love him who hath inlightened them our hearts who hath comforted them our consciences because they have been pacified and refreshed by him 3. We cannot lay out our love better to better advantage and improvement for our own spiritual wellfare Joh. 14.21 If any man wil love me he shal be loved of my Father and my Father and I will come to him and Sup with him and manifest our selves to him Is there no drooping and distressed Spirit when thou breathest after the assurance of Gods love Oh but one smile of his countenance when thou sittest in darkness and in a disconsolate condition what wouldest thou now give to gain evidence of Gods favor that he should make known himself unto thy Soul and say unto thee I am thy Salvation Oh thou sayest part with any thing do any thing Why Love jesus Christ lay out thy affection upon him and its certain thou shal attain what thou desirest Prov. 4. Love Wisdom and she will keep thee exalt her and she will preserve thee she will bring thee to honor if thou wil embrace her Thus we have finished the first point of the three observed from the last end of our Savior's prayer Viz. The Father loved the Lord Jesus We are now to inquire of the second proposition that is plainly expressed and taken for granted as the main thing that is intended here by our Savior The point then is in the express words of the Text Viz. God the Father loveth the Faithful as he loveth Jesus Christ He loves the Saints as he doth our Savior he loveth his adopted Sons as he doth his natural Son the members as the Head I confess judicious Calvin â—asts another Construction upon the word and therefore interprets the Particle which carries a similitude with it causally thus That thou lovest them because thou lovest me But since this Translation which we read carries the proper signification of the Word with it and since that which he intends is not denied but included in it I therefore chuse rather to follow the Native and Natural signification of the word when there is no constraining Argument to the contrary nor any inconvenience doth accrew thereby to the Context and Scope of the place Only attend this that ye may not mistake the mind of our Savior nor the meaning It is but AS for the quality and likeness of this Love not so much as that it should be equal for the quantity and greatness of that Love which was extended to our Savior and to his Saints and Children For that were to derogate from the Wisdom and Goodness of the Father from the Honor and Excellency of our Savior and to lift up both the Persons and Priviledges of the Faithful more than were meet and due It sufficeth nay it 's unmatchable and incomparable Mercy and unconceivable goodness of the Lord that poor sinful Dust and Ashes may so far be advanced that they may be like to Christ which they deserve not though to be equal to him is unreasonable to expect as impossible to attain it The like Phrase we have again repeated in the last verse of this Chapter with which our Savior ends his Prayer leaving that as the last farewel in which such spiritual god things and those glorious Priviledges that ever were promised or could be expected or received were summed up even the marrow of al those loving kindnesses the Lord lets out unto his People the tast and rellish whereof if it were kept upon the Soul it would keep a satisfing and ravishing content upon the heart of a Christian in al Conditions yea carries him beyond al the fulness of Comforts that al created Nature can afford whether in Earth or Heaven being somthing above Heaven it self and al the beauties of all created Excellencies which the place can afford We shal open Two things 1. Wherein the Love of the Father to the Saints shews it self 2. That it is like to that wherewith he loved his Son 1. To discern wherein this Love appears we shal follow it in these Particulars by which Love is in a special manner made known as before Love of Vnion Complacence Benevolence Love Desires Union to the thing Rests contented with it Desires the good of the thing beloved 1. God loves his Saints with a Love of Vnion that 's thus conceived God the Father brings the Faithful into a neerer Vnion with himself and Christ than any Creature by any ability or excellency received by Creation could ever be capable of or could ever attain unto And this wil appear if we compare the surpassing excellency of this Union and the intimate neerness which every Beleever hath with God in the Covenant of Grace with that which Adam could attain unto by the Covenant of Works Had Adam stood and attained the utmost perfection it was possible for him to be made partaker of by the improvement of the Spiritual Stock of Grace bestowed upon him The utmost of al his happiness had been confined within this compass 1. A man by the Principle of Grate was fâ—â— to close with God and perform the Covenant made betwixt God and him But since the Fall of our first Parents and departure from God it was impossible for any Creature or any created Grace to bring back the soul to God therefore the God-head of Christ dwelling in the Nature of Man assumed bodily must bring the Nature of Man again unto God Man out of the mutability of his Grace departed from God but neither man nor Grace but the infinite Power of the God-head must bring man to God again and keep him with him So that the Second Person in the Glorious Trinity taking our Nature upon him did not only purchase by the power of the Deity all for us but by the same power enables us to receive the Work of his Spirit by which he carries us unto himself and the Father So that it is not any created Principle of Grace or gracious habit which either fits us for Christ or carries us to
not known nor whom we know deal harshly and discourteously with us in our common occasions of commerce or If those of alliance and acquaintance who are prophane and ungodly if they be fals in their promises or injust or injurious in their carriages towards us They deal like themselves they do but their kind as we say If fals hearted persons deal falsly If loose men shew themselves base to us it s that they do to al yea to their own Souls we expect no other and therefore if we find no better measure it doth not trouble If it had been an Enemy I could have born it saies David but when it comes to that It was thou my familiar Friend we took sweet counsel and went up to the house of the Lord together It was he that lift up himself against me this is more bitter than death It is so with the Lord. If the Ignorant world who knows him not who are strangers from him and the convenant of his Grace If the wicked and prophane who are professed adversaries to his Grace and Kingdom if they dishonor his name transgress his Laws grieve his spirit and cast his Ordinances behind their back It I say the world deal so with the Lord he looks for no other he hates the world he never gave his Son for the world Christ never prayed for the world But that his faithful whom he hath owned imbraced in the Bowels of his tenderest mercies should deal frowardly in his covenant this is killing unkindness Will ye also go away Joh. 6.67 When the Crown of those counterfeit wretches who followed Christ for the Loaves when they missed of their Dinner and sweet morsels they departed presently and came no more at him Our Savior is content to see so free a riddance of them and the place quit of their company But turnes himself to his disciples with that melting expression wil ye also go away q. d. That they are gone I care not it matters not I never knew them nor was known of them but wil ye also go away that would be unsufferable Though Israel play the Harlot yet let not Judah offend And hence it is The Lord is compelled with such unreasonable carriages to make his complaint unto the senseless creatures as those who would give in witness against such miscarriages as professedly cross to the course of things Hearken O Heaven and hear O Earth I have nourished and brought up Children and they have rebelled against me Isa 1.2 And upon this ground it is the Lord makes that so sad an expression when the Sons of God married with the Daughters of men and were carried with the common stream Gen. 6.6 The Text saith It grieved God to the Heart It went to the heart of the Almighty Bears any thing but the Contempt of his love and goodness For it is a sin out of measure sinful Not only that which Nature gainsaies and reason rejects and conscience condemnes and Grace abhorres to the bottomless pit But it is a practise more vile than the worst of sinners wil adventure upon Math. 5.46 If ye love them that love you what reward have ye Do not the Publicans the same Not to return love for love c. It s that which the Publicans the worst and most reffuse wretches in the world do loath For the faithful who have been redeemed by the precious Blood of Jesus comforted by the spirit of Jesus beloved of the Father as the Lord Jesus his only begotten Son for them to be tainted with that sin which the Publicans the worst of men wil give witness against Oh how hamous are such miscarâ—iages and how grievous must they needs be to the God of love I shal Instance in two Evils unto which the Saints are usually too much subject and taken aside withal which are so professedly opposite to this enlarged compassion of the Lord. 1. When the Faithful either question this Love when it is so sure Or 2. Undervalue it and little esteem of it when it is so great as that it exceeds the thoughts and apprehensions of men Both are marvelously distastful and that justly to the Father of Mercies and in truth unsufferable