MY Purpose is (God assisting) to go through this Cha­pter, being the Praier of Christ immediately before his Passion: If the words of a dying man are much to be regarded, how much more of a dying Christ? And words put up in a Praier way, which came from the most serious and heavenly affection within; Christs love was sincere and naturall; Now as in naturall motions the nearer the body comes to the center, the swifter the motion is, Thus Christs Love though great alwaies, yet the expressions of it were overflowing most at last; His best wine was at last: [Page 2] And certainly if it be lawfull to preferre Scripture before Scripture, we may say, Though all be gold, yet this is a Pearl in the gold; Though all be like the Heavens, yet this is like the Sun and Stars: Oh that both my heart and your hearts were purified with a coal of fire from the Altar for this Sub­ject; Not onely parts but great grace is required both to preach and hear this Subject: But let us enter into this Land of Canaan.

The Apostle John of all the Evangelists is compared to an Eagle, because he treateth of the highest and most sublime matter; For as it is commonly recei­ved, He outliving all the other Apostles, there were damnable Hereticks risen up that denied Christ to be God, at the Churches entreaty therefore he wrote this Book, mainly asserting Christs Godhead, and handling those things espe­cially which the other Evangelists had left out, especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees; As also those divine Instructions and consolations he gave his Disciples at his departure from them, of which the other Evangelists record nothing at all: Now when our Saviour had been large in instructing and confirming them, he bends himself to earnest praier for them, that what he had said might take place in their hearts, so that in the Chapter you may take notice of,

• 1. The Introduction to the matter, and
• 2. The Matter it self.

The matter is Christs earnest prayer, and that for a threefold Object,

• 1. Himself.
• 2. His Apostles.
• 3. All others who in time should beleeve in him.

For the Introduction, there we have 1. The order of Christs Praier, and 2. the description of his gesture.

The Order is, These words spake Jesus, that is, after Christ had finished those admirable and comfortable Instructions, then he betakes himself to praier, From whence observe,

To all Instru­ctions and Consolations Praier is ne­cessary for their good effect. That to all Instructions and Consolations Praier is necessary for their good effect. Christ himself doth not think it enough to plant, but he prays there may be a watering from above; Thus all Ministers and all hearers are to take Christs way; Even as at other times we reade that Christ spent the day in Preaching, and the night in Praying; For if the Apostle 1 Tim. 3.5. say of every creature for nourishment, it is sanctified by Praier, when yet the creatures have in them­selves a naturall strength to nourish, how much more is this to be seen in the means of grace, which work not by inherent but instituted efficacy altoge­ther? If therefore we would have our preaching and your hearing doe any good, be powerfull to an heavenly alteration and change, then look up with your eyes to heaven; It's from God that this must do me good, It's from God that this must teach my heart; In vain is a Teacher without if there be not also a Teacher within, 1 Cor. 3. You see the Apostle there taking beleevers off from all Ministers and Instruments, and to rest on Jesus Christ; They are ne­cessary but as Ministers by whom we do beleeve, not as authours of our faith.

Reasons.Let us consider, Why Praier is thus necessary in the use of all other means, And

I. On Gods part.First, From God in these respects.

1. God is the sole fountain and authour of all grace.1. He is the sole author and fountain of all grace; It's not the gifts or parts of Men and Angels that remove the stone of the heart, that can make the wi­thered dry bones to live again, unlesse the Spirit of God breathe upon us, Jam. 1. Every good and perfect gift is said to come from above, That as the na­turall Philosophers say, The Sun and Stars are the cause of all the life and per­fection which is in these things below, insomuch that without them all things would be destroyed; This is much more true in heavenly and supernaturall [Page 3] effects, therefore he is called the God of all grace, and the God of all consolations, 2 Cor. 1.3. There is no godlinesse, no comfort can stream in the heart, but from this Fountain; we lie like so many lumps of earth, like so many noisome Lazarusses in the grave, till God bid us Come forth; So then to have any do­ctrine or truth enter into thy heart, to have the Ministry effectuall and pow­erful to thee, is of greater consequence then thou art aware of. There must be much strugling and striving with God ere thou canst behold him in his glory in the Ordinances; Thou must be Jacob ere thou canst be Israel, as an Ancient said; Wonder not, if you see men living in the same lusts, and roving in their former excesse of riot, though the clouds drop upon them daily, yet they are a barren wildernesse; Alas, all the rain in the world would not make the Earth spring forth and encrease, had not God at first commanded the earth to doe so, and certainly if God can by his Word make the dull, dead earth so glorious, that Solomon is in his greatest state not like the glory thereof, how much rather can he make a heavy, dull, earthly, carnall people, glorious and admirable in variety of graces, he can make them a Paradise who were a parch­ed heath; Praier therefore is necessary because God onely hath the command over all Ordinances to blesse as he pleaseth.

2. On Gods part we are therefore to pray, 2. That all the praise may re­dound to him. that so all the glory and praise in every thing may redound to him, so 1 Cor. 1. that he who glorieth may glory in God only; Hence it is that as in the Old Testament we reade of many good wo­men, and they were most of them barren, to humble them, and that they might see it was not their goodnesse but Gods glory and power to give them children; So it is here, God many times causeth not the best and choicest Mi­nisters, to be fruitfull in conversion of others, to be able to say, Behold I and the Children which thou hast given me, that hereby all the glory may be attri­buted to God onely.

3. Therefore after all doctrinall Instructions is Praier to be used, 3. Because God in anger many times doth blast the Word to men for their sins. because God in anger many times for mens sins doth blast the Word to them, doth not give them a tender and an understanding heart; Oh then how much is he to be sought to that hath the key of all mens hearts, that openeth and none can shut that shutteth and none can open, Rev. 3.7. Observe that expression, it de­noteth Gods absolute Soveraignty, that all the devils in hell, and all the wic­ked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon, or such a Ministry to produce; What then, though we sow all the day long, though we exhort, entreat and beseech, yet if God be angry with thee, and will let thee alone in thy sins, thou shalt die and be damned in thy obstinacy and unbelief: Though Solomon with all his wisedom were here to perswade thee, thou wouldst be wilful in thy iniquities; The seeing eye, and the hearing ear are both said to be the gift of God, Pro. 20.12. and what a terrible expression is that to the Israelites, where after all the miracles and wonderfull works that God had done before them, it's said, God had not given them an heart to understand till that day, Deut. 19.4. and fa­mous is that place Isa. 6. thrice repeated in the New Testament, of blinding their eyes, and hardening their hearts, lest they should understand and be convert­ed; Who then is there but must necessarily conclude, that God is earnestly to be praied unto, lest he be left to a spirit of slumber and giddinesse, lest God sware in his wrath, that no preaching shall ever do thee good? How did Paul rejoice to be at Ephesus, because an effectual and large door was opened to him, 1 Cor. 16 9 It was opened by God, the Ministers themselves,II. From the na­ture of Preach­ing, and what kinde of cause the Word is of conversion. nor the people, had not ability to doe it; Thus on Gods part we have cause to pray.

Secondly, If we consider the nature of all Preaching, and what kinde of cause the Word is of conversion, that will also compell to Praier. It's disputed among [Page 4] Divines what kinde of causality the Preaching of the Word hath in regene­rating of men. I shall not now lanch into that deep Ocean, but two waies are wholly to be denied.

1. The Word converts not necessarily.1. The Preaching of the Word doth not convert necessarily, as the Fire doth necessarily burn, the Sun doth necessarily shine; No, for then where­soever the Word is preached, all their eyes would be opened, all their hearts softened that hear it, but experience doth wofully confute this; We see Christ who preached as one having authority, and no man ever spake like him, yet he threw in his Net and catched few fish, yea, we doe not reade of so many converted by his Ministry as by some of the Apostles.

2. Nor as a na­tural cause.2. As it doth not work necessarily, so neither as a natural cause, that hath inward power to produce its effects; As the fire hath an inherent strength to burn, the Earth an inherent power to bring forth fruit, or as a two edged Sword pierceth: For though the Word be compared to it, yet

3. Its efficacy is only by Gods Institu­tion according to his com­mand and good pleasure.3. This efficacy is only by Institution, according to the command and good plea­sure of God: Of it self it worketh no more then Exhortations to a dead man, but when cloathed with divine authority, then it beateth down every thing that opposeth it self; If then we are bound to pray to God that he would make naturall causes, though with so much inherent pronenesse, to cause their effects, as that our bread may nourish us, our cloaths may warm us, how much rather when there is no such naturall efficiency; If man lives not by bread alone, but by every word proceeding out of Gods mouth, much lesse is man converted, enlightned, or regenerated by Preaching of the Word only, with­out the power of God manifested from heaven; Yet oh the security, the sencelesnesse of most people herein, They do not earnestly contend in praier with God before they come hither; What earnest wrastlings and strivings hast thou had with God to day, that thy soul might be put into an heavenly tra­vell, and Christ be formed in thee? This is the true reason why you heare your selves into damnation, and we preach you into greater and greater spi­rituall judgements daily, because few are diligent in praying for a blessing upon that which shall be delivered to them.

III. Because of mans inability to what is good.In the third place, After doctrinal Instruction there is great need of praier to God, because of the utter insufficiency and inability that is in every man to what is good: Such is the contrariety and enmity in every mans heart against Truth preached, that we had need pray and pray again that God would open our eyes, and soften our hearts; The Scripture in severall places doth describe mans Impotency, and his utter aversenesse to what is holy; He is a Tyger, a Lion, a wilde Bear, he is a meer briar and bramble; There cannot be any good wrought in him, till God make dead men to rise out of their sinnes; We doe not hear Sermons as the Heathens did their morall Orations, for they had some imbred strength to doe those things that were civilly good, but when we have to doe with supernatural things, there all must be planted in us: There is nothing in us to love or embrace it, yea, whatsoever we are, think, or will, it all riseth up in rebellion against God; and certainly if the godly them­selves, though endowed already with an heavenly life do yet earnestly pray that God would open their eyes, Psa. 119. That he would quicken them, and make them to grow up in an higher stature, how much more do men desti­tute of Gods Spirit need this help, yea, we may take notice, Eph. 6.18. that when the childe of God is fully compleated with the whole Armour of God, he hath his helmet, his shield, his brestplate upon him, yet he must not trust to this, but after all this he is to pray alwaies with all praier and supplication; So that you see in all holy exercises, we are to be as the little childe who lean­eth only upon his Father, we are like the Fowl, when we have drunk down a little, presently to lift up our heads to heaven, that it may work on us.

[Page 5] Ʋse of Instruction, From this order of Christs, learn we in Preaching,Ʋse. and you in hearing what we ought to do, know it must be Praier that will sanctifie every Sermon; According as thou hast laid up Praier beforehand, so do thou expect to speed; What a wofull thing will it be if God make this Heaven brasse and iron, these helps of salvation furtherances to damnation, and all because thou dost not carefully seek to him. Canst thou pray in other things and not here? Is not every Sermon of eternall consequence? Is not heaven or hell delivered at this time, why then are we such stupid blocks as not to lay fast hold on God, and say, I will not let thee go till thou givest me a blessing; It's taken up as a sad Question, Why in these latter daies the Word preach­ed makes no more wonderfull works? At first Propagation of the Gospel, so many fish were caught in the Net, that it was ready to break; And at the first Reformation out of Popery, the Kingdom of God suffered violence, but now he that is prophane is prophane still, the blinde are blinde still, the proud proud still: What is the matter? Is not the Word of God as powerfull as ever? Is not the Lords arm as strong as ever? Yes, but the zeal of people is grown cold; There are not such fervent praiers, such high esteems of the means of grace; Men do not besiege Heaven, giving God no rest day or night till he come with salvation into their souls, and truly the Spirit of prai­er is a sure fore-runner of spirituall mercies to be bestowed, Optat dare qui mandat orare, when God will blesse the Word and Ministery to thee, he will stir up thy appetite, make thee hungry and thirsty, fill thee with daily pan­tings after his grace. And thus much of the order.

I proceed to the gesture used in praier, He lifted up his eyes to heaven: In the Scripture we reade of severall gestures in praier, one of the Publican clean contrary, He cast his eyes upon the earth, and that did arise from the great and reall sence he had of his unworthinesse, and of the multitude of sins that were upon him, but yet that which is most commendable and indeed most natu­ral, is to lift up the eyes to Heaven, the place of Gods speciall presence, though he be also every where, for the eye in this case should be the demonstration of the heart, Cor in oculis, that if it were possible we would both in soul and body, while praying, be lifted up into heaven; Now how our Saviour, who was God as well as man, could pray, and what kinde of Praier this was, will hereafter be cleared. From this gesture Observe,

That all our Praiers should come from a spiritual and heavenly heart.

It's the very definition of praier, that it's Elevatio mentis ad Deum, Doct. That all our praiers should come from a spiritual and heavenly heart. The lift­ing up of the minde, and of the whole soul to God; To pray is a farre more difficult and noble exercise then most are aware of; It's not the running over a few words like a Parrot, but the soul is then to be on the Mount of Trans­figuration: There must be many things meeting together ere thy praier be an heavenly Praier: It's good to set this home, for praier is the universall Instrument of all thy good, if that be blunted or unprofitable, all is marred; If a poor man that liveth by his handy labour hath marred his tools that he cannot work by them, how shall he subsist? Praier is the Key to open hea­ven, if that be empty and unprofitable, how canst thou be replenished? You ask, and pray, and have not; Jam. 4.2. No sins are removed, no spirituall mer­cies are bestowed on thee, and all because thy praier is not heavenly;The requisites to spiritual praier. Now these things make an heavenly Praier.

1. It's necessary the Spirit of God do enable and move the soul to this duty, Rom. 8.1. The Spirits enabling and moving the soul to this duty. It is the Spirit of God that helpeth against our infirmities, and enableth us with groans unutterable. The heart is but as so much dull earth, till the Spirit of God inflame thee; Thy praier is a body without a soul, if there be words but not Gods Spirit in the heart; But oh what shall we then think of most mens praiers that have nothing but custome and formality in them: No won­der [Page 6] if these be birds without wings, Messengers without feet, good for nothing at all; Thou saiest thy praiers, and thou hast thy praiers, but oh consider the Spirit of God must move upon thy heart, else thou art onely a worm crawling on the ground.

2. An heavenly heart.2. An heavenly Praier must have an heavenly heart, that which pants after and delights in heavenly things, but Ps. 4.6. Many say, Who will shew us any good? Every one can pray for earthly and temporall good things, for health, strength, peace, and outward plenty, but few with David, Lift thou up the light of thy countenance. In the Lords Praier we are first to pray for those spiritu­all things that relate to Gods glory, before we are to ask for our temporall comforts; yea, while we pray for temporall mercies we are to do it in a hea­venly manner, for this end, that we may be more instrumental to Gods glory, and be brought nearer to him; Difficile est erare, quia difficile est desiderare, said Aquinas. It is a very hard thing to desire heavenly things, and there­fore as hard to pray for them; how happy then is it when the matter praied for and the frame of the heart are both heavenly; Now like Christ he is gone up to the Mount, and praieth alone, he is above all earthly things, alone with God himself.

3. When the heart and affe­ctions are pu­rified and made fit for the enjoyment of God.3. That Praier is heavenly when the heart and affections are purified and sancti­fied fit for the enjoyment of God: In praier we have an immediate approach un­to and fellowship with God; There cannot be greater honour vouchsafed unto a creature then to be admitted to pray to him, but who is sufficient for this duty? The Heathens did often presse this, that God was to be worshiped prae mente, but the Apostle more divinely, 1 Tim. 2.8. Lifting up holy or pure hands, Mat. 6. Blessed are the pure in heart for they shall see God; A sore eye with corrupt humours is not fit to look on a bright object, and truly in all our praiers we should think nothing so comely as to have heavenly hearts for heavenly work; If the godly mans conversation even in buying, selling, and all other lawfull emploiments, is to be heavenly, much more in praier, then there should be Sabbatum mentis the rest of the Soul, there should be no distractions, no debasings of it by earthly affections, we should have a garden readily dressed for the Spouse to walk in; If Christs body was to be in a Se­pulchre where none ever lay btfore, how much rather will whole Christ a­bide in a clean heart; The devil would not come into his Lodgings but be­cause they were swept and ready garnished for him, how much rather will Christ expect that the soul should be in an holy and heavenly manner fitted for to enjoy him.

4. Heavenly prai­er moveth the heart to more love and de­light in hea­venly things.4. An heavenly Praier is, When it stirreth and moveth the heart to more love and delight in heavenly things; Praier is not to be only heavenly in its nature but in its effects; By praying holily we are made more holy; It's like exercise to the body, which makes it more strong and active; It's the rich Ship that brings in glorious returns from God: Heavenly Praier leaveth an heavenly frame, it keepeth a soul in longings after God; As Moses who had been in Gods presence his face did shine with great lustre. Thus the soul that is heavenly in Praier to God, leaveth an excellent and spiritual lustre upon all his actions, his conferences, his conversation speaks the mighty glory of this praier; oh what godly man may not fall down with shame and confusion to think how far short he comes of this heavenly praier.

Ʋse. Ʋse of Instruction in two things, 1. How hard it is to pray indeed; You may say of the dull Formalist that hath bare words and no heart, he praieth but it is as unprofitable as a body without life; Oh that the God of grace would work this in you, that he would pour the Spirit of praier and supplication upon you; I know nothing wherein people are more to be instructed and rectified then in this particular; They have good praiers, and they say good [Page 7] praiers as they speak, but understand nothing at all about an heavenly praier.

2. Why it is that after many publique and private praiers thousands of people live in the same wickednesse they did. Who would not think their sinnes would make them give over praying, or praying their sins, how can this fire and Ice stand together? The reason is, they are not heavenly praiers, neither private or family praiers do raise thee up, like Elijahs fiery Chariot: You ask and receive not because you ask amisse; He doth not say you ask mala but male, you do not pray for unlawfull things, only you pray not in a right manner; Oh then say, the decay of all my godlinesse, all my comforts arise from my de­cay in praier, Pray heavenly and all will be heavenly; and on the other side, meer dead and customary praier leaveth a man in a destitute estate, he may pray in that manner all his life, and yet receive nothing at Gods hand; Think and meditate of this more, say, the beginning of all my spirituall consumption is in my lean empty praiers,

THE Introduction hath already been dispatched, which contained the Order and Method of Christs Praier, as also his gesture; We now come to the praier it self, he said, Father, &c.

To open this Consider, That Praier is of two sorts,

Either 1. Mentall, which is only in the soul and spirit, for God being a Spirit and omniscient, knoweth all the thoughts and desires of the heart; Thus Angels and the spirits of just men perfected in heaven do pray, The souls under the Altar cried for an holy avenging on their enemies, Rev. 6.9.

Or else there is 2. a vocall Praier, when our desires are manifested by out­ward signs of words, and thus Christs praier here is a vocall praier, neither may such kinde of praying be thought needlesse,Why we should pray with the tongue. for we do not use words as if God needed these signs, in which sence Eliah derided Baals Priests, bidding them cry aloud, it may be Baal was asleep, or in a journey, 1 King. 8.27. but hereby to excite and stir up our affections, for the soul and body do mutu­ally help each other, and partly because we are to glorifie God with our body, and with our soul, and lastly what is strongly in the heart cannot but [Page 8] empty it self in words: Hence are those expressions, I cried unto the Lord with a loud voice, so that a vocall praier is commanded as well as a mentall, only in that we must remember there ought to be a threefold attention, first unto God the object unto whom we pray that our thoughts be not distracted. 2.In vocal praier there must be a threefold at­tention. To the matter that it be lawfull and according to Gods will. 3. To the words, that they be sober, grave and decent in so religious a duty. And thus much from that expression, Christ said, Father.

How Christ being God could pray.In the next place let us consider, how Christ could pray, for being God it seemeth praier is as incompatible to him as to God; The answer is in re­spect of his divine nature, so he could not pray, but in his humane nature and as he was in the state of humiliation, so he did not only pray, but he praied wirh agonies and strong cries, as the Apostle saith, Heb. 5.7. for in this conside­ration he was capable of many mercies which God did bestow upon him, and also upon all the Elect, for he praied for them also, yea, he did not only pray in the state of humiliation, but in his glorified estate; Now whilest he is ex­alted on his Throne, he makes intercession for us, Heb. 7.15. 1 Joh. 2.1. Though this Intercession in Heaven is not in that humble way of supplication, as while he was in the flesh, but a presenting of his sufferings and obedience to the Father, with an earnest will that all his Elect should partake the bene­fits thereof; But of this Point, how Christ could be said to pray, more in its due time. This praier Christ powred forth, so far as it relateth to the Church of God and all beleevers, is part of his Priestly office, for the Priest was to doe two things, first to pray, then to offer a sacrifice; Now Christ in this Cha­pter he praieth and afterwards offereth up himself an holy and unspotted sa­crifice for the sins of his people, and as the High-Priest was to carry the names of the twelve Tribes in his breast to present them to God, so doth Christ here, he presents all his children unto God the Father by this praier; There is no godly man so mean, so weak, so inconsiderable but he is commended unto the Father, and may justly expect the fruit of this praier.

Doct. That all the godly are un­der the benefit of Christs Me­diatory praier. That all the Children of God are under the fruit and benefit of Christs Media­tory praier: Take up these two forementioned places, 1 Joh 2.1. If any sin, we have an Advocate with the Father; Here is supposed that upon every sinne we commit, there is an inditement, an impleading of us, an accusing of us unto God; Thou thinkest nothing of thy sinnes when committed, they are pre­sently out of thy minde, but oh the charge and Inditement that is against thee before God, only the godly they have Christ an Advocate, he dosh constant­ly pleade for them, he takes their parts and he is sure to prevail; What trea­sures of comfort are here for the godly, when thou art not thinking or mind­ing thy own self, Christ in heaven is pleading for thee; It's good to have this Friend in the Court of heaven, so Heb. 7.25. He everliveth to make intercession for them; he ever-liveth, and this he attends unto, When thou art sleeping and canst not pray for thy self, he maketh Intercession for thee; So that Christ though exalted and made glorious in heaven, hath not laid aside his love and earnest affections for thy good; But as Joseph when lifted up in Pharaohs Court sent for his Father and Brethren to give them the good things of E­gipt; Thus it is here, Christ said, he went to his Father to provide mansion places in heaven for them, Joh. 14.2. Oh the unspeakable dignity and happi­nesse to be under Christs Intercession; If we do so much esteem the praier of a godly man on earth, and the effectuall praier of one righteous man pre­vaileth much. The excelltncy of praier appearing in that it only is compared to Frankincense, Heb. 5. & cap. 6. signifying as this doth recreate and refresh man, so doth a true right praier please God;) what then will the praier of Christ himself do? If a Job, If a Daniel, If a Moses could do so much in praier, when yet their praier needed Christs praier for acceptation and impe­tration, [Page 9] how prevalent must Christs praier be for his beleevers?

To open this Doctrine, Consider

First, The matter of Christs Praier for his Children, and that is,

1. For the accomplishing of all grace here and glory hereafter;I. The matter of Christs praier for his Chil­dren. There is no heavenly or spirituall mercy but Christ hath praied for it; Thou dost not only pray for it, (alas what are thy praiers?) but Christ hath praied for it, thy conversion and sanctification is praied for; There is no man to be con­verted by the Word but Christ praied for that mans conversion, Joh. 17.20.1. All grace. It was said of Austin, because his Mother Monica praied so earnestly about him, that it was impossible a childe of so many praiers should perish, but that is not necessary, though all the men in the world should pray for such a mans conversion, it might not be, only we may say, It's impossible a childe of Christs praiers and tears should perish.

Again, 2. Pardon and forgivenesse of sinne, and that as oft as it is committed is the matter of his prayer: We have an Advocate, as you heard. Alas,2. Pardon of sin. upon the committing of any sinne, if there were no more strength to do them away then is in the praiers and tears of the godly, if all the guilt lay upon them to discharge, how insupportable would it be? but there is no sinne at any time committed by thee, if repented of and forgiven, but Christ hath praied that it may be forgiven thee: so then though there be weaknesse, unbelief, and dullnesse in thy praiers, yet there was no fault to be found [...]n Christs praiers; In all thy agonies, desertions and temptations, pleade the Intercession of Christ;

3. Further, Another main spirituall mercy praied for, is preservation from sin, v. 15. I pray not thou shouldest take them out of the world, 3. but that thou shouldest keep them from the evil; Oh admirable and necessary praier; we are in the world as in an infected Hospitall, as in a fiery furnace: Now to be here and not diseased, not to be burned therein, is the wonderfull expres­sion of Gods power and goodnesse, for this River to run into the Sea, and not to partake of the salt taste thereof is beyond expression, Christ hath not prai­ed that we should have no afflictions or troubles in the world, but that we should be kept from the evil of them; He did not pray for Peter that he should not have wofull and sad temptations, but that his faith might not fail in the midst of them; O what a comfortable cordiall may it be in times of great commotions and violent temptations! how do the godly fear lest their strength should fail them, lest one time or other they should yeeld to sinne, and be overwhelmed? Now in the midst of all these fears Christ hath praied for thee as well as for Peter, that thy faith may not fail: Insomuch that we may say, Christs praier for beleevers is all their hope and foundation; In some sad ex­igences how carefull are we to have the praiers of all Gods people, to be re­membred in such and such a Congregation, but if all the Churches in the world should pray for a man, it would not amount to so much as Christs praier; therefore let the godly comfort one another with these things.

Lastly, He hath praied for their glorification; Thus he praied,4. Glorification. that they may be one even as he and the father are one, and that they be where he is, viz. that they may enjoy that glory which Christ had purchased for them; Therefore he is called the Resurrection, Job. 11.25. because he will raise up such at the last day: The body though dead and consumed to ashes shall not al­waies be in the grave, neither shall the soul have such rags and deformities upon it continually, but shall be cloathed with glorious robes; Thus you see the chief and main matter of Christs praier, not so much earthly and tempo­rall things, as heavenly: for although Christ did comfort his Disciples even in earthly straits, Mat. 6.25. that they had a Father in Heaven, and if he did provide for all the creatures in the world, they might much rather be per­swaded of his care to them, and Paul argued Rom. 8. he gave his only Son for [Page 10] them, how shall he not give all things else? Yet the great things that Christ before his sufferings thought fit to commend unto God, were spirituall and heavenly benefits. And that is the first consideration, The matter of Christs Praier.

II. The nature of his praier by way of Medi­ation.Secondly, Take notice of the nature of this Praier, it's by way of Mediation; It's a Mediatory Praier, and so differs from all the praiers of other men: As they are bare meer men, so their praiers are bare meer praiers; There is no merit, no mediation in thee, but Christs praier is of a farre more transcen­dent nature, Even as the bloud of the Martyrs came farre short of Christs; Their bloud was not expiatory, it was not by way of a Sacrifice for sinnes, whereas Christs was; Thus there is a vast difference between praiers and prai­ers, God may regard one mans praier more then anothers, it may be more effectuall, as in that supposition, though Daniel and Job stood and praied, they should not be heard; Job, you know was commanded to pray for his Friends, and his praier was accepted of more then theirs, and Daniel was said to be a man greatly beloved, because his praiers were so readily heard; Like­wise the praier of many, or a Church, is more prevalent then the praier of one single person; So a Praier from one in office as a Minister, is more then of one in a private condition: but yet the praier of Christ as in the office of a Mediatour doth farre surmount all. So then in Christs praier we are espe­cially to look to the Mediatory power, to the impetratory efficacy of it; It's not a meer supplication as ours are, but a powerfull obtaining of what is desi­red; His praier can be no more refused then his bloud, they both are in the same nature, they go along under the same respect, his bloud may as well be without advantage as his praier; The high-Priests praier for the people was of greater concernment for the people then their own praiers; I tell thee all thy own praiers are not of that consequence to thee as Christs praier is, all Mediatory and impetratory efficacy is from that.

III. The dignity of the Person praying.Thirdly, Consider the dignity of the Person who did pray for beleevers, and thereby cometh an infinite efficacy and worth to it. Christ who praied for us being God and man, in regard of his divine nature, there cometh an infinite worth upon his praier, his praier is like himself, and from this account it is, that it is meritorious with God, that it is just with God to grant him his Requests; his Supplications are put up in his own name, he needeth no Mediatour, there is none to make way for his acceptance with God, so that this Meditation affords unspeakable consolation, though all thy praiers and duties be nothing worth, yet Christs is of infinite value: The dignity and merit whereby any good cometh to us, is not for our praiers but for Christs; Certainly the peo­ple of God do not live so chearfully upon this consideration as they ought; They are careful to pour out their own praiers, but not by faith to rest on Christs; What needest thou fear who canst bring praiers of infinite merit? The Lord Christ hath praied that I might have this mercy; he hath praied that this grace should be vouchsafed unto me; What fault can be found with Christ? What blame or imperfection is to be seen or found in him? how can Christ be denied in justice? It is his right to have his Requests an­swered.

IV. His relation to God the Father.Fourthly, Consider the respect and relation Christ stands in towards God the Father, And then you will still say, his praier is of great concernment to [...], Now his relation is, the only Son of God, and dearly beloved by him, This is my well-beloved Son in whom I am well-pleased, Mat. 3.17. So that his praiers are heard unquestionably upon a twofold ground, the one of justice because infi­nite in worth, the other of love because the only begotten Son; This Heb. 5.7. He is said, while he praied, to be heard in what he feared, and Joh. 11.12. Christ thanks the Father that he heard him alwaies, and often doth he pro­fesse [Page 11] that the Father loveth him the Sonne, and that the Father and the Son are one. This also is very comfortable to meditate upon, Thou hast the prai­er of him who is the only begotten of the Father, whom the Father heareth alwaies, and to whom he denieth nothing, if we are able to say, Lord, this is not my praier only, This is not my desire only, but its the request of Christ so beloved of thee, then thou maist justly beleeve thou shalt be accepted of; O Lord, though I have no lovelinesse, no comelinesse, yet Christ hath; Some have doubted whether Christ was heard in every thing he praied for,Whether Christ was heard in every thing he prai­ed for, or no. and they instance in his praier, that the cup might passe from him, but that was only conditionall▪ If it be thy will, and therefore he added, Not my will but thine be done; That which he absolutely praied for, was Gods sup­port and preservation of him, as also the raising him out of the grave. That which seemeth to have gteat difficulty is his praier, Luke 23.34. Father, for­give them, for they know not what they do, but of the efficacy of this we need not doubt of, because the Pharisees and others they sinned against their know­ledge and conscience, and for such Christ praied not, but others that knew not what they did, many of them were converted afterwards, and did be­leeve in him, whom they had pierced, so that we need not doubt of speed­ing, when we bring Christ with us. Hence Joh. 16.24. Whatsoever you shall ask the Father in my Name, he will give it you; If we were to draw nigh in our Name, If we did appear in our own Name, we might justly look for anger in stead of mercy, but God is not angry with Christ, he doth not frown upon Christ.

Fifthly,V. Christs praier had all the qualifications requisite to acceptation. The praier of Christ had all those internall qualifications that are re­quisite to acceptation: For first, There was holy faith and confidence, the Pre­face is Father, which is not a bare Title, but an expression from inward affe­ction, indeed Christ was not capable of justifying faith, he was too perfect a subject to need such a grace, yet as the habit of faith doth include no imper­fection in the subject, but a full dependance and affiance on God, so Christ did beleeve, and in this sence he cried, My God, My God, why hast thou forsa­ken me? My God, My God, were acts of fiduciall dependance; As for repen­tance and sorrow for sinne, which is requisite in all our praiers, such also Christ was not capable of, but then for love and zeal to God, for heavenly affecti­ons, &c. The Sea is not fuller of water then his soul was of such enlargements; No distraction, no deadnesse, no imperfection did cleave to his praier, but as he himself was without sinne, so also was his praier; Besides the extrinsecall dignity and worth of Christs praier there was an inherent perfection and full­nesse of all graces in him: Oh then though the godly labour and groan un­der manifold weaknesses; Their praiers are so imperfect that they need to be praied over again, and confession is requisite for our imperfect confession, yet remember the perfection of Christs praiers, There was no spot, no blemish in this Sacrifice of his lips. At the end of thy praier, when thy heart smiteth thee for thy roving thoughts, thy dulnesse, thy distractions, comfort thy self with this, there was no such defect in Christs praier; Christs praier was like that curious confection and ointment, which had so many precious ingredi­ents in it.

Sixthly, Consider this Praier of Christs had that generall nature in it, VI. A condition or medium of good things. Why Praier is needfull not­withstanding Gods know­ledge and un­changeableness which all our praiers have, to be a condition and medium to bring about the good things we desire: For some have disputed about praier, What use is there of it, seeing God knoweth all things before we ask, and he is unchangeable, our praiers cannot alter his purpose; To this it's answered, That our praiers are not to acquaint God with that he knew not, or to change his will, only God who hath decreed to do such things, he hath appointed praier as a condition or means for the accomplishment of them; Even as God hath ordained the [Page 12] earth to bring forth fruit, but it must be tilled and sown, and as mankinde is to be multiplied, but by marriage, so good things are appointed for the godly but by praier, Mat. 7.7. This is therefore called the golden chain reaching from earth to heaven, Ascendit precatio, descendit miseratio; and for this end is both a command of praier and a gracious promise to it, so that he who prai­eth not presumeth grosly, if he expect the fullfilling of any good thing to him; As it is thus with praier in the general so also with Christs praier, what­soever Christ was to purchase at Gods hand for his people, the same he was to pray for, Psa. 2.8. Ask of me and I will give thee the Heathen for thine In­heritance, And thus in this Chapter he praieth for that glory which yet was from the beginning appointed for him, so that Christs Praier was a speciall means to bring about all those admirable mercies promised to his people.

VII. Christs praier sanctifieth our praiers.Seventhly, Take notice of this, that this Praier of Christ sanctifieth all our Praiers; They become accepted of through him, He is the Altar upon which the incense of the Churches praiers is offeted, Rev. 8.4. As our tears need washing in his bloud, so our praiers need Christs praier, he praied that our praiers may be received; There is not any one Praier could ever ascend to heaven were it not for Christs Intercession; The Popish doctrine therefore is very injurious to Christ, which inventeth other treasures besides the trea­sures of Christ; They tell us of a treasure or bank of praiers, which may be applied to this or that necessitous person; They tell us of other Mediators in heaven besides Christ, Mediators not of expiation but intercession, whereas you see it's Christs expiation and intercession that go together to work our redemption.

But if Christs praier be thus all in all, what need we pray, are not our prai­ers superfluous?

Answ. No, for they are not to that end which Christs was, not for merit or mediation; Even as though Christ suffered for our sinnes, yet we also are afflicted, but not for that end, so our praiers are for other ends, to set up God, to debase our selves, to quicken up our graces, to give us an holy Commu­nion and fellowship with him, to shew our obedience to his command, who doth in so speciall a manner require this duty.

Ʋse, Are the people of God under the benefit of Christs praier, then how happy and blessed are they, what can be denied them? There is no fear of ha­ving their requests granted, for God looks upon them and Christ as one my­sticall person, as the head and members; Who is able to preach of this Sub­ject? It is too glorious, Christ is in heaven making Intercession for thee; Wo unto thee every day, every hour, Were it not for this Advocate, wo to thy own praiers, though never so laudable, were they not put up in Christs Name; Oh how little do the people of God run to this Fountain when their hearts are like a dry wildernesse; This is indeed the Key of heaven that opens it for thee and thy duties, if not for my sake, yet for Christs sake, Though I am unworthy yet Christ is worthy to be heard; But oh the terrible estate of wic­ked men, I pray not for the world, They have no benefit in this Mediation.

THE next thing in order to be treated of is Christs Praier it self, and that is first in reference to himself, and therein we may consider,

1. The matter of the Praier, Glorifie thy Son.

2. The Arguments to enforce this, for that is the best praier which is most argumentative; Many words without arguments is like a great body without nerves or sinews. Now these arguments are several and strong.