were it not that he makes us acceptable and lovely through his wel-beloved It could not be that he could bear with the abuse of his constant kindness in so gross and unkind manner and yet this is the baseness and wretchedness of our unreasonable hearts He hath loved us with an everlasting Love he never ceaseth loving and we never cease questioning and quarrelling with his kindness we are ever of the jealous and suspicious hand that this favor of the Lord it is but for a fit it wil one day fail and we shal be forsaken utterly If Christ wil cease to be a Son and to be this wel-beloved of his Father with whom he is wel pleased then wil he cease to love thee to accept of thee and to be wel pleased with thee in him The one is impossible the other is incredible and therefore stifle those distempered pangs they are so deeply injurious to the Lord and distastful to his Majesty that he cannot bear them but wil undoubtedly correct Such a way-ward jealous pang ye shal perceive in the Church of the Jews in the day of Discouragement when God cals Heaven and Earth to rejoyce in the Consolation of his People Sing O Heavens and be joyful of Earth break forth into singing O Mountains for God hath comforted his People and will have mercy on his afflicted Isa 49.13 but they were silent in this Quaere and sate down in sullen discouragement verse 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me Can a Woman forget her sucking Child that she should not have compassion on the fruit of her Womb yea they may but yet will not I forget thee verse 15. and therefore the Lord professeth he takes it unkindly Isa 40.27 Why sayest thou O Jacob and speakest O Israel amp c. This is the dayly talk of al dismayed and gloomy discouraged Spirits it 's al they speak and have in their Meetings Jacob saies and Israel speaks this is common My way in hid from the Lord and my Judgment is passed over of my God Thus ye say but what saies God Why speakest thou c. q. d. I cannot abide those words God cannot brook such groundless suspicions of his Favor which is more sure than the Foundations of the Earth As it is whith men who are real and cordial in their kindness and sincere hearted in the expression of their Love so that they never gave the least appearance of any instability and feebleness in their Promises and Performances as either their engagements or others desires or necessities should require if yet their Friends and intimate Familiars should out of their jealousie either cast out such words in their presence or give it in their expressions to others to understand That however they have ever been
Earth And truly were their hopes only in this life they were of all men most miserable and further than this Life men do not look nor can in truth see wanting Faiths Prospective which is the Evidence of things not seen that they so judg nay conclude it as beyond controversie And this somtime stumbled holy Asaph Psal 73. See also 1 John 3.1 2. Our Life is hid with Christ in God when Christ who is our Life shall appear then shall we also appear with him in Glory Because their Understandings are wholly perverted and their hearts also so corrupt that they are not able to judg of the Love of the Lord or the evidencing expressions thereof The god of this World hath so blinded their eyes that the beauty of Gods Grace and so the beams and heat of Gods Love cannot come home to their Consciences to convince them thereof And such is the corrupt distempered frame of their hearts that they savor only the things of the Flesh and not to have things suit their sensual Appetite or to contrive Contentments to their own carnal Affections they count it the greatest curse and expression of Gods distast and displeasure that may be The carnal heart savors the things of the Flesh nothing seems sweet unless it suits his corruption So that If the Life of a Beleever and so the Evidences of Gods Love be hid and cannot be discerned The hearts and minds of the World be so perverted and surfeted with the sweetness of their own lusts that they cannot judg of the fruits of Gods Love though presented before them Then it is no marvel that they do not know it nor acknowledg it as dispensed to the Saints The Point now explicated the Reasons which give in the Proof thereof will appear more easie and more undeniably plain 1. At the Day of Judgment the World of the wicked they come to have convicting Evidence which can neither be gain-sayed nor wil ever be removed what is a never failing proof of Gods Love by the sense woful Experience they have of Gods direful hatred and displeasure upon their own Souls Their hearts now find it and feel it their Consciences confess it their Judgments acknowledg it that the Plague of al Plagues the Curse of al Curses that wherein the venom of Gods Vengeance and infinite Indignation and hatred of the Lord from his Blessing and comforting presence to be destroyed from the Presence of the Lord and the Glory of his Power the glorious and powerful expression of his saving Mercy However formerly the soul while it was surfeting in its sinful distempers found no greater content nor conceived any greater favor than to have it ful of its own lusts and not to be crossed with the Counsel of the Lord and concluded no other Heaven nor happiness like the enjoying of their hearts delight without check of God or Conscience Yet now he sees the sweet and surfets of those sins become the greatest torment unto him the very quintessence of the Curse and the substance of the Sentence of Condemnation Depart from me ye cursed was the Commission thereof I thought nothing so delightful that I might without gainsaying depart from God by sinning therein the execution of Gods Indignation doth wholly appear to cast me out of his presence and to stake me down in his departure never to see his face enjoy his presence come within the smile of his Favor any more Therefore those who are brought so neer to God so accepted of him Christ at the right hand of the Father they at the right hand of Christ being ever with him what that Love is we cannot tel that is beyond our reach yet it is a fruit of the greatest Love we cannot but see and confess our departure being the fearful fruit of Gods fierce displeasure Thus Ecclesiasticus brings them in at the day of Judgment taking the shame to themselves which formerly they cast upon the Saints We Fools thought this mans life madness but now he is advanced and we cast out of Gods fight and presence for ever 2. They are fully convinced and experimentally perswaded that al this comes from Christ and not from them and from Christ as the Head of the Second Covenant for from Adam it could not come in whom they had a like share as al the Sons of Men hewed out of the same Rock and digged out of the same Pit had the same Nature as they had as good Abilities and as great means as they and yet notwithstanding they found infinitely beyond their power nay their own Apprehensions either to attain this nay it could not enter once into their thoughts that they who knew not Christ should receive him they who opposed him should become one Spiritually and one Spirit with him even as neer as the Members to the Head for so they now hear the Saints acknowledg it it was the Son that died for them that was sent from the living Father that they might live through him They now see the Son of God the Lord Jesus stands betwixt them and al their harms that no Devils can accuse them that no malice can charge them but Christ saies I have undertaken answered satisfied and they now come to be accepted as he advanced as he set up on the Throne to judg as he and to regin as he through al Eternity They who receive al this good from the Father through Christ as the Head of the Covenant for them and in their behalf and enjoy al next unto Christ they are loved as the Lord Jesus Christ O! we wretches hated them when God loved them contemned them when God honored them we did not know them and therefore wo unto us we despised them we looked at them as the basest of al men when they were more than men yea more excellent than the Angels the Spouse of Christ the Members of Christ the Beloved of the Father in Christ yea beloved as Christ USE 1. Hence we have matter of Patience for the Saints of God they are the contempt of the wicked the scorn of the World the Object of the ignominy and reproach of ungodly men But their Life is hid with Christ in God beyond their ken their reach and reason and no wonder they know nor them nor Christ The God of this World hath blinded their eyes and hardened their hearts no marvel that what they cannot see they cannot judg aright of they know not the things of the God of Heaven nor the work of his Grace nor the worth of his Servants The Saints are Princes but they are not in their Country they are in strange places and amongst strange People who do not know them and therefore cannot honor them and therefore they are content to bear it for the while to stay til they come into their own Countrey and to the day of Coronation Saies Paul I pass not for mans day This is mans day but at that day the day of Jesus c. The