1. From the Relation he stands in to God, he is a Son, and God is his Fa­ther, Father, glorifie thy Sonne.

2. From the seasonablenesse of it, Now is the time, Tho hour is come.

3. From the finall cause, he desireth not this glory for himself only, but he would be glorified that he might glorifie the Father. Every one of these Arguments doth deserve at least a Sermon to open the excellency of it, and

1. I shall begin with the relation expressed in that compellation Father; Now it is true God is the Father of Christ in a farre more transcendent way then he is ours, for that is a true Rule, quod Christus naturâ, nos sumus gratiâ, That which Christ hath by nature we have by grace; Christ therefore is Son to the Father, yet so that he is of the same nature with the Father, having all the properties of the Godhead with him, but we are Sonnes only by grace and adoption, and therefore cannot call God Father in that respect as Christ doth, yet because a Father to both, and that we may improve this Title for comfort with him, our Saviour doth put these together in a most excellent manner, Joh. 10.17. I ascend to my Father and your Father, to my God and your God; Go and tell my Brethren so: The Apostle admireth this, that he was not a­shamed to call them brethren, Heb. 2.11. and in this Praier how wonderfull are those expressions, That they all may be one as thou Father art in me, and I in thee, that they also may be one in us; Let not therefore the great distance between us and Christ trouble us in this dear relation, for he is our Father as well as Christs, though not in the same manner. From this Argument further ob­serve,

[Page 14] Doct. Those praiers successefull that are put up to God as a Father. That those Praiers are successefull and are sure to speed which are poured out to God as a Father. It's this Title, this relation that giveth life and efficacy to our praiers, Dulce nomen Patris, said he, it works much both in the Father to move his bowels and in the Sonne to enlarge his affections and hopes; Al­though that Faith whereby Christ called God Father was not like that in us which we call justifying, in respect of that act, for Christ did not need justi­fication for himself, because there was no sin found in him, yet as faith in the generall betokens a fiduciall dependance on God, and application of his favour, so Christ did with faith call God Father: Thus at other times we see Christ in his praiers using this compellation as the ground of his being heard, and having all his requests granted him, Luke 23.34▪46. Joh. 11.41. Joh. 12.27, 28. And that we may not think this Prerogative belongs only to him, our Saviour in that Directory of praier which he hath left, teacheth us to come unto him as unto a Father, and this is the faith we must pray in, else we are sure to be sent away empty. Hence Christ Mat. 6. and Mat. 7, 11. laieth all the ground of confidence and hope to speed on this, because he is our Father, an heavenly Father, farre above all earthly Fathers; Nemo tam Pater, as one in another case; I need not tell you that God is a Father, either by Creation, in which sence Paul alloweth that of the Poet, We are his Offspring; for this it makes not any thing to confidence in Praier, for so the devils and wicked men had their being from God; But 2. He is a Father by grace, by adoption, and reconciliation through Christ; This is the relation that sweetens all, This is that which makes us confident he cannot or will not deny any thing that is good to us; When the Prodigal Sonne came with this Title in his mouth, Fa­ther, To open this Consider, I have sinned, the bowels of the Father immediatly moved, and he run­neth to meet him, Luk. 15.18.

1. All by nature are in a state of enmity against God.First, That every one by nature and through sinne is in a state of enmity against God; God is so farre from being a Father to such, that he is a Judge and an adversary to every wicked man, so that it is a very rare thing, and few there are who may call God Father; Is God the Father of Drunkards, adulterers, proud and prophane persons? It's blasphemy, and an high dishonour to God to think so. No, the Scripture telleth us of another Father to such, Ye âre of your Father the devil, Joh. 8.44. There are many may say, Our Father which art in hell, not which art in heaven; This I would presse upon you that you may not blaspheme God by calling him Father, when you do the works of the devil; If children only and not dogs must eat the meat on the Table, much more must they only be taken into the Fathers bosome; The Scripture will inform you that none may presume to take this excellent Title into his mouth, unlesse he shew his filiall fear and obedience. Mal. 1.6. If I be a Fa­ther where is mine honour. 1 Pet. 1.15. If ye call on the Father, passe the time of your sojourning here in fear; Hence it is resolved by Austin, that none but a just and righteous man may pray the Lords Praier, because God is not a Father to any but those that walk holily; Oh that this might strike to the very heart of every ungodly man, Thou hopest in thy praiers, and trustest in thy praiers, when yet thou hast no right to call God thy Father; He owneth no such ene­mies as thou art for his Sonne.

2. The state of Sonship is pur­chased by Christ.Secondly, This sweet relation of Sonship to God the Father is purchased at a dear rate by Christ; He shed his precious bloud that we might be put into so happy a relation; We that were afar off are made neer by him: Hence it is that Christ is the Elder brother, the Heir, and we made coheirs with him, so that we had nothing to do with God in any comfortable way, we could not have praied to him, but had been like the devil in hell, had not Christ pur­chased this sure and comfortable condition for us; It costs the mother much ere she be mother of a childe; In sorrow she was to bring forth, but Christ [Page 15] was a man of greater sorrow ere he could see his seed, and his soul be satis­fied. Among Brethren what envy is there apt to be, yea, what murthers have been committed by one brother upon another, that they might solely enjoy the dignity and great estate. but how farre was Christ from this, who though only beloved of the Father, and heir to all glory, yet grudgeth not to take in others to a copartnership, well then, This word Father, or to be able to call God Father cost Christ dear, even more then to make a world, for there was but a word, here were great sufferings.

Thirdly, To be able to call God Father is so great a matter that there needeth the Spirit of Adoption to move us thereunto, Gal. 4 6.3. We cannot call God Father but by the Spirit of Ado­ption. He hath sent the Spirit of his Sonne into our hearts, crying Abba Father. Although it be easie for a presum­ptuous self-justifying man to call God Father, yet take the afflicted mourner for sinne, who is sensible of the great dishonour he puts upon God, it's the hardest thing in the world to think God is a Father to him, because therefore it is so great a work, God sends his Spirit into our hearts that enableth us to cry boldly, vehemently, and notwithstanding all opposition, Abba, Father; Where then we would use this compellation with power and life, with successe and heavenly advantage, there the Spirit of God must inflame the heart, there all our servile fears and tormenting doubts must be removed; Now who but the Spirit of God can command these windes and waves to be still. There are groans and crys, great commotions of spirit ere the soul can be per­swaded of Gods fatherly love.

These things premised,What frame of heart this compellation Father may breed in every childe of God. let us consider in the next place what disposition and frame of heart this compellation (Father) may breed in every one that doth fervently pray to God.

1 And 1. It cannot but raise up the heart to great confidence and hope to speed; Indeed if we look to our selves, to our sinnes, there is nothing but matter of despair, Who can think of himself, and not expect that answer, Depart, I know you not; But then when we consider this gracious relation God putteth upon himself to be a Father, what humbled sinner may then be afraid; O Lord, thou art not only a Lord, a mighty and great God, but a Father also, and upon this Title I pleade; Fathers use to lay up for children, if it were an earthly Father, Mat. 7. when the childe asketh bread, he would not give him a stone, and thou art an heavenly Father, how long then shall I ask for such consolation, pray against such corruptions, and meet with the contrary, Is not this to give a stone for bread? If then God be a Father, if thou maist con­clude on this, then expect every thing else; Now this is a great sinne in the children of God, they doe not improve this relation; They do not think with themselves, behold, I am a Father, I am a Mother, will my bowels let me deny my poor children (if afflicted) any thing that I can give them? why then shall I have such low thoughts of God? He that giveth the father bow­els, shall not he much more have bowels? If it be thus with a drop, shall it not be much more with the Fountain.

2 2. The meditation of this relation will cause fervency and zeal in our Petiti­ons; The more confidence to speed the more earnestnesse, as on the other side, where there is no hope there is fainting and languishing, he said, Qui timidè rogat docet negare, we may say, Qui tepidè, It's the fervent praier of a righteous man that prevaileth much, and confidence quickens up to fervency. As men that are pulling any weight, the more they feel it coming, the more earnest they are in pulling. This divine hope puts wings to the soul, addeth legges to its journey; Indeed a bold presumption that God will vouchsafe him the matter of our requests is carelesse of praier, because that looketh for the end without the means, but an holy confidence that God will give us the good things we want, but by earnest and fervent praier, that makes the godly soul [Page 16] more zealous and active, when we are sure our labour is not in vain: As the Apostle encourageth to sufferings, to wait and endure patiently, because in due time they shall receive a recompence, if they faint not, Gal. 6.9. Oh then be afraid of those cold and lukewarm formall duties thou art so often in; These argue no faith, no hope in thee; It's a sign thou dost not much matter or regard the issue of thy Praiers, whether God grant them or not.

3 3. This Title in the lively improvement of it will cause a filiall reverence and humility, even as the childe doth his Father, as you heard; If I be a Father where is my honour? The good ingenious childe doth not abuse his Fathers kindenesse, doth not contemne his favours, but consider the great distance that is between him and his Father, that he is never able to satisfie his Fa­ther, for Aristotle saith; There cannot be any justice between a father and son, seeing therefore he hath all from him, he is in a reverentiall fear and honour of his father; Thus it is with those who have the Spitit of Adoption, their fear is accompanied with their confidence; Their boldnesse and hope doth not degenerate into security and contempt of God, and if at any time they grow wanton under his mercies, then as God is a Father to provide for us, so he is a Father to chasten, as the Scripture speaks often; Do not then give way to thy corruptions, do not eat too much of this honey till thou surfet, lest God give Physick, lest he chasten thee and seem as if he were no Father, David upon security and other neglects, into what sad darknesse is he cast? He knoweth not how to call God, Father, he thinketh on God, and is troubled as he saith, Ps. 77.5. God will deal with thee upon thy rebellion, as David with Absa­lom, Command thee out of his sight, and this will work upon thee as it did with Absalom, who desired to die rather then to be alwaies under such displeasure; and herein the people of God upon their sinnes have a greater wound and deeper gash then the wicked have; It's against a Father they have sinned, so mercifull and so gracious a Father, this paineth them at the very heart.

4 4. The Meditation of this Title will breed tranquillity and quietnesse of spirit, free from all sinful cares and distrustful thoughts: I have a Father in heaven, and it is not my care, my counsell, my labour, can provide for me, but his good­nesse meerly, Mat. 5.25, 26. Our Saviour doth there at large give heavenly Physick to kill these worms, these moths of cares that are ready to eat into us and devour us, and amongst other helps this is one, Your heavenly Father knoweth what you have need of; As we see our little Children, then eat and drink, and take no care for their raiment, for their food, but go to their Parents, such a quiet and composed frame of soul would God have all his Children have; If you call me Father, why do ye not commit all to my wisedom, to my love; Can a childe order his affairs better for himself then his Father; Is it not well for the childe that it is not his wisedom and care but his Father that he must trust to, How quickly would he undoe all? Thus may God our heavenly Father say, Cast your care and burden upon me, how quickly would you undo your selves, ruine your selves, if all were left to you, your happinesse lieth in my wisedome and love to you; Oh what a chearfull quiet heart would the due meditation of this cause in us! It's my Fa­ther in heaven that doth all things, that governeth the whole, that dispen­seth all things; It's my Father in heaven that giveth life and motion to every thing, and therefore I need not be afraid; Know then that all those gnawing worms of unbelief and fears upon thee, whereby thou makest thy self an hell to thy self, they come from want of this consideration.

5 5. This Relation, if rightly considered, will put us upon holinesse and an earnest endeavour to resemble and to be like him; A good childe loveth to imitate and conform to all those lovely perfections that are in his Father, his endeavour [Page 17] is, that in him his Father may live, even while he is dead; Now the Scripture sets forth Gods holinesse as our Copy to write after, Be ye holy as I am holy, and that ye may be perfect as your heavenly Father is perfect, Matth. 5.48. and He that hath this hope, viz. to be a Sonne of God, purifieth himself even as God is pure; Oh then let those vile and leprous sinners stand aloof off, They call God Father, where is thy Image or likenesse of him upon thee; Art thou pure as he is pure, holy as he is holy, Is thy will conformable to his will; To love and delight in those things that God loveth and commands; The Scripture telleth us the godly are born of God, that his Image is restored in them, That they are partakers of the divine nature; Now let every one see upon what grounds he cals God Father, Is it not a meer lye and moc­kery? Dost thou not delude thy own self? If God be thy Father, wherein art thou like him? Art thou holy as he is? pure as he is? Certainly even in the godly this should raise up their spirits to higher exercise of holinesse; They should consider who is their Father, It is for them to shew better bree­ding, then to be proud, passionate, earthly and carnall, They are to be as Ig­natius was called [...] Those that bear God about with them, you may see the resemblance of God in their lives; So then this Title and relation doth not only vouchsafe comfort but engage to much duty; None should be so cheerful, and yet so holy and pure as they are.

6 6. This Relation of a Father will put us upon zeal for his glory and honour, a desire to exalt and set him up every where, an holy impatiency to have his Name blasphemed and his commands broken: What childe can endure to hear his Fa­ther spoken against, to have his name defamed, You see in Christ himself, the zeal of his Fathers house did eat him up, he could not endure to see the cor­ruption and defilement of his Fathers worship, and thus it is with the Children of God, his honour is dear unto them; To see and hear the wickednesse and prophanenesse of others torments his righteous soul; This is against my Fa­ther, I have no patience when you thus dishonour my Father; Oh this is an excellent signe, you look upon God as your Father, when you are thus af­fected for his glory, for his truth and worship; It's a known story of that dumb Sonne, that never spake before, yet when he saw one going to kill his Father, cried out and forbad it; Thou that feelest no anger, or grief with­in thee when God is dishonoured, doe thou doubt of thy childe-like dispo­sition.

7 Lastly, The Meditation of God as a Father may wonderfully support under all afflictions. They are the corrections of a Father, not the punishments of a Judge, and the Apostle argueth the great reasonablenesse of bearing Gods afflictions, seeing we endure the chastisement of our Fathers according to the flesh, Heb. 12.9, 10. where the Apostle shews that a good childe, though chastened by his Father; giveth reverence to him, why then should not we rather obey God, who is the Father of spirits, and that from the end of God, he afflicts for our profit, and we live by these chastisements; Hence it's the devils great temptation to imbitter this cup of affliction as much as he can; To let them think God is not their Father, and if he were a Father he would never lay such a load upon them, and all this to stirre up impatience and discontent within them: Thus you see what mighty effects this consideration of God as a Father should produce in us,

In the next place consider, Why this doth so prevail with God. And

1 1. Because it's not a bare Title, Why the Title Father so much prevails with God. but accompanied with the reall love and bow­els of a Father: God is not only called so, but is indeed a Father, yea, a Fa­ther above all earthly Fathers, yea, or mothers too, he takes more tender­nesse upon him then they can have, Isa. 49.15. when Zion sadly complained The Lord had forsaken her, he tels her, Though a woman should forget her [Page 18] sucking childe, yet he would not; So then love is infinitely in God, his kindenesse is like himself beyond all thoughts and expressions, and if among men it be so unnaturall for a Father not to love his childe, can we think God will not love his? He that hath commanded us to love our enemies, and to forgive them seventy times seven in a day, will not he pardon his Children? Children are part of the Father, and therefore God visiteth the sinnes of Fa­thers sometimes upon their Children, because they are as one with the Fa­ther, and Christ praieth that the godly and his Father may be one.

2 2. It's for the glory and honour of God to hear them when they pray; What pri­viledges and mercies children have tends to the honour of a Father; Doth it not disgrace a Father, when he is able, and yet letteth his Children be al­most famished, and be contemned in filthy rags, Oh we say, he doth not go like such an ones Sonne, it's a disgrace to his Father, so it is here, should not the people of God be holy, comfortable, heavenly, and accepted of, this would be as if God did not own them.

Ʋse. Ʋse of Instruction, Concerning the happy estate of the godly, and the con­trary of the wicked; That which is a comforting fire to one is a consuming fire to the other; The godly have alwaies the Scepter held out to them, They may go to God as a Father and are sure to be heard either ad voluntatem or ad sanitatem; They may say, O Lord, if I did come to thee as an angry Judge, if I did draw nigh to thee as one provoked, as one whose sins made a division be­tween me and thee, then I might be sent comfortlesse away, but I come to thee as a Father, a relation thou art not ashamed off, and which thou wilt fullfill, though as yet the glory of God is not fully manifested, but as for the wicked what a thunderbolt is this to them, God is not their Father; Though they may call him so a thousand times over, yet he is not, he is thy enemy, thy ad­versary, what good things thou hast cometh from him as the governour of the world, not as a Father.

THE next Argument in order that is in this full and pithy praier of Christ, is from the time and seasonablenesse of the mercy he praied for, The hour is now come, God is to help now or never; If this op­portunity be neglected, all other help will come too late; The word hour hath severall significations and applications in the Scripture, sometimes [Page 19] it's taken properly for that measure of time we call an hour; Thus we have the first, the second, and third hour; The learned dispute about the distribution of a day into hours amongst the Jews and the Romanes, but I passe it. 2. Hour is used for a short but indefinite time, Joh. 4. you did for a season (for an hour in the Greek) rejoice in his light, 3. It's used for those things that are to be done in that hour or time, it doth not only signifie the mensura but the res mensurata, Mar. 14.35. Christ praied that hour may passe from him, viz. those afflictions and that bitter suffering to be in such a time. 4. Which is a very fre­quent and the most common use, it signifieth any particular set time, that is, a fit occasion for the doing or suffering any thing; The peculiar time God hath appointed either for doing or suffering by his people is called the hour, and concerning Christ we reade of these hours attributed to him; First, There was a peculiar time when he was to begin his Miracles, he lived some years privately ere he manifested himself, though when twelve years old he argu­ed with the Doctors, but as the Tradition is, it was about thirty years of his age ere he undertook a publique Ministery, and did miracles; For as for those Miracles in Popish Legends attributed to him while a childe, they are nothing but impudent lies: The first Miracle he ever wrought was at Cana in Galilee, Joh. 2.4. where because his Mother was over-hasty for him, to do a Miracle he reproveth her, saying, My hour is not yet come; That time was not then come of manifesting himself the Messias, though it was presently after, for he did turn the water into wine immediatly. 2. Christ had an hour of suffering and passions, so that all the endeavours to take away his life could not pre­vail till that time came, yea, and Christ himself before his time came hid himself, and went from place to place to avoid death; whereas when that hour was come, he willingly gave up himself to be a Sacrifice. Joh. 7.30. They sought to take him, but no man laid hands on him, because his hour was not yet come, So Ioh. 8.20. Lastly, There is the hour of his glorification upon his passions and sufferings, and that is meant here, Father, the hour is come, glorifie thy Sonne; although indeed this hour may comprehend both his Sufferings and his glory.

Doct. That God in his wisedom doth appoint times and seasons both of his chil­drens afflictions and their mercies: They fall not out by chance,Doct. That God doth appoint times and sea­sons for his great works. they come not at unawares, but God hath decreed the particular times and seasons, before which they cannot come, and in which time they are sure to come: The time of Israels Captivity was seventy years, Though all the godly on earth had praied to God, there would not have been a shortning of that time; A­gain, when those years were expired, all the power in the world could not stop or hinder their deliverance; Their very enemies procure it for them; Therefore that of the Psalmist is very pertinent, Psa. 102.13. The time to fa­vour her, yea, the set time is come: Hence you have in the Prophecies of Daniel and Revelation, the determinate fixed times for the great troubles and great deliverances of the Church, though expressed obscurely; A time and half time, as also so many daies putting daies for years.

Let us first consider this as relating to Christ; and observe the speciall times and hours God had appointed concerning him,I. In relation to Christ. and then treat of it more ge­nerally.

And 1. The time of Christs coming into the world was wholly determined by Gods wisedom and his good pleasure; Why Christ did not come sooner or later, who is able to give any other reason but the good pleasure of God? Hence it's called Rom. 5.6. a due time, and Gal. 4 6. the fulnesse of time. There was no such convenient time as that appointed by God, and it's observed as one reason, that then Christ came rather then at another time, because the devils power was so great over men; We never reade in any age of so many [Page 20] possessed by devils as was while Christ abode upon the earth; If therefore the wise man observe a time appointed by God for every work and purpose under heaven, then must this much more be true concerning that great and master­peice of all Gods works: The sending his Sonne into the world, our Saviour judged it a blessed thing to live in those daies, and see those times wherein Christ lived, doing the work of a Redeemer, Luk. 10.23, 24. It was Austins desire to have seen Christ in the Flesh, but though it was so happy a thing to have seen these things, therefore Simeon desired to depart as having happi­nesse enough when he had seen Christ the salvation of Israel, yet unlesse also they did behold him with the eye of faith at the same time, they are so farre from being the more happy, that they were the more miserable, as appeareth by what is said to Chorazin and Bethsatha.

2. To take up what was hinted before, There was an hour and time for Christs discharging the work of a Prophet, and doing such Miracles as might confirm him to be a Messias, as you heard, Joh. 2.4. and certainly in that Christ did not be­fore publish himself to the world, but staid till Gods call came, till the time appointed by him; This should teach all, especially those that undertake a publike Ministery to follow his example in humility and modesty; Christ himself though endowed with all wisedom took not his own time, but Gods time; and Paul would not have a novice taken into the Ministry, lest he should be puft up with pride and fall into condemnation of the devil; 1 Tim. 3.6. We may justly wonder what Christ did all that time, as some have; What God did be­fore he made the world, and although the Papists have feigned many things yet we must conclude he lived a private life, following the trade and profes­sion of his Father, which made them say, Is not this the Carpenters Sonne? Mar. 6.5. And it's good to observe how diligent our Saviour was, while he had this hour to work, I must work while I have day, the night cometh and none can work, Joh. 9 4. Thus we should be like Bees gathering honey, while we have the Spring; get Manna in the morning while it falleth.

3. The third hour of Christ was the time of his sufferings, concerning which he often said, My hour is not yet come, and when it was come, he most readily yeelded himself; Now in this hour many things are observable, as

1. That all the power and policy that his enemies did use were not able to pre­vail over him till his hour came: Though he preached every day, and went up and down doing good, by all which his enemies were the more provoked a­gainst him, yet they were not able to take an hair from him, and how obser­vable is that when some bid him depart, for Herod would kill him, Go saith he, and tell that fox, behold I do miracles, to day, and to morrow, and the third day I shall be perfected; Neverthelesse I must work to day and to morrow: The mean­ing is, that maugre all his malice and power▪ yet he should do his work, and be preserved till his hour did come, so that all endeavours, all counsels are frustrated which meet not with Gods appointed time, only Christ knew when his hour was, which God keepeth sometimes secret from his people. Again

2. Observe the wisedom and prudence of Christ when danger was come, because then it was not his hour; Sometimes he departed secretly, and went from place to place to avoid the malice of his enemies, yea, his father and mother fled with him while a childe to escape death, This teacheth us, That it is our duty to preserve our selves from ruine, when we have not a call or obligation there­unto; So the Prophets in Jezabels time were hid by many in a cave, and those Noble Worthies recorded by the Apostle that fled and hid themselves in caves and mountains, they are said to do it by faith; It was not sinfull fear but faith, so that we are diligently to consider when it is our call, our duty, when God requireth of us, as the time and hour of our affliction, that we must lose [Page 21] all for him, and in this we must not consult with flesh and bloud; for that saith as Peter to Christ, Master, save thy self, who had that severe Rebuke, Get theee behinde me Satan. Then on the other side, when the time of Christs sufferings did come, every thing brought it about; A Judas, a Disciple of his own he betraieth him, and all his adversaries do easily insult over him, and then he doth not as before depart out of the way, no, but though be knew he was to suffer at Jerusalem, yet he set his face to go thither, and though he could have commanded Legions of Angels to have rescued him, and we reade that those who come to surprise him fell down immediatly being stricken with his Majesty, yet he will not deliver himself; No, though his enemies did with so much scorn bid him save himself, which teacheth us, that when the hour of our afflictions is come, when God manifestly discovers it must be the time of our trouble, that then we do with all patience and chearfulnesse resign our selves into his hands.

And thus much as it relates to Christ,II. Gods other dispensations. Now let us consider of it in the ge­nerall, and we shall see how God hath hours and times either of anger, or mercy in the world.

As 1.1. A time is set for the Refor­mation of his Church. When the Church of God hath been greatly corrupted by all man­ner of vice and idolatry, so that there hath been an unclean Leprosie over the whole body, God oath appointed an hour, a time for its Reformation and pu­rity, which shall certainly take effect, though all the world oppose it. Men can no more hinder it then the Sunne from breaking out of the Cloud, and oh how happy is it when such a time comes, how wonderfully are m [...]ns hearts prepared to forsake all their former Idolatry and prophanesse? This you have notably Joh. 4.23. Our Saviour tels that ignorant superstitious woman, The hour is coming and now is, when the true worshipers shall worship the Father in spi­rit and truth: This was in Christs time, he came as Malachy cap. 3. prophesied, to refine the Sons of Levi, and to be like the Fullers Sope: This was so terrible as that the Prophet crieth out, Who may abide the day of his coming? It was to the Pharisees and chief Priests as terrible as the day of Judgement: Well, though Christ goeth about to take away all that admired will-worship, which was then exalted; and this was so contrary to mens inclination and educati­on, yet the hour cometh that they shall worship him in spirit and in truth: Thus it was at the first Reformation out of Popery, when Luther, though but one unarmed man, and a despicable Monk by his profession, set himself against the torrent of all that Idolatry and corruption which reigned in Popery: Was it not as ridiculous as if a man had set his shoulder to some huge Mountain, thinking to remove it? It was so in all mens account, and therefore when Luther opened his Councels to one great Doctor, who did not approve of the Romish courses, yet he bid him go into his Cell, and say, Lord have mercy up­on us: As if the case were desperate; Now although it was thus unlikely, yet we see how truth and purity did break forth to all mens amazement, and which aggravateth this, There had been many before Luthers time who wit­nessed against the practices and doctrines of the Church of Rome, yet still they were vanquished till Luther came, and then no water could quench this fire; Now why was all this Gods power was as able to go along with Iohn Husse or Jerome of Prague as well as Luther? but now was Gods hour, now was his appointed time: Thus till Gods time came for the removing of all the Jewish Rites, they lay like that stone upon the Sepulchre, that the woman could not remove, yea, neither men or Angels could remove, and therefore it's called the time of Reformation, Heb. 9.10,

2. God in his just judgement lets wicked men have their hour:2. God lets wick­ed men have their time. That is an op­portunity of expressing all their wickednesse and impiety, so that you would think God took no notice of the things done in the world, and was as some [Page 22] Philosophers prophanely thought included within the circles of the heaven, and had given the earth to the Sonnes of men to do what they would: This our Saviour told his enemies, who consulted and practised against him, Luk. 22.53. This is your hour and power of darknesse; Thus in the Revelation we see that Satan was let loose for many years, and then he was bound up for many years, which denoteth that God by his just permission did suffer Satan and his Instruments to prevail in the world; And when this hour of darkness is, all the praiers and all the tears of the godly shall not prevail till his time of deliverance come; And this we may finde even from the beginning of the world, since there was an Abel and a Cain, that God lets some wicked men have their hour, a power and season to act their impieties, and yet Gods waies were alwaies just, when the causes were hid from us.

3. A set time for judgement.3. God hath appointed an hour or time for judgement to judge the whole world: To call all men to their accounts, that the counsels and thoughts of all mens hearts may be made manifest. This is an hour, a day, a set time, that the word of God doth often speak of, pressing every one to watch and pray lest it take us in our sinnes, Luk. 12, 12, 39, 49. &c. how large and admirable is our Savi­our in telling us such an hour is coming, and that it will come unawares, and that if any man knew at what hour of the night a Thief would come to rob and spoil, he would watch and prepare, how much rather now when this time is uncertain, and the matter is of such everlasting consequence, should we tremble and look to our selves? and for this end God hath left the know­ledge of that day and hour secret from men and Angels, that every one might prepare themselves: Oh how little do men think of this hour, our Saviour saith it will come upon most men, as the deluge did to those that were eating, drinking, and making merry, or as a Snare to the Bird which is taken, while she is skipping and hopping up and down. Look we then to our selves, Art thou in such a condition, hast thou so repented of thy sinnes and made thy peace with God, that if this hour were to come immediatly thou couldst think of it with joy, and go out with lamp and oil enough to meet the Bride­groom?

4. The hour of every mans death is set.4. God hath for every particular man appointed the time and hour of his death; When that fatall moment cometh, no ransome can be given; No art nor skill can prolong it; I confesse this hath been greatly disputed, whether a term be prefixed by God to every mans life, beyond which he cannot goe, but they must needs hold many absurdities, that will tend grosly to the dishonour of God, if it should be granted that our daies are not appointed by God in this world, and the Scripture doth unquestionably assert it, Job 4.5. His daies are determined, the number of his moneths are with the [...], thou hast appointed his bounds which he cannot passe; This place is so clear that I need not mention more, and whereas the Scripture saith, Wicked men shall not live out half their daies, that is, in respect of second causes, for they might if we do re­gard nature have lived long, but God for their wickednesse removeth them away, and whereas the Prophet told Hezekiah that [...]e must die, yet upon his praier, fifteen years are added; That was but a conditionall thre [...]ni [...]g, nei­ther were those fifteen years added to Gods decree, but in regard of Hezeki­ahs expectation, who upon the Prophets words looked for no other but pre­sent death; Neither doth this doctrine bring a Stoicall necessity, as if we need not eat or drink, for God hath appointed the means as well as the end; Even as Paul told those in the Ship, Act. 27.31. with him, that none of them should die,5. There is a re­markable set time of grace wherein God may be found. yet he bids them use the means, and some got planks and boards to get to the haven; We should not make such captious conclusions but with fear and patience, expect till this hour come.

5. The Scripture speaks of a remarkable set time of grace, There is a time [Page 23] whilest God may be found; There is a time wherein he holds out the Scepter of grace: The Fountain runneth, and there is an Ho, to every one that thirst­eth, to come and drink freely of it, 2 Cor. 6.2. Behold, now is the accepted time, speaking of that season of grace God vouchsafed them, and Heb. 4. To day, if you will heare harden not your hearts: Hence Luk. 19.44. Christ doth so bitterly bewail Jerusalem, Oh that thou hadst known in this thy day, and that thou hadst known the time of thy visitation: This hour is of great consequence, Jeru­salem had her hour, all the severall Churches of Asia had their hours, Eng­land, Sutton, every place where the Gospel is preached, they have their hour: Oh that then you would learn of the Ant, that gathereth her meat in the Summer time, While you have the day of grace be busie in praying, hearing, meditating, and treasuring up the things that belong to your salvation; When the night cometh upon thee thou canst not work, and it's but a day of grace that hastens away, neither canst thou with Joshua bid this Sunne stand still; Oh the bitternesse and terrour of soul that will be upon thee when thou shalt see this hour passed away, and thou hast got no good; There is a set time for grace, and our Saviour he threatens to remove the Candlestick when men walk unworthy of the light, Rev. 13.11, 12. The Apostle presseth this consi­deration.

Lastly, God hath appointed for his Church a set time of afflictions and troubles, 6. The times of the Churches troubles and deliverances are set. as also an appointed time of salvation and deliverance, which made Job say, that affliction riseth not out of the dust, and the Psalmist, Promotion cometh not from the East or West, Psa. 65.6. As there are times of snow and rain, of winter and hard weather, so there are of calamities and exercises of the Church of God, Jer. 30.7. This is the time of Jacobs trouble. Rev. 3.10. It's called the hour of temptation, Rev. 2.10. Fear none of these things, thou shalt suffer, for the devil shall cast some of you into prison, and ye shall have tribulation ten daies, that is, a set, appointed, but a short time: Thus you see God in his wisedome doth appoint a dark black hour sometimes for his people, and then afterwards he hath the time of their deliverance; The time to favour her, the set time is come, as Christ had the hour to suffer in, so he had the hour to be glorified in; So that by all these particulars concerning Christ, or the Church, or every beleever, you see there is no such thing as blinde Fortune, or chance, nor is it according to the counsels and purposes of men, but the great God of heaven he appoints the hours and seasons for all things, and they fall out accord­ingly.

Ʋse of Admonition, Are the times and hours for all things appointed by God, and they may be divided either into the hours of his anger,Ʋse. or the hours of his mercy, then labour we for the graces sutable to such hours; In the hours of anger set upon these duties.

1. Humble and debase thy self in these daies; It's a time wherein God cals for mourning and weeping; As God doth every thing beautifull in his sea­son, so let thy graces be beautifull in season, God complaineth that when he looked for mourning and sackcloth, there was jollity and carnall mirth.

2. Under this dark hour be patient and submitting to God, be not over­hasty before Gods hour cometh; We reade in the Scripture that the more ex­treme and desperate his peoples case was, the greater was their hour of deli­verance, Hab. 1. speaks much to this.

3. The hour of Gods anger is farre shorter then the hour of his mercy, The night is not so long as the day, Isa 54.7, 8. and Mat. 24. Christ speaking of the calamity which should fall on the Jews, he saith, For the Elects sake those daies shall he shortned, the meaning is, that whereas those publique calami­ties might have been greatly prolonged, if we regard second causes, [Page 24] God out of compassion to his people did shorten them.

Secondly, Are they the hours of grace and Gods mercy, then 1. Be thank­full to him, he might make it alwaies a day of blasphemy, of reproach, and re­buke unto thee, but he causeth a comfortable day to shine upon thee, but

2. Do thou improve the day of grace and Gods mercy, Oh say, this is Gods hour, this is mine hour, what I will do for my soul, what I will lay up for E­ternity must be now done or never; Oh remember it's but an hour, but a day, and this will quickly passe away: In what despair and torment will many wish for these hours again.

WE take the words as they lie in order, The two former Ar­guments to enforce Christs Petition have been dispatched, We come now to the Petition it self, Glorifie thy Sonne, and here it will be at first objected, How Christ who is also God can be glorified: It may seem that he can no more need glory being the foun­tain of it, then the Sunne light, or the Sea water.

How Christ who is God can be glori­fied.To open this, Consider,

First, That to glorifie is taken two waies in the Scripture.

1, By any testimony of words, or otherwise to acknowledge the greatness and honour of another, and in this sence only are we said to glorifie God, for we cannot indeed adde any thing to his glory, he is essentially glorious, though there bad never been any creature to acknowledge it, only we manifest and celebrate that glory which God had before, Thus gloria is said to be clara notitia.

2. To glorifie is by reall exhibition and vouchsafing of honour and glory to those who had it not already, and thus God glorifieth us, Whom he justi­fieth, he glorifieth, Rom. 8. 1 Joh. 2. Those that honour me, viz. by declaration or manifestation, God will honour by reall exhibition; Now if we look on Christ as God, having the same honour with him, then when he praieth God would glorifie him, it must be only in manifestation, That whereas he had been in outward appearance the meanest of men, now God would manifest that he was the naturall Sonne of God, But this is not all.

In the next place, we may say Christ hath a twofold glory.

1. That which was essentiall and eternall, which he had from the begin­ning [Page 25] with God, for being God he could not really be divested of that glory.

2. There is his Mediatory glory; That which he hath not as God but as Mediatour; This God bestowed upon him after he had been in the state of humiliation, for after all that debasement and misery he willingly undertook, God did exalt him to glory, and gave him a name above all principalities and powers: yea, giving all power in heaven and earth to him; The government of the whole Church, and a command over all Ordinances and duties there­in, to blesse and give successe to them, of which the Scripture speaketh often.

3. It hath been greatly disputed,Whether Christ did me­rit glory for himself. Whether this glory and exaltation was by Christ truly merited at Gods hands, whether from his sufferings he merited at Gods hand all that glory he speaks of; All confesse he did not merit to himself the hypostatical Union nor his habituall grace, or the happinesse of his soul, because no merit could precede these, only this is disputed, Whether all that honour and glory which accrewed to him after his birth, and before and af­ter his death, he did truly merit at Gods hand by his active and passive obe­dience: Some not only of the Papists but of the Orthodox, as Zanchy, con­tend he did truly merit this, though here he praieth for it; Others as reso­lutely deny it, because Christ had no respect to him, but to us only in this work of redemption; Others think it is but rashnesse and curiosity to busie our selves in the Point; but I have spoken to this more fully in the doctrine of Justification, and shall ere we come to the end of this Chapter more par­ticularly consider the Socinian errours in this Point. This is plain, the Scri­pture affirmeth God hath appointed such an order, that first he must suffer, and then enter into glory, as Phil. 2.8. Luk 24.26. Rom. 5.9▪ Here is an order, but whether it be of meer antecedency, or causality and merit, that is not ex­presly said, I shall not trouble you in it, it's enough, that we see God did an­swer this Petition he praieth for, and that in every respect to the highest de­gree, Father, glorifie thy Sonne.