of the Soul and this stopped the influence of Gods Mercy or the least intimation of God from coming to our Souls and being now under the guilt and power of our sins though mercy had been tendred we were utterly disenabled to receive it having no power thereunto But when Jesus Christ takes the charge of us and undertakes in our behalf he takes off al the impediments on Gods part answers his Justice and appeaseth his Wrath that so they wil not stand betwixt us and our Comfort but an open passage is made for the good pleasure of the Lord to be fully manifested and the intimation and communication of Mercy tendred and offered to us 2 Tim. 1.9 Who hath called us according to the purpose of his Grace which was given us in Christ before the world was that is was then purposed and in time exhibited It could not be given to us as in our selves considered but when God gave us to Christ and Christ to us he gave us himself and Grace and mercy in him and by him that as the Head of the Covenant of Grace being in our room and undertaking for our Salvation The Father made him the Treasurer and Dispenser of al Grace and Mercy to give life to them that he had given to his hand betrusted as his Charge and bequeathed unto his care As he takes away al Impediments on Gods part that his wrath and justice wil not hinder So al on our parts they cannot hinder that though our corruptions would oppose and our selves being dead could not receive it He is a quickning spirit 1 Cor. 15.45 Job 36.10 He commands us to turn and gives by his command He makes the dead hear his voice and makes us live who hear Col. 1.13 He translates us from Darkness into the Kingdom of his dear Son USE 1. Information It serves to settle our jugdment in many truths of the Lords which at this day are much questioned and many cavils raised by carnal minds and hearts to oppose and darken we may hence have undeniable evidence to convince and quiet our own minds and hearts as touching Gods counsel therein The Papists Pelagians Arminians al the Popish Schools dispute whether God gives sufficient Grace and power to al men to be saved if they wil Whether Gods election issues out of his meer good wil and pleasure or from the prevision and foresight of faith and good works and they determine affermatively unto both these Which delusions notwithstanding are fully dashed by the former Doctrins If God give sufficient help to al indifferently to be saved to Judas as to Peter Then he gives al into the hand and commends al unto the care of Christ For this is a principal Grace and favor and an especial means of life without which it cannot be attained But this God doth not bestow upon al. For al that God gives to Christ certainly come to him by Faith for al such he prayes they shal be with him in glory But al do not come to him by beleeving al shal not be with him in Heaven Again If coming unto Christ be an effect of giving unto Christ an effect of Election I pray for those thou hast given me becouse they are thine Thine they were and thou gavest them me Then it follows necessarily That because Elected therefore they have these as fruits thereof not because they have these therefore they are Elected The Parties for whom this Prayer was made and the description of them we have opened and finished The second Particular The thing desired We are now to inquire after that which is here requested in their behalf and it is That they might be where Christ is The Lord Jesus is as I may so say fond of their presence and therefore he is not willing to be in Heaven unless they may be with him as though Heaven were no Heaven unless the Saints should take up their abode there The House would be forlorn and Heaven desolate unless the Inhabitants were there these poor servants of the Lord to fil up their Rooms and mansions In this Second Particular there be Three Points especially observeable One which is the Foundation of the rest is taken as a thing granted upon which ground the Prayer is made To Wit The presence of Christ and the glory of which Christ stands possessed These are things supposed only the Question ariseth why Christ so earnestly desires their injoyment of his presence since now they had it conversing with him and he with them What presence therefore doth our Savior intend or what is the glory here meant Ans True our Savior was now present with them and they with him and therefore that is not the thing he principally aimes at but he looks at his own being in Heaven which was immediately to succeed his death and he speaks of it as a thing past because of the infallible certainty thereof As it is the usual course of Scripture in the like case so to express things Rev. 18.2 Babylon is fallen it s fallen It was to be undoubtedly and therefore he speaks of it as done certainly It was impossible that any thing should hinder our Savior from coming thither and therefore he takes it as a thing done That he is as though he were certainly there already q. d. I am now going to my death and grave and thence to rise again and go to Heaven and I am desirous they should be there also I am not willing to be without them And by consequence the glory he mentions is the glory of Heaven For should we look at his Present condition it was the time of his Humiliation and the very season of his greatest abasement was growing on when he was to undertake his sufferings and to empty himself of his glory Philip. 2.7 He is said to make himself of no reputation and took upon him the forme of a servant humbled himself unto the death of the Cross and as his present state was the time of his abasement So his ASCENSION is called the time of his Glory because that great discovery of his glory was reserved for that season and was then made manifest Joh. 17.4 Father glorifie me with thy self with the glory I had with thee before the world was The words then being clear the points are plain and those are Three 1. Christ is in Heaven and hath unconceiveable glory given him of the Father 2. It s the earnest desire of the Lord Jesus that his faithful ones should be in Heaven with him 3. The end of our being there is to behold the glory given to Christ look at the glory and look at it as given of the Father whose everlasting good will and love is thereby expressed and by that communicated to his It s the happiness of Heaven to gaze upon the glory of Christ The first Point hath two parts in it We shal take them asunder and so handle the several branches otherwise we shal not so readily and familiarly
spiritual and eternal welfare of al the faithful requires this of necessity to appertain to him that must procure our good So our Savior reasons to quiet the hearts of his disciples because of his departure Joh. 16.7 Nevertheless I tell you the truth it is expedient I should go away for if I go not away the comforter wil not come but if I depart I will send him unto you They could hardly beleeve it as that which carried the face and appearance of any propability with it that our Savior puts out of question know it of a truth which upon trial ye wil find to be certain Ye would conceive at the sudden push that there could be nothing more inconvenient and cross to the furtherance of their comfort But its expedient Hence those phrases The Spirit was not yet given because Christ was not yet ascended Al the gift of the Spirit was in vertue of that work and the further perfection of that in Christ the further communication of al from Christ Now our Savior is far above al principalities and powers beyond the power nay the opposing presence nay the least appearance of any hinderance that may be cast in the way by Satan to prejudice or stop the work of our Redemption by Christ for us or the work of Redemption from Christ in us Resurrection is the only proper cause and immediate spring of the Application of spiritual good and therefore had he not risen our Faith had been in vain for as his death purchased right unto al so did his resurrection make Application of it for by that he rescued himself and so us his members then in him from the power of darkness that though they pursued yea crucified Christ could not overcome him but he rose again But when he ascends he was then beyond the ascent of his enemies yea beyond the fight the shew the appearance of temptation Far above And so when we shal be made to ascend we shal be like to our Savior and he freed from the annoyance the shew or appearance of evil Hence observe the Apostle his Connexion He hath ascended on high he led Captivity captive Hell Sin and Death were like a miserable captived company that now were under the Spear durst not hush nor stir He then gives Gifts to men When Christ was crowned Emperor over al the Enemies then he sends his royal Gifts Coronation Mercies abroad 4. This is for the great Contentment and Advancement of our Savior John 14.28 If ye loved me ye would rejoyce because I said I go to my Father for my Father is greater than I. Any Preferment puts us into Places which are above our own ordinary Now there is none greater than Christ but the Father therefore to go with him and be with him is the highest Advancement USE 1. Of Instruction Therefore they who have made choyce of a Christ have no cause to be ashamed If he were a base Christ ye might have some color to seek another to make a change but it 's not so But though he went from the Cross to the Grave yet he went from thence to Heaven and there is now in the highest Honor. His suffering was but his entring into Glory nay the addition to his Glory therefore that should not so much discourage as content and cause us to bless God for our Portion A dead Savior was better to Joseph of Arimathea than his life his reproaches better than the riches of the World to Moses But now when he is exalted in Heaven attended by Angels received into Glory advanced to the right hand of his Father what madness is it now to think we could once have done better The Crown of Thorns which our Savior wore was to be chosen before the Credit of the World what should we judg of the Crown of Glory The Poverty of Christ is better than the Wealth of the World the Shame of Christ better than the Honor of the World the Contempt and Humiliation of a Christ better than the greatest Pomp and Advancement that the Earth can attain How much more should our hearts be comforted and satisfied now with the Honor Life Happiness and Heaven where our Savior now is upon whom ye have trusted and depended How good is your Choyce How great should be your Content USE 2. Here is invincible Assurance of the final safety and glory of the Saints out of all those pressures with which they seem not only to be assaulted but overwhelmed almost beyond strength If the Head be above Water the Body cannot be drowned though it be under Water Christ is in Heaven and he wil never leave his Members in Hell nor Grave So that a man may boldly and comfortably conclude He wil make this sick and weak Body like to his glorious Body this sinful Soul like unto his in al Holiness and happiness As Christ of himself thou mayest in Christ bear up thy self against the Gates of Hel. Behold I was dead and live for evermore and have the Keys of Hell and Death Rev. 1.18 Behold I was dead in my sins sunk in my distresses overborn with distempers and temptations but I shal be for ever comforted quickened delivered for evermore Nay ye have the Promise and Engagement of our Savior Because I live ye shall live John 14.19 He is far above all Principalities and Powers and we shal be as he is He hath not only promised what he wil do but he is gone on purpose to make way for us to prepare a place for us and to bring us thereunto So he chears the hearts of his Disciples John 14.2 3. He deals truly and faithfully and tenderly with us If it were not so he would have told us He is gone on purpose to make room and to see that al things be ready And if we know not the way nor can help our selves in it he professeth he will come again When we are and stands he wil again support us when we are foiled and overborn with Temptations he wil again deliver us and receive us to himself though cast out of Earth and Societies of men he wil receive us to himself shelter us under his wings put us into his own bosom cast up the reckoning that the Apostle doth Rom. 6.9 10 11. He dieth no more death hath no more Dominion over him c. Reckon ye also shal I yield to my Corruptions No distempers shal have no more Dominion over me Yea grow in upon greater and more glorious confidence Rom. 5. If justified by his death how much more shal we be saved by his life He hath abidden the shock of Satans assaults the source and power of darkness and when the Justice of God delivered him into their hand and they brought him to the death of the Cross yet he thence delivered himself and he lives for evermore to save to the uttermost them that come to him USE 3. Therefore be willing to die and to go to Christ The Members long to
must be meant of that Glory which he had before the World was and did in the Phrase and according to the meaning of the Scripture lay aside in the daies of his Humiliation and abasement in the form of a Servant and did now assume when he ascended and while now he sits at the right hand of God the Father That Glory which he had before the World was must be a Glory belonging to the God-head But that which our Savior desires and according to his desire obtains in his Ascention and Glorification in Heaven is that which he had before the World and therefore it doth appertain to his God-head 2. As this Glory belongs to him or God so as Man Because this glorious Power is executed by him as Man now ascending and sitting in Heaven So that his Man-hood doth concur as an Instrument working with his God-head in the administration of it John 5.27 The Father judgeth no man but hath given all power to the Son to execute Judgment in as much as he is the Son of Man that is Because the Humane Nature is assumed into personal Union and therein he hath satisfied Divine Justice and so purchased Redemption and so al the power as that being the only way by which this Redemption purchased comes to be applied to the Saints III. Wherein this Glory consists which is thus attributed to the Person of our Savior Answ For the right understanding of this Third Particular wherein the pith and life of the Point lies This is a Rule that must be premised and carefully carried along with us in our thoughts as that which wil guide through the following Explication namely That Glory is here to be attended in the several Branches of it which the Lord Christ did lay aside by voluntary Dispensation out of his own free wil and mutual Agreement with God the Father Glorifie me with the Glory I had with thee That which was laid aside by him that may be taken up again and given to him by the same Agreement And hence all those infinite Excellencies that are in God the absolute might of Soveraignty over the Creature is not properly any part of Glory unto which he was exalted Because this is a property of the Divine Nature and so doth necessarily appertain to every person that hath this Nature as necessarily as to be God This he had of his own and this could not be given to him nor laid aside by him And this was the first signification of glory before mentioned But our Savior by voluntary dispensation did lay aside the right of present-taking Dominion and exercising Dominion over every creature in that Nature he did assume And hence Satan and his instruments he in and by them did not only assault our Savior by their outrages and temptations but by violence of power did out-bid and over-bear him for the present Thus as it were with a violent hand he carried him into the Wilderness and set him upon a Pinacle of the Temple yea not only assaulted but prevailed and had the better for the present brought him to his death and held him captive in the grave by the space of three daies Our Savior by agreement with God the Father laying aside and ceaâ—ing his own right of taking and exercise dominion over Devils and men and creatures but giving way hereunto by agreement with God the Father for the while that the work of our Redemption was to be accomplished Hence are these passages This is your hour and the power of darkness Luk. 22.53 q. d. This is the time when ye have allowance to Tirannize and I wil not exercise dominion over you for he could have crossed and confounded with a word but suffer my self to be foiled for the present and held captive by you This is the power of darkness when I lay aside the exercise and expressing of my power Hence he returned that answer Knowest thou not that I could but ask my Father and he would give me more than twelve Legions of Angels but how then should the Scripture be fulfilled That agreement that was transacted between me and the Father and now recorded in Scripture Math. 26.53 Hence it s said Though he was in the form of God Had the might and soveraignty of God and was equal in that with the Father had it as his own without any robbery or taking that which was not his right Yet he emptied himself Laid aside the Right either of taking or exercising that power TOOK upon himself The meâ—nness of the Nature and relation of a surety and servant and under-went really the condition of a servant and surety and so submitted himself To the Death of the Cross Because it was the lowest service he was to do in the work of our Redemption Thus our Savior laid aside his glory Now the Father gives and he assumes glory to himself 1. In that he freed him from the former Tiranny and power of darkness and exalted him far above al principalities and powers and what there is named in this or another world Beyond al Gunshot not only beyond their power but their assaults yea their presence and sight 2. In that al power and Grace belongs to him in way and right of comunication for the good of his therefore called Head of the Church And this follows the former Mark the Coherence He hath exalted him and given him to be Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head that hath life and motion in it To plot and contrive al for defence Eph. 2.22 For had not the second person suffered and satisfied there had never been way nor right to communicate Grace to his or to improve of set on going the power and providence of God for his And therefore it s his propriety to be Head not the Father nor the spirit Hebr. 10.20 Joh. 5.26 To have life of himself And verse 21. To quicken whom he wil. 3. And immediate dispensation and execution of al power over al creatures for the bringing home of his Elect. Thus the Father judgeth no man but hath committed al to him not that the Father hath not power for the execution of the work for he that gives it hath it in a principal manner but he hath committed the immediate execution thereof unto Christ 1 Cor. 11.3 The Apostle speaks not of the Faithful but of al. For that is the scope These different degrees are to be attended in regard of Subordination and immediate dispensation For Head Implies Excellency and power to move all in Subordination to it Authority to rule al in subjection So it s not excellency but power and authority not at large but in Subordination in the next and immediate dispensation 1. Hence he crosseth and confoundeth al the power and Policy of al the enemies of his Church brings to nought the rage of Devils and Malice of Men and each instrument that is formed Eph. 4. Being ascended up on high he led Captivity Captive Nay makes them al