Obs.Doct. It was the holy and wise will of God to glo­rifie Christ. That it was the holy and wise will of God the Father to exalt and glorifie Christ. Gods great purpose from all Eternity was to give honour and glory to Christ: Indeed Christ while he was here on the earth, had some beam­lings of this glory, some irradiations now and then, Joh. 12.28. Therefore the Father told Christ he had both glorified his Name, and would glorifie it; Gods purpose to glorifie Christ was above that purpose to glorifie men, for they are but members, and he is the head▪ yea, some say, this design to glo­rifie Christ is so immutable and absolutely intended by God, that though man had not fallen, yet they say Christ would have been incarnated and exalted by the Father: But if we consult with Scripture we have no other reason there assigned of Christs coming into the flesh, but of saving sinners: Now lest it should be thought that while we preach of Christs glory,Christs being invested with glory redounds to the advan­tage of his members. this is no­thing to us, and what comfort or profit is that to us, to hear that Christ in his own person is invested with such glory, you must know that this re­dounds to our profit and advantage much every way; For

1. Christs glorification is a plain demonstration of his Conquest over all our Enemies; For had death and the grave, or the Prince of this world been pre­vailing over him still, he could not have been glorified,1. It's a demon­stration of his conquest over all our enemies and so that would have been true, he did not save himself, and therefore could not save others; Therefore it's a most comfortable saying, and worthy of all acceptation, to hear that Christ is glorified, for this proclaimeth to all, that no enemy could have any power over him, that all our adversaries are vanquisht; That our David hath killed the Goliah, so then hear this Truth with comfort, with attention, it concerneth all the godly; It's blessed news to hear Christ is glo­rified, [Page 26] for then thy sinnes, thy guilt, thy death, and every thing thou fearest is conquered; If any of these do accuse thee, say, if a discharge had not been fully made, how could Christ be glorified?

2. Because of rhat near relation that is be­tween us.2. It makes much to our eomfort, because of that near relation which is between us so miserable and afflicted here, and Christ our head now glorified: What can be a greater cordiall, then in the midst of all those exercises and tri­als and reproaches the people of God are debased with, then to think they have a glorified head in heaven? Though they be contemptible, he is not: This is but a conformity to him in his sufferings, that we may also resemble him in glory.

3. His glorifica­tion a cause of ours.3. It is much to our comfort and advantage to hear of this, because his glo­rification is a sure and effectual cause of ours, so that our hearts may greatly rejoyce at this truth; For as the Apostle argueth from Christs Resurrection, If he be risen then shall we also certainly rise; So doth the Argument unavoida­bly follow, if Christ be glorified then shall we also be glorified with him; so that when those innumerable Objections do arise, how shall these vile bodies ever be made glorious? How shall these corrupt and weak souls ever be made happy and blessed? The answer is easie, What is already done to Christ glo­rified, will in time be fulfilled to us; Death and the grave had no dominion over him, no more shall it have over us: Hence it is that the Scripture saith, We are already set down with Christ in heavenly places, Eph. 2.6. because he is our head; Fear not then, such a glorified head will not forget his members: He said, He went to provide a mansion place, Joh. 14.2. It cannot then be but that Christ will set you on Thrones of his glory as well as he himself is set; So that this doctrine is wholly for thy comfort.

4. In his glorified esta [...]e he is pleading for us4. It may much rejoyce us to hear that Christ is glorified, because in this state of glorification he is mindeful of us and pleading for us; So that howsoever the great­est parts or effects of our mediation were seen in the time of his humiliation by his life and his death; The Scripture attributeth all the mercies we do enjoy, yet since he ascended into heaven, and is partaker of all this power, he maketh in­tercession for us, his daily will is that the priviledges he purchased should be applied to us; He daily acts as a King subduing our lusts, conquering our cor­ruptions, applying his comforts and consolations to his people; Well then, Christ is glorified not for himself only, neither is he exalted for his own ho­nour meerly, but it is for our glory as well as his, for our honour as well as his; As Joseph was lifted up in Pharaohs Court, not for himself meerly, but for his brethren to succour them in their necessities; And as the glorious ef­fects of the Sun are not so much for it self as for us the Creatures below; oh then let thy soul cast off all unbelief and trouble when it heareth of Christ glorified, for in all this glory he doth not forget thee, he is not ashamed of thee.

5. It encourageth us to lift up our hearts to heaven.Lastly, This advantage the soul may make of this Truth, thereby to lift up our hearts to heaven, and to desire to be there where our glorified head is; Thus the Apostle he longs to depart to be with Christ, Phil. 1.23. and the Church longs for and hastens the coming of Christ, from whence we look for Christ, saith the Apostle, Phil. 3.21. Who shall change our vile bodies into his glorious body. Oh this should make us draw off all our affections and desires from other things, Christ glorified should be the loadstone, we should not be at ease or quiet­nesse till we come to him, which made Austin say, That as there were some men who needed patience to die, so there were others, who needed patience to live, for the love and desire after Christ did so burn in their hearts, that having tasted of this honey, they judged every thing else gall and worm­wood, so that this Truth may be like fire burning in our bones.

[Page 27]In the next place let us consider the nature of this glory,The nature of this glory which Christ praied for. There were three degrees to it. which Christ prai­ed for.

1 And 1. There were three degrees to it.

The first and immediate beginning of this glory, was upon his Resurrection: After the black and dismall clouds this Sunne had been in, the first glory of it began to appear in its Resurrection from the grave: By this he was con­queror of death and the grave; By this he judged the Prince of the world; Till this was, in all mens thoughts Christ seemed to be overcome, in all appea­rance he was now brought under the power and command of death and Sa­tan. He was judged weak till this power discovered it self, and this resurre­ction being not only by the Fathers power but his own. He being the Samp­son that brake the barres and bonds of death, it was thereby made manifest to all the world, that he was the Sonne of God; Resurrection is such an im­possible thing to humane reason, and so incredible, that Paul was cried down, for a vain babler, Act. 17.18. in promulging such doctrine, and only in the Church of God, Was ever such a thing heard of? But this Resurrection was remarkable in Christ who not only raised himself from the dead, but also caused many others to rise with him, here was the first degree of his glory.

2. The second degree was his ascension into heaven, and this did exceed his Resurrection, for though he was risen, yet he conversed with his disciples, did eat and drink with them occasionally, so that he was to partake of greater and fuller glory, when he ascended into heaven. This Ascension of his into Heaven was great matter of wonderment and astonishment to his Disciples; They all stood admiring when he was carried up thither, Act. 1.

3. The last and chiefest degree of this glory, was sitting down at the right hand of God; By which expression is meant that great and wonderfull honour which God put upon him, he sitteth at the right hand, that demonstrateth a full and compleat victory over all his enemies, and a quiet possession of this glory: In these three things lieth all the glory Christ praieth for, Resurrection, Ascension, and sitting down at Gods right hand, all which immediatly followed his passions and sufferings, and God had appointed such an order, that one must be before the other, and such a way God also doth take with his peo­ple: They must have a Crown of thorns before they have a Crown of glory.

In the third place let us consider some of the most eminent and chiefest particulars, wherein this glory of Christ doth manifest it self.Wherein this glory of Christ doth consist.

And 1. It lieth in that spirituall command and authority which he hath in his Church; This is expressed when he saith, All power is given to me in heaven and earth, therefore go make disciples, and baptize. Here you see the Institution of Sacraments is founded upon that power given to Christ, and from this it is Eph. 4, That upon his Ascention, He led captivity captive, and gave gifts to men: By this power the Church of God is like Solomons Queen richly attired in all curious needle-work; It's from this glory of Christs that he putteth such glory on the Church, so that for all the Ordinances and dispensations thereof, for all the successe and benefit to be reaped by them, We are to look up to Christ, hereupon we say, that to bring any other doctrine, any other Sacra­ment or worship then Christ hath appointed, is a capitall crime; It's to in­vade the Jura regalia, which Christ hath obtained of God, and therefore to despise the Ordinances, the gifts, the Ministery that Christ hath appointed in his Church, is to neglect and contemn a great part of that glory God put on Christ for this end Col. 3. You have the Apostle running out into such full and large expressions concerning Christ, making him the head of the Church, in whom God hath put all fulnesse, that he is to have the preheminence in all [Page 28] things; Let us not then despise but magnifie all the Ordinances, Offices, and gifts Christ hath appointed, for when he ascended in his triumph to heaven, he scattered these gifts as great Emperours do use to do large bounties to their people, and they are for heavenly and spirituall advantages, All power he hath is to blesse, to convert. to comfort, to sanctifie every Ordinance about which we are emploied.

2. Another particular of his glory, is to make all things subject to him; what­soever dignities or principalities there are, that all should acknowledge and bow to him; This is the Sunne to which all the Stars do their obeisance; This is the name that God gave him above all Names, that every knee, every creature should submit to him, Phil. 2. By name is not meant bowing the knee at the name of it, that was never heard of till many years after Christ in the Church, but by name according to Scripture custome is meant Christ himself; Even as the Name of God is God himself, glorious, manifested, beleeved on, and every way exalted; Now this subjection all give to him as the King of Kings and Lord of Lords, is twofold, in some it is voluntary and willing, Psa. 110. Thy people shall be willing in the day of thy power, Christ doth by his glorious pow­er change and alter their natures, whereby they are full of love and chearfulness in taking him to be their Lord and King; They do readily obey his commands, so that the glory of Christ is magnified by all his Children; But then there is a necessitated and forced submission, such whom he is said to rule with a rod of iron, and the devils who are under the earth, they by constraint submit unto him.

3. This glory vouchsafed unto Christ is, that all things should be done in his Name; All Church-meetings, all Church-censures, all Church-duties, should be wholly performed in and by him; Thus for praier, whatsoever ye shall ask in my name, Joh. 14.13. For Church-meetings, when two or three are gathered together in my Name, Mat. 18.20. For Church-censures, When you are met together in Christs Name to deliver such an one to Satan, 1 Cor. 5. Thus the glory of Christ is wonderfully magnified in the Assembly of the Saints, for every thing that is due is accepted of in Christs Name; No praier is received but in Christs Name, no performance hath its due effect, but in Christs Name; This heavenly and holy Court is kept in Christs Name only; We are to preach in his Name, we bap­tize in his Name, all things have their successe and efficacy, as they come out in his Name; Thus (beloved) you see that all our thoughts and desires should be to glorifie Christ, If it be the Fathers will to glorifie him, it should be ours much more.

4. This glory given to Christ will be wonderfully expressed in the day of judge­ment, for 1. then he shall make known his power and majesty to all the world; what glorious descriptions have we in the Scripture of Christ coming to judge? with what terrour and trembling to all beholders? what great alterations and changes will be upon the whole world? What a glorious train of Angels ac­companying him? never was such a sight seen, No words can expresse it; Now all this is to be managed by the Sonne. The Fathar hath given all judgement to him, and he hath appointed to judge the world by that man Christ Jesus, Act. 17.21. Howsoever then while he was in the flesh, he was judged by others, he was as a worm and no man, yet then a great alteration will be made; He that was a Lamb shall then be like a roaring Lion; The day of Judgement is the greatest day that ever was or shall be, called therefore the day and that day, and the day of the Lord, and the judgement of all things and persons in the world is given to Christ the Sonne of God, and this tends to his exceeding great glo­ry, for then his friends and loyall Subjects shall receive their full and finall re­ward, and then his stubborn and obstinate enemies shall receive their compleat punishments, all the honour Ahashuerus could put on his favorites was nothing [Page 29] to this spiritual and heavenly glory, which the Father will put on the Son, for it is a spiritual glory, that was a temporall in earthly things only; There are those who would make the kingdom and glory of Christ to be in a great manner tem­porall, and consisting in a Monarchy here on earth, but as Christs Priesthood was wholly spiritual, so also is his kingly glory, for as he hath made the godly Kings and Priests only in a spiritual sence, thus was he also; Here then is work for the eyes of Faith, Come with the Queen of Sheba to see all the glory Christ hath, not with a bodily eye, but an eye of faith, and thy admiration will be greater then hers was.

2. This glory is eternall, not like the glory of the world, which the devil shewed in a moment, it quickly passed away, but this will abide for ever; not but that Christ shall at last give up this Kingdome into his Fathers hands again; He shall no more discharge the acts of an Advocate or Intercessor for us in hea­ven, only the glory of this shall alwaies continue; It shall to all Eternity be recorded, that he was the Mediatour; That he is the Saviour who hath brought us to life and immortality; Thus to all eternity the tongue of all the Saints shall be employed in celebrating this glory.

Ʋse of Instruction, Is Christ thus glorified by the Father? then take this as a sure pledge of thy glorification in time; It cannot be that he should have glory alone himself; No, in this praier he saith, Father, I will, that they be where I am; Oh let this comfort and animate thee, my glorified head is in heaven, and will in time make a glorified member sutable to him.

2. Is it Gods purpose to glorifie the Sonne? then let us also glorifie him, our hour is continuall, we have occasion every day, we glorifie him.

1. By blessing and praising God for him, God never did so much for us, as when he gave Christ.

2. We glorifie him when we live to him, when we wholly set up Christ, give him the glory of all the comfort and grace we doe partake of.

3. We glorifie him when we can part with and leave all things for his sake, when we can say, All things are but drosse in comparison of him.

THE next thing in order is the last Argument or motive Christ useth in this Praier, for Glory, and that is, the end and motive why he desi­reth it, which is altogether pure and sincere: He desireth it not for himself, or in reference meerly to his own advantage, but thereby to glorifie God; O admirable example of modesty and humility! He that thought it no robbery to be equal with God, yet as Mediatour challengeth nothing for himself ultimately: He that in other places is called Alpha and Omega, now denieth that prerogative, and giveth it solely to God his Father, so truly did he say, Nulla Creatura humilior Deo, that is, Christ, you see then this Sun of Righ­teousnesse making himself like one of the inferiour Starres, borrowing all light, and returning the same again to God, and certainly if Christ himself as Media­tour will not take to himself the glory due to God, then this will highly con­demn all that arrogance in man, who shall desire any earthly or heavenly ad­vantages meerly for his own sake; That shall desire riches, honours greatnesse, or heaven it self, for any other end but to glorifie God thereby: It's not the much eating but the good digesting that gives health, and it's not the possessing of great abundance but the wise improving of all for Gods glory that makes happy, so then this example of Christ shall be considered by us as an argument a majori ad minus; That if Christ praied for all that heavenly and transcendant glory principally to glorifie God thereby, and did not chiefly aim at himself, then how much more should man desire either heavenly or earthly glory, not so much that it is his own good, as that thereby it will be instrumentall to Gods glory? and hence observe.

Doct. We should de­sire comforts and advanta­ges chiefly that God may be glorified. That as Christ so much more all men, are to pray for and desire any comfort or advantages, not so much for themselves as that thereby God may be glorified. that as Christ said, Joh. 8 50. I seek not my own glory but the glory of him that sent me, so every one should say, If God make me rich▪ great in this world, I do not regard these things as my advantages, but as opportunities to glorifie God; It's a Rule in Logick, Media non sunt appetenda propter se sed propter finem, and appe­titus finis est infinitus, the desire of the end is infinite, but of the means is only finite and limited; Thus not only all our earthly comforts here below, but all that eternall glory and happinesse which we shall have in heaven is but a medium [Page 31] to promote the glory of God, and although the salvation of our souls be in some sence the end of a man, yet even this end hath a further end, the glory and honour of God, of which we are to say as the people of David, Thou art worth ten thousand of us, so is the glory and honour of God of more worth then the salvation of all mens souls; But that you may all feel power coming out from this doctrine to your souls, let us consider the truth of it in Christ briefly, and then more largely how it is to be fulfilled in us.

And first For Christ, Consider his two states, the state of his humiliation,I. Christ did so and his exaltation, for this Sunne of Righteousnesse had his setting as well as his rising, and if God be said to humble himself to look on the Children of men, 1. In his humili­ation. Psa. 113.6. how much more then to become a childe of man; This humiliati­on of Christ the Apostle expresseth by an emphaticall word, Phil. 2.7. [...] and [...], Though he was equal with God, yet he laid aside all the glori­ous manifestation and appearance of this, and was of no repu [...]ation; This hu­miliation expressed it self two waies, in his active obedience and passive, in both which he still referred all to Gods glory; Though he be called Heb. 1▪3. [...], The brightnesse of Gods glory, yet by his humiliation, he is said to have no comelinesse on him, a worm and no man: For his active obedience subjecting himself to the Law of God, teaching and declaring Gods will to all men, and revealing the truth of God from the bosome of his Father, He in all this professeth, Joh. 8.50. He sought not his own glory but the glory of his Fa­ther; If you ask him why he was born, why he was baptized, why he did fulfill all righteousnesse, he would say, for the glory of his Father; Oh but in all our religious duties how much vain-glory doth infect and rotten them! That is the Pirate which doth intercept the golden Fleete of our praiers, that they return not again fraughted with good things for us, yea, that is remark­able, Heb. 5.5. Christ is there said not to glorifie himself, he did not undertake that office of a spirituall Priest till he was called by God, he glorified not him­self; And as for his passive obedience, all those sufferings and ignominious re­proaches which he did undergo, it was only thereby to glorifie the wisedom and goodnesse and infinite love of God to man, which made the Apostle call Christ crucified, the power and wisedom of God, 1 Cor. 1.24, 25. Joh. 13.31. There we have Christs glorifying of God, and Gods glorifying of Christ both put together;. When Judas was gone out to accomplish Christs death, Now (saith he) the Son of man is glorified and God is in him: Christs sufferings were his glory, and Gods glory, and then mark the connexion, If God be glorified by him God will glorifie him again, he shall be no loser, and that in himself, Oh how admirable and different is that glory which God himself giveth from that which either Men or Angels can bestow! so then we see all the end of Christs humiliation, both in his active and passive obedience, was to glorifie God.

There remaineth the second part of Christs state, which is his Exaltation, 2. In his exalta­tion. and in that we shall finde all the glory and honour he had did not stay in him, but was carried out further to God the Father, This glory he praied for, God bestowed it on him, yet so that at the last he shall deliver up the Kingdome unto his Father, that so God may be all in all, 1 Cor. 15.28. Not but that all honour and glory shall be given by the Saints in heaven to all Eternity to the Sonne, only it shall be to him as the meritorious and procuring cause,II. Much more should all men be affected more with Gods glory then their own good. whereby we are brought to enjoy the Father.

Having thus considered Christs intentions in all his works, that the Sun can­not be free [...] from spots, then his holy will was from all oblique and sinister respects, Let us consider man, who being a meer creature, having all both in being and continuation from God, as the beams from the Sun, and the streams from the Fountain, it lieth as unavoidable upon him to be affected more with [Page 32] Gods glory then his own good: This is a very hard task to flesh and bloud, but self-love and de-ordination of the faculties of the soul hath made it thus difficult.

The goods of a godly man.Now we may divide the good of a godly man into two sorts, Either that in heaven,1. Heavenly. his treasure laid up there in the upper Region, Or all the good he can have in this life in the lower Region; And of both these we commit a kinde of horrible Idolatry, when we desire them upon any other terms then in tenden­cy to God▪ If it be so great a sinne to alter the bounds and change the Land­marks which the Laws of a Nation have set, how much more to break that good and excellent order which God hath appointed between him and the creature? Let us consider the first kinde of a godly mans good, his eternall felicity and salvation; even this glory he is to desire in subordination to Gods glory; For if Paul could make a conditionate wish and veleity, that he might be accursed from Christ, Rom. 9.3. to serve his brethren; how much rather might this be done for the glory of God? yet take heed of a mistake here; some have gone so farre as to say, that a godly man is never truly humbled till he can be willing to be damned for Gods glory, and that it's unlawful to look at the reward in heaven; This is dangerous as well as false, for it's not lawfull but a duty to seek our salvation, Rom. 2.7. To them who by patient continuance in well-doing seek for honour and glory, and Moses is said [...], to have a fixed earnest eye upon the reward, Heb. 11.26. So that it's a Speech full of vanity, and no man can speak it truly, that he is willing to be damned for Gods glo­ry, for such a thing cannot be, and our salvation we are bound to desire, so that we must take heed lest by overmuch wringing a good truth we make bloud come out, instead of milk; yet though this be so, it's no contradiction to say, that a godly man hath such an holy principle within him that would carry him out to the obedience of God, though there were no heaven, and that the glory and honour of God is his principal end, that it's dearer to him then his own soul, and truly if we see in nature God hath so ordered it, that every particular denieth it self to preserve the universall; The water will as­cend upwards that there may not be a vacuum, and the particular orbes are carried about against their own motion, according to the power of the first mobile, how much more must this hold in man and God? all his life comforts and happinesse it self is to give place for Gods honour and glory, Let God be glorified, and ruat mundus, but I shall not insist on this.

2. Earthly.Let us descend to those particular good things we have in this world, riches, honour, greatnesse, and parts; We shall see it's the greatest reason in the world that we should not desire these things to advance our selves, to satisfie our ap­petites, but only thereby to glorifie God, but who doth this? yea, who is able to bear this truth, to take this yoke, till a renewed nature hath made it easie? And therefore let us first consider the causes procreant, or principles constituant of such a gracious disposition as to be able to say, O Lord I begge for health,The principles constituent of such a gracious disposition. for a good name, for outward comforts in this world, but it's not for my own sake so much that I do this, as that hereby I might glorifie thee. And

1. He must necessarily be born again or from above, he must be partaker of a divine nature that can ascend thus high;1. He must be born again that can do it. He that is of the earth is earthy, he that is of heaven is heavenly; Till a man have the Image of God, and be made like him, he cannot but minde earthly things; When men are made godly, you cannot say, O Curoae in terras animae, No, then their souls as well as their bodies are made streight up towards heaven; A worm can never do as the Lark, soar up on high singing as she goeth, but when descending towards the earth, silent as if she were grieved, Till then God hath made us new creatures, given us new hearts, and a new spirit within us, we cannot desire these worldly [Page 33] comforts for any other end but our selves; To be rich, to be great, to be wise only for our selves.

2. There must be great love to God that can make us relate all things to him; 2. He must have great love to God. Jacobs great love made him do every thing to obtain Rachell, and so a strong love to God will make us sacrifice all to him, insomuch that our love is of so great an operation that God in a speciall manner commands that for himself, and that not a meer love, but love with all the heart and might, Mat. 22.37. No­thing is to be left out, love is fire, and where that is, it will burn, separat he­terogenea, it divides all heterogeneous matter, if riches, if honors, if friends oppose this, it trampleth on them all, and for this reason it is that our Saviour saith, If a man hate not Father and Mother he is not worthy of me, Luk. 14 20. so that the love of God is not kindled in mens hearts, if it were, as fire assimila­teth all things into it self, so would this love make us referre all things to him whom our souls love: Thus David, Whom have I in heaven but thee? and Paul the love of Christ constraineth me, 2 Cor. 5. Oh that we had the experience of this more. Dost thou not see what the love of money puts the worldly man upon; What the love of pleasures puts the voluptuous man upon? They doe all things in reference to such corrupt ends; Thus where there is an heavenly love, that makes use of every thing to glorifie God, that studieth and medi­tateth how may I advance and set up the honour of God by these things; This love would quickly put out all carnall and worldly love, as the beams of the Sun will put out the materiall fire.

3. Mortified affections to every thing here below, when we can perform the Apostles commands, To buy as we bought not, to weep as if we wept not, 1 Co. 7.3. And be morti­fied to the world. This duty of mortification the Scripture often speaketh of, as a necessary com­panion to the minding of heavenly things; There is no externall duty of praying or hearing that will make the heart moderate and regular in the use of all comforts, unlesse it be accompanied with mortification; Let not then the waters overflow the banks, Do not over-love, over-desire, over-grieve, about these earthly comforts; It's an argument thou lovest them for their own sakes, or thy own sake, and not for God, who art thus over-sollicitous about them, so then to say, I desire no temporall mercy but to honour God thereby, requireth an heart mortified and crucified, if we would speak the truth, and not deceive our own souls; Till therefore we be thus divinely qualified with­in, You may as soon gather grapes of thorns and figs of thistles as the honour of God from such men.

In the next place take notice of the Reasons why we are to pray for all our comforts in reference to Gods glory.Reasons.

And 1. Because God himself doth all things for his own glory;1. God doth all things for his own glory. His own actions are for it, and therefore much more ought ours to be, God made the world, God saveth his people, and all this is for his own glory, and indeed as Gods wisedom is only able to comprehend himself, so his own love is able to love him, in quantum est amabilis, yet we are commanded to be holy as he is holy; Now as his holinesse is in willing of his own glory, and all things in reference there­unto; So our godlinesse consists in willing and procuring Gods glory, and improving all we have for that purpose; If God made the world for his glo­ry, do thou use it for his glory; If God give thee parts and gifts to glorifie him, oh do not abuse these against their good and lawfull end.

2. From the nature of Gods glory and all these earthly comforts respectively, 2. From the na­ture of Gods glory and all earthly com­forts respe­ctively. that is the ultimus finis, and these are the media, and morall Philosophy teacheth us that media movent bonitate finis, it's not absolute goodnesse in the means, but the relative goodnesse of the end in the means, that excite and provoke the appetite: It's not Physick for Physicks sake though never so sweet, but for healths sake that we take it; Lay this as an undeniable argument upon thy [Page 34] own soul; These good things are but the means they are not the end; Now they are desired not in an unlimited but commensurated manner, If a man would quench his thirst, he doth not desire all the water in the Sea; but as much as will quench his thirst; If a man desire a garment to cover his naked­nesse, he would not have all the cloth in the world, but what is proportion­ed for his body, So it's here; Thou art not to will as much wealth, as much honour and greatnesse as may be had, but what will be serviceable to that great end the glory of God, otherwise thou art in thy abundance as David in Sauls armour; It was too great for him, and in stead of being serviceable was cumbersome, and truly hence ariseth the inordinate sinfulnesse of our sen­ces in all earthly comforts, we desire them for their own sake, and so are infi­nite and never satisfied, still saying Give, whereas this regulated desire would much moderate us, Appetitus non est regula concoctionis, the appetite is not the rule of our concoction, is in Divinity true, as well as in Philosophy.

3. Because of the greatnesse of Gods glory, and the value of it.3. Consider the greatnesse of Gods glory, It's more worth then all the world, all thy wealth, estate, and greatnesse is nothing to this glory of God, neither thy soul or body, no nor all mens souls and bodies are to be compared to this; Better we all perish then that God should lose his glory; Oh then how should this make us whatsoever we do, to do all to his glory, 1 Cor. 10.31. because the Sun is far above one Star, the Ocean above one drop.

4. Else we are guilty of spiri­tuall Idolatry.4. If we desire not all things in reference to him, we are guilty of spirituall Ido­latry; we set up another God besides him, or we attribute that supreme do­minion to another which belongs only to him, unlesse we were God himself; we might not do so, how severe was God against that Jewish Idolatry in wor­shiping Idols, his glory he would not have given to another; Now this is not the lesse Idolatry because it's not so bodily; The more secret and hidden it is the more abominable; Herod was eaten up with lice because he was not displeased when others said, The voice of God and not of man, Act. 12.23. He was tickled with it, and received it well enough, I tell thee such sins as this, are committed when thou takest thy wealth, thy honours, and exaltest thy self thereby and not God.

Ʋse. Ʋse of Instruction, How few then take notice of this doctrine, who desire mercies only to serve God thereby, riches and greatnesse, to promote God therewith; If this were so, there could not be those immoderate and unsatis­fied affections in thee; Thou wouldst be more solliciuous bow to improve all for God, Thy heart would tremble, lest God receive not more glory by giving thee more mercies, We give thee of thy own said David, 1 Chro. 29 14. and cer­tainly if we have any thing to glorifie God by both the gift and the good use of it, is wholly of Gods grace; What wilt thou do who takest the good mer­cies of God, and usest them as weapons against him? Thou servest thy own lusts and the devils, Will the patience of God alwaies bear this?

THe Verse before spake of the mutual glorification which is between the Sonne and the Father; Now this second verse is specificative or declarative of that wherein or whereby the Sonne may and doth glo­rifie the Father, viz. by the power that he hath in the whole world, more especially in the Church of God, giving eternal life to them that do be­leeve; So that this Text containeth one principall way or manner how the Sonne doth glorifie the Father; All the wondrous works that are done in the world bring not so much glory to God as the spiritual works which are wrought by Christ in the Church.

In the words we may take notice of Christs power, and the use or exercise of it: The power is mentioned in the former part, The exercise in the latter.

Concerning the former observe

1. The power expressed in this word [...], which say some doth not signifie a meer power, but a power with right, and so difference it from [...], as if that signified any power, this only is just and lawfull; As among the La­tines potentia and potestas are diversified, but this is not universally true, for [...] is sometimes applied to those powers and principalities of the Kingdome of darknesse.

2. You have the extent of this power by the universality of the Object, over all flesh; Flesh is usuall put Synechdochically for man, to denote his fra­gility and meannesse.

3. There is the manner of the obtaining this power, It is given him.

Before we gather our doctrine, Let us Theologically explicate this Text;The Text vindicated against Christ saith he hath all power given him, From whence three corrupt Opinions have been by some in a seeming way established.

1. The blasphemous doctrine of the Arians, 1. The Arians. What Christ hath (say they) is given him, Therefore he is, Deus constitutus, Deus creatus, Deus datus, not Deus natus, how can he be of the same nature with God, who hath all he hath gi­ven him in time. But this is answered, first, If Christ speak here of his divine nature, then though not as God yet as the second person he is of the Father, and so [Page 36] not in time, But from all Eternity had with his person all those divine proper­ties communicated unto him. for therefore he is called the Sonne because be­gotten of the Father. But secondly, If the Text speak not of his nature but the office or reward rather of his Mediatorship, then that power and glory which is here said to be given him, may well be understood of that Mediatory power and honour God vouchsafed to him, and although by reason of the personal Union all honour and glory was due to him, yet God had so ordered it that he should not have the manifestation of it, till he had suffered and run through the whole course of his active and passive obedience; Therefore ma­ny understand this power here said to be given Christ only in respect of mani­festation, for in Scripture-language Haec aliquid dicitur fieri, quando incipit pa­tefieri, as God said, This day have I begotten thee, Act. 13.33. upon Christs Resurrection, because then he was truly manifested to be the Sonne of God.

2. The Ubiqui­tarian Luthe­rans.2, Another party riseth up, and squeezes bloud instead of milk: Those Lutherans that are called Ubiquitarians, because they hold, that the humane nature of Christ is every where, saying, that the properties of the divine nature are communicated to the humane; Thus because it's said All power is given Christ therefore they conclude the humane nature of Christ is omnipotent, omnisci­ent, omnipresent: But this is to argue fallaciously from the abstract to the concrete; For suppose this be an infinite power that is here spoken of, it only followeth that it's given to Christ in the concrete, to be omnipotent, not to his humane nature in the abstract, Christ is made omnipotent, his humane na­ture is not.

3. Papists.3. Some Papists but not all from this expression gather, that the right of all temporal dominion was here given to Christ, and from hence would gather, that because the Pope is Christs Vicar, therefore he succeedeth him in this power, and so can dispose of all Kingdoms and Nations as he pleaseth. But the most learned of the Papists say, This power over all flesh is restrained to the matter in hand, viz. to gather and preserve his Church, and at last to save it, otherwise Christ would not have said to the man, who desired him to divide the Inheritance, Who made me a Judge? Luk. 12.14. For if men had not, yet if God had, he had a full call to exercise such a temporall jurisdiction, as Valentia the Jesuite well urgeth.

The Text thus vindicated, let us observe this Doctrine.

Doct. That Christ hath power over all men: There is no man so great, so powerful, nor no company of men, nor all the men joyned together in the world, can exempt themselves from that power Christ hath over them; We have one or two Parallel places that confirm this; Mat. 28.18. All power is given me in hea­ven and earth; There the Subject is more large, not only all flesh but all spi­rits, Mat. 11.27. All things are delivered unto me of my Father; There also the subject is more large, not only all persons but all things, as Heb. 2. All things are said to be made subject to him.

Observe these particulars to clear the na­ture of Christs power.Before we come to mention what acts there are which declare this power of Christ, we must lay down severall particulars to clear the nature of this power.

And First, When its said, that Christ hath power over all men, that is not to be understood restrictly or exclusively, I. Christs domi­nion universal. as if his dominion was only over men; No, you heard it was in heaven as well as earth, yea, and in hell also, Phil. 2. Every thing under the Earth was to bow to him: The devils are wholly in subjecti­on to him, We reade of his power over the unclean spirits, casting them out against their wils from the possessed, insomuch that they could not enter into the Swine, without his permission; Oh this part of Christs power, that he hath conquered the devils, hath them all in subjection, should be no mean [Page 37] part of a Christians comfort, for who is thy greatest Enemy? Who is likeliest [...]o undo thee? not man but devils; In their temptations how greatly are the godly in danger of being swallowed by them? but Christ hath power over them, he bids them go our leave of tempting, and they dare not or can­not come again, yea, the good Angels, those thousands and ten thousands of ministring spirits they are wholly at his beck: No servant will sooner stir at our beck, then the host of Angels will at his word; Therefore Heb. 1. when Christ is coming into the world, The Angels are bid to worship him, So then here is a glorious power indeed, which reacheth not only to men but to de­vils, to Angels, oh how happy are the Children of God who have this Christ for their Saviour, that is cloathed with so much power! If our eyes were o­pened with the Prophets Servant, we should see more were with us then a­gainst us; And then all things, the inanimate and animate creatures are under his power; The Disciples wondred at it, when they said, What manner of man is this whom the windes and Seas obey? Mat. 8.27. So that this power of Christ is farre more comprehensive then this Text expresseth, for Christ only speaks of men, because he instanceth in that part of power whereby he giveth eternall life to those that beleeve, and such are only men.

Secondly, We are to know, That though all power be given to Christ, II. The admini­stration of Christs power is by his Spirit yet the administration and exercise of it is by his spirit called therefore the Spirit of Christ, by that he convinceth, by that he converteth, by that he comforteth; Insomuch that Christ told his Disciples, It was expedient he should bodily depart from them, but he would send the Comforter to them, Joh. 15.26. so that not the Pope but the Spirit of God is Vicarius Christs, in Christs stead; Hence it is that all the same glorious and spirituall effects in the Scripture, are sometimes attributed to the Father, sometimes to Christ, and sometimes to the holy Ghost in their peculiar appropriation; Christ by his Spirit is to be expected and praied for as the authour of all that grace and comfort we stand in need of.

3. Although the power of Christ extend to the bodies and externals of men, III. Of Christs dominion over the conscien­ces of men. yet that which in the Text is considerable, is, that it reacheth to the hearts and con­sciences of men; And this is more then any temporall power can do, He bids Matthew the Publican Follow him, and he leaveth all to follow him; He casts an eye upon Peter, and he presently goeth out and weepeth bitterly; It's up­on the spirits and consciences of men this power of Christ is most conversant; It's by this their mindes are enlightned, their hearts changed, their lusts sub­dued, and they made new creatures, which made him say, he was the life, the truth, and the way, Joh. 14.6.) he is all things efficiently for our salvation, so that the great things we are to expect from this power is convictions of con­science and conversions of heart; If the blindnesse of thy minde, if the hard­nesse of thy heart be too heavy a stone for thee to remove, then lift up thy eyes to Christ, Say O Lord thou hast power over all flesh, Thou canst subdue and conquer every mans heart; No man, no Angel can do this, Therefore take thou the sole glory in doing of it.

Fourthly, As it's the heart of a man this power reacheth to, so the main and chiefest effects of this power are spiritual and such as tend to salvation;IV. The chief ef­fects of Christs power are spi­rituall. To give faith, to give repentance to men; When I am lifted up (said Christ) I will draw all unto me, Joh. 12.32. Though Christ as God made the world, all things are supported and born up by him, Heb. 1. yet these things are not so considera­ble as what is done to mans salvation; Therefore he makes the great end of his coming into the world to save that which is lost, he came to dissolve the works of the devil. His Titles that he hath are in reference to heavenly advantages; He is called Jesus because he saveth his people from their sins, and Christ be­cause furnished with all fitnesse and fullnesse to be a Saviour; The Jews in­deed [Page 38] they looked for a Messias that should deliver them out of the captivity and bondage they were in; They hoped for such a power over all flesh, that should restore them to their ancient temporall glory; But this carnal preju­dice was their undoing.

V. It is infinite power.Fifthly, This power must needs be infinite, for although it doth not follow that because he hath power over all flesh, that therefore he is omnipotent and infinite, yet if you do regard the end why he hath all this power, it must necessarily be infinite, for it's to gather and save a people out of the world, to justifie their persons, to sanctifie their natures, It's to judge all men at the last day; Now how can he be judge of all mens lives, yea, their secret and heart sinnes, if he have not infinite knowledge, and although the humane na­ture of Christ be not capable of infinity and omnisciency, yet the person that is the Judge must be so qualified; This infinite power which Christ hath on one side proclaimeth unspeakable terrour to Christs enemies, and on the other side ineffable joy to his friends.

VI. It is arbitrary in the use of itSixthly, This power is arbitrary in the use of it; He opens this mans heart and leaveth another shut, he cureth this blinde eye and leaveth another in darknesse, Mat. 11.27. When Christ had acknowled that soveraign arbitrary power of God in revealing the Mysteries of salvation to babes, and hiding them from the wise of the world, he addeth, All things are delivered me of my Father, No man knoweth the Father but he to whom the Sonne will reveal him; So then this gracious power of Christ is not indifferently exercised up­on all; To some Christ revealeth the will of God effectually, to others not; There were many Publicans besides Matthew, yet to him Christ makes known himself and not to others. Many Pharisees besides Paul that were not so bit­ter and violent against the Name of Christ, yet Christ makes him feel this glo­rious power on his heart, and others not.

In what parti­culars Christs dominion ap­pears.These things laid as Foundations Let us consider some of the remarkable particulars wherein Christs dominion over all flesh and especially the Church doth so appear, that so we may take heed how we neglect him.

1. In appointing a Ministry for the conversion of souls.And First, This is a remarkable Instance of his power to appoint a Ministery for the conversion and saving of peoples souls: Whatsoever thy thoughts may be a­bout the nullity or uselesnesse of it, yet this is a clear effect of his power, Mat. 28. when he said, All power was given him in heaven and earth, then he giveth his Apostles Commission to go teach and baptize all Nations; Observe the reason why Christ beginneth with this Preface, All power is given me, &c. and therefore Go and baptize; Because it's of high concernment to encou­rage and imbolden the Ministers of God to consider whose Servants they are, whose work they go about; They come from him who is able to defend them against the whole world, how easily might the Apostles be dejected with the greatnesse of the work▪ and their utter unfitnesse? What are such poor and despicable men as they are to set against the lives and manners of the whole world? but he that hath all power in heaven and earth bid them Go preach, Go baptize, and thus Eph. 4.11. The Ministry is there made the great and no­ble work Christ did, upon his Ascension to heaven, so that to oppose Christs Ministery, to set against this is to set against Christ himself; It's not their power but Christs power thou wouldest destroy.

2. In giving suc­cesse to the means of graceSecondly, This power goeth further then to appoint a meer Ministery, he blesseth it, he giveth successe, he makes it to bring forth much fruit. This makes the Apostle in his first Epistle to the Corinthians so much exalt Christ and advance him, While one cried up this Teacher, another that, he bid them remember that all the Pauls and Apolloes in the Word though never so emi­nent, were but Ministers by whom they did beleeve, yea Col. 3.19. those that did so much admire and set up Angels, who easily may be thought to do more [Page 39] then the best Ministers, yet Paul throweth all such doctrine down to the ground, and bids them hold the head Christ, from whence all parts of the body receive their nourishment; Oh this cannot be pressed enough on you, Many are not so prophane to despise the Ministery, to cry down Ordinances (though there be such in the world) but then they are without Christ in the Ministery, without Christ in the Ordinances: As the Apostle spake of some without God in the world, So these are without Christ in the Church: It's not the Ministery or Ordinances but Christ in them and by them which commu­nicateth vertue and efficacy.

Thirdly, Christs power is seen in convincing and enlightning mens understand­ings so farre as to see their sinful and damnable estate, III. Enlightning the Under­standing. as also the absolute necessi­ty of a remedy through Christ. Thus Christ doth exceed the Sunne, for though the Sunne give light to the world, yet it doth not give eyes or ability to see, but Christ doth not only make the bodily blinde to see, and deaf to hear, but those that are spiritually darkened in their understandings, he makes them to know Christ he doth so teach, that the soul cannot but learn, it cannot refuse or gainsay, O Lord, I feel such light in my heart, such evidence upon my conscience, that I cannot hide this light any way; But as those glorious apparitious of light which Paul had and others, came with great amazement, filled them with trembling and astonishment, so doth Christs power upon the hearts of Beleevers; Oh then enquire who are they, where are they that have found Christs power thus upon their mindes and consciences? How weak are books, yea the best Book, the Bible it self, t [...]ll Christ take such a threat­ning, or such a promise, and set it home with power on thee? This heavenly teaching and perswading Christ speaks of as to be wrought by his Spirit, Joh. [...]4. And it was wonderfull in the beginning of the Gospel yea, in the first beginnings of Reformation out of Popery, the glorious workings of Christ were admirable to this purpose; Then Christ and the Ministry went along to­gether; No sooner did the Trumpet blow, but the wals of Jericho fell down; When Christ thus powerfully taught them, they were quickly perswaded to leave their Idols and their lusts to follow him: The first Reformers were so many divine Orpheus's that made the very beasts and trees to move, the illiterate and stupid people to seek out for wisedom and heavenly understanding, You may say then, Why doth not Christ still come with the same power? Why are not our Churches Christs Schools, wherein every day he teacheth some or other, many learn by the Minister, but few are taught by Christ? They do not know the truths as they are in Jesus; There are many go to false causes; But those impediments which indeed resist this Point are

1. The atheism and unbelief reigning every where, so that we may take up that old complaint, Lord, Who will beleeue our report? It's said of some, Christ could do no miracles there, because of their unbelief, Mar. 6.5, 6. Not but that he had power, but to shew what an obstacle unbelief was; When they insult­ed over Christ at the Crosse, Let him come down and save himself, if he be the Sonne of God let him deliver him, Heb. 4.2. Christ did not these things not be­cause he wanted power but they were wicked; so Christs power is not short­ned; It's not because there is no Ministry, but because the unbelief of man is great.

2. Christ demonstrates not his power it may be because Customarinesse under the Word breeds contempt and negligence: At the first mens affections are quick, but when accustomed to the world all the excellency and livelinesse of it is taken away. A blinde man upon the first recovery of sight would admire the Sunne, but those that are used to it regard it not, though so glorious a creature.

3. The unthankefulnesse and unfruitfulnesse under the means of grace makes [Page 40] Christ deny his power; When the people of Israel murmured at their Manna, then God was provoked against them; He punished the Heathens because they did not glorifie God according to their knowledge, neither were thank­full, how much more Christians for abusing the Light of the Go­spel.

IV.4. Though there are not so many yet there are some few in most places that have found this mighty power of Christ on their souls; Though there were not many raised out of the grave by Christ, yet one Lazarus is enough to demonstrate the glorious power of Christ; One in a Family, one in a Town, yea, one in a whole Nation, is enough to prove that Christ though now in heaven hath this power over men in the earth; Let such then who have been thus taught, so as no man, no book could teach them, give glory to Christ, blesse Christ for good Sermons, good Books, especially the Word of God, but above all that vertue cometh from Christ by these to heal thee; Though the woman had touched the hem of Christs garments a thousand times, yet if Christ had not caused vertue to come out of him, she had not been cured, so it is here.

WE are treating upon that main and necessary point in Religion, Christs Power and Kingdom; We have mentioned some effects or acts of this power, We shall proceed to discover more.

V. The Fountain of Grace.And first, Herein is his power over all flesh, especially his Church seen, that he is the authour and fountain of all the grace the godly have; And this is a glorious demonstration of his power, that not we our selves or any Angel in heaven can inspire one good thought, mollifie and convert the heart, adorn the soul with all kinde of graces, but Christ only, Joh. 1.16. Of his fulnesse we all receive grace for grace, that is, as some expound, abund­ance and heaps of grace, as it were, or grace that is sutable and proportion­able to that in Christ, As the childe receiveth from the Father limb for limb, Of his Fulnesse, Christ then hath Fulnesse not only for himself but for us, as the Sunne hath fulnesse of light for the whole world, The Ocean Fulnesse of water for all the streams; The Angels and Saints glorified in Heaven, yea, Adam in the state of integrity he had a Fulnesse of grace, but it was limited and stinted in him, only Christ received it without measure: In Christ there is plenitudo fontis, in Angels or Adam there was only plenitudo vasis, as Di­vines expresse it: Now this Fulnesse of Christ is for communication and our parti­cipation [Page 41] of [...]t; Therefore in other places he is compared to the Olive Tree, from which the godly receive all their fatnesse, Rom. 9. To the Vine, Joh. 15. so that unlesse we are branches in him we can do nothing: If than we should say, Where is the power of Christ, how is it manifested? I answer, look up­on all the godly, Are they able to mourn for sinne with a godly sorrow? Are they able to beleeve in the promise? Can they mortifie their lusts? Herein is Christs glorious power seen, I know this doth not so much affect us, as out­ward extraordinary instances of Christs power in temporall things, but cer­tainly this is greater, for as Moses and Joshua's deliverance of the people of Israel out of Egipt, is nothing to that spiritual deliverance which Christ as Jesus vouchsafeth to his people in saving them from sin and hell, yet no doubt an Israelite or Jew after the flesh would farre prize the former before the lat­ter, though the Jew after the Spirit would farre esteem the latter; Thus it is here, No power or works are judged great but what are temporall, visible, and in civill outward things, we are apt more to look upon Alexander the great, or Constantine the great, because of their civill power, then Christ who is the King of Kings and Lords, transcending all these, but in a spirituall way, 1 Tim. 6.15. Christ hath this magnificent Title, King of Kings, and Lord of Lords: It's observed by Drusius a Learned man, that those Titles were usually given to the great Kings of Persia, then which there were none assumed more to themselves then they did, yet the Apostle attributeth this to Christ to inform us, that as God hath exalted Christ above all earthly power, so we should magnifie and glorifie him accordingly, certainly if we Christians did put forth our faith and meditations about the greatnesse of this power, it would work great joy and confidence in us; It would work an holy fear and trembling: The Apostle Eph. 1. Phil 2. Col. 1. is even transported with the expressions about it. Now this power of Christ is no where more glorious then in sanctify­ing and preparing an holy people for himself; To give them of the same Spirit with him, They that were dead and noisome in sinne to make them live in ho­linesse and to adorn them with all the graces of his Spirit; Oh then let not the people of God be dismai [...]d or discouraged with the apprehension of their own weaknesse and impotency; how can they love God, bear afflictions, die in hope and comfort; Alas! thou thinkest on thy own weaknesse and not Christs power, Remember Of his Fulnesse thou art to receive; A thirsty man need not doubt whether the whole Ocean hath water enough to revive him: Christ we reade gave wonderful power to his Disciples and other beleevers to work miracles; This amazed and astonished all the world, but certainly this pow­er of changing mens hearts and reforming their lives, is farre above this: To open the eyes of the minde is more then to give bodily sight, to say Ephatha to the heart is more then to say so to the ear; To raise from the death of sin is more then to command out of the grave: Austin said, To make a man holy is more then to create a world. Conversion is not usually called a Miracle, yet it's a greater wonder then a Miracle, Let that soul then which hath found Christ thus powerfull upon him, admire the unsearchable greatnesse of his Christ wonder at it as the most admirable expression of Gods power to thee.

Secondly, Christs power is seen in that he doth not only give grace, VI. The giver of glory. but he is able to bestow all that glory and happinesse the Scripture promiseth; Now the re­ward or fruit of grace is either that inward peace and joy of heart here, or eternal happinesse hereafter, both which are in Christs power and munificence, It was alwaies a flower in the chiefest power to be able to remunerate those that did great service, and this is part of Christs Jus Regale: For the first the peace of conscience and joy which accompanieth well-doing is exceeding great, inso­much that if there were no heaven hereafter, yet godlinesse brings a present sweet­nesse and delight with it, It hath present pay; Now all this peace and comfort [Page 42] especially between God and the soul is wrought by Christ only who is called the King of Peace, Isa. 9. yea, our peace, Eph. 2.14. because he reconcileth God and man; If those Peace-makers be blessed that make man and man to agree, how much more is he that brings God and man to agreement? But this Christ worketh; Alas the heart troubled for sinne, rageth and is like an hell, till Christ bids it be quiet and still: Hence he promiseth to send the Comforter, and it's his Spirit which is sent into our hearts, making us to cry Abba Father, Gal. 4.6. Oh then let the grieved and perplexed soul through the guilt of sin, that can finde no rest, no ease, go to him that hath power indeed to command these waves to be still, See with what love and power Mat. 11.28. this is ex­pressed, Come to me ye that are heavy laden, and I will ease you: Christ will give ease; See how imperiously he speaks, Let your sinne be never so terrifying, your conscience never so disquieted, The devils never so much troubling and tempting of you, yet I will give you ease; You shall finde rest for your souls: No earthly power in the world can say thus truly; Therefore this is to direct the godly in their black temptations; They cry out, It cannot be I should have peace, I should have joy; There may as soon come fire out of water as peace and quietnesse out of my heart; Oh remember this Text, The power Christ hath over all flesh, Is thine excepted? Christ can ease and quiet every mans heart but thine; Be ashamed to think thy weaknesse more then Christs power; Thy guilt more then his consolations. The other fruit of a godly life is Eter­nal happinesse; and this Christ doth also bestow upon those that are his; At the day of judgement we reade of him putting them into possession, Come ye blessed of my Father inherite the Kingdom prepared for you, Mat. 25. Heb. 5.9. he is called The authour of eternal salvation, he cals himself the bread of life, he that eateth on him shall never die more, so that all that happinesse and bles­sednesse which is in the life to come is attributed unto Christ, both the pur­chase and authour of it: It's he that will say, Well done, good and faithfull Servant, enter thou into thy Masters joy: For those Parables that speak of a great King employing his Servants in such work, and then so abundantly re­warding of them, is Christ. This should be a great encouragement in Christs service; What a glorious and powerful Master do ye serve? one who is able to requite thee with eternal glory and everlasting happinesse, If we suffer with him we shall reign with him, Rom. 8.17. The greatnesse and bounty of the Master doth quicken the Servant; Haman was glad of Ahashuerus his emploi­ment, because he could put such honour upon him; But oh how should our hearts be enflamed to work for Christ, what cannot such a Master do for us? Ask any thing in earth or heaven he can bestow it on thee: How unworthy is it when we grudge at the work Christ requireth, when we repine at the Crosse he would have us take up, This is not to attend whom we serve; how great our Master is, what Treasuries he hath out of which he can bountifully reward us.

VII. Forgive and pardon sin.Thirdly, Christs power is seen in that he can forgive and pardon sinne, Which is acknowledged by all, that God only can do it, Mar. 2.7. You have this pow­er of Christ particularly opposed by his enemies, but vindicated by him, and that he hath power to forgive sinnes, he proveth by his power to work Mira­cles: Not that to bid a lame man rise, and take up his bed and walk, is a great­er thing then to forgive him, but to their sence and in outward appearance it was so; yea, he doth not only remit sinne, but he appointeth the Ministers of the Gospel to remit and forgive sins, viz. by declaration and application of the Promises, and this he saith shall be confirmed in heaven; Certainly no power can be denied him who can authoritatively and of himself pardon sinne, sinne being an infinite injury and dishonour to God, he must be equall with God that can remit this, for it's a sure Rule, Nemo potest remittere de jure [Page 43] alieno. Oh how comfortable is this to meditate on by faith, he hath power to forgive sinne, who died for thy sinne, who was crucified that it might be done away: If then thy sinnes are a burthen to thee, if thou dost leave and forsake them, doubt not of thy pardon; Oh do not say, whether will Christ pardon or no, for seeing he hath power, his will was abundantly manifested in the sacrificing of himself on the Crosse: Now sinne is the sting in every thing, remove sinne and death is no death, hell is no hell, if Christs power takes this away, it takes all away.

Fourthly, Christs Power is seen in giving Laws, VII. The great Law-giver. and prescribing duties to all according to which they should live: Therefore he cals them his Commande­ments, and the Apostle urgeth, If they died without mercy that refused Moses speaking, of how much sorer punishment shall they be thought worthy who refuse him speaking from heaven? In this respect it is that he is so often called a King, and a Kingdom is attributed to him, because he maketh Laws, and enjoyneth the observation of them under higher penalties then any earthly power can do, and that is eternall damnation, and this consideration is a two edged Sword to many hypocrites; They love Christ they say, they trust in him their Redeemer, but they do not obey him as a King; This is a Law-giver who hath power to damn and to save; Oh that the prophane and ungodly wretch, who yet hopes for mercy by Christ, would lay this to heart more: Art thou obedi­ent to him as Lord and King? He saith, Swear not at all, Dost thou give obe­dience? give over thy cursing and swearing: He saith, Let not your hearts be overcharged with surfeting and drunkennesse, Do you obey this Law? and so of adultery and uncleannesse, He that doth but lust after a woman is guilty of eternal death; What think you of these Laws? Are not these holy and just? Do you think Christ hath not power to be avenged on you? Oh take heed of making this power against thee; It's able to undoe thee without hope.

Fifthly, Christs power is remarkably seen, in enabling and strengthening his Children in all their afflictions, so that they doe not only bear them, IX. And supporter and comforter of his people. but triumph therein with joy unspeakable and full of glory. This hath magnified the power of Christ in heaven more then any thing else; Men have wondred and been amazed at the patience of the Saints, and the joy of the Martyrs: But whence came they to be thus endowed with power? Had not they flesh and bloud as well as others? Was not death with the exquisite torments of it in it self dread­full to them as well as others? yea, certainly but Christs power in them made them above themselves: Paul speaking of this wonderfull disposition, to know how to abound and how to want, addeth, He can do all things through Christ that strengthneth him, Phil. 4.13. So that hereby he will rejoyce in his infirmities, because Christs power is thereby more manifested, 2 Cor. 12.5. Oh then here is a good subject for the Children of God to dwell on, God doth not call them sometimes to lay down their lives to a bloudy agony, he doth but exercise them with ordinary calamities, such as are common to man, Every carnal natural man hath the like, and their natural strength bear­eth them up in it, yet thou though promised the strength of Christ criest out, Thou shalt be overcome, Why art thou so weak and full of unbelief? Is not Christs power for thy good? Hath he not all this power in heaven and earth for the good of his Children? Doth not thy diffidence make thee doubt whe­ther Christ be able, whether he can support thee or no? Alas, if these lesse troubles be so irksome, what wouldst thou do if thou wert called to more fi­ery trouble? If thou canst not bear rods, how wilt thou Scorpions? Be asha­med, yea, and afraid of this unbelief, for Christ giveth his power only to those that trust and hope in him; Beleeve and all things will be possible to thee.

[Page 44] X. The Judge of the world.Sixthly, If all Instances were so signally demonstrating the power Christ hath over all flesh as this, that he is appointed to judge the whole world, both quick and dead are to stand at his Tribunal; Two things in this do manifest his exceed­ing great power, 1. The immediate preparation to it. 2. The Act of judging the preparation to it, for Christ by his power shall raise up all out of their graves, those that for many years have been consuming into dust, shall then by his power come out of their graves, 1 Cor. 15.22. As in Adam all died, so by Christ shall all be made alive; The godly they shall rise because they are mem­bers to him the head; Hence the Apostle argueth the Resurrection of the one from the other; And the ungodly they shall be raised by him as a Judge, What temporall power can be imagined like this? and then his solemn coming to judgement, in what power Majesty and trembling will it be, 1 Thes. 1.7, 8, Christ shall come with his mighty Angels in flaming fire of vengeance; So then it cannot enter into the heart of man to conceive, how glorious and yet how dreadfull this manifestation of Christs power will be: And as for the judge­ment it self, Christ is the Judge, and therefore it's called the judgement seat of Christ, and the day of Christs coming; Then shall the sins of all men, yea, the secret counsels and purposes of heart be manifested, Oh what a day will this be; Though Christ in the flesh was contemned, vilified and reproached, yet then he shall come in power; At that time he shall give finall sentence concer­ning the salvation and damnation of men; This is the great instance of his power, Though now we beleeve it only and not see it, yet then we shall see and behold it with our bodily eyes; Oh tremble at this you who will not now in obedience and humility submit your selves to him, then look for Christ to be a Judge; You look for him only as a Saviour, you think he came only to forgive; No, he cometh as well to destroy, He will judge righteous judge­ment; They in the Revelation cried to the Mountains to cover them from the wrath of the Lamb.

XI. And the sub­duer of his and his Churches enemies.Lastly, Christs power over all flesh is seen even in this life, by overruling, con­quering, and subduing his enemies; Christ though in heaven hath his enemies, all those that are enemins to the Church, to his Children, they are enemies to Christ; Saul, Saul, why persecutest thou me? Act. 9.4. We oppose Christ while we oppose his members; Do but hurt the feet, and the head in heaven pre­sently feels it; But mark what is added, It's hard for thee to kick against the pricks; Christ will reign, his power will be exalted, maugre all the malice in the world, Psa. 2.2. The rage of the Heathens and all their Imaginations were but a vain thing, God will set his Sonne upon the holy hill of Sion, therefore the Judges of the world are exhorted to kisse the Sonne, to give him hearty and humble obedience, for they are not able to bear, though but a little of his anger; Hence Rev. 2.27. Christ is said to rule the Nations with a rod of Iron, and he will break them in pieces like a Potters vessell: Christ can as easily break all the power and greatnesse that is lifted up against him, as we can break an earthen pot with an Iron rod; And if you say, Why then is the power of Turk and Pope still lifted up against him? The Apostle tels us, 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him, he hath a Kingdom and power, but as yet he is only Rex pugnans & vincens, then he will be Rex triumphans; He will put down all Powers and Principalities; There will be nothing but Christs power; Oh then we proclaim aloud to wicked men, As you love your souls, as you would avoid this dreadfull power, go on no longer in your re­bellion and disobedience; Christ hath indeed a Scepter of grace, but he hath also a rod of Iron, and thou wilt finde his blows when he cometh to judge his enemy, and whosoever loveth and liveth in sinne, he is Christs enemy: O that mens eyes were opened, and their hearts softened that the wrath of this Judge might not fall upon them.

THE several Instances or Acts of Christs power have been dispatched, I shall only name one Title usually given him, which will serve great­ly to illustrate this power; For although he be compared to many things that denote him the root of all our grace, To the bread of life, Joh. 6.35. To Manna, To the Vine, Joh. 15. To the Olive tree, Rom. 11. In na­tural things, so also things of power and love in civill things; To an husband, 2 Cor. 11.2. to a King, to a Lord, yea, a King of Kings, and Lord of Lords, yet that which I shall pitch on as being most comprehensive, and the Scripture most delighting in, is, That he is an Head to his Church; The Apostle doth fre­quently use this property, 1 Cor. 1.3. The head of every man is Christ. Eph. 1.22. He is there set to be Head over all things. Col. 2.20. The head of all Princi­pality. He is there made head of the Angels, not properly, for Angels cannot be called members of his body, but improperly, as head is used for the chief Governour: Seeing then many places to expresse this transcendent power of Christ over all flesh, use this word Head: Let us consider what that implieth, and the rest shall be spent in practicall improvement of this Point, Christ then is appointed an head, and so hath power over all things.

1. In regard of his eminency and dignity, for he is exalted above every name, any thing that hath the greatest fame and glory either in this world or that to come, Col. 1.18. That he might have the preheminence in all things. So that we should account nothing great in comparison of Christ: All the great men with their great power that in their generations have made such wonderfull changes in the world, in respect of Christ, should be but as a Mole-hill to the vast Heavens: As God hath set him above every Name, so should we: We reade of some Christian Emperors and great Lords that they would not be called Domini Lords, as being too great a Title, only Domni, by diminution, yea, it's said of Augustus, in whose Reign Christ was born, that he prohibited himself to be called Dominus. Some make a peculiar Providence of God in this, because then Christ came into the world, who was the Lord of the world, The world was made by him, and in this particular there is a great dif­ference between a naturall head, and this mystical, for a natural head doth not make the other parts of the body, but is made proportianably with them, only this mystical head makes all his members, he doth not only give nourish­ment but create their very being: It's true, Christ in the state of his humilia­tion was a little lower, or as the word is to be interpreted for a little while [Page 46] lower then the Angels, Heb. 2. But after this he was lifted up above all principa­lity and power, and certainly this is a wonderfull thing, that so great part of the world should set up that Christ as their God in whom they beleeve, that was crucified, dead, and buried, and though now ascended into heaven, yet we see him not with bodily eyes, neither is his Kingdom and power after an earth­ly and pompous administration, yet for what a long season, with so many thou­sands and millions of men, rich men, great men, Learned men, Kings and Emperours of the world, hath he been worshiped, This sheweth the Name God hath given him: Only the Apostle, Rom. 2. tels us of many that blas­pheme this Name of our God, by reason of the wickednesse of Christians; You who professe your selves Christians, and yet live in beastly and bruit­ish lusts, you keep off Heathens and Pagans from coming in to owne Christ.

2. Christ is an head in respect of his spirituall influence and powerfull commu­nication of his grace and strength to those that are his members, Col. 2.19. The Apostle there and in other places doth much dwell on this; That as the head is the Fountain of all life and motion (for the Scripture seemeth to go with them that make the head, not the heart, the Fountain of all life and motion,) From that every part hath its proper nourishment, so it is with the Church of God, so that this similitude affordeth many precious Meditations: for is the godly man fearfull his sins will overcome, this lust or that lust will be too strong for him, he shall not have grace enough to conquer it? Let him consi­der the Fulnesse of his head; is there such a sinne that Christ himself is not able to subdue? Again, do the godly complain they cannot grow, they con­tinue dwarfs, They do not finde any progresse, Oh let them consider, that Christ is the head, and he will have his members grow up to their due pro­portion. Further, Is there any one sinne, any passion, or lust that is apt to pre­vail over them, to captivate them? here also they may have strong confidence in praier, saying, O Lord, how unseemly is such a member to so glorious a head, such an ulcerous noisome part to such an eminent head, if not out of love to me, yet for thy own honour cure me; What head is there that would suffer a leprous, noisome part in the body, if it could help it? Again, Do the godly say, they cannot perform their relative graces, their general calling they are able to discharge comfortably, but as a Minister, as a Husband, as a Wife, herein they fail; O the weaknesse and imperfections there, Consider this head gives nourishment to every part sutably; The hand hath a nourishment of the hand, the eye of the eye, and thus there is in Christ a particular sutable ability for thy proper wants; And if you are not enabled in these things, it's not because there is not fulnesse enough in Christ, but thy faith is weak; There is Oil enough but thou hast no cruse.

Lastly, If the meannesse and lownesse of thy condition trouble thee, saying, though Christ the head may communicate to such worthy and eminent Chri­stians, they are enabled to doe him great service, yet will he look on such a dead dog as I am? If thou art but the foot, the lowest part in the body, yet the head mindes that, and procureth its welfare as well as other parts, so that this very consideration is a Catholicon, It's a Remedy against every Di­sease.

3. This relation of a Head implieth a near Ʋnion and Conjunction; What can be nearer then the head and the body? yet such a communion and con­junction there is between Christ and the godly, and this very consideration proveth the perseverance of the godly; Shall Christ lose one member of his body totally, and suffer it to be damned in hell? Oh the comfortable and hopeful thoughts the children of God should have from this relation, from Wife, from Husband, though they be bone of thy bone, and flesh of thy [Page 47] flesh, thou must part, but not from Christ; This Union with Christ is the foun­dation of all our comfort and hope against Apostacy; Again, because of this conjunction we may expect protection and provision even in outward things: Doth not the Apostle say, No man yet ever hated his own flesh, but cherished it, Eph. 5.29. Shall Christ then the head forget thee? Shall he withhold his e [...]e from his own flesh? Will the head suffer the foot to starve? Certainly this con­sideration should wonderfully support against all discouragements and necessi­ties whatsoever.

Lastly, Because of this conjunction Christ hath a sympathy and f [...]llow-fe [...]l­ing with us; What is done against the Saints on earth is also against Christ; If one part suffers the head condoleth with it, and for this end Christ endured those many temptations, that he might know how to pity those that were in the same condition, Heb 4.15.

3. Christ is the head in respect of government and direction, he is the King of Saints, and the King of Nations: You reade he had a Rod of Iron to bruise his enemies, only this government though it be in the world, yet it is not in a worldly man­ner; The b [...]st and choicest part of it is in preparing and fitting those whom the Father hath given him to eternall life, and to these his spiritual government is full of sweetness and full of power admirable in positive and preventing mercies; It's from this gracious government that nothing shall fall out either through the malice or policy of hell, that shall be able to hinder them from their crown; He is the strong one that hath conquered all the enmity against his people; Oh what treasures of comfort are in this; Thou art under Christs spiritual govern­ment, and so all conditions, all necessities, all occurrences in the world they fur­ther thy spiritual good; There is nothing can befall thee against his will; Thus you see all his power summed up in this, that he is the head.

I shall now spend the other part in practical Inferences, for it's a womb big with many such Conclusions.

As in the first place, Hath Christ this power over all? then let us take heed how we refuse him speaking or commanding; If his goodnesse and mercy will not win you, he hath power enough to awe you: If not love, let fear bring you in, and that quickly, lest it be too late; The Apostle Heb. 10.17. aggravateth this, that if they that despised Moses died without mercy, of how much sorer judgement shall they be thought worthy who refuse Christ speaking. Think ye (saith the Apostle) any one that hath reason may gather this, that he shall die and be damned with­out mercy: But where is Christ? You will say, how can we refuse him speaking? The Apostle tels you, Those that hear not his Ministers declaring his will, they do not hear him; Ye that live against the Scripture, you whose lives are con­trary to the Word, you are enemies to Christ; It's not we that are refused, but Christ by us; As if an Embassadour be contemned, it's not he but the great Person that sends him, whose Embassadour he is; Well then, we must lay this down for an undoubted Axiome, Every man that liveth in the constant practise of his wickednesse, he refuseth Christ who hath all this power; Now let these Motives from his power terrifie thee: 1. If it were but an earthly worldly power, what fear, what subjection will that put thee in, Rom. 13. If thou do evil, be afraid, for he beareth not the sword in vain; Oh then know much rather, if thou do evil, be afraid, for Christ hath not this power in vain; Dost thou fear a Prison and not hell? Art thou afraid of losing thy outward estate, and not thy soul, and all happinesse? Thou fearest earthly power, but can that damn thee, Can that throw body and soul into hell? Ignosce O Imperator, said one, tu car­cerem Deus gehennam minatur; Well then for every prophane act of wicked­nesse, for drunkennesse, uncleannesse, unjust dealing, there is worse then any Legall fine or mulct. Christ hath appointed everlasting torments for those mo­ments of pleasures; Be not then so bruitish and athiesticall as to think nothing [Page 48] grievous but what the Sword of the Magistrate can inflict, and as for this eternal punishment thou dost not matter it.

Ʋse 2.2. Let this make thee afraid to affront this power, because it is his who will be thy Judge, before whose Tribunall thou art sure to be arraigned; This should be a piercing argument: If this power were in him who had nothing to do with thee, as a Malefactor in one Countrey feareth not the Magistrate in another Countrey, because his power doth not reach to him, he is none of his Subject; But Christ hath an universal jurisdiction, we must all appear whether we will or no, and to give an account to him; Now what can be more dreadfull then to think; This Judge I have dishonoured, I have wronged, I have broken all his Commands, Oh if it were any other Judge I could hope to speed better; Oh if you have any love to your souls, lay this to heart; Thy wickednesse, thy pro­phanesse it hath been against Christ, It was he that commanded thee, he sent his Ministers to perswade thee, and thou saidst, Give me my lusts rather then Christ, the world rather then Christ, and this Christ is now come to be my Judge; What dost thou think or beleeve about these things? Why dost thou stop thy ear? Why dost thou stifle thy Conscience? Why dost thou labour to sup­presse these thoughts within? If that all this power will not passe by thee, though but one man, Think not what care I for this power, I will do well e­nough howsoever.

Ʋse 3.3. Consider its power that one day will be expressed only in a dreadfull way; Not the least drop of honey in this Ocean of gall; As yet indeed Christ who hath all power emploieth much of it for the salvation of thy soul; He sends his Ministers who entreat you to be reconciled with God, and how should that melt you, for what are you, how despicable and unworthy that God should de­sire you to be reconciled to him, he needeth you not, he wants you not; This is true, but the time is coming when all his power will be manifested in a dismall condemning way; Then he commands his Gaolers the devils to take and tor­ment for ever; Then he comes in flaming fire of vengeance, cry then, if thou wilt, Lord, where is thy power to save? thy power to forgive? and he will say, there is no more time for such power any longer; Expect no more blessings, no more invitations, but now prepare for those torments thou art adjudg'd unto, Did we preach these things to Heathens and Pagans that do not beleeve the truth of them, it would be no wonder, if they did not regard them; But how is it that you who say ye beleeve these things, that you do not go out and weep bit­terly.

Ʋse 4.4. This power is spirituall, it doth reach to the hearts and consciences of men; Oh be afraid lest upon thy wickednesse he puts thee forth, lest he make thee a Cain, a Judas: Oh it's not all thy wealth▪ all thy jollity, all thy pleasures that are able to withstand these troubles and tempests, if Christ raise them up in thee; If he deliver thee to Satan, as some were, then Christ withdraweth all his comfort, all peace, and lets the devil be thy tormentor, and thy heart an hell, especially this is done sometimes in time of sicknesse, under fears of death, when nothing but outward calamity compasseth thee about, then he commands those black and thick clouds to cover thy heart, which are as a gulf between Gods mercy and thee; There is no sinner so haughty, so jolly, so scornful, but Christ can quickly turn his Sun into a black night: Every thing shall bring thy sins and hell to thy minde, oh be afraid to live so, lest you provoke Christ to put forth this power.

Ʋse 5.5. It's a just and righteous power and therefore never expect impunity and free­dom; For what is the sweet poyson that undoeth thee, Oh thou thinkest of mercy, thou dreamest of mercy, thou speakest of mercy, but shall not the Judge of the world be just also? And is it not the greatest justice in the world, that as thou wouldst not hear him speaking in the day of grace, so neither should [Page 49] he hear thee begging and crying in his day of justice; Is it not a most just thing that thou who saidst; Let me have my lusts though I be for ever separated from Christ, that thy own desires should fall upon thy head? What shall Christ be refused, and that day after day, for every lust and sinne, and shall this alwaies be forgotten? Will Christ never be avenged for it?

Lastly, This power of Christ is to inflict eternall misery; It's everlasting fire, Ʋse 6. and everlasting burnings; It's a fire that never goeth out, worms that never die; Now what power in the world is like this? Can any make thee miserable for ever? Can any say, Be thou in torment to all Eternity? but this is the power we speak of: As the Apostle said, We count not those short afflictions equall to that eternal weight of glory, 2 Cor. 5.14. So ne [...]ther do thou judge those plea­sures equall to that eternal woe.

A second Ʋse of Consolation, For this Doctrine is like the Bee,Ʋse of Con­solation. it hath a sting and honey, Like the Ark that had Manna and a Rod, Now what un­speakable comfort ariseth from this to the godly, much every way.

1. The Children of God they are subject to sad temptations about the weak­nesse of their graces and the strength of their lusts, David was not more fear­ful one day or other of being overthrown by Saul, then they are at last to be destroied either by hypocrisie or apostacy, Now what surer remedy, what more precious cordial can there be then this Omnipotency of Christ, this ple­nitude of power? It was said of the Pope who pleaded for fulnesse of Church-power, that it was not plenitudo potestatis but tempestatis; But it's otherwise with Christ, his fulnesse of sufficiency is for every want of thine in any spiritual way, he can as easily give thee spiritual things as temporal, if thou wantst bread, health, thou thinkest it's but Christs command▪ and he can multiply the Loaves, now he is as willing to do this in heavenly things; It's but a word from his mouth and thy proud heart is humbled, thy unruly heart pacified, thy grieved heart comforted, yea, he is more willing to give us spiritual things, then Parents give Children their temporals, how much rather will he give the holy Ghost to them that ask him, Mat. 7. Oh then though all the world cannot help thee in this matter, yet Christ hath power to do it, and as for his willingnesse, what cause of doubt, seeing he was crucified and underwent voluntarily all that ignominy and curses, that he might be exalted to this pow­er to help thee? Josephs Brethren were afraid because of their guilt, that Jo­seph now so much preferred would not help them, but he is Joseph, and will forgive wrongs, so also will Christ do to thee.