glorious peace in thy conscience joy in thy heart and contentment in thy course as the particulars wil evidence This wil. 1. Cure all thy Fears 2. Supply all thy wants 3. Rescue thee from the rage of all Enemies 4. Remove the guilt of all thy Sins 5. Strengthen all thy Graces 6. Quicken thee to all Duties 7. Give unto thee Eternal Life 1. Cure thee of all thy Fears Unto which we are subject all our lives by reason of our own infirmities and the world of evils with which we are compassed about while we live here in this world considering what our sins deserve men and Devils intends what God in justice may inflict and our constant provocations incurr which are as it were a new mint of Plagues which we may daily expect We have felt somwhat in our selves heard of more in others and what 's yet behind we know not But we know what Devils can do what our sins merit what God in a righteous judgment may execute So that the fear of what may be is worse than that we feel and find for present Here then is our comfort Our Savior hath felt the worst that can be borne al and conquered al drunk the dregs of the Cup Grapled with the sting of death and the strength of the law Triumphed over extremities so that there was no possibility he should be held or we now hurt by them There can be no destroying evil there need be no fear By the glory of Christ we may glory over al our fears Terrors and dismayings of spirit It cannot be but Christ in glory wil over work al for our good nothing should work any dismaying fears in our hearts Upon this ground our Savior put these Fears to flight when John fel at his feet as dead in the sense of his own vilenes the sight of the dazelling excellencies of the Lord. Rev. 1.18 He said Feare not I am he that liveth and was dead and behold I live for ever I live as one that hath conquered as one that hath triumphed over al Enemies and have the Keyes of Hell and Death So to his Disciples Joh. 14.27 Let not thy Heart be troubled neither let it be afraid not distracted nay not stirred Why ye have heard I said unto you I go away and wil come again That he goes to his Father who is greater than he the greatest in glory and with whom he was to possess the greatness of al glory in greatest excellency and therefore the hearing of this should quit them of al Fears quiet them of al dismayings He is now gone to take possession of the greatest power that is in Heaven that no power on Earth Heaven or Hell should be able to hurt And therefore we need not Fear He hath the greatness of power to prevent al evils that are to come and therefore we should Fear none that are to come 2. Supply all wants That those need not disquiet nor the heart be carried with anxiety Care and Solicitousness how to provide For our Savior is not only Heir and hath right unto al these as he had in the time of his Humiliation But is as an Heir come to years entred upon his Revenews is seated setled upon the throne of his glory and stands possessed of the treasures in Heaven and Earth and therefore can and wil suit with Conveniencies according to their needs and desires It 's that which God himself professeth Psal 2.8 Ask of me and I shall give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession It 's that wherein the Saints rejoyce with joy and thanksgiving Rev. 11.15 The Kingdoms of the World are become the Kingdoms of the Lord and of his Christ and he shall reign for ever and ever and verse 17. We give thee thanks c. because thou hast taken to thee thy great Power and hast raigned and that thou should'st give reward unto thy Servants the Prophets and to the Saints and them that fear thy Name great and smal c. verse 18. Happily the Kingdoms of another World would not content but ye desire somthing in hand Behold the Kingdoms of this World are the Lord Christs and he hath taken to him that glorious Power that formerly he laid aside and now he raigns And if this wil not satisfie not only the Kingdoms of the World but al things in the World are given to Christ John 13.3 Yea the Glory of al Wealth and Pleasures and Contents when now he is entred into Glory And he hath given himself to thee and al them also Thou canst not want so much but he hath more than thou canst want and therefore thou canst not want supply The Child cares not for Apparrel if his Father hath Wardropes to cloath him The Wife troubles not her self for Money to provide if she have a Husband whom she knows hath millions of ready Cash in his Treasury to enrich her and relieve her at her asking So it is with the Saints who have Christ for their everlasting Father and Husband 3. This also will rescue thee from the rage of all thine Enemies in the greatest hazards which may surprize thee and threaten thy total ruine Thou sayest the subtilty in deep the malice outragious and their power great But behold here the Glory given to Christ even al power in Heaven and Earth is given into his hand He over-works al their vileness over-powers al their rage so that they can work but what he hath determined and wil cause to work to the good of his own It 's the promise of the Father when he was advanced at the right hand of his Power Psal 110.1 2. Sit at my right hand until I make thine Enemies thy Footstool Rev. 19.7 there we have the marriage of the Lamb mentioned and his Wise made her self ready The Saints humbled by Faith they put on their fine Linnen the Righteousness of Christ No sooner is the Bride married but War is raised Kings and Captains and mighty Men come into the Field their out-rage hellish and fiery But her Husband whose name is written on his Thigh King of Kings and Lord of Lords appears in her quarrel No sooner the Combate is entered but the Conquest is gotten the Bride rescued and the Enemies totally ruinated and the Lord invites all to feast themselves with the slaughter To eat the Flesh of Kings Captains Horses Men free and bond great and smal verse 18. Yea it 's the provision Christ makes Touch not mine anointed Nay the portion of the Saints which the Lord Christ hath laid out from Heaven and the Conquest he hath made John 16. last Be of good comfort I have overcome the World Isa 54.17 No Weapon against thee shall prosper This is the Heritage of Gods Servants 4. This will remove the guilt of all thy Sins which seems to over-whelm and under which thou goest up and down as a condemned man and sinkest in the dayly apprehensions
and fullest communication of himself that may be and hence as he came out of his bosom and left his glory so also he must bring him unto glory that he may again lie in the bosom of his love This our Savior intimates Joh. 13.3 Knowing that the Father gave al things into his hand and that he came from God and went to God he came from the Father for the accomplishment of the great Work of Redemption and he furnished him with the supply of al power and al provision al things in Heaven and Earth to attend him until he come again to him and when he is come into Heaven as he put the greatest glory upon him so he advanceth him to the neerest familiarity with himself By his right hand he hath exalted him Act. 2.33 And set him at his right hand Verse 34. That he might make him ful of joy with his countenance that the Eye smiling countenance of the Father might ever be upon him and fulness of the perfection of joy in him for ever If glory carry with it the greatest perfection that can attend our Savior and neerest union unto the Father then the love of the Father wil provide it But glory includes both greatest perfection in regard of Christ and neerest union unto the Father Therefore the love of the Father wil provide for it USE 1. Trial. We may hereby try what mettal our love is made of whether it come from the God of Love carry his likeness and superscription that we may be sure that he will own it at the great day and we both now and then may find the undoubted comfort of it unto our Souls we shal know the nature of it by the efficacy and work of it As it is in prime cordial quintessences if they be made of lively ingredients they do not only warm the Mouth and heat the Stomach a little but they search into al the Veins clear al the passages Purg al the Humors and cleanse the Blood that the Body is recovered to a lively and healthful constitution But if it warm a little overly and work no further we conclude it It s not the right it hath not the right work So with thy love if it be like the love of God it wil have the like work It aimes ever at the glorious good of the thing or person beloved staies not in these lower and inferior things but in and by these looks at those which be higher and of a more heavenly excellency Take then a Survey of the several operations of thy love according to the several occasions with which it meets and therein it s exercised What doth it work in the family where thou livest in the place and amongst thy neighbours with whom thou dwellest with thy Brethren who are linked to thee and thou to them in the fellowship of the Faith Nay what doth it do for thine own Soul if there be any power and efficacy it will then appear In thy family thou castest up and down how to compass the things of this life and art marvailous busie to contrive al earthly conveniences to thine own content Thou seekest what to Eat to Drink what to put on and obtainest what thou seekest and thy love looks no further Surely its worldly love and that in the lowest degree Thou wilt do as much for the beasts of the field and Heards of Cattel as for thy servants Children family Thou dealest courteously with those who shew Kindness to thy self yieldest repect to mens places honorest their persons carriest thy self honestly and inoffensively towards al. This love is no great excellency do not