The second Temptation is about Pardon of sinne and Gods displeasure: Oh this is a restlesse Sea in which the godly are tossed up and down; This is the Whales belly that swalloweth up all, Oh but here is a blessed haven, here is one can command the windes and waves to be still, here is one can say, Son, be of good comfort, thy sins be forgiven thee.

3. The outward exercises of the godly are very many, They have many thorns in the flesh, They have deep waters to go through; Now what is an help but the power of Christ, I can doe all things through Christ: None but Christ, None but Christ, said the Martyrs: Thou saist, I have no power, I shall never be able to go through this condition or that, but hath Christ no more? There is power in his Death and power in his Resurrection; Every thing of Christ hath power; The Prophets dead body gave life to one, how much rather shall Christ crucified? Oh but you will say, These are words, These are Fancies, Though Christ hath all this power, I am not a whit stron­ger, I am as unable as any. I answer, Thank thy self for thy unbelief; All things are possible to the Beleever, Christ hath power but the fruit of it is to him that beleeveth; You see all the cures he worketh, all the wonderfull works he did, it was still beleeve and it shall be thus to you, according to thy [Page 50] faith, so be it to thee: If the Fountain be never so full, unlesse you come with your vessell you may be scorched with thirst: You see then how all this power and greatnesse of Christ may be yours; There is nothing in him, but it may profit you, and that is by relying on him, putting confidence in him because of his promise, and if thou saist, how can I beleeve? that is also by Praier to God: Even Christ he giveth this also, viz. to beleeve.

THis latter part of the Verse containeth the use and exercise of Christs Power, which he had from the Father, and therein you may con­sider,

• 1. The Fruit and benefit of it.
• 2. The Subject on whom this is to be bestowed.

The Fruit is described in the nature of it.

1. Its Life, As Death is the King of Terrors, so life must be the King of joys.

2. The Property of this Life, it's Eternall; This naturall life in the midst of the joys that may accompany it, hath this bridle and check; It's but for a short uncertain time.

In the next place you have the manner of obtaining it, Its given; There is no merit, no antecedent worth but it's given. O this is the benefit.

The Subject who is to partake of this gift, is limited and restrained by this qualification, To as many as the Father hath given him; So we translate it, regard­ing the sence, otherwise if it should verbatim according to the Greek, it would be hardly sence to an English ear, For thus it is, That every thing which thou hast given him, to them he should give Eternall Life; Neither indeed is it pure Grecisme, but an Hebraisme, where sometimes the Nominative case be­ginneth the sentence, and then the sence is so cast afterwards, that it quite loseth its Verb, as here, [...], There is also the Neuter gender for the Mascu­line; Or else it's used emphatically to shew, that not so much totus homo as the torum hominis, the every thing of a godly man is given to Christ, not his soul but his body also; This phrase is severall times used especially Joh. 6.37. where it is said, All that my Father giveth me cometh unto me, I will in no wise cast out, and will raise him up again; Where that [...] every thing implieth body as well as soul, because it's said, he will raise him up; Now when the Father [Page 51] is said to give some of mankinde to Christ, that is not to be understood of his divine nature, for so he hath all things as God, but as a Mediatour and Re­deemer, so that the sence is, God the Father gave some of Mankind [...] to Christ, committed them to his care and trust, that he should be their Mediatour, and obtain everlasting Salvation. From whence Observe,

That not all, but some only of Mankinde are given by God the Father to Christ, Doct. That (not all but) some of mankinde are given by God the Father to Christ to be redeemed by him. to be a Mediatour for them; Though Christ have a sufficiency and fulnesse in him to obtain Salvation for all, yet some only are given to him intentionally by Gods Decree to be their actuall Saviour and Mediatour, To as many (saith the Text, as the Father hath given him; This place doth batter to the ground that pleasing opinion of Universal Redemption, for by that not some but all are given to Christ by the Father, and if so, then all must be saved, for mark that place, Joh. 10.28, 29, speaking of his Sheep, They shall not perish, neither shall any man pluck them out of my hand, for my Father which gave them me is greater then all: We need not a cleerer place for these two things, 1. That there are but some that the Father hath given Christ. 2. All those that are given they are sure to have eternal life, because none is greater then the Father, So that those two dangerous doctrines, Universal Redemption, and the total and final apostacy of the true Saints are evidently confuted by that place. This is so clear that we need not matter their many distinctions to obscure the truth. That there are some whom the Father hath thus committed to Christ to be their Mediatour, appeareth by this expression, us'd at other times; The foremention­ed place, Joh. 6.37, 39. is considerable; The occasion of that expression was from the unbelief of the Capernaits, who though they had seen Christs won­ders yet beleeved not, but it was no wonder, for saith he, All that is given me of my Father shall come unto me; If you had been thus given to me you would beleeve; Now because it's invisible and altogether a secret, known only to God, who they are that are given to Christ, he sheweth a sure and certain fruit of this, They will in time come to him, i. e. beleeve in him and receive him, so that we may invert the Saying, all that do truly beleeve in Christ they are given unto him of the Father, and for their encouragement he saith, He will in no wise cast them out, a Metaphor from the Master that takes a Scholar though dull and weak, yet he will forbear and not cast him out, and lest it should be thought that though it be well with them, thus for the present, yet for the future they may be undone, he addeth v. 39. It's the Fathers will, of all which he hath given me, I should lose nothing, but raise it up again at the last day; Oh the divine and unspeakable consolations that are here treasured up for the godly, So Joh. 10.29. which you heard before; One place there is that may be a stumbling-block, and seem to weaken all, Joh. 17.12. Those that thou gavest me I have kept, and there is none lost but the Sonne of Perdition: But the answer is, The Apostles are said to be given to Christ in a twofold respect, 1. Of san­ctification and glorification, and thus Judas was not. 2. In respect of their Of­fice and calling, as when he said, Have not I chosen twelve, and one of you is a devil? Joh, 6.10. So that there was a twofold giving of some to Christ. The one of Justification to eternal life, the other of office and service, and that this is meant here is plain, because he is called the Sonne of perdition, implying the reason why though he was given to him, yet he was not saved because he was never so given, but he remained a Son of perdition still: Thus it is answered by some, but the full discussion of it will be when we come to that verse. Let us explain the doctrine.

And first we see here, that God the Father hath power to appoint and determine concerning the everlasting salvation and damnation of men: It's plain, for you see it is as the Father wils, whom he chooseth he giveth to Christ, and others they are left by him, Rom. 8, 19, 20, You see there the Apostle purposely pleading [Page 52] this Soveraign power of God, and withall checking these bold and curious ca­vils, that men may make against it; Hence Eph. 1. and in other places, Election of some to Eternal life is attributed unto him, before the foundation of the world, and this was not for any good thing foreseen in us, but according to the counsell of his good will, which expression is often used otherwise, as Au­stin observed, a notable Patron of the Truth against Pelagians, as the Apostle said, It is not of him that willeth or runneth, but of him that sheweth mercy, Rom. 9.16. He might have said the contrary, It's not of him that sheweth mercy but of him that willeth and runneth. This disparity of Gods grace choosing some and leaving others, is plainly asserted by Scripture, Mat. 11. where Christ maketh a solemn acknowledging of it: Yea, we see the means of grace denied to those of Tyre and Sidon, who would have repented in sackcloth and ashes, yet vouchsafed to those of Chorazin, who abused and contemned this; This is dreadful to consider of, But Austin, and after him others do excellently curb this bold Interrogation, Why God the Father draweth this man and not the other, do not (say they) search curiously if thou wilt climbe higher, caveat precipitium; And again, if this Answer of the Apostle, Who art thou O man, that repliest against God? will not satisfie, Quaerat doctiorem, sed caveat, ne inveniat presumptiorem. Take we then this Truth for a foundation, it is in the sove­raign power of God to choose whom he pleaseth to Salvation, and to leave the rest in their damnable estate: Neither is this any cruelty or injustice in God, for he might have forsaken all mankinde, and not recovered one of them, why then should we so wickedly murmure at Gods secret but righteous dispensation of these things, and not rather admire the grace of God that any are saved?

How warily the doctrine of predestination should be preached.2. This Truth although it be not wholly to be buried, yet it ought to be preach­ed with much sobriety and circumspection, that so no just offence be given; It ought to be preached though there are those that would have this light under the bushell, For we see the Apostle Eph. 1. and in many other places doth greatly encourage and comfort the godly with that mercy of God in choosing of them before the Foundation of the world, Certainly if this be not known, we can­not set forth the riches of his glory and grace, as the Apostle implieth. The godly are hindred from much of their duty and much of their comfort, while they do not attend to this, yet because this is not milk but strong meat, we must regard the auditory and subject to whom it is preached; It's Nazian­zens excellent Rule, [...], two or three qualifications as so many battlements he must build to this roof, lest men fall down, as 1. That notwithstanding this predestination, the Fathers giving of some to Christ, yet as eve­ry man is saved by the grace of God, so every man is damned from his own proper fault and demerit; So that we see the Scripture is clear in these three things, that God from all Eternity did choose some to eternal salvation, which cannot be frustrated, and that these he will in time effectually call, and change their hearts, nothing shall prohibit or hinder their conversion; and 3. Those who die and are damned, have cause to blame none but themselves, Thy destru­ction is of thy self, Death and hell is alwaies made the Wages of sinne: Now if you say, how can Gods Election and converting grace in time be reconciled with the use of means, this is clear, the Scripture asserts one and commands the other, and if we could not untie this knot, it were our weaknesse, not any disparagement to the Truth.

Therefore 2. This is so to be preached as that all diligence and care is to be used in the means; For we cannot think that the Scripture speaks contradiction so notoriously; For in the Epistle to the Ephesians, the beginning of the first Chapter is to describe this great work of God from all Eternity, yet in the latter part he exhorts them to put off all sinne, and to be diligent in all their [Page 53] relation graces, and at another time Work out your salvation with fear and trem­bling, for it's God that worketh in you; Yea, Paul who was so ashamed of his Election, and that the Arminians grant he had an absolute Election, yet he kept down his body that he might not be a Reprobate, 1 Cor. 9.27. This in­deed is the difficulty how to reconcile these, that absolute Election is not op­posed to the means, nor the use of means contradict an absolute Election is affirmed by the Orthodox, several waies have been attempted by the Learned for the concord of them, but suppose we could not be so comprehensive, as Cajetan, and some of the Schoolmen confesse it an unsearchable Mystery, and therefore adviseth Preachers to teach their people to submit to it, as to the Mystery of the Trinity, yet seeing the Scripture affirmeth one and commands the other, it's plain they are consistent and compossible one with another, though we could not finde out the manner how.

3. Nor to dwell at this time long on this Subject which is but obliquely touched on, Gods giving of some only to Christ, is so to be preached, that it doth not discourage any humble Penitent, or troubled man for sinne, that seeks and thirst­eth after the grace of God; The weaknesse of this Doctrine lieth here as it is thought; Therefore the adversaries thereof do continually batter at this place; As if like Pharaoh we demanded bricks, and gave no straw, command­ed duty, when at the same time they are excluded by God, Therefore say they, this casteth into the bottom of despair, for the troubled heart may think I am none of those that are given to Christ, though I pray and seek for pardon, yet I may be a dog and not a childe, and so none of the Childrens bread be­longs to me; To this we easily answer, that all those who thus repent of sinne and seek after Gods favour, they are to be ashamed that this is an effect of their being given to Christ, as you heard, Joh. 18.6. To be given unto Christ is indeed a secret Mystery transacted in heaven, but to come unto Christ, that is the sure effect of those that are given to him, and those that come to Christ he will in no wise cast out; So that the grieved contrite spirit ought to be so far from having any trouble herein, that he ought exceedingly to rejoyce at it, for the efficacy of all the promises will be to such, They are blessed that hunger and thirst after Righteousnesse, Mat. 5.

These things premised,The Doctrine repeated▪ Corollaries from hence, let us consider what admirable treasures are bound up in this Truth, that God the Father hath given and betrusted some with Christ, that he should be their Mediatour, and some things are considerable from the Father, and some things from Christ.I. From the Fa­ther giving.

From the Father,

First, That the Original and Fountain of all the good and happinesse Gods People partake of is from the Father. 1. The Father is the original Fountain of all good. This primary and first Root was so farre from be­ing merited by Christ, that Christ himself is a fruit thereof; God so loved the world that he gave his only Sonne, that he that beleeveth in him should have eternal life, Joh. 3.16. Howsoever therefore Christ be the meritorious cause of all the fruits of Election, conversion, justification and salvation, yet of Election it self, or that will of God to bestow eternall life on some, and for this pur­pose to send his Son, this is only from the Father: The impulsive cause was the only good pleasure and counsell of God, yet this love you must know was not a Law of reconciliation or amor amicitiae, for so God is reconciled with us only in Christ, but benevolentiae or beneficentiae, a will to doe good, and for that end to ordain efficacious means thereunto; so then if we go to the Spring and root out of all those glorious priviledges Beleevers partake of, it will be found the meer good-will and pleasure of God, and certainly this should greatly enlarge us in thankfulnesse, that when we could not have any thoughts concerning our selves, when we could not so much as desire, yea, when we lay in the womb of nothing, that God had a gracious purpose to us, [Page 54] yea, before the world was made, Gods thoughts were upon thee; The Apostle doth often mention this.

2. That the Fa­ther expects the salvation of those he hath given to Christ.Secondly, This doth imply that God the Father hath chosen some from others, and given them as a charge, or trust to Christ, so that he doth expect their Salvation and happinesse by Christs means: They are called Gods Jewels, They are called his hidden ones, all the other part of mankinde is but as refuse, drosse, these are his Pearls, These are his Stars, his peculiar people, Though all the earth be his, and all the men in the world under his dominion, yet these have a pecu­liar interest; No marvel then if God make such comfortable promises to them, if all Angels must be their guardians, If all things shall work to their good, for God hath set his seal on them; Oh the transcendent happinesse of those that are thus dignified!

3. No cause to doubt of Gods accepting of Christs Medi­ation.Thirdly, Hence it is that there is no cause of doubt to be made by the people of God, whether God the Father will accept of Christs Mediation for them, for it is as amongst men; as if he should offer to lay down a sufficient prize to re­deem such a captive, considering that all this agreement came originally from the Father; So that Christ saith, The Father gave him these to he a Me­diatour to them, yea, that the Father loveth him, because he laid down his life for his Sheep: This followeth unquestionably, that whom Christ pre­sents to his Father, the Father will not refuse; Oh then stand and admire at the felicity which the Scripture hath assured thee of; Those whom Christ brings to the Father, it was his will and antecedent purpose that Christ should mediate, and is there any doubt then whether God the Father will embrace thee or no?

4. All that the Father gives to Christ shall come to ChristFourthly, Those whom the Father giveth to Christ, that they may know this mercy by the effects of it, shall assuredly one time or other finde this glorious work upon them, that they shall come to Christ. Though their temptations be never so great, their oppositions never so many, Though of all men in the world you would think such were the farthest off from Christ, yet Joh. 6. They shall come to him, God will so wonderfully change their hearts, mollifie and soften them, he will so overcome and conquer all contrary resolutions, that of unwilling they shall be made willing; Oh that is a commanding expression, He shall come unto me, and lest we doubt of it, again it is said, None can come unto me unlosse my Father draw him; So the Father will draw him to Christ, that is, he will certainly and surely so overpower his heart, that he will not, he cannot with­stand any longer the motions of grace upon his soul.

5. This throws all merits to the ground.Lastly, In that God the Father giveth some to Christ and not other, we see all works, all merits, any supposed good or worth in us fals to the ground; No wonder then if the Scripture doth so diligently exclude all the works that we have done, giving all to grace, for you see the great businesse of our salvation was accomplished between the Father and our Mediatour, before we had any be­ing or knowledge of it; O that even such pestilentiall doctrines full of pride and haughtinesse should ever get footing in Christs Church, for though the Scripture pleads the necessity of works, yet wholly excludeth the causality of them.

II. In respect of Christ.In respect of Christ the Mediator; There is observable,

1. The transcendent love of Christ who did willingly undergoe this charge; For when the Father gave them to Christ it was on those hard terms that he should live so meanly and die so ignominiously for their salvation;1. A demonstra­tion of the transcendent love of Christ. This was a bitter cup for him to drink, which made him pray, If possibly it might passe away, Mat. 26.42. howsoever he submited to his Fathers will, What is man or the salva­tion of man to Christ that he should so prize it? Could their salvation have been as easily obtained, as Christ made all things, by a word, it had been some­thing but it cost him many agonies, He became a curse for us, he seemed to be [Page 55] forsaken both of God and man, so then stand and admire the terms upon which these are given to Christ, God the Father saith thus to him, I will that thou procure the salvation of these men, but it can be no otherwise then by thy own bloud, whatsoever curses justice would have inflicted on them, thou must undergo; Oh the tongue of men and Angels is not able to expresse this; Were we not such cold clods of earth, this love of Christ would set our hearts all on fire, who would not part with his lusts, with his sins, for Christ who hath thus loved us to the death of the Crosse? Shall he part with his bloud, and wilt not thou with a sinne which will breed nothing but torment hereafter? Though it be now honey in thy mouth, yet it will be gravell in the belly.

2. This supposeth the security and safety of the godly, Nothing can hinder them of this salvation, Our life is hid with Christ in God, Col. 3.3.2. It shews the safety of the godly. They must pull Christ out of heaven overthrow the power of God the Father ere they can be destroied, and their security stands upon a twofold bottome. 1. His faithful­nesse to discharge his trust; What doubt may be made seeing Christ hath un­dertaken the work of thy salvation, Not that thou shouldst live in ease, and eat and drink, and take no care for thy soul; This is to adde hony to poison, but in respect of the meritorious and satisfactory part, so Christ hath undertaken all, when thou art required to believe and repent, it is not to merit, to satisfie, it's upon other grounds; Now then will it not be blasphemy to say, Christ will be found unfaithful in his trust? To say that Christ should lose any of those jew­els that were put into his custody? indeed if our salvation and happinesse were in our keeping, we should be prodigal of it every day, we are found unfaithful in every temptation, but so is not Christ: As he is yea and Amen▪ the same ye­sterday, and to day, and for ever, so is thy salvation sure to be; It must needs be sure because of the power of Christ, Joh. 19.30. I and my Father are one, said Christ, even to this particular, Now none is greater then my Father, None can pluck them out of his hands, Consider that they are in Gods hands, he keeps them alwaies as a precious jewell, and he that will destroy them must pluck them out of Gods hands whether he will or no, he must be stronger then God that can do this; It was Caesars boast that he had ten Legions of such valiant Soul­diers that could vel ipsum coelum diruere, pull down even heaven it self, a vain and wicked boast, but no power of men or devils are able to take these trea­sures out of Gods hands.

Ʋse of Examination, Try whether thou art one of those that are thus given to Christ; and in this I mean not thou shouldst climbe up into heaven,Ʋse. see whe­ther thy Name be written in the Book of Life, but know this by the infallible property of him who is thus given to Christ, and that is to come to him; What my Father hath given me will come to me, and the Father will draw him; Now co­ming to Christ is not pedibus but affectibus, Dost thou take him for thy Lord and King? Art thou willing to renounce all those lusts and sins which have had dominion over thee? Dost thou cry out and say, Oh blessed Lord, my sins, my oaths, my pride, my uncleannesse, have kept me from thee? Conscience bid me come, the Word of God bid me come, but still this sinne or the other kept me back; But now Lord I have broken all the snares, here I am to do what thou wilt have me, oh it's to be lamented with bitter lamentations to see how few come to him though he giveth such encouragements.

HAving dispatched the Subject to whom this fruit of Christs power is to be vouchsafed, we come now to the Fruit and benefit thereof, and that is Eternal Life; In which we will also comprehend the manner of obtaining it; viz. by way of gift, He will give; The greatnesse of the gift though it may be apprehended, yet it cannot be comprehended; Though we had the tongue of Angels, and the understanding likewise, yet we should but speak as a childe, and think as a childe, when this matter of Divi­nity is our Theme. Every thing is inviting; Its life, No rich man, no poor man, but desireth this; It's Eternal Life, and so can be much lesse rejected, and it's by way of gift, Nothing can be more welcome; It's life, there is the necessity of it; It's eternal life, there is the excellency of it; It's given, there is the freenesse of it, so that this gift here supposed is not within this Horizon, nor is it made for this Meridian, but it extends to the world to come; The wisest of the Philosophers were in a misty darknesse about this matter; It was much debated whether any happinesse did remain after this life, and although some­times confused thoughts did work on them, as on that man who reading a Book of Immortality, was so transported, that he killed himself immediatly to enjoy it, yet these were but generall indigested notions, only the Scripture doth give us a distinct and accurate account of this blessednesse after our lives in this world, so then we see here an unspeakable priviledge, and that most certainly to be bestowed on them, whatsoever their lives be here, though poor, though miserable, though afflicted, though troubled, yet they shall have an eternal life.

Doct. Christ will give to those that are his Eternal life.Obs. That Christ will give to those that are his Eternal life.

I shall not enlarge my self according to the vast nature of this Subject, which cannot be well understood but by the fruition of it, and if you should ask what it is, we should desire time still to expresse it, as he did, what God was, yet I shall limit my Discourse to a threefold general head.

• 1. To speak of it positively what it is.
• 2. Comparatively to this temporal and present life.
• 3. Oppositely, to eternal death.

Eternal life consideredAnd these three particulars will tend to manifest the greatest excelleneies of it; Though when we have fully satisfied▪ you with this bread, it will so mul­tiply, that many fragments may be taken up.

[Page 57]First therefore positively,I. Positively what it is. 1. It consists in This Eternal Life doth essentially lie in the immedi­ate fruition and enjoyment of God: This the Scripture doth often call seeing of God, for howsoever it be disputed by the Learned whether the bodily eye shall be elevated so supernaturally, that it shall be able to see the divine essence,1. The immedi­ate fruition and enjoyment of God. He is an uni­versal and in­finite object. though spirituall and immaterial, yet so farre as seeing doth imply enjoying and immediate fruition of God, so farre they are sure to partake of it; Now then consider how great a mercy this is, To have God the Object of all our love, joy, and delight, For he only is that universal and infinite object which can satiate and comfort the heart: All these earthly comforts they are too nar­row, too little for the soul: Divines say, The soul of a man hath an infinite ap­petite, it desireth this, and it desireth that, and nothing but God is such an u­niversal good that can fully replenish it; Now David even in this life he saith, Whom have I in heaven and earth but thee? Psa. 13.35. how much rather will this be true in heaven? God is the center of the soul, it is unquiet and rest­lesse till it fix there: Take all the men in the world, who have drunk deep­est in the streams of these earthly comforts, yet still they thirst; There is a dropsie on them, still they would have more and other objects, They have a feavori [...]h heat with them, That makes them restlesse, whereas when we come to Christ we shall finde rest to our souls, and He that drinketh of this water shall never thirst more, Jo. 4.14. so then we see what eternal life is, it's all the good that God is, What good is in God, that the beleever hath, and how unreason­able is it to think that there is a better good then he; If the Creator cannot satisfie, can the Creature? From hence it is that the godly do so long for this time of enjoying him, I desire to depart, saith Paul, Phil. 2.23. The Church cri­eth for Christ to Come quickly: Those Patriarchs looked on themselves as Pil­grims, and desiring a better City then that of this world; so then you can but judge of this happinesse by the footsteps, by the drops of it; If there be any attractive good in the creature, it's but a drop, God the Fountain he is the Ocean: Now in this object God enjoyed, there are these remarkable properties of his goodnesse.

1. He is the Ʋniversal good, he is the bonum in qua omnia bona, He is the Uni­versal good. There cannot be any desirable perfection but it is in him; The Creatures have their particu­lar limited goodnesse, health hath its, wealth hath its, learning its, but now God is the Jehovah, all beings are eminently in him; As the Psalmist argueth, He that made the eye, shall not he see? he that made the ear, shall not he hear? Psal. 94.9. He then that makes this and that thing desirable, is not he much more desirable? Is there a ground to love Father, Mother, Wife, or Children, and not much rather to love God? so that that Command Mat. 22. hath the great­est reason, where God willeth to be loved with all the heart, all the soul, all the might; for there is nothing hath any good which is the Object of love, but it's in God, or from him, There is none good but God saith Christ, so then what are Stars to the Sunne? The Starres cannot dispell the night, only the light of the Sun can do that; Thus only God and the light of his countenance can make the heart happy, as having all things.

2. That good which God is, it is an unmixed sincere good;He is an un­mixed sincere good. He is so good that there is no trouble in him, for that is the imperfection of all earthly good things, as there is a drop of honey, so there is a drop of gall; Every Rose hath its thorn; If God gives thee any mercy in this life, yet still there is a sting as well as hony, so that no condition, no mercy hath every thing in it; Though they have this, yet they want another, and hence Solomon who gave himself to finde out this Philosophers stone, to obtain an happinesse if it could be in this world, yet upon experience he giveth this Motto of every thing, Vanity of vanities, all is vanity Eccl. 1.1. But do the Saints in heaven, who have had the experience of enjoying God, passe such a sentence upon that happi­nesse [Page 58] in heaven? Of this honey in the world we must not eat too much lest we surfet; But there is fullnesse without nauseating; There is replenishing and yet alwaies hungring, God is as much desired after millions of years as at the first moment in heaven; Hence this life is to be spent only in joy, in praises, and gladnesse of heart; Oh that we could affect our hearts more with this eternal life, it would be a great comfort in afflictions, and a quick spur to all duties.

And a proper, peculiar, and convenient good.Lastly, God who is thus the object of this Eternall life, is the proper, pecu­liar, and convenient good; No object is so sutable and adequate to the heart as he is, howsoever morall Philosophers say, good is the object of the will, yet they say, It's not good in the generall or absolute, but that which is pro­portionable and convenient; The sick man desireth health, because it's the good proportionable to his wants, so the tormented man, ease; Thus although it be true that since man is fallen and corrupted with sinne, God is not propor­tionable or sutable to him; Hence wicked men are said to hate God, Exod. 20. yet take we man according to his Creation, and the Image of God first plan­ted in him, and so God was his ultimate end, in him only could he have full complacency, and so as farre as we are regenerated and this holy Image resto­red in us, Nothing can satisfie us but God, We see David in many of his Psalm [...], he discovers severall extremities and necessities upon him, yet the on­ly cure is the light of his countenance; Let God look graciously on him, let him draw near to him, and then the troublesome waves are presently quiet.

2. It consists in the perfect san­ctifying the sou [...] [...]nd body thereby si [...]ting a man for the enjoyment of God.2. This Eternall life doth positively consist in the beatifying the soul and the whole body, sanctifying it so fully that now it can enjoy God: For though God be never i [...] glorious an object, yet till the soul be made perfect he cannot enjoy God; No more then the Sunne which is primum visibile, yet because of its dazling lustre the eye is too weak to behold it stedfastly; Now in heaven the spirits of iust men are said to be made perfect, and no corruptible thing can inherit the Kingdom of heaven; This then, this eternal life is seen in that the soul, yea, the whole man is [...]o heavenly and holy, so perfected in every thing, that it's made capable of all this happinesse; The godly have communion and fellow­ship with God in this life, now they are no more capable of this, if not san­ctified, then a beast can converse with a man; Hence because this sanctification is impotent, we know in part, we beleeve in part, We see him but in a riddle, not face to face, but then shall we know him even as we are known of him, 1 Cor. 13.12. It was a general received opinion, as appeareth by severall examples in the Old Testament, that if God made any glorious appearance to man, he should presently die, so Manaoh and others argued, and whence rose that ap­prehension but because of the glorious Majesty of God, and the vain, weak, frail nature of man? Oh but in heaven where God is in all his glorious mani­festation, and we shall behold him continually, yet there shall be no faint­ings, no fears within us, and all is, because the Saints are then glorified and perfected in soul and body; There's not the least spot or wrinkle of sinne to put them to any shame or fear within.

3. In a quick and lively appre­hension of this happinesse.3. This Eternall Life consists in a quick and lively apprehension of this happinesse it hath, without which happinesse could not be happinesse; A man in a Lethargy though he liveth, yet he is as good as dead, because he perceiveth not his own life, neither doth he take any pleasure in any earthly contents; Hence it is, that the inanimate creatures, Trees, and Rocks, though they should be free from pain, yet cannot be said to be happy, because they have no faculty of reflexion, They cannot perceive or discern their happinesse, but in this eter­nal life, The knowledge and assurance of their happinesse is that which makes it indeed to be a blessed life; The Heavens are not happy though they shall abide [Page 59] ever, because they have not life, nor can they reflect upon what they are; A childe in the womb, though heir to a vast inheritance, yet cannot take any comfort from it, because he hath no reason to discern it; But then our souls shall have the most accurate quicknesse, and there will not be the least cir­cumstance that shall aggravate our happines, but we shall apprehend it, we shall know how to improve every comfortable consideration; Alas, in this life the godly through their weaknesse of knowledge and faith, make not that ad­vantage of Christ as they may: There are many blessed arguments to refresh their souls, and they know them not or attend not to them, but when we shall come to eat of this bread of life, we shall not lose one crumb of it; Then there is nothing shall be hid from our eyes, but according to our capacity we shall then love God and Christ, and enjoy them to the full.

Come we in the next place to the properties of this life, And it hath these proper­ties. for we can better speak of them then the life it self, as we can better look upon the Sun-beams then the Sun it self.

And 1. It's a continued life of happinesse;1. A continued life of happi­nesse. There is no interruption or stop put to this joy and comfort, and that is a transcendent thing, for in this life two things intermit our joy.

1. Occurrent adversities, contrary miseries, our health is taken away by di­seases, our wealth by poverty, our hopes by fears, so that every mans life hath more gall then hony.

And 2. If there were no opposite calamity, as there was not to Adam, yet there is a naturall intermission of it by sleep, so that if we were never so hap­py, yet as often as we sleep our Sun would be ecclipsed, but this happy life we speak of admits of neither of these Interruptions; There cannot be any misery or grief there, for God will wash away all tears from their eyes, and it must needs be so, because all the cause of misery which is sinne, is there taken away, so that as there cannot be any thunder or lightning in the upper Regi­on, because the vapours which are the materials of it cannot ascend so high, can have no entrance there, so because no unclean thing, no sinful thing can enter heaven, therefore no evil, no misery, or affliction can come there; This should make us all despise this valley of tears for that Mount of Vision or trans­figuration, What is this Wildernesse to that Canaan? What are these husks to that Manna? Why are we so hardly plucked out of this world that hath so many thorns and troubles with it, to enter into heaven? where there is no grief, no complaining or discontent at all.

Again, There is not the second intermission of this happinesse; for there is no night, no sleep nor drousinesse, but it is a waking, joyful life to all Eternity: Alas, if here we should have the most desirable comforts that can be, yet we would call for a time to sleep, they could not keep us alive without this bo­dily Rect; but there the body is made so glorious a body that it's no more capable of sleep, then it is of hunger or thirst; Oh then happy and thrice hap­py is that life where thou shalt not for a moment be taken off from God. It's impossible for the godly in this life to have an actual love and complacency in God, never to be distracted or diverted by other thoughts, something or other comes and steals the heart away, and laieth the dead childe in the room of the living one, but then we shall have a constant intuitive beholding of God, and nothing shall withdraw us from him, Thus it is not to be inter­rupted.

2.2. It hath in it all desirable things In this life there is an affluence and an accumulation of all things to make it blessed; The very Philosophers thought happinesse must be such a state where­in was an aggravation of all good things, so that if a man could have all good things, and want but one, he could not be called an happy man; Hence in the Scripture the Hebrew word for happinesse is in the plural number, be­cause [Page 60] it is not one or two, or twenty good things can make a man happy, but there must be all things; And for this reason it is that the Scripture hath so many variety of resemblances to represent this blessednesse; To shew you, that it hath all desirable things; It's called a Kingdom, a Crown of glory, a Feast and Banquet, a place of joy; Heaven is said to be paved with all pre­cious stones; Now why doth the Scripture use such expressions? Not that we should conceive any carnal pleasures or worldly contents there, as Maho­mets Alcoran speaketh, of a bruitish happinesse altogether sensual, but from earthly things would lift up your hearts to heavenly, it would gather you a Posie of the finest flowers, and tell you, heaven is this, Do but abstract the imperfections of the creatures, and the perfection that is in heaven; Even as Divines say concerning the perfections of creatures, God hath them, but in an eminent manner abstracted from the imperfections, he hath wisedom but not the imperfection of mans wisedom, he doth understand, he willeth as well as a man, but not with the imperfection of a man, So it is here: Heaven is riches, heaven is health, heaven is glory, heaven is honour, but still without the im­perfection of these earthly comforts.

3. It is a glorious Life.3. This life is a glorious life; Beside freedom from evil and a positive afflu­ence of all good, there is external glory to make it yet more desirable; Our souls shall be made glorious souls, our bodies glorious bodies: Heaven is a glorious place; The Angels are glorious, the Majesty of God will then be resplendent in all his glory; If the Queen of Sheba had no more spirit within her, beholding Solomons temporal glory, how ravishing must this heavenly glory be? The Scripture every where speaks of the glory of this condition, now glory is that which exciteth all generous spirits, What did the Romans, the Pharisees doe for glory? but it was a vain, empty glory; This is called by the Scripture, The exceeding weight of glory, 2 Cor. 4.17. It's a solid, substantial glory, glo­rious within and without also.

4. A holy Life▪4. It is an holy life; For if you ask what shall be the emploiment of those who have this Eternal life: The Scripture tels us that both Angels and Saints are wholly exercised in this, in praising and glorifying God; The Angels Isa. 6. are brought in crying, Holy, Holy, Holy, Lord God of Hosts: And this is that which makes wicked men so carelesse about it; They rather desire a bruit­ish sensuall life, Let us eat and drink, as if they were so many Swine, but as the life of a Beast is not comparable to that of a man, so neither are the pleasures and joys of the flesh like those of holinesse; Hence it is that those who live holily have a taste and firstfruits of this eternal life; He that belee­veth hath eternal life, Joh. 6.54. He hath it already, both in respect of a sure Title and interest, as also of the taste and pledges of it in his soul; Won­der not then if you see men given up to their lusts, no waies diligent to ob­tain this life; The holinesse of it is no motive to them, no more then a Pearl doth affect a Swine; They must be holy who desire such an holy life.

5. It's a spirituall life that differs from the former, because it's opposite to that animal life,5. A spiritual life we live here; The body is made a spirituall body, we shall there no more hunger or thirst, no more eat or drink: All those ci­vill and natural actions will be done away; No more delight in Father, in Wife, in Children, for the soul is wholly swallowed up with the love of and delight in God: As when the Sunne ariseth we cannot see the Starres, so when God shall come to fill the capacity and potentiality of the soul, no more earthly comforts can be discerned by us: It's a true Rule, that spiri­tuall delights are farre more transporting and affecting the heart then any bodily can be; As those who are in an extasie and rapture, they minde no worldly thing: Paul did not know whether he was in the body or out of the [Page 61] body, yea, the delight in study did so transport Archimedes, that he was drawing lines when Syracuse the City he was in, was taken, so that as David said of prevailing grief, some Philosophers could say of their delight in stu­dy, They forgat the time to eat their bread: Now spiritual delights must needs elevate higher then all these: Hence it is that Divines say, The bea­tificall vision or fruition of God makes it impossible for the Saints to sinne, They cannot leave God so excellent and full to cleave to any creature; As a man that hath tasted honey doth not like the taste of other things, or as he who hath long gazed on the Sunne hath his eyesight taken away to be­hold other things. The Apostle tels us, 2 Cor. 4.15. that while we behold the glory of the Gospel, we are transformed into his Image; If faith in God in this life is so able to assimila [...]e us unto God, that he purifieth himself as God is pure; If Moses by speaking with God face to face had such glory communi­cated to him, that the people were not able to behold the glory of his face, what a Transmutation will that immediare beholding of God make in us? We see the Disciples in a transient sight of this were so transported that they said, It is good for us to be here, let us build Tabernacles; They would never have gone to their former lives again; If a drop do thus work, what will the Ocean do?