the Publicans and sinners the same Nay it may be thou dost incourage men in a good course and strengthenest their hearts and hands in the profession or the Gospel labourest for some knowledg of the truth and ablities to holy services that thou maiest carry out thy profession with applause and approbation of such with whom thou dost converse Lookest after ability to please eares rather than for humility and abasedness of heart to please God and here thou art at thy furthest desirest to be no other and do no more And it s the Pitch thou wouldest have others to aim at This is but the love of Formalists and moralists Thou never hast the love of God shed abroad in thy heart nor yet the true love for the good of thine own Soul to this day If thy love had been from God it would not have ceased until it had brought thee and others unto Heaven and glory and God Noâ— that it is in our power to do this but its certain if the Love of God be in us it wil make us look at this and be easeless to endeavor after this So Paul travels till Christ be formed not til they had got a form of Godliness until Morality or Civility was formed in them but Christ glorious Grace Power Peace This is God-like Christ-like Love 2. TRYAL Whether our Love to the Lord Christ be God-like Love it 's then certain God wil own it Christ accept it and we may find comfort in it If it bear the Image of the Love of the Father it wil imitate God loved the Son and gave al things to the Son Do likewise give thy self yield and resign thy soul and al things unto Christ Thy Mind let him teach thee Heart let him rule thee Affections let him order thee Rom. 12.1 1 Cor. 6. last He out of his Love exalted him far above all Principalities and Powers and whatever is named Do thou set up the Lord in thy Soul far above al profits pleasures thy dearest lusts thy darling delights al powers and principalities the principality of thine own wil mights and dominions mighty and domineering distempers above every name the name of thine own Parts and Gifts the name of thy Glory and Credit and that which is named in another World even thy safety and Salvation He gave him Glory made him Lord and King Acts 2.36 Do thou likewise Let him Lord it over thy Lusts thy Pride thy haughty and high thoughts and bring every thing into obedience Rev. 4.10 Cast down the Crown of al thy Excellencies whatever is most honored admired loved lay it at his foot Honor him with al thy substance As he in the Gospel if he need let it go USE 2. For COMFORT to the Saints whom are beloved of the Father through Christ Where he loves his love wil work alike He is not the weaker for the working nor hath the less for his giving He loveth thee as Christ therefore he wil glorifie thee as he hath done to him Get Love and gain al Love carries al with it If he love thee if dead he wil quicken if weak he wil strengthen if damned he wil save though stubborn he wil draw thee With an everlasting Love I have loved thee and therefore I have drawn thee USE 3. Of Direction How we may gain the Gift of Glory from the
which is our last end and chiefest good which is not to be in Heaven but to please God and choose his wil wil his wil. We meet with God and suck out a satisfying goodness in him in so doing this is one end But both these are to be attended and neither seperated from the other The wel-working and exercise of our Grace is the end but that Barely I doubt wil not do it For no creature can give content to the Soul but our wel-working is a creature Therefore with that I added also A rellish of satisfying goodness or comprehending of that goodness That is God in his goodness by acting upon him and we communicating from him al the perfection we are capable of We may be said to be like God and to have his Image because we have Grace But we are most like him and communicate most of al good from him when we close with him in the act of his Grace Satisfie me with thy mercy I shal behold thy Face and be satisfied The issue is If by our beholding of the glory of Christ so immediately effectually we receive more of God are more for God in meeting with him and sucking out satisfying good from him Then the happiness of out being in Heaven is to behold the glory of our Lord Christ USE 1. Instruction We have here a Cordial against Death This should make the Saints willing to die that they may gaze upon the unmovable glory of a Christ and be made truly and gloriously happy thereby It was Davids longing from that little glimpse he had once found Psal 63.1 3. My Soul thirsteth c. That I may see thee as somtimes I have seen thee So say thou I have seen the Lord in his word when he humbled me in his promises when he hath comforted me in his sacraments when he strengthened me Oh that I may once see him as he is The glory of that Wisdom that I may never erre more the glory of that mercy that I may never fear stagger any more that Grace that I may never be foiled any more Thus Job I know my Redeemer c. The marriner wil be content to split the Vessel if there be no other way to get to the Haven USE 2. Examin Whether we ever knew the Lord aright or no. Whether it be a savor of knowledg or a Visard of knowledg If thou hast true sight of the glory of Christ It wil make thee a heavenly and glorious Christian It wil make thee like the Christ thou seest in part and hereafter in perfection then in ful measure but here in some truth If the Eye-salve shal be right it heals the Sore of the Eye as wel as recover the sight of it Otherwise hadst thou al knowledg couldst thou search al secrets and yet thy learning and skil left thee as sensual as careless as ever thou hast happily seen the glory of some learning and Wisdom of words but thou never hadst a speculation indeed of the glimpse of the glory of Christ in the reality of it Isa 6.5 That Vision of the Prophet see what a disposition it wrought in him This sight makes him sit down confounded This knowledg is like the Sun rising that scatters al Clouds Star-light leaves it dark False light like lightning leaves the mind and heart as dark and corrupt as it was before Eph. 4.18 19. 1 Joh. 3.6 USE 3. Of Direction What Price we should put upon the knowledg of Christ how much desire it what Indeavor to attain it Prize it above Heaven desire it more than Heaven indeavor to attain it rather than Heaven it self for indeed it is better There were no glory in Heaven but that we behold this glory of Christ Thus Paul desires Phil. 3.10 This the Saints have counted the peculiar evidence of Gods favor as Moses Exod. 33.18 It s the greatest trade the Saints take up in Heaven let us then begin Heaven upon Earth take up our thoughts with that now upon which we shal gaze through al eternity This is the end of al ordinances the scope of our Praying Hearing Preaching attendance upon al Duties we preach for this ye pray for this That when al the Churches shal meet together we may come to the unity of the faith and the acknowledgment of the Son of God It was that Son of God that pardoned my sin quieted my conscience comforted my Soul And mine also say ye or els I had perished and mine also or I had been everlastingly discouraged When we shal never cease the seeing admiring adoring the glorious perfections of his Son let us now begin to search after them Means are Three 1. Keep the Conscience convinced and the heart perswaded that as al power is given to Christ in Heaven and Earth so al good that is done to his in spiritual things and al deliverances for his accomplished are wrought by him and he is ready for the relief of his Act. 2.33 Know assuredly saies Peter That Christ whom ye have crucified him hath God raised he hath shed down that whâ—ch ye see I see him standing at the right hand of the Father Know ye Devils I see the glory or that mercy that did rescue me from their rage els I had been cooped up with you in the chains or darkness Be it known unto you ye damned creatures this is the Son of God the glory of whose conquering Grace hath broke my flinty heart or els I had burned in Hel with you that wretched Creature that was proud and is now humbled as ye see he that was estranged from God and Heaven and is now called converted comforted Know that Christ hath shed down that Grace ye now see He hath done there great things 2. Hold those glorious excellencies unto the Eye of the Soul that they may never depart away from it nor the Soul withdraw it self from them until they leave an impression upon it Therefore if any thing besides come in the way between the Soul and Christ or would cal off the Soul attend it not If any thing be presented against this to lessen the worth or necessity hear it not regard it not Keep these in thy thoughts 1 Chro. 9.18 Be in these 1 Tim. 4.15 As in infusions dayly though easie Heats leave a Tincture of the vigor and vertue of the Herb or mettal behind them Dayly company keeping is the next way of moulding each into other When men prohibite al other goods to be brought so that Chapmen see none beside then they sel their own 3. A heart willing and yieldable to give way to those glorious operations of Christ and the dispensations of himself unto the Soul Prov. 2.10 He doth not work because we stop the way and would not have him work Ye wil find generally a loathness and going off from a truth if you want the good of it and find not the benefit of it Jsiah his hâ—art â—â—eâ—â—ed Theâ— is an instruction sealed when al parts be
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
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
day he shal never be acquitted neither here done nor then declared So that such a person hath the Tombstone of everlasting destruction turnd upon him sealed past Hope and help And therefore the Apostle puts it upon an impossibility Heb. 6.4 How far that goes I wil not now dispute whether in regard of the covenant of the Gospel the counsel of the Lord the Decree of the Almighty that he shal never have Grace give him to repent for then it should not so much aggravate the hainousness of the sin because from impenitency and final presevâ—rance in any sin it s not possible such should be recovered and this great evil upon this ground should have no other impossibility than many other And withal the impossibility should then ly in Gods counsel and definitive purpose not in the Nature of the evil which answers not the terrible expression of the wrath of God in the Text. But however it is it is safe and sure to Joyn Issue with the word of truth and to take that upon trust It s impossible such a one should be renewed by repentance And therefore its impossible a man whom Christ hath ordained to beleeve and repent should ever fal into that evil 4. However the Lord many times for reasons best known to himself and his infinite good pleasure suffers some and many of those whom he will afterwards effectually cal to be overtaken with most loathsom abominations yet he ever over-rules and over-works al those Hellish miscarriages of theirs for the furtherance of his own work in them when he seriously sets upon the accomplishment of it Somtimes there is no waies to cure Poyson but with Poyson no means to crush the pride and self-confidence and overweening conceit of a mans own worth but to leave him to himself that he may bedaub himself with some dirty and detestable distemper that so his own experience may evidence his own baseness and force him to put his Mouth in the Dust and cover himself with confusion when through his own self deceiving apprehension he could never either see it or bring his heart to be humbled for it before the Lord. Thus many who in former times have soothed up themselves with the glorious appearance of a formal profession so that they could keep out or wipe off al the convictions that were presented before them At length the Lord leaves them to some noysom lusts one is overtaken with bruitish Drunkenness another with some base uncleanness and so the breaking of the impostume and the venting of those vile evils constraines their consciences to condemn themselves for rotten when the evidence of the word could not and this hath been the occasion of the through conversion of some men Somtimes again the Lord takes some men out of a sink to make them mirrors of the power of his saving mercy to al posterity The greatness of their sin was the occasion why their Hearts were pierced for al sin Act. 2.36 37. 1 Tim. 1.16 5. When the time appointed and determined before in the counsel of the Lord is come then the prayer of our Savior ever takes place and makes the means effectual and prevailingly successeful for the good of such for whom he hath taken the care Joh. 10.16 I have other sheep which are not yet of this fold such as in his counsel were ordained to life yet not called to the saving knowledg of the truth them also I must bring and they shall hear my voice These wandering sheep that are gone astray from the walks of the Lord yet he must bring he must pluck the Adulterer from his lusts and the Drunkard from his Cups and worldling who hath been Buried in his earthly occasions these shall hear his voice they are within his Ken and under his care and he provides for their good though they intend no good unto themselves So Christ to Paul he is then pitying while he is persecuting he comes to save him when he purposeth to destroy himself why persecutest thou me Act. 9. So Again he sends a Physitian to him Ananias go c. vers 11. Reas 1. From the Soveraignty of Gods wil who looks at nothing in the creature for which he should be moved to do good unto it but only his good wil and pleasure according to which â—e curves out his compassion as suits with his own liking Rom. 11.7 The Election hath obtained it it s not in the power of Israel And therefore hence it is He shews mercy because he wil shew mercy and he it is that raiseth up a mighty Salvation for his people when they were in the depths of their sins and confusions also Luk. 1.69 Ezek. 16.6 I saw her in her Blood and then I said Live 2 The Riches of Gods mercy in Christ and the scope of our Saviors coming it is to destroy the work of Satan and to bring life out of death and light out of Darkness Rom. 5. and last That where sin abounded Grace hath abounded much more That is the aim of the place why then was the Law given since the Law could not save but only Christ Answ It was that sin might abound when corruption was discovered opposed and provoked then it was made out of measure sinful That where sin hath abounded Grace also might much more abound q.d. The Lord Christ would redeem his people let the Devil and sin do their worst So the Apostle again disputes Rom. 5.8 God commended his love to us that when we were sinners Christ died for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord painted and limned out the surpassing excellency of his love in most lively Colors It s the scope also of the coming of our Savior He came not to call the righteous but sinners to Repentance He was not to find them blessed but to make them so Isa 49.5 Christ was formed from the Womb to be his servant that he might bring Jacob again It s he that leaves the ninty nine in the Wilderness and goes to seek up that which was lost in the Wilderness If the Soveraignty of Gods good pleasure appointed this The Riches of his free Grace and the scope of our Saviors coming intended this then certainly our Savior would carefully accomplish it but the antecedent is such therefore the consequent Use 1 of Instruction Here see the different dispensation of the dealing of the Lord in the waies and works of his providence towards men of the same quality and that in the same condition men as sinful one as another and under the power of their sin and in an unregenerate state both of them Yet the counsel of God and the care of our Savior Christ is farr different even surpassing mans imagination and thought Be they both unbeleevers now for the present adversaries to his Grace and opposers of his word and the work of his spirit and it may be with greater out-rage and violence the one more than the other And yet the Lord may do
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
wil a little make some search with Sobriety so far as may help us to understand the place in hand Thus our Savior makes it the Head Corner Stone of our Confidence This is Eternal Life to know thee that is the Father to be only God not he only to be God but to be the only God there is but one only Deity and he hath that only God-head and what beside and whom thou hast sent Jesus Christ Know him as a Christ annointed and fitted and as a Jesus a Savior who hath performed the work and that he is sent for that very End and Errand and for that purpose from God the Father For had our Savior done it if he had not been sent the Soul would have been at a loss whether he had ever satisfied or should ever be accepted But when our Faith can reach this That the Father who is the only God hath sent him he wil then assist and accept and we should go no further seek no other we then â—it down and are at rest John 12.44 We shall therefore make way for the Discovery of the Nature of this Sending by the Propositions following 1. This Sending taken in a ful Sense is not an Act of the Deity or Divine Nature properly but of the Person or Persons in the Deity who nextly and immediately dispenseth it Reas That which is an Act of the Deity or God-head belongs indifferently and equally to al the Persons in that al are equally God and have the Essence of the Deity and al the Essential Attributes equally attributed to them al. As al are Eternal Omnipotent all Create Decree c. But to send much less to send the Lord Christ doth not belong to al the Persons The Spirit is never said to send in the Phrase of Scripture nor is the Father ever said to be sent And this shal be further cleared and proved in the Conclusions that follow and by the Nature of Mission as it 's set forth to us in the Word 2. This Sending hath a double Reference 1. To the Person that is sent 2. To the thing about which he is sent namely When the Person sent leaves a new act or impression upon the Creature so that the Creature is said to be otherwise than it was and to have somthing which formerly it had not and the Person is sent on purpose to leave such operations and impressions God sent his Son made of a Woman sent him to take our Nature here the second person takes our Nature into personal union with him Sanctifies it unites it supports it Though Christ be the same yet here be new impressions which appear in the Creature which formerly did not I wil send the Comforter and be shal teach you and lead you into al truth Here be new and diverse expressions of the work of the Spirit appearing which formerly did not Joh. 16.10.11 The second respect implies ever the first the sending to a work implies a person that must be and is sent to that end though then these may be distinguished in our reason and consideration yet in the Nature of the thing the one is included in the other 3. Sending when it respects a Person properly It ever implies in the Nature of the thing The Authority of him that sends in respect of the party that is sent I say Authority but