Ʋse Of Instruction to Inform us, That true happinesse which is Eternal life cannot be had on this side heaven; It's said,Ʋse. the desire of happinesse is im­bred in all; No man can refuse the desire of it; Ask every man in the world what he would have, he will answer you, happinesse; Only here is the mise­rable corruption in us, we mistake where it is, we seek for it where it cannot be had; The voluptuous man would have it in his pleasures; The Ambitious man in honour and earthly greatnesse; All seek for it in this world; But how do you, like the blinde Sodomites grope and feel after that which you cannot finde? Go home and say, I am not yet happy, I am rich but not happy; I have worldly comforts, but this as no more happinesse then a Landfloud is to the Sea, yea, for all this happinesse thou hadst better never have been born, Every worm, every toad is happier then thou art; Oh then perswade thy self thou art not yet in the haven, Thou art in the Wildernesse, not yet in Canaan; Nulla verior miseria quam falsa laetitia, and such joy, such comfort, such de­light is all thou hast who hast not God.

6. It's an eternall life.ETernal life in the nature and some properties of it hath been treated on; There remains one more, which I shall mention, viz. that in the Text Eternall; Therefore take the best wine at the last, That which crowneth all, and without which whatsoever happinesse or glory might be had, it would in time fall as the leaf from the Tree, and this is Eternity; And here again we must be more in our acclamations and divine amazements at it then descriptions of it. The Schoolmen they tell us, that Eternity is like a fixed starre now, whose whole is altogether; There is no succession, no for­mer or latter in Eternity, but all is together: I shall not perplex you with such intricacies, Eternity it self being only a fit space to know what Eternity is This only take notice of, That a thing may be said to be eternal in a twofold sence, 1. Absolutely and simply, so that it hath neither beginning or ending, and thus only God is eternal. Thus Deut. 33.27. God is called the Eternall God: Or else Eternal is used for that which had a beginning but never shall have an end, this is called Eternum a posteriori; and so this blessed life is called eternal, for although it had a beginning, yet it shall never have an end, but after millions and millions of imaginary years, they are to continue in this life, as if it were the first moment; Let us then consider as much as we are able what an infinite and incomprehensible happiness this is, which shall be for ever, Then shall we be with the Lord for ever, saith Paul, 1 Thes. 4.17. Who is not put into extasies and raptures, while he seriously meditateth on these things? Alas in this life if we had the confluence of all desirable comforts, yet because our life is short and uncertain, our joy also can be no longer; But there, whatsoever glory thou dost once partake of, thou shalt never lose it; It will be thy Crown for ever, thy Kingdom for ever, thy glory is ever lasting glory; O the depth and unsearchablenesse of this grace and love of God: well might Christ say, he would give it, and Paul call Eternal Life the gift of God, Rom. 6.23. For who can think that these duties which we do here are meritorious of such eternal glory, for grant they were perfect, and had no drosse in them, yet there is no proportion in the time, for thy faith, thy repentance, they were transient acts, such as do passe way, but this Eternity abideth for ever. So in that it is eternal, the freenesse of it is necessarily im­plied; What hath a cup of cold water given in the Name of Christ of con­dignity [Page 63] with an eternal reward: Oh then that by faith we could fix our hearts upon this eternal life, that we could say, what do we here? What is this life that we now live to that eternal life? Why have I not this more in my thoughts and desires? Why do I not rise and go to bed with hungrings and thirstings after this? especially let wicked men, who for to fulfill every base and unworthy lust, lose this eternal life, to go home weeping and how [...]ing, and making bitter Lamentations; For they for a lust that passeth in a moment, un­do themselves to all Eternity.

Thus you have heard the properties of it:II. Eternal Life considered comparatively with this pre­sent life. In the next place consider it comparatively with this present life, and you will see what a Mole-bill is to the vast heavens, that is, this life to eternal life.

For 1. This life is but short, fading, and fleeth away as a shadow; It's not a life but a shadow of a life; We live but in a dream, We act a life upon a Stage, There is but a life represented not really lived;1. This life is but short. Hence the Scripture useth so many similitudes to expresse this nothing; Sometimes this life is called a flower, Psa. 90. which though sweet for a while, presently dieth; Sometimes a Floud, that makes a sudden noise, and is immediately swallowed up in the earth; Sometimes to a bubble, to a vapour, to a shadow, to a threed: Now why are all these expressions? but to tell us. This life is no life, it deserveth not the name of a life, and yet as poor and short as it is, what an imbred de­sire have we to it? Skin for skin, and all that we have we would exchange for it; how welcome then and desired should eternal life be, which compared with this life, is like the Ocean to a drop? Now lay up both these lives together, this fading moment, and that enduring Eternity, and admire the madnesse of wicked men, who say, Give me this life, Let me here live in my pleasures and lusts, though I be deprived of eternal life, This foolish choice is made by eve­ry wicked man.

2. This life as it is short so it is full of troubles and miseries; 2. Full of trou­bles and mi­series. Few and evil have my daies been, said Jacob, Gen. 49.9. though a godly man who had sometimes the presence of God immediatly refreshing him in this Pilgrimage. It hath been the saying of some, That if they were to live the life they have lived, over again; They would not accept of such an offer, because the water of it hath been more then the wine, the gall then the honey: Hence Job saith, Man that is born of a woman is for adversity as the sparks fly upwards, Job 5.7. Nothing is so connatural and proper for man as to be miserable: Compare then Eternity with this where all evil is done away: Nothing but glory and fulnesse of abundance; Eternal and happy may the Saints glorified say, their daies are; Yet here again is a great discovery of every wicked mans madnesse, To have a few evil daies, wherein thou hast more vexation then comfort, thou wilt lose this eternal blessed life, and if thou saist, I hope not so, I do not in­tend to do so, that will not avail thee, for this eternal life is vouchsafed to none, but those that repent of, and wholly forsake their sinnes; Never then blinde thy eyes, and delude thy self with vain hopes; Thou for thy sinnes sake dost voluntarily refuse this eternal life.

3. This life is full of fears, We are obnoxious unto death from principles of corruption within, as also from violence without;3. Full of fears. So that if we could suppose an universal good in this life, That we had mercies and no sorrow mingled with them, yet the fear of losing them or our death no longer to enjoy them, may justly be the death in the pot, or the root of bitternesse in all our joys: There is no ground we can shadow our selves under, but a worm will arise either from it, or from our selves, or God will create one to destroy it, so that when all things are to our hearts desire, yet we are not able to say, I fear not the losse of it, neither death, or the violence of man can deprive me of it, but still we are subject every moment to an alteration, set we then this eter­nal [Page 64] life by it, and there we shall see how glorious that is comparatively, for as there is an universal good, so there is a quiet, full, and secure possession of it; There is no danger from within or from without: Adam though created happy, yet was mutable, The devil seduced him out of all his felicity; but now there is a confirmation of the Saints in heaven, if once in possession of glory there cannot be any to eject them, unlesse there could be a stronger then God: It's not so much happinesse as security in happinesse that makes a man blessed, Fear to lose it takes off from the enjoying of it, but it's not so with this eternal life, There is all quietnesse, all security, and ease, and certainly if the Apostle Rom 8. even in this life can make such a glorious charge: Who shall separate us from the love of God through Christ? Neither death, nor things present, nor things to come. How much more shall they in heaven triumph after this manner? If those that are tossed up and down in the Sea have such security, what may they have who are in the haven? Upon this account it is that our Saviour bids them treasure up that wealth, Mat. 6.20. where theeves cannot break through and steal; By that he means no secret craft or open violence can get away that treasure; Here again we see the madnesse of wicked and earthly men; They venture their souls, and God, and heaven and all to get this uncertain wealth, these uncertain pleasures, which when they have they may fear every moment that voice from heaven; Thou Fool, this night thy soul shall be taken from thee; Thus they do when a secure, cer­tain and permanent treasure is to be tendered to them: It's a rule which all commend for the wisedom of it, Tene certum, & dimitte incertum, and this they will keep too in earthly affairs, but then for heaven and eternal happi­nesse, there they are devoid of all understanding.

4. Measured by time.4. This life is measured by time, as are all the things therein: There is a succession of comforts, we cannot have all comforts together: All these things in the world are in a swift motion, and nothing stands still: The comforts we had the last year, or the last day, or the last hour, they are gone, we can­not have them any more; Thus every thing in this world being measured by time is in a continual flux: There is the first, and the second, and so still all is passing, and what is past we have not, and what is to come we do not yet en­joy, so that there is nothing but the present advantages that we are proper­ly said to possesse, now put eternal life to this, and it's the clean contrary, even as Eternity is to time, for whereas time is in a continual transient being, Eternity is an whole and full possession of all together; There is no past, pre­sent, or to come in Eternity, but Eternity comprehends all these things toge­ther, even as the greater wheel comprehends at once all the motions of the lesse wheel within it, and certainly this consideration is able to swallow us up, Thy comforts do not flow and reflow, They do not passe and others come, but thou art in a stable, permanent way of enjoying all happinesse together, Thou canst not be lesse happy at one time then at another; Thou canst not expect greater joy then thou hast, neither canst thou wish for any joy that is past, so great a matter is Eternity.

5. Full of dissa­tisfaction·In the Last place, This Life is full of dissatisfaction, even in the vertical Point of all its blessednesse; The heart of a man morally as well as naturally is alwaies in motion, never lieth still: It's alwaies hydropical, the more it drinketh the thirstier it is still: Solomon you heard that made it his study and endeavour to have content in this world, yet it could not be, he may as soon think to make an Oistershell hold the Ocean, as that these earthly things can fill the heart; What man is there who liveth a meer earthly life, that can say, he is satisfied, he desireth nothing? Indeed we reade of Paul Phi. 4. say­ing, I have all things, and abound, but that is through grace, because enjoy­ing of God otherwise, the Air can as soon fill the hungry stomack as earthly [Page 65] things the appetite of the soul; But compare this eternal life hereto, and there is all fulnesse and satisfaction▪ They never desire a change, they cannot wish it better with them; We see Peter but in a taste of it, yet cried out, It's good to be here, Let us dwell here, he would not have parted with joy; The soul in heaven is arrived at its haven, it's come to its journeys end, it's now fallen to its center, it cannot go any further; It now cryeth out, Here is enough (Lord) here is enough, yet this fulnesse breeds not nauseating as they were weary of Manna: No, it exciteth desire and yet filleth it; It provoketh love, and yet satiateth it, so that this particular likewise proclaimeth the madnesse of all wicked men, for why is thy soul like the devil, compassing about the earth, seeking out for this comfort, and then for another; Even as children cry for this thing, and then quickly weary, cry for another, and in the mean while doth neglect that which would be instead of all.

Thus have we handled it comparatively,II. Eternal life considered op­positely to e­ternal death. the last way is to consider it op­positely, for that is an old Rule, contraries put together, illustrate one ano­ther the more; The Sunne is most glorious after the breaking out of a black thick cloud; Now the contrary to Eternal life, is eternal death, so that we may apprehend the good of the one by the evil of the other, and indeed man is so slavish and bruitish that fear doth more prevail then love; Therefore though we propound all the joys of heaven, and invite to this eternal life, yet few make that Question, as he did to Christ, Master, what shall I do that I may inherit eternal life? but if we speak of eternal death in all the terrour of it, then fear may for a while at least, awaken them, Let us then consider wherein the contrary to this eternal life consisteth.

And 1. That is in the deprivation of God, and an utter departure from him, Eternal death lieth, and this privative part of eternal death is the great aggravation of it; At the day of judgement, that dreadful doom runneth thus, Depart from me, Mat. 25.1. In the depriva­tion of God. 41. That is worse then the eternal fire they are cast into, you have heard that God was the fountain of all good, every creatures goodnesse is but a stream from that Fountain; At thy right hand (said David, Psa. 16.11.) are rivers of pleasure for evermore; So that this eternal death takes thee from the light of his countenance; Thou art never to be admitted in his presence, and when God departs, all comfort, all hope departs with him: Oh that wicked men would lay this to heart, you that now bid God depart from you, you will have none of his knowledge, none of his commands, God will requite you in your own kinde, he will then command you to depart from him: Were it not that Athiesm and unbelief did reign in your hearts, this truth would make your ears to tingle, and your heart to tremble, while you hear it: Was it not death to Absalom to be kept from his Fathers presence? Why do ye not kill me, saith he to Joab, rather then let it be alwaies thus, yet he was but an earth­ly Father, he could not give peace and joy to the consciences of men, but this heavenly Father is a Father of spirits, whom he bids Depart from him, all ter­rour and horrour immediatly seizeth on that man; There is no quietnesse in his bones, Michah had lost but an Idol-God, Judg. 18. and he wringeth his hand, and crieth out bitterly; Oh but what roarings and yellings when we shall have lost the true God and his favour for ever.

2. This eternal death brings all the positive evil that can be feared or imagined upon a man; For as here we told you,2. It is seen i [...] that it brings all the positive evil that can be feared or imagined. was not one kinde of comfort but an aggression of all, therefore the Scripture delights to represent it under severall desirable good things, so neither is hell one kinde of misery, one kinde of torment, but the Scripture represents it under every thing that is terrible, Because death is so much feared, therefore it's called death, because fire and brimstone are so terrible in burning it's called that; Because a dark dungeon and prison with chains in the darknesse are so miserable, It's resembled to that, [Page 66] because men in extremity of pain and misery do use to weep and wail, and gnash their teeth, therefore is hell set out by all these dreadful things, so that as the glorified in heaven have every thing they can desire, there is no good they want; Thus the damned in hell have every thing they fear; There is no torment or pain imaginable but they partake of it, and this they are filled with, having not the least ease or respite: Dives desired but a drop of water to cool only the top of his tongue, and he could not obtain so much; Oh that men who give themselves up to the pleasures of sin would remember these torments; These howlings to all Eternity: What are we preaching follies and fictions to you? If you beleeve the Scripture, you must beleeve those things to be the portion of every unreformed sinner; O what a vast difference will there be between thy pleasures here and eternal torments hereafter, and not to have a drop of ease in all thy misery.

3. To all Eter­nity.3. This eternal death as it hath fulnesse of torment so likewise Eternity; For heaven and hell have no period; There is no time set when the fire of hell shall go out, called therefore unquenchable fire, So that these two properties easelesse and endlesse might startle and amaze every ungodly man, Why wilt thou buy these eternal torments at so dear a rate, for a moments pleasure to have everlasting woe? So that here are two Eternities before thee, an Eter­nity of happinesse, an Eternity of misery, Sinne saith, and the devil saith, taste of the honey of sinne, God saith, There is eternal gall for this; Now which wilt thou beleeve, either sinne tempting, or God threatning? Was not Eve at first undone? because she would hearken to the devil against God; What fruit or profit had Judas for thirty peeces, procuring to himself eter­nal horrour and trembling?

Thus you have seen eternal life in the contrary to it, We have been upon the Mount of Blessing, and upon the Mount of Cursing; If good things will not allure,Life a gift, death is deser­ved. let dreadfull things astonish and terrifie; Only you must know the grand difference between eternal life and eternal death in the manner of co­ming to it: So you see in the Text it's given by Christ, and it's called the gift of God, but eternal death comes by desert, It's the wages of sinne, Rom. 6. ult. Our sinnes deserve hell, but our graces do not heaven, and whereas it might be thought an unjust thing in God for a transient sinne to inflict eter­nal torments, yet that is no wonder.

Why God for a transient sin will inflict eternal tor­ments.For 1. We see amongst men, that Malefactors for a crime committed by them, which was acted in a very short time, do yet suffer death, which as to this world is their eternal destruction, they can never come back to live here a­gain. 2. All sinne being committed against God who is of infinite glory hath thereby an infinite guilt, and so deserveth eternal damnation. Hence it is that D [...]vines say, Omne peccator punitur citra condignum, Even hell it self is not a punishment adequate to the nature of sinne, for Gods honour is more worth then ever our sufferings can make up again: And lastly, There is no injustice because all those torments can never make any satisfaction; For hence it is that thy misery is eternal, because thou canst not pay the utmost farthing; Thou art never able to discharge the debt, therefore thou must for ever lie in prison: Thus there is justice in every mans damnation, and there is only mer­cy in every mans salvation.

For 1. Those graces and good works thou dost have no proportion to this Eternal and glorious reward. The Apostle did not account his suffering which seem to be the most efficacious for salvation, any whit comparable to that e­ternal weight of glory; If a man should have the whole world given him for lifting up a straw, that is not so great a disproportion as to give heaven for Martyrdom, the highest act of love to God.

And 2. It's only of grace, because he who giveth the Crown giveth us legs [Page 67] and strength to runne in the race: Coronat dona sua, non merita nostra; so that we are so farre from meriting by good works, that the more we do, the more we are beholding to the grace of God.

Ʋse Of Invitation,Ʋse. Who is there of you that hath heard of the nature and properties of this eternall life that is not brought in love with it? Who is there that hath heard of this pearl, that will not sell all, throw away every sinne to enjoy it? If there were nothing but this it might work on thee: Hast thou any lust that will be equivalent to eternall life, that will be in stead of that to the [...]? What wilt thou do when a mortall disease hath surprized thee? thy friends weeping, thy children crying, and thou dying, Will these lusts then help call to them and see if they can give thee eternall life? What, wilt thou be worse then Balaam? he wished, Oh that I might dye the death of the righteous, and his later end might be like his: And shall there be not so much as a desire, as a sigh, though, if there be no more, if thy life be not the righteous mans life, thy death cannot be his.

ETernall Life is the glorious gift mentioned in the Text, and though I was concluding this verse, yet the consideration of this glorious matter shall make me once more endeavour throughly to possess your hearts there­with. It was the fault of one of the Kings of Israel that he did not strike arrows often enough to the ground, 2 King. 13.19. for then he should have obtained more victories. It shall therefore be my endeavour, if possible, that the ar­rows of this truth may be stricken often even through and through your hearts. And that I may further quicken you hereunto, consider these particulars, as so many effectuall conclusions upon this subject.

And first,1. The great question that all ought to put is, How may I have eternall life? The chief and most principall and necessary question which every one should seriously propound, ought to be that Luk. 18.18. What shall I do to inherit eternall life? Not indeed upon such a corrupt opinion as he did, who thought by his own works meerly to obtain this eternall life; No, that cannot be, it's the gift of God: and when we have done all, this eternall life is of grace, not merit, but in a right sense, viz. what way ought we to walk in, what is to be done that at last we may not eternally perish. This (I say) is a most noble and necessary question, if this were more studied and practised, it would ad­vantage the soul ten thousand times more then other unnecessary and imperti­nent disputations. The best method in morall Philosophy is to begin first with the end, because that is the chiefest, there must be first a knowledge and desire of that: Now all Divinity agreeth with morall Philosophy in this, it's wholly practicall. The first thing then in your thoughts and meditations should be, What is that end for which I was made? how may I obtain that eternall life for [Page 68] which I came into this world? Oh why are we busie in unnecessary things? for what end and purpose were you made? Was it to heap up wealth? To sa­tisfie the lusts and pleasures of the flesh? No, it was at last to injoy this eter­nall life. The Heathen did well call man the orizon of time and eternity; for in respect of his body, he partaketh of time, in respect of his soul eternity: So then the chief and more excellent part of thee, that which makes thee differ from a beast, it is that which relateth to eternity, so that the first and the last thing thou hast to think on is, how to come to this eternall life. The Apostle useth an emphaticall word, 1 Tim. 6.12. Lay hold on eternall life; as a man that runneth in a race, at the end thereof streacheth out himself to lay hold on the garland; so that as he who runneth in a race neglects all the pleasant objects he runneth by, and hath his eye only upon the prize: Thus it ought to be with us, neither riches, honours, friends or earthly advantages ought to be inordi­nately minded by us, but eternall life that is the prize, upon that our eye is to be, after that we are to pray and strive: But who may not blame himself, and judge himself for neglect herein? Oh how little is this eternall life in thy affe­ctions and hopes; thy cares about thy body, about thy estate will greatly con­demn that sluggishness about eternall life.

2. We must take the right way to answer that question.2. As this ought to be the great question we are to rise with and go to bed with, so we must take the right way to answer it. It's not enough to make the question as Pilate did to Christ, What truth was? and never matter an answer; but we are to be restlesse in our souls till we have a full answer, till we know the way. Now that we can only be instructed in from Gods Word, John 6.68. Whither shall we go, thou hast the words of eternall life. The Scripture then is this Tree of Life, the fruit thereof and the leaves likewise are for eternall healing. Hence our Saviour in the next verse tels us, what is the way to have this eternall life, even by knowing of God and Jesus Christ. As all the Heathens were in dark confused thoughts about immortallity, so they were in Egyptian darknesse, or like the blinde Sodomites, groping and feeling for a way to it, but could ne­ver get in. Wouldst thou therefore be resolved in this, How may I have this eternall life, betake thy self then to the Scriptures, make them thy counsellers; do not attend to the waies of the world, matter not what they say, or what they do, for that telleth thee the way to heaven is clean contrary to the man­ners and practises of the world. If you do not rectifie your self by the Scri­pture, and resolve to follow the light of this starre, though you should hear many hundred Sermons of eternall life, yet they would do you no good; say then, let me consider what way the Scripture would put me into, my life I yet live is wholly repugnant to Gods Word, whatsoever course that prescri­beth, though never so contrary to my lusts, to my former practises, yet I will gladly renounce all. Do this and then expect eternall life.

3. Consider up­on this little moment we have here de­pends all eter­nity.3. Consider this deeply, that upon this little moment we have here depends all eternity. Thou hast a short brittle life in this world, and upon the good im­provement of this depends all eternity. Oh the searchings and turnings of heart this particular should make in you; My everlasting condition, that estate which is to be for ever and ever, it wholly hangs upon this uncertain life. It may be thou hast but a day, an hour to live longer, and all thy eternity depends on this: Oh men foolish and unwise, who will not lay these things more to heart. God hath given us a candle to work by, a short day we have to im­prove, and if this passe over thy head, then comes unchangeable eternity. As at thy death thou art cast for eternall life or everlasting torments, so it must be without ever any recovery or alteration. Oh how precious should thy time be, how dear should every day every hour be, all this hath influence into eternity. Well might the Apostle, Ephes. 5.16. command us to redeem the time. Time is the most precious jewell in the world, eternity depends on it, [Page 69] and therefore wilt thou let thy lusts or wicked companions steal away this jewel that is more worth then all the world? Oh let us so live every day, every hour as those that say, as I do now, so will eternity be to me.

4. Consider this, that the most of men even called and injoying the means of grace, 4. That most shall misse of eternall life. shall misse of this eternall life. What is a thunderbolt if this be not, Luk. 13.24. There are few that enter into the strait gate, and many are called, but few chosen; our Saviour used that apothegm more then once. How formidable and dread­full should these words many and few be unto us! Many perish in the broad way, few enter in the strait way: What will make thee cast off presumption, security and negligence, if this do not? The number of those who shall have this eternall life is very few, a little flock they are comparatively to those many millions that are cast into everlasting flames. Oh how long shall we hear these things and yet be void of all spirituall understanding. If such an asseveration should be used concerning any temporall misery or calamity, Many shall dye of the plague, few shall escape; Many shall be cut off by famine or the sword, and a very few shall be preserved, who would not fear lest he should be one of the many? And yet in these things many are as idle, having ears they hear not, and hearts they understand not.

5. Desire to have such thoughts and resolutions now, 5. Desire such thoughts now as if thou wert already in e­ternity. as if thou wert already in eternity: For if the damned in hell that see no escape from those everlasting flames were asked, what they thought of their sinne, how they loved it? would they not make miserable howlings, it's that which hath undone us, oh that is the sting that enters into the very bowels, that's the scorpion which pierceth to the very heart: Oh we mad men and void of all understanding, who though forewarned of this, and threatned about it, yet regarded nothing, beleeved nothing; but now, oh now, after millions of years in this tormented place, we are as unlikely to come out, as at the first. Think you they are not then altered and changed, do they not cry out of those bitter sinnes which were once so sweet? Should God give them leave to be here again upon the earth, would they not repent in sackcloth and ashes? would they not day and night mourn after God and his forgivenesse? Oh that every wicked man, who findes pleasure and delight in his sinnes, would think and say, Do the damned in hell judge it so? Do they feel sinne so sweet? And thus also desire to have the same inlarged affections and delight in God, as those glorified Saints in heaven have. Dost thou finde thy heart worldly, unruly, distempered, say, Do those in eternall life rejoyce no more? have they no more enlivened flames of zeal for God then I have? Thus to judge as those who are in eternity, would be an excellent spurre to all piety.

6. Remember this likewise, 6. Better a man had not been born then to misse of eter­nall life. that it's farre better thou hadst never been born then to misse of this eternall life. It had been farre more easie to have been an abortive, or that the womb had been thy sepulchre and grave, then to live here, and at last to dye thus eternally. Shall Job and Jeremiah so passionately curse the time of their lives, and wish there had been no day or sunne, and only because of some temporall extremity, which yet did not endure very long? what outcries and wishes shall these have who are to dye eternally, and yet shall never dye? Job speaks of some that desire death, Job 3.21. but can­not have it; thus shall all those deprived of eternall life call to mountains and hils to cover them, bite the tongue with madnesse, and call for death to de­vour them, but it cannot be. Though Judas could make away himself out of this hell he had here, yet he cannot out of the hell afterwards.

7. Consider with thy self, how unable thou art to bear any extream pain, 7. Consider how unwilling thou art to bear any extream pains. though it be but for a night or day: what tossings and tumblings, when it's night wish­ing for day, and when it's day wishing for night: Now if a moments pain be so grievous, what is eternall? If thou art not able to endure the sudden scorch [Page 70] of fire, what then to be in everlasting fire, Isa. 33.14. Who amongst us shall dwell with the everlasting burnings. Oh how should this meditation even swal­low us up; If we are not able to endure the rod, how shall we the scorpion? If the gout, the stone be thus grievous, what is everlasting torment? Should not we judge him a mad man, that to have one night of quiet rest and sweet sleep, would all his life after be tormented with restlesse nights and terrifying dreams? such folly is in all wicked men, They to have this short life of plea­sures and jollity, which is but a dream, will undo themselves for ever in this endlesse and easelesse wo: Oh remember this eternity is so incomprehensible by thee, that when thou hast thought and thought ten thousand millions of imaginary years, yet it is to hold as long as at the first beginning. Some have represented it thus, Imagine, say they, that all that vast space which is between heaven and earth were full of sand, and once in every thousand year, no oftner, a bird carry away one crum of it in her bill, what a long while would it be ere this vast huge heap would be carried quite away; yet if the damned in hell might have ease at the period of such a time, though so infinitely long, yet there would be some hope; but now it's everlasting fire, it's a fire that can­not be quenched, but as long as God is God, so long shall they be in their chains of darknesse. God you heard was properly eternall, because he had neither beginning or end; therefore he was said by the Heathens to be a circle, whose center was every where, his circumference no where. Hence the Heathens represented his eternity by a snake, or a ring, that hath no begin­ning or end. The Romans built their Temples round, and Pythagoras rule was when to worship, turn thy self round: Here they had confused notions about eternity; but the Scripture doth most clearly affirm his eternity: Now our life is eternall only because it shall have no end, and so for the future it will abide for ever, and never change: What a great word is this, never to change; thy happinesse will never change, thy misery will never change. These things duly pondered will be of great use. But thou wilt say, this subject is indeed very necessary, this eternity is a wonderfull and transcendent point, oh that I could rise with it and walk with it;Helps to be affected with eternity. how then shall I possesse my self with it, how shall I be affected with it? Do these things.

1 In the first place, Exercise a firm and strong faith about it, that there is such a thing. This is a good and necessary foundation, for as long as Atheism or un­belief is in thee, and thou thinkest there is nothing after this life, thou doubtest whether there be any such eternity or no, as long as this wicked disposition is on thee there cannot be any good in thee. Faith is the substance of things hoped for, Heb. 11. so that this eternall life which is the great hope and expectation of the godly, by faith is made really to subsist in the heart, it doth as lively imbrace it, as if it were already in eternity. Oh then let a firm and divine as­sent over-rule thy heart, say, I do beleeve it more then any thing of sense or of reason, more then that I breath or live▪ For the Word of God is so punctuall and positive in afirming such a condition of eternity hereafter, that faith must needs bear witnesse to it. Now this Divine faith of such a thing would be like so many sparks of fire in our breast, it would make us speak and live and do all for this eternity, we do so certainly beleeve it.

2 And 2. Do not only beleeve, but accustom thy self to frequent and serious me­ditations about it. Meditation in the Word of God is made a blessed thing, and certainly this is a duty, though much neglected, yet wonderfully necessary, to set thy self to meditate and think over and over some main points of Scri­pture truth, whereof this eternity is not the least. Meditation is like the birds sitting upon her egges, if she should not be constant upon them, there would never be warmth enough to cause living young ones; thus it is here: It's not a transient thought, it's not a sudden motion, but it must be a constant serious [Page 71] meditation upon eternity; certainly if thou wert carefull in this, thou wouldst finde it raising up thy heart, heating thy affections, and making of thee earnestly desire this eternall life.

3 3. Consider this, that one great end why God hath thrown so many bitter roots in every thing here below, why there are so many sad exercises and afflicting trou­bles, it is to seek after eternall life. Thou hast not perfect health, thou hast not full content, every day hath some evil or other, and why is all this? because eternall life should be desired by thee. God seeth thy mouth cannot be brought off from sucking the breasts of the creatures, therefore they are rubbed with wormwood to wean thee. As God therefore suffered the Egyptians to afflict and oppresse the Israelites, that so they might be weary of Egypt, and long for Canaan, thus it is here, God makes this world a valley of tears and fears, a valley of death, there is no ground but some worm or other devoureth it, and all this, that thou shouldst long for an haven, who art tossed in this rest­lesse sea of the world: Look then upon all the afflictions, pains, miseries, or whatsoever bitter thing it be that thou art to grapple with, and say, The Lord doth this to make me undervalue these things below, it's to make me esteem a better life. If every thing were here as I would have it, heaven would not be so wellcome: Had the Prodigall not met with husks and extream hardship,The effects of lively medita­tions on eter­nity accompa­nied with firm faith. he would not have resolved to go back to his Father again. Think and practise these things, so wilt thou be greatly affected with eternity: And to encou­rage thee herein, consider the blessed effects which a lively meditation of eter­nity, accompanied with a firm faith, will put thee upon.

For first, Who so hath this eternity set upon his heart he will not be immoderatly and inordinatly desirous after these things below. 1. A low esteem of the world. As the beams of the sunne will put out the fire, so will the thoughts and affections about eternall things, overcome temporall. The Apostle, 1 Cor. 7. presseth all upon an hard duty, To marry as if we married not, to buy as if we bought not; Why so? because the time here is short, eternity is coming upon us: And thus those holy Pa­triarchs mentioned Heb. 11. they accounted themselves pilgrims and strangers, and they sought a City to come, not built with hands. Thou complainest thy heart is so full of deadnesse, dulnesse, so full of the world, the cares and distractions thereof devour thee up, there is nothing will help thee against this temptation, then often thoughts and affections about eternity.

2. As the thoughts of eternall life will thus moderate our affections, 2. A longing for the coming of Christ. so it will work in us [...] longing for and hasting of the coming of Christ, who then will bestow this eternall life upon us. We wonder how Paul should be lifted up above all these earthly comforts, as to desire to depart and to be with Christ, Phil. 1. It seemeth very difficult to us, that any hasten in their praiers and desires Christs coming, but all this is because our hearts are not as full of hope and expecta­tion of eternall life as theirs were: Alas, many of us know no better, and so cannot desire any better then what may be had in this world, and therefore the thoughts of death and the coming of Christ are unwelcome to us: Whereas to The godly, it's the coming of the bridegroom, and they are to lift up their heads with joy, when that approaches, Matth. 26. Let then that godly soul which doth so complain that it loveth life too dearly, and feareth death too immoderately, let that be strengthened and comforted with the sure hopes of this eternall life: If an heavenly frame of heart were powerfull in us, this very world would be a wildernesse, it would be tedious to us to be kept so long from that home we have in heaven. The Saints have a rest provided for them, and who doth not desire to be at his rest? Oh blame your selves more, that you have not Davids exclamation, and now Lord, what long I for? truly my soul waiteth for thee, As the heart panteth after the water brooks, so doth my soul after thee O God, Psal. 42.1. David spake this but of enjoying God in the Ordinances [Page 72] in this life, Oh but how greatly must the soul be inflamed for the life to come.

3. Calm the soul under any troubles.3. Powerful thoughts of Eternity will quiet and wonderfully calm the soul under any afflictions and troubles. No such antidote as this; Paul abundantly wit­nesseth that we account not the light afflictions of this life comparable to that eternal weight of glory, 2 Cor. 4. so this Eternity made him not value or regard any temporary affliction: It was this that made the Martyrs joyfully take the spoiling of their goods, and the losse of their lives: Thus in every af­fliction and exercise, if sanctified to thee, how sweetly and joyfully maist thou dwell in heaven while thou art on earth; Thou maist be in heaven every day, even while thy condition is beset with many troubles; It's thy sinne and unbelief if thou makest thy house a prison, Thy self a torment to thy self, if thou set faith on work about this Eternity, it will put thee into heaven be­fore thou comest to possesse it: Eternal Life will give thee a better body, a better house, a better heart, oh this Eternal life, it's the health of our bones, the light of our countenance, a continual Feast, and a perpetual cordial; Hence the godly even in this life are said to have Eternal life, because of the right they have to it, and partly because they have the beginnings and first fruits of it upon their souls.

Ʋse of Admonition, Take this Subject more into your thoughts, how ma­ny roving thoughts hast thou? but if placed on Eternity, it would be great profit; How many thoughts hast thou unbeleeving, disquieting and troubling, if fixed on Eternity, they would all vanish, especially let the wicked man turn from all sinne, saying, There is an Eternity; If it were only death, that would not so much trouble thee, but it's Eternity after Death.

IN the Verse before we had the great priviledge vouchsafed, viz. eternall Life, and the Subject to whom, viz. Those that are given to Christ In this Verse our Saviour informeth of the manner or way how we may come to it; For to speak of eternal life and not direct to the enjoying of it, is to see Canaan, but to want a pillar of fire to guide to it, and although our Saviour had described such as should inherit eternal life, yet because it's a se­cret written in Gods Book, which no man can reade, who are given by the [Page 73] Father to Christ, and who not; Therefore it's necessary we should be told the way, and that is done in the Text.

In the words you have then affirmed the way to this happinesse, This is eter­nal life, this will make you have eternal life; None can ever attain it that take not this course, for [...] may either relate to [...], or else after the manner of the Hebrews be put absolutely for [...]; This phrase is like John 12.58.

Now therein Consider,

• 1. The way or duty enjoyned.
• 2. The object of it.

The duty is To know. Among other distinctions, this is very obvious in Scripture to speak of a twofold knowledge.

1. That which is meerly speculative and apprehensive; If ye know these things, happy are you if ye do them, Joh. 13.17.

2. Which is practicall and operative, for it's a known Rule, that among the Hebrews, Words of Knowledge are put for all the affections and effects that use to follow such Knowledge; Thus God is said to know the way of the righteous ▪ Psa. 1. That is, so to know as to approve and preserve the righteous, and in this sence To know the true God is taken so to know as to do all those things that are commanded by him, and the reason why the Scripture comprehends all under knowledge, is, because this is the Introduction and gate to all practicall piety: Although to know here is more particularly taken for beleeving, for it's a good Rule that Divines have, whereas Faith hath three acts ingredient to it: 1. Knowledge. 2. Assent. 3. Fiducial application. The Scripture de­scribeth the whole nature of Faith sometimes by one act, sometimes by ano­ther: In other places it's described by assent, and most frequently by trust­ing, but here by knowledge; For whereas the Papists would make ignorance rather of the definition of faith then knowledge, they shew plainly what an ignorant faith and Religion they would have people take up with.

In the second place there is the object which is twofold, 1. The only true God. 2. Jesus Christ That is both God in respect of his nature and attributes, oppositely to those Heathens who worshiped Idols; and 2. Jesus Christ, that is opposite to the Jews, who knew the true God but not Christ, and withall that the knowing of the true God as a Creator by the creatures is nothing at all without the latter: It must be, as he is Father in Christ, so that hereby is implied that the knowing of God absolutely is not saving, it must be relative­ly in the glorious dispensation and mystery which is by Jesus Christ.

I shall not explain further on this, only remove an Argument which the Arians and Socinians use to triumph in from this Text as their Achilles;Arians and Socinians col­lection from the Text. The Text vindicated. Oh say they here it's plain; That Christ is not a true God, because they are distin­guished; God is the only true God, and therefore Christ is not; But this is absurd, That the only true God is opposed to Idols and to the heathenish gods which were worshiped by them, in which sence he is sometimes called The Holy One of Israel, and not to Christ, for if he were not God likewise how could eternal life be said to be both in knowing of God and Christ, and that Christ is truly God, take instead of many, two undeniable places, Rom. 9.5. Of whom after the flesh came Christ, who is over all God blessed for ever­more; And the other which is an excellent Comment upon this place, 1 Joh. 5.20. We are in him that is true, even in his Sonne Jesus Christ; This is the true God, and eternal life; and then addeth, Keep your selves from Idols; So that God the Father is the true God and Christ the Son is the true God, and all other made gods are Idols.

This Answer is sufficient, and indeed the Socinians themselves may be con­vinced, for they grant this Rule, that the word [...] solus doth not exclude [Page 74] the inclusa or subordinate, for they acknowledge Christ to be truly God, though not essentially; Whereas by their Argument Christ as true God should be excluded, and nothing is more ordinary then to use the word solus, not to exclude what is concomitant or homogeneall but diverse, as Mat. 11.16. None knoweth the Father but the Sonne, where the Father himself is not excluded, nor the holy Ghost, for it's said, 1 Cor. 2.11. None knoweth the things of God but the Spirit; Others of old made this order of the words, To know thee and Jesus Christ whom thou hast sent, to be the true God, but this may seem too much forced. Lastly, Many answer that the restrictive word [...], doth not determine the Antecedent te or Patr [...]m, but the true God, so that the sense is not, the Father alone is the onely true God, but that he is the only true God, and then this expression doth not exclude the Sonne or holy Ghost▪ but because by other places it's evident they are also the true God, there­fore they are necessarily included.

Observ.Obs. That by the knowledge of the true God and Jesus Christ we come to eter­nal life, 1 Tim. 2.4, God would have all men to be saved and come to the knowledge of the Truth: Here you see the knowledge of the Truth is the way to be saved: I shall not now treat upon the nature of this knowledge, especially as it includeth faith, but shall first handle it in the generall, as it is opposite to ignorance and errour about the true God.

And to open this Consider,

1. All men natu­rally ignorant of God in a saving manner1. That all men by nature are ignorant of God in a saving true manner, For although Rom. 1. it's plain, that God hath implanted [...], some im­bred apprehension about a God, so that Divines say, there cannot be a natu­ral Athiest, yet this knowledge is so confused and dimmed, that it is better called ignorance then knowledge.

2. Imbred know­ledge may be encreased by the contem­plation of the creature.Yet 2. This imbred knowledge may be actuated and perfected by the contempla­tion of the Creatures, as Rom. 1. None that observeth such a curious Fabrick as the world is, can conclude it made it self, but it had some Creator; Even as when a man heareth curious Musick upon some Musical Instrument, every one will conclude there is some artificiall hand playing upon it, that it doth not move it self: Thus the Heathens have many expressions concerning a God, whom they discovered no other way but by the creatures, although this was accompanied with some hesitancy and doubting; And their light was like that of the Moon and Stars, yea, not so much, for it was not able to direct them in any manner acceptable to him: Hence it is that the Scripture speaks of them as without God, Eph. 2. and such as know not God.

3. True know­ledge to be had only within the Church.Therefore 3. The true and right knowledge of God is only had within the Church, That as God saith of his people, You only of all Nations have I known; so they only of all Nations have known God, Hence the Samaritan Woman is said to worship she did not know what, Joh. 4.22. because Salvation was only of the Jews, viz. the knowledge and true revelation of it. Hence is that saying of Divines, Extra Ecclesiam non est salus; As without the Ark every one perished; For although some of the Ancients and others have been very prone to a­scribe salvation even to a natural knowledge of God, as if God would require no more of them; Then in that condition thinking otherwise, that he would reap where he had not sown, yet this Text putteth out of all doubt as well as others, that the knowledge of the true God and of Christ is necessary to Salvation: Now whatsoever they might know of God, yet it is plain they could not by the Creatures know any thing of Christ, his Nature and Offices, being of meer Revelation, and from hence likewise it is apparent that even among the Jews, though the knowledge of the Trinity, and of Christ seemed more obscure and implicite, yet those that were saved had some measure of the knowledge of it, for saith Christ, This is eternal life; The way to it, and [Page 75] those in the Old Testament went in the same way to Heaven, as well as those in the new; You see then our Saviour by this Proposition doth assure us that without the knowledge of God and Christ, there is no eternal life, and thereby that it is had only in the Church; There are no flowers can grow out of this garden, No gold sanctified that is not in this Temple.

4. Though the true knowledge of God and Christ is to be had in the Church, 4. All true know­ledge is not presently sa­ving. yet all true knowledge that is most plentiful and exact, is not presently saving know­ledge; Therfore in the Text when eternal life is said to be in knowing of God, and Christ, that is, with the due concomitants and genuine effects thereof, when we so know as that it is an acknowledgement of the truth after godliness, Tit. 1. This is good to be considered by those who have obtained some good measure of knowledge, how apt are men to be puffed up by it, They swell with this winde, as those in antiquity that were called Gnosticks, because of the knowledge they gloried in, but this light may be and often is without any heat at all: Their heads are better then their hearts or their hands, so that they are a kinde of a spiritual Monster, A mans head above, but bruit beasts below, look then that with thy knowledge there be also a good conscience and a godly life, otherwise thy knowledge will serve but to make hell hotter for thee.

5. Though all knowledge be not saving, 5. Without knowledge no Salvation. yet without knowledge there cannot be any salvation; I speak not of Infants, They come not within the ordinary way of Gods dispensation, For the Apostle saith, Faith cometh by hearing, Rom. 10.17. Even as Aristotle saith, Disciplina est ex auditu, the Ear is the organ of Learning; No knowledge, no faith; no faith, no godlinesse, and so no sal­vation, Isa. 23.11. They are a people of no understanding, therefore he that made them will not save them; As without this there cannot be any salvation, so neither any true piety, Psa. 14.3. All the wickednesse of man is because he doth not understand or seek after God, and Hos. 4.1. The Land was full of swearing, lying, and killing because there was no knowledge of God in the Land; Knowledge then is the eye of the soul, the needle to draw in the thread, and to neglect this is willfully to refuse the Salvation of God offered to them.

6. Although this Knowledge be thus necessary, 6. The great ig­norance of most to be lamented. yet how woful is the stupidity and ignorance of most people; Who can take up Lamentations bitter enough? Who hath bowels tender enough to pity those ignorant and sencelesse people that are every where, who know nothing of God or Christ? we use to pity poor blinde people that are not able to step one step without danger, but oh the sad and miserable estate of those who have these blinde and darkened un­derstandings! Every step they take they stumble and fall: If Paul Heb. 6. did so severely threaten those that were but in their first principles, and were not carried on to perfection: What danger remaineth for them who have not so much as attained to first principles, who have not yet laid a Foundation? yet this is the sad condition of many who though in the Land of Goshen have Egyptian darknesse upon their hearts; Though baptized in the Name of Christ, yet know nothing of God or Christ, but are become like bruit beasts that perish.

7. It's not therefore enough for a man to beleeve as others beleeve, or as the Church beleeveth, without some personall or explicate knowledge of his own;7. We must have personal and explicit know­ledge, and not beleeve as the Church be­leeves. He doth not say, It's Eternal life to know that others know, To beleeve that o­thers beleeve, but he that would have eternal life, he himself must know the true God and Christ; So that this doth palpably condemn that strange but politique doctrine maintained in the Church of Rome, That the common peo­ple need no more faith then this, to beleeve as the Church beleeveth, Poli­tique I call it, for hereby they keep the people in a blinde obedience, They [Page 76] receive any kinde of worship, any kinde of doctrine, without triall or com­paring it by the Scripture, and thus they commend darknesse, because their deeds are evil; But the Apostles Exhortation is to all private persons as well as others, Prove all things, 1 Thes. 5.21. Beleeve not every spirit, 1 Joh. 4.1. Let the Word of God dwell plentifully in you, Col. 3.16. Indeed it cannot be denied but that God hath appointed Officers and Guides in the Church, and the peo­ple are commanded to hear them, and to submit to them, but all this is to be understood as Paul saith, Follow me, even as I do Jesus Christ. Phil. 3.17. We must take heed of extreme errours either to make the Ministry infallible, or else to account of it as nothing at all; No, there is a peculiar promise of assi­stance and direction to thee in their work, though not of infallibility, but this by the way to comm [...]nd ignorance, to praise blinde obedience and devo­tion, is to offer God a Sacrifice without eyes: Do not then think, I am a poor ignorant man, I have no leisure to minde Religion, to enquire after the principles thereof; Let those that have learning minde such things, What is this but to say, It's not for me to look to salvation; It's not for me to be saved; It's for Learned men and knowing men to goe to heaven, not for such as I am, certainly our voices are to sound like the Angels Trumpet at the day of judgement, to awaken men out of their ignorance, Men in the dark are usually afraid: Oh then why shouldst not thou be afraid who art all over darknesse, Eph. 5, 8. as the Scripture cals thee; There are too many whom this truth concerneth.

Reasons. Why know­ledge is so ne­cessary to Sal­vation.Now let us consider why some measure of knowledge about God and Christ is necessary to salvation.

And First, In respect of the Object it self, there are many duties God and Christ require of us, which we are never able to perform without some knowledge of them. I grant that as the Starres do differ in their glory and light, so one man may farre exceed another in knowledge,I. In respect of some duties we owe unto God which cannot be ac­ceptably per­formed with­out knowledge yea, God doth not require so much of some as he doth of others, such a degree of knowledge will God accept of in some, which he will not in others, so that according to the means and op­portunities of knowledge more or lesse is required: We grant also some may know more then they can expresse through some impediments or other, but there is none can be saved who lay not in some measure a competent knowledge in Christianity, because there are severall duties required, which he that knoweth nothing of God cannot perform acceptably.

As 1. Every man that will be saved must worship the true God and not the false: But without some knowledge this can never be; Why is the first and second Commandement so plain to have no other God but him, and to worship him in his way, and that he is a jealous God in this matter, like an Hu [...]band whose jealousie is his rage against his adulterous Wife; Why is all this but to shew that of all sinners, an Idolater is sure to be excluded from the king­dom of heaven; Now the ignorant man worshippeth that which others doe where he liveth, but whether it be God or an Idol that he understands not. The Athenians had an Altar dedicated To the unknown God, Act. 17.23. and Paul with much zeal doth reprove this their superstition and Idolatry, telling them they were out of the way to heaven, yea, the more devout and zealous a man is for that worship, he understandeth not, the more swift he runneth in the way to hell, so then where ignorance is, It's all one whether Christ or Mahomet be worshiped, whether an Image or the true God: So truly doth Seneca observe of the common people, Eunt qua itur, non qua eun­dem est, They do and go not whither they ought, but whither they see o­thers before them, yea, by this means men come to worship the devil in stead of God, Oh terrible and heavy aggravation! Thou that thinkest thou dost worship God, yet by thy ignorance going on in Idolatry dost worship the [Page 77] devils: Thus Jeroboam is said to set up calves to the devil, 2 Chron. 11.15. the people little thought so; and so those that would be at the Idolaters Feasts, they did partake of the cup of the Lord, and of deuils, 1 Cor. 10. Now although it be true, that thou art brought up in that Religion where the true God is wor­shiped, yet this is all one to thee who hath no knowledge of God or Christ, for if it had been to Moloch, to Baal or Ashtaroth, had it been to Mahomet, or to Images and Idols in every high way, thou wouldst have done that as well as this, for any true knowledge or understanding thou hast, O pray then that God would give thee true knowledge. As it is thus for the generality of Gods worship, so in more special manner ignorance doth wholly overthrow praier unto God, which is more necessary then food or raiment, and is a duty to be performed to God every day; Now saith the Apostle, Heb. 11.1. He that cometh to God must beleeve that he is, and that he is a rewarder of those that seek him, but how can this be? when a man by ignorance is in a confused chaos, Oh that ignorant people would attend to this, They say, they pray, yea, they hope to be saved by their good praiers, when (alas) thou that knowest nothing of God or Christ canst not pray at all, Thou never didst pray acceptably to God all thy life time; If a Parrot be taught to say the Lords Praier, shall that be accounted a praier? and is there not many that pray Gods Name may be hallowed, his Kingdom may come, and yet understand not at all the sence of their praier? Thus in Popery they do sinfully nourish people in their ignorant praiers, for seeing their praiers are in Latine, it's all one whether they pray good matter or blasphemy; The Apostle 1 Cor. 14. doth expresly argue against praying in an unknown tongue, saying for himself, He will pray in the spirit, and with understanding also. What terrour then doth this proclaim? ignorant people, pray they cannot, they do not, no not when they pray; If that Question should be put to them which Philip put to the Eunuch, Ʋnderstandest thou what thou readest? So Understandest thou what thou praiest? Were they able to say one word of knowledge to you? We may cry out, Be astonished O Heavens and the Earth at the ignorance and blinde­nesse of many people, and yet nothing will provoke them to get knowledge.

3. We cannot do that great and necessary duty which is the substance of all Gods command, viz. to love him with all our heart, with all our soul and might, neither the consequents of this love, which is to desire after him, to delight and rejoyce in the light of his countenance, without knowledge; for what a man knoweth not, he cannot love, Ignota nulla cupido; Let ignorant people by this see the great gulf that is between them and heaven; Thou canst not love God nor desire him as long as thou dost not know him, so neither can you fear God if you know not his infinite Majesty, the greatnesse of his power, and his hatred against sinne; What makes men so desperately wicked to commit sinne with­out any fear or trembling? They know not God; Hence is that frequent ex­pression in Scripture when God saith, he will bring such and such punishments. Then they shall know that I am God.

4. Those that serve God ought to be full of fervency and zeal; For all duties without zeal are like a Sacrifice without fire, a Bird without wings, a Messenger without feet, Now all zeal without knowledge is refused by God; They have a zeal but not according to knowledge, Rom. 10.2. Ignorant people may be very zealous as those that offered their children to Moloch, That did cut and lance themselves in calling upon Baal, but this fire of zeal was like that of hell, calidus and not lucidus, hot but not light.

Vse, If Eternal life be to know God, then this is eternal death not to know God; This is eternal damnation to be ignorant of him; It was Gods promise that all should know him from the greatest to the least, Jer. 31.34. but how few finde the fruit of this promise? How many Families, how many persons are there, who do all they do to the unknown God? yet these hope to be saved, yet these [Page 78] say, They have a good heart, when nothing can be good while ignorance is predominate, neither a good faith, or good love, or good duties, or a good heart, and as ignorance is damnable of it self, so much more when it is where the means of knowledge are, where the Sun shineth, where the Ministry is in­structing; Oh what wo and woe again will befall such men.

THe Doctrine observed was, that without the knowledge of God and Christ there cannot be any eternal life obtained; The first ground or reason of this was from those several duties that are required of us towards God, which without some knowledge could never be acce­ptably performed.

II. From those duties we owe unto Christ.The second ground shall be from those duties we owe to Christ; And herein damnable ignorance will farre sooner possesse us then in the former, for there are some common notions and dictates about a god, which made Tertullian cry out, O animam naturaliter Christianam; But in respect of Christ, we have not the least implanted notion about him, so that the doctrine of Christ is far more supernatural then that about God, for the hoti quod si Deus is, I disco­vered by natural light, but who he is, and how to be worshiped this is meer­ly supernatural, but concerning Christ both the quod sit and the quid sit: That there is a Christ, and what he is are both by divine manifestation; So that whatsoever we have of Christ, it must only be by the Revelation of God, and in this respect though most people may have some generall appre­hensions about God, yet about Christ they have none at all unlesse by hear­say: It behoveth us therefore who are called Christians to know what that Christ is whom we worship, and trust in for salvation, and the great igno­rance of Christ is present death; He is the door, he is the truth, the way, and the life, Joh. 14.6. All that misse of him are carried violently to death and de­struction.

For 1. Where this ignorance of Christ is, there cannot be any historical faith, which is the least degree of faith that can be, and where there is no histo­rical faith there cannot be any justifying, for how can a man trust in Christ for salvation, whom he doth not beleeve to be, so that historical, or as some [Page 79] call it dogmaticall faith, whereby we beleeve that there was a Christ both God and man, is the first stone that must be laid in our Christian building, and without this we have not so much as learned the Alphabet of our Religion, yet this is the case of thousands that have no explicit formal faith in this funda­mental Point, I grant they have a traditional forme, whereby they say they beleeve in Christ, but they have no expresse faith concerning the person and natures of Christ; Now that traditional form is not a reasonable worship of God, as the Scripture expresseth it, Rom. 12. where we are commanded to give up our selves as reasonable sacrifices, But here men are as bruit beasts in re­spect of any expresse, formal faith, insomuch that hundreds of people if they be asked what they beleeve concerning Christ, they cannot give any know­ing or expresse answer; Oh how near are such foolish and stupid persons to the very brink of hell [...] and if you should say, If it be Faith then it cannot be knowledge, Ʋbi rides, non est fides, and by all faith and knowledge are opposed, but that is to be handled afterwards, viz. how that Faith doth ne­cessarily require knowledge, and yet there is some kinde of knowledge that Faith is opposite unto, for the present we conclude, that where there is not some knowledge of Christ there cannot be so much as a bare historical faith, They have no faith that have no knowledge, I know whom I have beleeved, saith Paul, 2 Tim. 1.12.

2. Where grosse Ignorance is, if there cannot be historical Faith about Christ, much lesse can there be saving and justifying Faith, a fiducial relying and resting of the soul upon him as the Mediatour appointed by God: The Scripture doth of­ten speak that we are justified by faith, Rom. 5.1. that we have remission of sinnes through Faith in Christs bloud, Rom. 3.25. So that Justification and Faith are inseparably joyned together, but where ignorance of Christ is, there cannot be any of this saving faith, for can any man trust in that which he doth not know of; yea, though such ignorant men say they trust in Christ, yet because they know not Christ, these are but traditional and customary words; They speak falsly and say they do not know what; Philosophers say there is a­ctio hominis, and actio humana, an humane action is that which comes expresly or impliedly from reason, but actio hominis is that which is done by a man, but not as a man, as the moving of the foot or lifting up a straw which came from the imagination meerly, So truly we may say, there is actio Christiani, and actio Christiani, a Christian action is that which comes from knowledge and faith, either directly or indirectly, but that is an action of one that is a Christian in name and profession only, that doth such actions as others doe, but not from any knowledge or faith within, only from custome and meer tradition; if then knowledge be in all the historicall and justifying acts of Faith, where shall the stupid and ignorant man appear?

3. The grosse ignorant man cannot admire, blesse, and praise God for Jesus Christ the Medtatour; This is evident, he that knoweth not the nature, office, and use of Christ, what he was, and why he came into the world, what was that which he did for us, it's impossible he should ever be affected with the love of God, or with the love of Christ, This made the Apostle pray that they might know the breadth and depth of the love of God through Christ, Eph. 3. For without this knowledge all Gods love and Christs love is disregarded; We reade of Pauls divine raptures, and holy extasies, because of Christ, I desire to know nothing but Jesus Christ and him crucified, 2 Cor. 2.2. It is impossible in a lively manner to know this divine truth of God the Fathers love in send­ing his only begotten Sonne to die for us, and not break out in heavenly praises and admirations, but the blinde ignorant man seeth nothing of this admirable mystery; As he said, it fell out ill with Artificers, when ignorant men judged of their works; Thus certainly God loseth much of his glory-Christ [Page 80] much of his honour, when ignorant men only speak of this Doctrine, As Christ Joh. 4. said to the woman of Samaria, If thou hadst known who it is speaketh to thee, thou wouldest have asked for the water of Life; So here, if thou hadst known what is in this love of God and Christ, if thy heart did medi­tate and study on it, thou wouldst be more affected and enlarged in thy affe­ctions to Christ.

4. Where grosse Ignorance is of Christ, there cannot be any improving of him for all these blessed effects to which he is appointed by God. Christ is of God unto us wisedom, righteousnesse, and sanctification, 1 Cor. 1. Of his Fulnesse we all receive grace for grace, Joh. 3. But the ignorant and unwise man cannot make any ad­vantage of this, The ignorant man knoweth not the vertue and good use may be made of such herbs as grow in the field, but the wise Artist doth, Solomon asketh, Why is a price put into the hands of a Fool, seeing he knoweth not how to make use of it? If the man in the Parable that found a Pearl had not known it to be a Pearl, he would not have sold all to have bought it; So then let there be never so much fulnesse and sufficiency in Christ, yet he is a Fountain seal­ed up, and a garden enclosed to the ignorant man, and this must necessarily ex­clude such from heaven, because in Christ is all our salvation, whatsoever conduceth to our happinesse is bound up in him, now the ignorant man not knowing this treasure must needs perish in his sinnes.

5. Where a man is ignorant of Christ, he must needs be in a damnable condition, because thereby he is also ignorant of himself, he knoweth not his own sinfulnesse and misery, and so cannot desire a remedy: These two are necessarily known together, or unknown, Christ the Physician, and sinne a desperate disease; Christ a Saviour, and the sinner that is lost; But the ignorant man not know­ing the one must necessarily have the other hid from his eyes: Can there be any hope of that mans cure who knoweth not and feels not his disease? Thy Ignorance of Christ argueth thou art also ignorant of thy self, for didst thou know thy own poverty and guilt, nothing could hold thee till thou mightst get some interest in Christ, pain of body will make a man cry out for ease, but pain of soul through sinne, much more; Thus you see the ignorant man is in the plain way to hell.

III. Because grosse Ignorance is immediatly opposite to the means that bring the soul to God and Christ.Thirdly, Grosse Ignorance must needs be damnable, because it's immediatly op­posite to the sanctified and appointed means that bring to God and Christ, viz. the Ministery: The Preaching of the Word is instituted by God to bring us to understanding and faith about these things; Therefore they are called the Light and Guides; But where there is grosse Ignorance there commonly the Preaching of the Word hath least effect and fruit, as the Sunne-beams doe no good to the blinde man, For seeing the Word of God is a morall Instru­ment, and though potent by the power of God, yet it doth by argument con­vince and perswade, where men are bruitish like beasts, what improbability is there of doing good? Indeed the Word doth give eyes to the blinde, and un­derstanding to the simple, where God useth it efficaciously, for nothing can re­sist it then because it takes away the actual obstinacy, yet the Ignorance of men is that which of it self would make all Preaching to drop like the water upon the rock, where no fruit can grow; For what doth the ignorant man understand? what can he remember? what can he meditate upon when he is gone hence? Take a knowing though prophane man in his life, yet we have something to work upon, we speak to wise men that will judge what we say, but to the blinde man day and night is all one, Preaching and no Preaching; To the deaf man Thunder and a still voice is all one: Consider then lest thy ignorance doth not damn thee, in that all the means and instituted waies of God become altogether unprofitable unto thee, That makes all preaching in vain: I shall not further enlarge on this.

[Page 81]Here is an Objection will presently be made,Obj. Doth not ignorance quite ab­solve a man from guilt? Is he not to be pitied rather then blamed? I [...]t doth not excuse a toto, yet a tanto, He doth not sinne so much as knowing men do, which doth greatly encourage and comfort them.

We may answer this by that known distinction, of an Ignorance merae nega­tionis and pravae dispositionis: It's true meer negative Ignorance doth excuse;Answ. The Heathens and Pagans that never heard of Christ, though they have other sins they are damned for, yet the meer ignorance of Christ who was never revealed to them, doth not condemn them, Infidelitas negativa non damnat, but then there is an affected and wilfull Ignorance, this doth not excuse but accuse and aggravate, and such is the Ignorance of all those that live under the means of grace, and where the Name of Christ is preached; It's thy wilful and wicked disposition in thee that makes thee thus blinde; You say, as those in Job, let the knowledge of the most High depart from you, Job 21.14. Seeing you will not see, and hearing you will not hear, Therefore your condemnation is the greater. It's disputed among Casu [...]sts, whether God may not have mercy upon natural fools, that cannot know any thing of God or Christ because of a natural incapaci­ty; But thou art a voluntary fool, and dost wilfully deprive thy self of all knowledge, and how then shall God be gracious unto thee? In the next place you may say, If the estate of an ignorant person be thus dangerous, how comes it about that there are so many ignorant persons? Why cannot all say with the Apostle, We know that we know? 2 Cor. 8.1. There are some outward causes or inward causes, or causes from the ignorant man himself, or in re­spect of others.

I First, Many are therefore so ignorant in matters of Religion, The causes of Ignorance. because they un­derstand not the damnable estate this ignorance puts them into; So that the ig­norance of their dangers makes them also ignorant of the remedy; As Austin said of Original sinne, It was peccatum causa peccati, and poena peccati, 1. Internal. the same is true of Ignorance; It's a sinne in its own nature, because contrary to that command of God, which doth so often require that we should know him, and then it's a cause of sinne, yea, of all sinne; It's because men do not know God, that therefore they are so bold to transgresse his Laws. Lastly, It's the pu­nishment of sinne for all that black darknesse and confusion we are in, is, be­cause of our revolt from God, Ignorance then keeping man off from the true understanding of his misery, makes him the more secure and content in it: If thou didst know what curses hang over thy head, If thou didst know what a gulf is between God and thee, In what utter darknesse thou art in here, which will be rewarded with utter darknesse hereafter, thou wouldst have no rest within thy self.

2 2. Another cause of Ignorance is Slothfulnesse and negligence; They strive not, they pray not for knowledge, whereas this cannot be obtained with­out praier and diligence: Then shall ye know if ye follow on to know the Lord, Hos. 6.3. and Solomon bids us seek after it more then for gold, or the richest treasures, Pro. 2.3. & 8.10. to love it as thy Sister or Mother, many people complain they are ignorant, God help them, for they have little know­ledge, and where is the fault all this while? Is it not thy negligence, thy sloth­fulnesse? May we not produce many instances of those who have been very ignorant and stupid, yet by praier and hearty endeavour have obtained to a competent measure of knowledge: for humane knowledge shall there be so much labour taken, sudavit & alsit, said the Poet, and for Christian know­ledge wherein is our happinesse and eternel life, shall we not be as indu­strious? Why dost thou not rather cry out of thy self every night? I goe to bed, and yet have got no knowledge: I understand such and such things in the world, but nothing at all about God and Christ; Thus the sluggards Field is [Page 82] full of briars and weeds; At the day of judgement when God will call for an account of every day and hour, thou wilt bewail thy folly, that time was not more redeemed to get knowledge.

3 3. Earthly and worldly affections; These do so immoderately possesse the whole man that they regard nothing else; Why is it that men, ordinary plain men get so much skill and craft in worldly affairs, they know the best way for im­proving every worldy advantage? It is because their heart is set upon it, They minde and regard this thing, They rise with the thoughts of it and so goe to bed; If their hearts were thus affectionate towards God and Christ, they would be as labourious for heavenly knowledge; They would know how to improve Christ, To make the best advantage of the means of grace, They would not let any truth go till they did fully understand it, but the Scri­pture complaineth men are wise to do evil, but to do good they have no un­derstanding: These Moles that live and delight onely in the earth they must needs be blinde; These are internal causes.

II External are twofold, 1. A negligent, ignorant, and carelesse Ministry; For seeing the Ministry is appointed to be a light,2. External. to be a guide, if that be not light, then all the people must be darknesse; If they are not salt the people have no seasoning; An Idol-Shepherd makes Idol-sheep; This God often complaineth of, and Christ also, when he saith, The blinde leade the blinde, Mat. 15.14. and that some took away the Key of knowledge.

And 2. Negligence of Parents and Masters, All Governours who have Infe­riours under them, they are to teach the principles of knowledge, Parents are often required to do it, and truly hence is the Original of all Ignorance, even the rudenesse and wicked orders that are in Families: There is no praying, no catechizing, no instructing, and when these are Nurseries of blindenesse and impiety, what good can be expected, Oh that Parents and Masters would remember how much God requireth of them in this particular; It was the com­mendation God gave Abraham, that he would teach his Family, and make them worship him, Gen. 17. I shall no longer insist about this Point, but come to the application, for men will hear and hear, and never set about the work.

Ʋse.Let it therefore be a Use of importunate Exhortation to follow you as closely as that Widow did the Judge, that if nothing else importunity might prevail with you, Let the ignorant pray that they may receive their sight, Let them not give over day and night those means that may help them, What though thou canst say, I am no thief, no adulterer, no unclean person, yet if ignorant, thou art upon the brink of hell, and so you that are Parents and Masters, bring up your Inferiors in the true knowledge and fear of God; It's said of Constantine, who was truly great in this, that he would have his whole Court gathered together, and the Scriptures read to them, with In­structions from it to them; What you see me do at the Church, that let the Master of the Family do at home, said Austin; Let your Families be Christs School; Thou wouldst not have a Servant that knoweth not how to do his proper emploiment, much lesse then shouldst thou have one that knoweth not his Christianity; Now there are many pregnant arguments to enforce this duty.

Motives. 1 1. The necessity of a competent knowledge, This is eternall life; You cannot expect heaven, There is no way for thy salvation whilest thou art in this dark night, so that this is the one thing necessary, Be like Mary to choose the bet­ter part; Martha was shewing much love in entertaining of Christ, yet be­cause Mary was wholly busie in hearing of Christ, and learning from him; Therefore she chose the better part: Oh then thou that art more carefull to know God and Christ then to get any worldly mercy, thou choosest the better part; This undoeth you, you are not possessed with the necessity of it, you [Page 83] will not beleeve this text of Scripture, you hope to do well enough for all this, though the Word saith, He that made them will not save them, Isa. 11.

2 2. Be stirred up hereunto, because there cannot be any godlinesse, any true holi­nesse in thee, till this knowledge be in thee. Ephes. 4. Those that are to have the Image of God restored in them by righteousnesse and true holinesse, they are to be renewed in the spirit of their minde: As God created light at first in the world, so he doth in the new creature; hence they are called light in the Lord, Ephes. 5.8. and conversion is a translation from a state of darknesse into light. Oh what a goad should this be in thy side to get knowledge. There cannot be any grace, not the least degree of holinesse, till God renue my minde: Though all that have knowledge are not renued, yet none are renued with out knowledge; and men are said to escape the pollutions of the world, through the knowledge of the Gospel, 2 Pet. 2.20.

3 3. Consider what pains men take to get humane knowledge; these will con­demn Christians at the last day. There is no Art or Science can be obtained without much study and daily consumption of the body, and men have not thought it too much to impair the health of their body by perfecting their minde, and yet how much uncertainty was there in that knowledge did not one of the wisest say, This only he knew that he knew nothing, so confused and unsatisfied were they in their studies: But this knowledge is certain, and that which will greatly quiet and satisfie the heart, Fides non tantum est appre­hensiva, sed quietativa.

4 4. Consider how bitterly and wofully thou wilt cry out of all thy negligence and abuse of the means of knowledge hereafter: as Prov. 1. God often called and you would not hear; Wisdom daily invited you, How long will ye passe by O ye simple ones and void of understanding: When thou shalt fall into hell, that is like thy soul, utter darknesse, and there remember, The time was when Manna fell and I might have gathered it: There was a time to have gotten knowledge and understanding, but I desperately refused it, and now I am suf­fering the just punishment of my ignorance! This must perpetually torment thee. Its made an heavy curse in Job, chap. 36.12. when a man shall dye with­out knowledge. Therefore it's not only a sinne but a curse, because you would not see, God gives you up to a blinde eye, and this is the more terrible under the Gospel, when a promise of plentifull knowledge is spoken of by the Prophets.

KNowledge you heard is necessary to every mans salvation: We now come to discover what kinde of knowledge this must be; and as for the comprehending of Faith under that knowledge, I shall not treat of that notion, but referre it till further opportunity offer it self in this Chapter. That therefore the knowing man may not presently blesse himself as if his eyes were enough to carry him to heaven, though he hath no feet to walk in Gods waies: I shall now manifest what knowledge it is, and raise this Observation,

Observ. That knowledge which brings to eternal life, ought to be accompanied with the true and proper effects of it. This is grounded upon the use of the word know, which doth denote the affectus and effectui concomitatis, frequently in Scripture; and that this knowledge must be so here, is plain by that of our Saviour, If ye know these things, happy are ye if ye do them, John 13.17. Therefore meer knowledge without doing, is not happinesse: And this we see the very Heathens could pitch upon, that happinesse did not consist in a speculative knowledge, but in virtuous actions: Yea Aristotle observed, that a prophane dissolute life did not corrupt speculative sciences, as Geometry and the Mathematicks, but it would immediately morall habits: So then, Knowledge with affections and good effects is that which leadeth to eternall life. Hence wicked men are many times said not to know God, because though they have never so much speculative under­standing, yet because by their lives and ungodly waies they dishonour him, therefore they are said not to know him.

The effects of saving know­ledge.Now the concomitants or effects rather of this knowledge are of two sorts, either internall in the heart, or externall in our actions. We will enumerate the first and then the later. Saving knowledge hath this internall effect:

I. Internall. 1 1. That it makes a man have a firm and divine immoveable assent to Scripture-truths: For if we should have all the knowledge of men and Angels, yet be­lieve nothing, what advantage could it be to us? There may be knowledge meerly apprehensive, as those heathenish Writers, Julian, Porphyrius, and others, who argued and disputed against the Christian Religion; in this they knew what it was, else they could not have disputed against it, but they did not believe it to be true. The Pharisees that so much opposed Christ, they knew the sense and meaning of this doctrine but did not believe it; so that if know­ledge be not accompanied with faith, though we had the highest degree of it, yet it would profit nothing. Therefore Christians are not called knowing men so much as Believers, that is their frequent title, because the firm assent they give to Gods truth is that which is most available to salvation. Enquire then [Page 85] after thy faith, men of great knowledge are many times great Atheists or Scepticks; they can say as much for one way of Religion, as for another, and hereupon are alwaies wavering and doubting, but have no determinate fixing of the heart upon God; yea Aquinas observeth, that a knowing man hath more temptations against his faith then one more simple. It's well then, when with thy knowledge thy faith is also firm and stedfast.

2 2. Then is thy knowledge saving, when the main and noble act of the will doth presently follow, which is to choose and take God for our chiefest good, and to imbrace the goodnesse of all those things we know; for the devils they have knowledge enough, called therefore [...], because of their exceeding great knowledge, yet they are most maliciously opposite to God, because by their wils they do not choose and imbrace that which is good. The two main pillars of the soul, or the chief faculties thereof are the understanding and the will: The object of the understanding is truth, of the will is good; Now the under­standing is to be like a torch or starre to guide the will, and whatsoever the minde discovers to be true and good, that the will is readily to receive; so that then our knowledge doth attain it's proper perfection, when it prevaileth upon the will and moveth that; the understanding is the counsellour, the will is the Queen, if that then be moved to choose the good discovered, then hath the understanding obtained its end: See then how it is with thee, thou know­est God and Christ, but how, as the chiefest good? as to be chosen above any worldly excellency, and therefore thy will cleaveth fully to them; this is rightly to know: While something is done upon the will, till that be bowed and changed, the strongest hold stands out against God. Oh then pray, and again pray that thy knowledge may so farre prevail on thy will, that it shall re­nounce all other things to adhere to God only.

3 3. This knowledge of God must draw out those eminent affections of love, joy, delight, and fear of God. You see God in the Scripture is made the proper ob­ject of all these affections, as if we had them for nothing but God; our love, that God will have all, Thou shalt love him with all the heart: and so for our fear, that is often required, Sanctifie the Lord God, and let him be thy dread: and we are often commanded to rejoyce in the Lord: So then seeing God is the proper object of these affections, and we may not place them any where but on him, and things relating thereunto, it behoveth us to see whether our knowledge do thus kindle and inflame us after God or no. Certainly it's the greatest reason that our knowledge should have such Divine operations, for if we know God as he is revealed in his word, he is there discovered to be so great, so glorious, full of all goodnesse, that we cannot but give him the supe­riority in all things.