not of rule or Dominion so much as Authority of Order Communication of work from one to another and in this sense which is a proper and true sense he only can be said to be sent who works from another whether it be in way of Origination or firstness of Order to be first beginner or setter in of a work before al other or whether it be in regard of operative or active production when several persons may as one Joint principle put forth a work for the producing They are not one in order before another but both meet as one principle and producer or bringer forth of the other And therefore hence it is plain and undeniably Evident which ye must especially observe that in this breadth and extent of sending which the Scripture speaks to The Son and the Spirit are only said to be sent and it is never and indeed it can never be affirmed of the Father If sending imply Authority of Order and communication of work from another then there is none can send the Father because there is none in Order before him nor can he be sent because he works of himself and from himself nor from another therefore cannot be sent from another Hence again it follows The Spirit may be sent from the Father and the Son and the Father and the Son may sent because the Spirit the Holy Ghost works in Order from both and there is Authority of Order and communication from both Gal. 4.6 God hath sent forth the Spirit of the Son That is the Father as appears by the distinction of Son in the words Joh. 15.26 When the Comforter is come whom I wil send unto you from the Father Joh. 14.26 When the Comforter is come whom the Father wil send in my Name Hence Christ can only be said to be sent of the Father not of the Holy Ghost I speak now of this internal sending which is attended only in regard of the Person not of the thing about which he is sent the Reason and ground is the same Sending implies the Authority of Order and Communication of work from one to another but the Son works only from the Father therefore can be said only to be sent from the Father Hence are there so many expressions and confessions of our Savior in this kind almost in every verse when he would settle his commission Joh. 5.30 I seek not mine own Wil but the Wil of my Father which sent me And verse 36. I have greater witness than that of John for the works which the Father hath given me to finish they bear witness of me that the Father hath sent me 4. Propos This sending of our Savior is the first of al others and makes way for al other sending or spiritual good things that are sent unto us from God Have this have al make sure of this make sure of al maintaine this maintain a certain intercourse and Communication of al good things unto our Souls from the Lord. This is the first out filet of God everlasting love and goodness 1 Joh 4.9 God so loved us that he sent his only begotten Son c. There is no expectation of the Spirit there is mo possibility of having no in truth of the sending of the Spirit but only by this way and upon this ground Joh. 16.7 It behooves that I go away for unless I go the Spirit wil not come unto you but if I go I wil send him No coming of the spirit unless he had first come Unless he go to Heaven no sending of the Spirit from Heaven As it is true for the measure in regard
of his ascension so it is true for the reality of the thing in regard of his Mission from the Father For the spirit must be sent from the Father and the Son And therefore it presumes his sending And Hence it is when he is come being sent of the Father He shal teach you al things and shal bring to mind what ever I have said to you And that which Christ speaks he hath from the Father not from the Spirit Joh. 14.10 The words he speaks not of himself And Verse 24. The words which ye hear are not mine but the Fathers which sent me He hath the message from him Joh. 12.49 I have not speken of my self but the Father which sent me gave me a command what I shal say and what I should speak Nay our Savior doth not take of the Spirit but the Spirit hears from him speaks from him Joh. 16.13 Howbeit when the Spirit of truth is come he wil guid you into al truth For he shal not speak of himself but whatever he shal hear that shal he speak He shal take of mine and shew it unto you Verse 15. Christ doth not go to take of the graces from the Spirit but the Spirit because Christ is sent to be the Head of the Church to have al Grace and to be the Fountain to communicate al Grace therefore the Spirit takes of his Not takes of the Father because the Father hath given al to him but takes of his who hath his commission from the Father and is sent out his work of purpose The sending of al Officers is hence As my Father sent me I send you And this is the order and Method of Gods Communication He that receives you receives me and he that receives me receives him that sent me Yea the sending of Gospel and al ordinances Joh. 17.8 For I have given unto them the words thou gavest me and they have received them and have known and beleeved that thou didst send me Yea the ground of al those glorious works he hath accomplished in his own Person and wil perform for his and against his enemies for their good is hence Joh. 9.4 I must do the works of him that sent me while it is day And 5.36 The works which the Father hath given me to do bear witness that the Father hath sent me And when he had fulfilled al he then returnes to his Father 5. As sending evidenceth an Authority in him that sends So to be sent implies that he that is sent takes this Authoritative Order stands ingaged to answer it thus given and taken And is fully to act under the will of him from whom he must work And thus it is with the Lord Christ as second person in the glorious Trinity being sent by God the Father to work as from him For as the manner of their being so is the manner of their working the Son from the Father and therefore works from the Father he is ready to entertain this Order of working and ingageth himself to answer the Order and wil of the Father and stands fitted to have the Nature of man united to him that he may go upon the operation of that work of the Father according to the Order of the Father given him and al this in a peculiar manner appropriate to the Son What ever belongs to the Second Person and none els that he hath as a Son received from the Father But to act by Authoritative order form the Father alone belongs to the Second Person and none els Therefore this as a Son he hath received from the Father Therefore as he must act from him alone so he is bound to answer that Order of his Therefore works nothing but what he sees his Father work speaks nothing but what he hears his Father say Therefore does nothing but what the Father wil. Therefore to be fitted when his wil is to take the Nature of man into Personal union that he may go upon the execution of his wil. I say receive it into personal union Because this belongs to no other Person not Father nor Holy Ghost but himself For its Haeresie to say the Father is incarnate or the Holy Ghost is incarnate How ever therefore he did not receive the Human Nature but in time Yet he was fitted for this work by this sending and eternal mission of his before al time this makes way for that work of Redemption The Human Nature hath a new manner of subsistence and alteration according to its being but there is no alteration in the Second Person As Gods power is the same before the things were made though they cannot be supported but when they are made Again when the Human Nature is united this union we know is in reason reall me non cogitante If the proper being of the union issued only from the Human Nature then there should be no difference in regard of the persons but they should share a like in it But that is false and Heretical For neither Father nor Holy Ghost are incarnate Nor is the Human Nature taken into personal union or becomes one person with the Father on Holy Ghost Therefore there is somthing of this union issues from the Second Person in an especial manner and that is to receive it into personal union for which he was fitted from eternity by his mission but takes it up in the fulness of time when he was sent by the Father thereunto Some such thing I have thought might be intimated in those Scriptures Joh. 8.42 and 17.8 and 13.2 He came out proceeded from God When he was to enter upon the Execution of the work and make the Human Nature feele that support Leaning and being terminated in the subsistence of the Second Person and went abroad in the execution of the work and therefore now he returnes to God again Lastly this sending in regard of the work upon the Creature This conclusion may give some light as much as shal serve our purpose The Lord Christ as God and man hath some things proper to himself 1. In the manner of the work and Priviledg where with he stands possessed he is the head of his Church and hath the immediate dispensation of al power committed to him for the good of it and these are peculiar He is the Head of his Church None but he Al power is committed to him and to none but him But in regard of the work there is a common concurrence of al the Persons with him II. For what he is sent 1. To bring Jacob again Isa 49.5 Those I must bring Joh. 10.16 All that he hath given me come to me Joh. 6.37 And Verse 39. God gives them to him And Chap. 17.8 And he gives them his word and they know that he is sent 2. To keep them when they are brought Joh. 6.38 I came to do the wil of my Father And Verse 39. This is his wil that I should lose nothing And Therefore prayes for them that the