4 4. Another inward effect must be a melting, sorrowfull and grieved heart that we have provoked God by our sinnes: For who can but grieve and lament his fol­ly, when he knoweth how great and terrible a God he hath provoked: Thus Manasseh, after his great troubles and afflictions laid upon him, when he had prayed, mourned and humbled himself, it's said, Then Manasseh knew that God was the Lord: Then he knew, not before, 2 Chron. 33.13. A man then truly comes to know God, when through the apprehension of his Majesty and glorious power, he abhorreth himself, is afflicted because of his rebelli­ons: As you see when Job had a further discovery of Gods greatnesse, how greatly he debased himself.

5 5. A genuine and proper effect of the knowledge of God and Christ, is trust and dependance upon them. This is so great a matter, that it's called the just mans life, The just shall live by faith, Heb. 2.4. Now this grace of trust or dependance is branched into two parts: First. A trust on God for his protection, care and providence over us: This is the trust David doth so often speak of in his Psalms; [Page 86] and the Prophet makes him accursed, that makes not God his trust, Jer. 17. The rich man trusts in his riches, the idolater in his Idols, the great man in his pow­er, but all these set up another God besides the true God. They that truly know God, viz. that he is the Lord of hoasts, that he is the principall effici­ent, and all creatures are but instruments depending on him both quoad esse and operari, will quickly see it a sacrilegious and idololatricall sinne to trust in any but the true God, Psal. 9.10. They that know thy Name will trust in thee: All our unbelief, diffidence and distrust, all distracting cares about these things below, argue our want of knowledge of God: Therefore Mat. 5. when our Saviour forbids these dividing cares, he saith, All these do the Gentiles seek after; they that know not Gods power and his goodnesse, they are solicitous sinfully about these things. Hence when Israel did see her vanity by false confidences in the creatures, see what God saith of her, Hos. 13.4. Thou shalt know no God but me, for there is no Saviour beside me; and Hos. 8.2. Israel shall cry unto me, My God we know thee. Though therefore knowledge be better then the great­est duties performed out of ignorant devotion, the same Hosea 6 6. God there desireth knowledge more then burnt offerings, yet this is but a lame imperfect knowledge, if it breed not dependance on God, as on our heavenly and gra­cious Father. The other branch of dependance is on Christ for Justification and Salvation, that is the beleeving on him which our Saviour so often promiseth eternall life to: Oh when our knowledge of Christ and the fulnesse and suffi­ciency of a Mediator, makes us to cast all our burden on him, and to have free accesse to the Throne of Grace by his bloud, this is precious knowledge. This is that excellency of knowledge Paul, Phil. 3. counted all things dung unto com­paratively. See then what trust and dependance doth the knowledge of God cause in thee; for all thy knowledge, art thou not as full of cares, distractions and diffidence, as if God did not rule, as if Christ were not the Mediatour, as if there were no promises in Gods Word.

6 6. Then is our knowledge saving, when it makes us glorifie God as God, giving the praise of all things to him, Rom. 1. This the Apostle taxeth the Gentiles withall, that though they had a knowledge of God by the creatures, yet they did not glorifie him according to this knowledge, but they made sensible Ima­ges of him, and worshipped wood and stone, the work of mens hands, They did not glorifie him as God; there is a great deal in that, To glorifie God as God, is so to honour him, as to give him the best and the supremacy in all things: When our hearts are as much upon the creature as God, or when we would serve God and Mamon, this is not to glorifie God as God: When we do any thing not principally and chiefly for God, we do not honour him as a God. These are the inward effects of knowledge.

II. Externall.Now there are outward effects which will necessarily follow true and saving knowledge, even as the beams of the Sunne do the Sunne, though they are not called externall as opposite to internall, no, they both go together; for they that know God, know him to be a Spirit, and that he must be worshipped in Spirit and truth, that all outward duties done without the heart, are but a meer hypocrisie; so that these outward effects are to be taken as streams coming from a full and precious fountain within, and they are such as these.

1 1. The true knowledge of God doth make a man effectually purge himself from all filthy and noisome lusts. To say we know God and yet give our selves to sin, is a lye, and it argueth no truth in us, 1· John 3.6. He that commits sin hath not known or seen God, which is the reason why the Prophets attribute all the un­godlinesse in a Land to the not knowing of God: So our Saviour tels the Pha­risees, that all their wickednesse was because they did not know him and his Father; and in this Chapter Christ saith, The world hath not known thee, but these have known thee. Ephes. 4. If ye have been taught as the truth is in Jesus; [Page 87] and ye have not so learned Christ. What is this? when we have so learned Christ, as to put off the old man with the lusts thereof. Never then boast of thy knowledge and thy parts, what mortification of sinne, what cleansing from thy filth doth it cause in thee; if thy Christian knowledge doth not work a Christian life, but thou art bruitish and dissolute in thy life, tremble at thy estate, for thou art out of the way to heaven, 1 Pet. 2.20. some are said to have escaped the pollutions of the world through the knowledge of God, yet these did it externally only. They were swine though washed, not sheep, but thou dost not come thus farre; though thou hast the knowledge of God, yet thou wallowest in thy mire, and lickest up thy vomit: Thy condemnation will be the greater, because thou knowest thy Masters will and dost it not. What sen­tence then shall we passe upon all the carnall and wicked waies of most men, they know well enough, they understand well enough, but because this know­ledge hath no efficacy upon their lives, therefore they go in the broad way to hell.

2 2. Saving knowledge, as it causeth an avoiding of sinne, so a ready and willing obedience unto the commands of God. And for this sake all disobedient and re­bellious sinners, are said in the Scripture not to know God: They are excel­lently put together, 1 Thess. 1.8. in flaming fire taking vengeance on them that know not God, nor obey the Gospel of Jesus Christ. What obedience then and conformity to Gods Law doth thy knowledge work in thee? this God looketh at, he careth not for thy head or thy tongue, if he have not thy heart, thy hands, and thy whole life. If so be the Apostle say, that he which doubteth whether such a thing be sinne, he is damned if he do it, Rom. 14. how damna­ble is that mans condition, who knoweth and is assured that he sinneth, and yet wilfully persists in it! So that our knowledge is not to be carried only to truths, to what is to be beleeved, and there to sit down, No, but Rom. 12.2. we are to be transformed in our minde, that we may prove what is that good and acceptable and perfect will of God: We are to consider what is that which is ac­ceptable and well-pleasing to God, and when we know it we must readily full­fill it: Oh that men of knowledge and parts would think of these things; Dost thou that which is well-pleasing to God? Doth God accept of such a life as thine? Is there not a plain contrariety and opposition between Gods will and thy lusts? A man of great knowledge, and also great impiety, were he not puffed up with self-flattery, would easily see the opposition between his life and Gods Word, the one is strict, his life is dissolute; the one calleth to a­void not only sinne but the appearance of it, but thy life plungeth thee both into sinne, and the occasions of it: Oh consider all thy knowledge and under­standing helps thee no more then the devils knowledge doth them, they are not able to love or delight in God and his will.

3 3. The knowledge of God will make a man keep a good conscience in all things: it will make him take heed of sinne in secret, as well as publique; it will make him do duties in secret, as well as openly, for whosoever is not afraid to sinne in secret, whosoever neglects private duties and holinesse, this man knoweth not God, he doth not understand that he is omnipresent, that his eye is every where beholding all things, that darknesse and light are all one to him: Oh this is a precious and necessary effect of the knowledge of God, when it makes a man cry out with Joseph, though in the most secret temptation, How can I do this and sinne against God, Gen. 39.21. Those wicked men incouraged them­selves in their wickednesse by this, Doth the Lord see, and is there knowledge in the most high? Psal. 73.11. And on the contrary, he that truly knoweth God dareth not be wanton, unjust, dishonest, because the eye of God is upon him wheresoever he is. David is much affected with this omnipotence and omni­science of God, Psal. 139.2, 4. Thou knowest my downsitting, and uprising, yea [Page 88] every thought thou knowest afarre off. How could there be such works of darknesse, such sinnes committed in secret that are not fit to be named, but because men do not know God in a right and true manner. By this we see there is little true knowledge of God in most towns, most families, because men live not, as sensible of the just and revengefull eye of God beholding them al­waies.

4 4. Where there is a saving knowledge of God there is a good and holy use made of all afflictions and miseries that fall upon them. They know they are strokes from God, and they come because of sinne, that their end is to humble [...]s and de­base us under the hand of God; and thus all the godly have done: They have looked up to God and considered not so much the blow, as the hand that gave it: so Job, The Lord gave, and the Lord hath taken away, Job 1.21. not the Sabeans, not the devil, but the Lord: but men that are ignorant of God, they discover it in nothing more then in their afflictions; they look only at second causes, they minde only the help of inferiour instruments, they fret, they rage, they are discontented, and thus they think not of God nor their sinnes that have procured these. Consider thy self therefore under any exercises and affli­ctions, Is thy heart presently thinking of God? dost thou search and enquire into the cause, what sinnes of mine have thus offended God? have deprived me of my good things I enjoyed? this is in a saving way to know him. Wo be to that man who like Ezechiel's pot hath boiled in the fire of affliction, but his scum hath not gone off.

5 5. A true knowledge of God and Christ will make a man readily suffer and lose all when it's required; and if at any time we are unwilling, we love our wealth our life better, it's because we know not the excellency of Gods glory, and what an unspeakable reward is laid up for those that deny themselves for him: 2 Cor. 4. This made the Apostle say, We account these light afflictions not com­parable to the eternall weight of glory: What made Moses choose the afflictions and reproaches of Christ, Heb. 11. rather then the treasures of Egypt, it was be­cause by faith he saw him that was invisible. The Martyrs were no fools, though their enemies judged them so, for they knew how great that God was whom they feared, how able to reward them infinitely above their sufferings, and therefore their greatest wisdom was to lose their lives, that so they might save them. It's ignorance of God and Christ that makes us unwilling to bear the crosse he requireth of us.

Why know­ledge that is not thus ac­companied is ineffectuall.In the next place let's consider the ground why knowledge if not thus accom­panied is ineffectuall.

1 And first, Because knowledge in it self is only a perfection in the understand­ing, and seeing that the whole heart is fully corrupted, it must be universally healed, else there cannot be any salvation. I pray God ye be sanctified throughout in spirit, soul and body, 1 Thess. 5.23. Yea this knowledge is but a morall perfection, not a gracious: As we see in the devils, who have great abilities in their un­derstanding: And hence it is that a man may be very knowing and yet very vicious, because this doth only dispell ignorance from the minde, it doth not sanctifie the heart and affections to love and delight in what is good: Know­ledge is requisite to bring in grace, yet knowledge meerly is not grace: So that howsoever it be a necessary duty to get knowledge, yet when that is ob­tained there is a greater work behinde in the cleansing and purifying of the heart. Praevolat intellectus, sed tardus sequitur affectus, with the eye we may discern many miles off in a moment, but our feet cannot so quickly go thither.

2 2. Knowledge must have practise following, because doing is the end and accom­plishment of knowing. It's not knowing the rules of Hippocrates will bring health, unlesse there be a practicall use of them. Hence beleeving is called eating and [Page 89] drinking of Christ, John 6. A man that is hungry, though he know never so much of excellent meats, yet that will not satisfie him, unlesse he eat. It's a rule Scire malum, non est malum, so God he knoweth evil, yet this knowledge is not evil; so Scire be [...]um, non est bonum: Philosophers make this distinction between the understanding and the will; the understanding draweth the ob­ject to it self, but the will is drawn by the object to it, so if I understand any thing, I am not in a morall sense that I understand, but if I will any thing, or love any thing, I am what I love, Anima ubi ama [...], not ubi a­nima.

3 3. Knowledge meerly speculative will not save, because Religion lieth most in the affective part: Knowledge is desired as a prerequisite, but the power and sweetnesse of it lieth in the hearty imbracing of what we know. Hence Divines say, our eternall happinesse in heaven is initially and radically in the under­standing, but formally and compleatly in the will: Oh then know that all the while Religion is but in thy head, and thou hast it out of books, and by hear­say, thou hast but the shadow of it, the substance and sweetnesse of it lieth in the cordiall imbracements and enjoying what we know.

4 4. Knowledge without the effects of it is so farre from saving, that it condemn­eth the more. He that knew his masters will and did it not, was beaten with more stripes, Luk. 12.48. What makes the condemnation of those Christ preached to greater then of the Sodomites the worst of men, but because they sinned against more knowledge?

Ʋse of Instruction,Ʋse. How vain a thing it is to boast of knowledge and learn­ing, if an holy life doth not follow it: As Absalom was hung by the hair of his head he gloried in, so will the knowledge of thy head damn thee. Austin said, such knowing men go quick to hell; oh there are too many such, that have much knowledge, but no grace, that know the Scripture speaking against grosse sins, yet they wallow in them. The hottest flames in hell are for a know­ing wicked man.

Ʋse of Exhortation, to put all thy knowledge into practise: If I know what faith is, let me exercise faith: If I know what Christ is, let me obey him; All knowledge that makes thee not more godly, that brings thee not into nearer communion with God, is to be suspected; if it puff thee up, if it make thee conceited, then 1 Cor. 8. Paul saith, Thou knowest nothing as thou oughtest to know. Be not a Gnostick; oh that it might be said, Ye know God, or rather are known of God, Gal. 4.9.

WE have finished that duty which is said to be the Means to Eternall Life; We come to the Object, which is twofold:

1. The true God, and thus Heathens and Pagans are excluded.

2. Christ Jesus, and thus the Jews, who though they know the true God, yet because they deny Christ, are out of the way to heaven; and so some Heretiques also, who deny Christ to be our Mediator.

Let us consider the first Object, To know thee the only true God; by this we see that Opinion, which asserts the possibility of the Heathens salvation, to fall to the ground, because they are wholly ignorant of the true God: It's Christ that saith thus, therefore our understandings must be capti­vated.

Observ. There is one true God only to be known and served by men. Explicatory considerations.Obs. That there is one true God only, to be known and served by man. Although to us Christians this may seem a needlesse point, yet as the Scripture hath re­corded this as most usefull to the Church, so all Christians may finde much ne­cessity in the opening of it, and great practicall use. Consider then these par­ticulars.

1. There are made and constituted many gods by mans vanity, and there is one onely true God indeed. The Apostle, 1 Cor. 8.4, 5. hath given us this distincti­on,I. Though many Gods consti­tuted by mans vanity, yet there is but one true God. where having asserted, that an Idol is nothing, viz. formaliter, though it be made of wood or stone, and have rich ornaments, yet the thing signified is nothing. Though there are Sunne and Starres, yet as made Gods, so there is no such thing: Though there were such men as Saturn and Jupiter, yet re­latively as Idols representing a God, they were a non-entity. He brings this verse in by way of accusation to answer the objection: There are, saith he, [...], there are many that are called Gods: The whole world is full of such; they have their Celestes, Acrii, Terrestes, Marini, as many Gods as creatures almost; but to us, viz. Beleevers, there is one only true God the Fa­ther: So that you see there is one reall existent true God, and there are many fictitious and constituted Gods made by man, which the Scripture cals Idols, and that by very significant names: Sometimes by a word that signifieth no­thing, sometimes by a lye and vanity, sometimes by dung and dirt that is rowled up and down, sometimes by scar-crows, or terricula muta, and very often by abomination. The beginning and progresse of this Idolatry is handled by Learned men, and Learned Tractates are written de Diis Syris, de Diis Roma­norum [Page 91] and Germanorum, in all which we may mourn over that horrible blind­nesse and folly which doth seize upon all men by nature, and we may blesse God for the Christian Religion, which hath made us to cast off all those abomi­nable Idolatries.

2. We come to have knowledge of the only true God three waies,II. God is known three waies.

1 1. By the book of nature, which is called implanted or ingrafted knowledge. No man is or can be a naturall Atheist; in affections he may be, wishing there were no God, but in judgement he cannot, till by accumulated sinnes he hath given himself up to all stupidity.

2 2. By the book of the creatures; and this is called acquired knowledge. The Apostle, Rom. 1. mentioneth both these: This later is obtained by the consi­deration of the world, insomuch that the most Atheisticall men, when they have considered the greater world, and especially man in all his curious parts, have been forced to acknowledge some wise and supream power the maker of these things, as it's said of Galen.

3 3. There is the book of Gods Word; and by this we have a revealed knowledge, and this only doth direct in the true way to serve him acceptably. Therefore all the world is said to lie in darknesse, and light comes only by the Scripture. This is the great mercy of God to manifest from heaven what he is, and how he will be worshipped.

3. Consider that our knowledge even at the highest is very imperfect;III. Our know­ledge of God is very imper­fect. it's but apprehensive, not comprehensive, which made an ancient say, De Deo etiam vera dicere periculosum est, because we are subject to such ignorance and blind­nesse, God himself doth only comprehend himself; we know him obscurely, and therefore he is said to dwell in light inaccessible, 1 Tim. 6.16. As the eye cannot penetrate into the glorious nature of the Sunne, no more can we search into the deep things of God. Therefore Divines say we have a twofold way of knowing God, the one is affirmative and positive, when those perfections we see in creatures we attribute to God in a supereminent manner: Thus we say he is wise, he is just, he knoweth, he willeth, but after a more transcendent way of perfection then man doth. The second way is by negation, or removing imperfections from him, and this indeed is commended as a better way then the former: We can more easily describe God, by saying what he is not, then what he is; he is not a body, and when we say a Spirit, then we runne to a negative again, not a finite limited Spirit. In this life every mans knowledge is imperfect, we know but in part, Paul said so, that was wrapped up into the third heavens, 1 Cor. 13. And although in heaven our knowledge shall be per­fected, described by that expression, We shall see him face to face, yet even then it cannot be comprehensive of the whole nature of God, there being no pro­portion between a finite faculty and an infinite object.

In the fourth place, take notice that this expression, the true God, IV. may be taken in a twofold sense, as truth is divided into veritas rei, and veritas con­ceptus, the truth of the thing, and the truth of conceiving of it: Now the Heathens when they worshipped Jupiter as the chiefest and highest God, there was the truth of the thing, there was a supream and a chief that they intended, but there was no truth in their conceptions and apprehensions about him; therefore they added many other gods to him: Such a distinction as this the Apostle insinuates, Acts 17.23. where reproving them for their Idolatry, and telling them of an Altar with this inscription, To the unknown God, whom (saith he) you ignorantly worship, we declare to you. It was a true God they worshipped when they conceived of one supream above the rest, but they had no true or right thoughts about him. Hence what the Poet said of Jupiter, the Apostle owneth as of the true God, for we are his offspring, Acts 17.28. Now their thoughts were Idolatricall about the true God, as Rom. 1. turning [Page 92] his Image into the similitude of creatures; and then they superadded other Gods, which made Tertullian say, Deus non erit Deus, nisi homini placuerit. The summe of this particular is no more, then that even in their Polytheism and multiplied Idolatry that the Heathens lived in, there was a generall im­plyed assent that there was a God; so that although there was no truth at all in their apprehensions, yet something there was in the object ge­nerally considered, but not as it was particularly terminated upon any one thing.

V. The insuffici­ency of natu­rall and acqui­red knowledge to guide us in the worship of God and way to salva­tion.5. The revealed knowledge of God onely by the Word is able to guide us in the worship of God, and in the way to salvation. All naturall knowledge and acqui­red is altogether insufficient, and that in these respects.

1 1. They fail of saving knowledge in the integrity of parts; for although something may be known of God, yet that is very little in respect of the many things they are grossely ignorant of; for if that knowledge we have here, though by grace out of the Scripture, be so obscure, and but a childes knowledge in respect of that we shall have in heaven, what a shadow of knowledge then, rather then true knowledge, is that we have by nature? so that it faileth in many necessary particulars, it's lame in essenti­all things.

2 2. This faileth in the purity of it. Whatsoever knowledge the greatest na­turalist hath, though never so heightened, yet it's mixed with much drosse, it hath many absurd and erroneous intertextures with it; so that Rom. 1. even those that professed themselves wise, are said to be become vain in their imagi­nations: There was great vanity and uncertainty, yea absurdities in their as­sertions; the Greek word the Apostle applieth to them [...], they be­came foolish, it's applied to salt that hath lost its seasoning, and then is it good for nothing. Thus these were deprived of all right and sound judge­ment.

3 3. It faileth in respect of clearnesse and evidence. Hence the whole world is said to lye in darknesse, 1 John 2.11. The Platoes, the Aristotles of the world, were like the Sodomites groping in the dark, that could not feel what they sought for, but the Word of God, that is wonderfully commended for the clearnesse and brightnesse of the light it brings with it.

4 4. It faileth in respect of the efficacy: All that knowledge they had did not serve to purifie their lives, to cleanse them from their wickednesse, but they detained the truth in unrighteousnesse, Rom. 1. And if you say many Chri­stians that have great revealed knowledge are not yet cleansed from their impieties; There is as much prophannesse, yea sometimes more then have been in Heathens: Some Heathens would lose all they had rather then swear, they did so fear an oath. Basil upbraideth Christians with this. Of another Heathen it was said, You may sooner put the Sunne out of its course, then make him do what is unjust: As also of Cato, either drunkennesse was not a sinne, or Cato was not drunk: but are there not thousands of Christi­ans, and that with much knowledge, great understanding in the Scripture and Religion, yet runne into all this excessive wickednesse? It's true, and wo be to those that make it true; but then you must remember, that there is a meer barren brain knowledge, and a gracious practicall knowledge: Now where this later is, there is alwaies a clean and pure life; as for the other, it's not so much a knowledge, as a profession of it; They professe they know God, but in works they deny him, Tit. 1.16. therefore the Scripture complaineth of such as not knowing God, The Ox knoweth his owner, and the Asse his masters crib, but Israel hath not known me saith God, Isa. 1.6. We might adde more things, but I shall spend the other part by way of Use in practicall corollaries of great use in our lives.

[Page 93]As in the first place we may be informed,Inferences. How great and grievous a sin Idolatry is. No wonder if the Prophets are so severe against it,The sinfulness of Idolatry. and that it be made the chief cause of all the Nationall calamities that come upon a Nation; for in refe­rence to this sinne doth the Scripture peculiarly speak of Gods jealousie, no­thing provoketh God so much as that. Now this Idolatry is of two sorts, either first, When we set up a false God for the true; so did all the Heathens, when they worshipped the host of heaven, or their other constituted Gods. Or secondly, When the true God is worshipped, but after a false and unlawfull manner. The first Commandment forbids the former Idolatry; the second, the later. God for­bad the Israelites to worship him under any representation whatsoever, so that though it were the true God they worshipped, yet if not after the same manner he commanded, this was idolatry. Thus when the Israelites made a calf, they intended thereby a worship to the true God, therefore they said, To morrow shall be a feast to Jehovah, Exod. 32.5. It was Jehovah the God of Israel they intended to worship, but they would make such an Image or representation that they had seen in Egypt. And thus also in Popery, all the water of Tyber cannot wash them clean from Idolatry; for although their Learned men runne to multitude of distinctions, sometimes between an Idol and an Image, whereas they differ only as Greek and Latine, [...] is maguncula, a diminutive of [...]; sometimes about Religious worship primary and secondary, as if we should say, a primary and secundary Deity, and when they have disputed all they can, they confesse ignorant people commit much Idolatry, and that he must be very Metaphysicall that can in his worship make such distinctions; yea they dispute, Whether it be not a dangerous and offensive Proposition, to say, Imagines sunt adorando. Take we heed then of this Idolatry, and the rather, because it's a sinne all are prone unto: Consider the Jews, though immediatly trained up, and instructed by God about his worship; though often and often grievously plagued for it, yet upon all temptations they would runne into it again: and the Heathens, Rom. 1. even the wisest of them, were most absurd in their Ido­latry: Rome had a Temple called [...], wherein they would have all kinde of Gods, and there was nothing so much as love to Idolatry, that made men so opposite to the Christian Religion, yea though the Prophet describeth the bruitishnesse of the Idolater, that with one piece of wood makes an Idol, with another makes a fire: Well doth the Scripture compare Idolaters unto the Idols themselves, they are nothing, empty, they do not understand; and the more subtle and specious idolatry is, as in Popery, be thou the more afraid of it. It's a bold and unheard of expression of Valentia the Jesuite, that saith, There is a lawfull Idolatry. What will not men say, rather then come out of Egypt?

2. Is God the only true God, then observe the first Commandment,Ʋse 2. Let us have no other Gods besides him; for not only the Heathen that worships Stock and Stone, is an Idolater, but every Christian that puts this hope and confidence in any creature, that placeth the chiefest of his affections and desires otherwise then on God, he is a spirituall Idoloter. Thus covetousnesse is called Idolatry, Col. 3.5. Charge them that are rich, that they trust not in uncertain riches, but in the living God, saith Paul, 1 Tim. 6.17. If I have made gold my hope, saith Job, chap. 31.24. There is no earthly covetous man that placeth his affections and trust in wealth, but he renounceth the only true God, and yet how hard is it to have wealth, and not to put confidence in it; for whereas our Evangelist saith, It's as hard for a rich man to be saved, as a Camel to go through the eye of a needle, another saith, for a rich man that trusts in his riches: Take heed then of this subtill spi­rituall sinne; Is thy heart inwardly supported? Do thy spirits rise because of thy wealth? this is Idolatry. So likewise the voluptuous man, he maketh his pleasures, his lusts, a God; Whose belly is their God, Phil. 3.9. Yea no godly man can with such hearty affections and joy constantly serve God, as the voluptuous [Page 94] man doth his lusts; so that whatsoever a mans heart doth inordinately runne out upon, that creature he loveth more then God, this makes him an Idolater: As he said of Baal, Why halt ye between two, If God be God serve him? If Baal be God serve him? So we may say, Why halt ye between God and the creature? If God be the only true God, let him have the only true love and joy of thy soul? If riches and lusts be God, then let them have all thy heart.

As there is practicall Idolatry, so there is doctrinall Idolatry, viz. When we attribute that to our own power or free will which belongs only to God. Thus all those proud and arrogant opinions which advance free-will, make it able to work with God in conversion, this is to derogate from God, he shall not then be the God from whom every good and perfect gift doth proceed. The Apostle, 1 Cor. 8.2. saith, To us there is but one God, the Father, from whom are all things, and to him are all things, so that God is there made the first cause of all the good things we have, and the ultimate end to which we do referre all. Certainly if it be a forsaking of God to set up any Authors for temporall mer­cies and temporall salvations, then much more for spirituall; for which is greater, the work of nature or the work of grace? Therefore let us walk hum­bly, and because he is the onely true God, from whom are all things, and to whom, let us say, Not to our own power, but thy grace, be all glory given.

Ʋse 3.3. Is God the onely true God? Then let those that know him and obey him, walk with all comfort and encouragement: He is the true God, and so will never fail thee; he hath a twofold truth, first, a truth of his essence, he is God and none else beside him; and opposite to this an Idol is called a lye, and nothing: How should this support us, that the God whom we serve is God indeed! How often did the Prophets bid the Idolaters fly to their Idols, pray to their Idols, and see if they could help them? As he is thus true in his Essence, called therefore the living God, so he is also true in his Promise, in his Word; and this the Scripture speaks of often: and although his Promise be of it self true that we need not doubt, yet he added his Oath also, that so we might not be shaken in our minde. Though it be said of man, he is a liar, and there is no trust to be put in the great one of the world, yet in God there is no change, or shadow of change. Though therefore the Olive tree fail, and the Fig tree do not blossom, Hab. 3.17. though every thing in this world lieth and proveth false, yet thou maiest put confidence in God.

Ʋse 4.4. Is God the onely true God? Then what cause have we, who are called to the true knowledge of him, to blesse and praise his Name, that he suffered us not to perish in our black and horrible darknesse; for what are we more then all those Heathens and Pagans that sit in darknesse, and have no light? Why should God cause the Sun to shine on thee, to pity thee, and suffer others to walk and stumble in their darknesse? What cause have we Christians to honour God! How great will our condemnation be if we neglect so great salvation! Our Saviour would have af­fected the people of Capernaum, Mat. 11.23. and other places with this mercy. He was the light that came into the world, and men love darknesse rather then light, John 1. Now in these respects we shall be found very guilty and sinfull.

1. If we do not highly prize and esteem the knowledge of the true God, if the means of this heavenly wisdom be not more then any other mercy whatsoever: But oh how great is our condemnation in this particular! The more and the longer we have enjoyed the light of Gods Word, the more we have despised it and con­temned it. This will provoke God to do with us, as he did to the Jews, and to other Churches who are now made waste and become a wildernesse, he will take the light away, and carry it to a people sitting in darknesse, that will make better use of it.

2. Our condemnation will be great, if we do not come to the knowledge of God, when we have the means. Some have not the knowledge of God, saith Paul, I [Page 95] speak it to your shame, 1 Cor. 15. Oh, to how many persons, to how many fa­milies may we say you have not the knowledge of God! What, shalt thou be in the School of Christ, and yet know no more then an Heathen, how inexcu­sable is it?

3. This also will greatly condemn, if we do not live according to the knowledge of this true God. If our lives are full of Atheism, full of ungodlinesse, how shall we be able to appear at the dreadfull judgement seat! when God shall say, You were no Heathens, you were no Pagans, you cannot plead, Lord, we have not known thee, we have not heard of thee; Oh how should our hearts bleed within us to think, it will go worse with us then Jews or Heathens, because we have enjoyed more.

5. Is God the true God,Ʋse 5. Then how great and hainous a sinne is it to have any communion or commerce with the devil or his instruments, and yet this is a sin too commonly practised. If men have lost any thing, if they be in any pain or di­sease, then they presently run to such as they call wise men, though they be in­deed the devils fools: What is this but to renounce God and to renounce your baptisme? If you have lost your goods, you will go and lose your souls to: We reade of Ahaziah, 2 King. 1.6. when his childe was sick, he would go to Baal, to know whether his childe should recover or no; but with what a dreadfull message doth Gods Prophet entertain him, telling him, his childe should die, withall saying, Is it because there is not a God in Israel that thou doest so? May not we say so, when you go to the devils instruments, witches, wise men and sorcerers, Is it because there is not a true God in heaven? Some have questioned whether such as compact with the devil, and use familiar spirits can possibly repent and be saved, they doubt whether they are in a ca­pacity of ever having eternall life; but that is too rigid, for we reade of Ma­nasses, a great sinner in this kinde, one that was given to witchcraft, and used a familiar spirit, yet he prayed and humbled himself, and God accepted of him: So we reade of some converted by the Apostles preaching, that brought in all their conjuring books and burnt them, Act. 19.19. Though therefore no doubt is to be made but upon their repentance God will forgive, yet it is a great and a grievous sinne, it's a renouncing of God and your Baptism. Take heed then of ever doing so, and if thy heart hath been so gracelesse and wicked heretofore, oh abhorre thy self, let thy conscience cry out, I have committed a great and abominable sinne, thou art the chiefest sinner of many thousands. We ought to have no communion with the devil, though he had power to foretell and so do good to thee, as he hath not any further then God may reveal to him. When the devils confessed Christ was the true Son of God, he rebuked them, and would not own such a confession: So Paul also, Act. 16.16. would not own a confession though true, because by one possessed by the devil. Be asha­med of the name of a Christian, and renounce thy baptism if thou shouldst over do such sins again.

WE now come to the second Object of this knowledge necessary to sal­vation, and that is Christ. This latter Object is added because of the Jews, and some Heretiques, who though they acknowledge the only true God, yet because they are eirher ignorant of, or deny Christ, therefore they are not in the way to salvation; The object to be known is described,

• 1. By his proper Name.
• 2. By his appellative or name of office.
• 3. From the Original and Cause of it.

His proper name is Jesus, Though some learned men have affected to go out of the ordinary way in giving the true root of this word, yet certainly the most common derivation of it is most true, viz. that it comes from the word [...] to save, as the Angell plainly interprets it, his Name shall be called Je­sus, because he shall save his people from their sinnes, Mat. 1.21. It's the same with Joshua, who was so called, because he delivered the people out of their temporal miseries, and brought them into Canaan, being herein a Type of Christ.

2. His Name of office Christ, as much as anointed, I shall not say much of this word now, Though the word be attributed to others, yet Jesus is pro­perly called the Messias, he is the Ʋnctus unctorum, the anointed of the a­nointed, and this doth especially demonstrate the Priestly and the Kingly of­fice of Christ,

3. There is the Original or Fountain of this office, It's from God the Father, Now when the Father is said to send him, it is not to be understood as if it were against Christs will, no, but he voluntarily and readily undertook this Office likewise, so that if we did know and acknowledge such a person as was called Jesus, yet if we did not also acknowledge him to be the Christ, the Mediatour appointed by God, our knowledge would be insuffi­cient.

Observ. The know­ledge of the true God is not enough to sal­vation without the knowledge of Christ.Obs. That the knowledge of one true God is not enough to salvatian, without the knowledge of Christ also; They are both put together, and none may se­parate them: Hence it's so often in Scripture commanded that we should be­leeve in Christ, That be who beleeveth shall not enter into judgement, and our Saviour makes the knowlege of him and the Father inseparably joyned together, Ioh. 8.19.

[Page 97]To open the Doctrine Consider,

I 1. That we cannot have any knowledge about Christ, either that there is such an one, or what he is, but only by Revelation; We told you about God, there was a threefold Knowledge, by nature, by the Creatures, by the Scri­ptures; And therefore whereas it might be, and is easily granted by all, that none can be saved without the knowledge of the true God, yet both of old and of late, there have been those who have held that the Nations that know not Christ, may be saved: It's true, they are divided among themselves, for some say, the Gentiles have some implied or confused knowledge of Christ, or else God revealeth it to them extraordinarily, but others positively say, the know­ledge we have by nature and meer light of reason is enough to conduct to heaven: As for Cornelius the Centurion whom they instance in, the first Heathen converted and baptized under the New Testament, it is plain that he had a knowledge of Christ, though imperfect; Neither is that expression of Peter upon Cornelius his admission, Act. 10.35. where he saith, God is no accepter of persons, but in every Nation he that feareth him and worketh righteousnesse shall be saved, any waies favouring salvation without Christ; For now the partition wall being broken down, and the Gospel to be prea­ched to all Nations, which was represented in the vision of a sheet full of clean and unclean beasts, the Knowledge of Christ was likewise therewith to be propagated: It's true the Apostle saith, they that sinne without the Law shall be judged without the Law, Rom. 2. God will not judge them by that they knew not, and so they that sinne without the knowledge of the Gospel, they shall not be judged for not beleeving in Christ, and not re­ceiving of him to whom he was never tendred, but then they have a law of conscience within them, by which they shall be condemned, so that by the Scripture we cannot say there is any other way of salvation but by the Name of Christ, and Faith in his Name, yea, that Text Act. 4.12. is plainly excluding any other way of salvation, There is no other Name under Heaven whereby we must be saved; Howsoever men may tropically explain and say, how can we think so merciful a God can suffer so many thousands and thousands who never heard of Christ to perish? yea, their poor Infants, who committed no actual sinne; We must submit to the Scripture, otherwise we may take up Origens opinion, and say, how doth it stand with the goodnesse of God and his pity to let so many Angels and men be damned, and not save them all at last; But when the Word of God speaks man must be silent and hold his tongue.

II 2. A right knowledge about one true God is not enough without the knowledge of Christ, partly on Gods part, and partly on our part; On Gods part, for so he is absolutely considered as a righteous and just God,The Reasons of the Point. hating all sinne, and punishing it where he findes it; Now in this consideration he is a consuming fire, there is a great gulf between him and us; The devils and damned in hell may as well hope for mercy as we, if there were no Christ; The heathens therefore who hoped for pardon they ignorantly thought to satisfie God, as if he could be satisfied by any finite thing, as Luther said, It's not Deus absolutus but relativus, not God considered absolutely but relative­ly as a Father in Covenant, through Christ that is the ground of all our hope and comfort; This knowledge would only terrifie and drive to despair, as you see in Adam till he was comforted with the promise. 2. On our part, It's neces­sary to know Christ as well as God, because without Christ there is no founda­tion for any duty; We cannot pray, we cannot approach near to him; As he is a consuming fire, so we are combustible stubble, Whatsoever ye shall ask in my Name, saith Christ, shall be given you; It must be through that Name our duties are accepted: Can two walk together unlesse they be agreed? What [Page 98] concord or agreement can there be between a righteous God and a corrupted sinner? For this cause it is that the most holy men have praied that God would not enter into strict judgement with them, Psa. 143.2, If men sancti­fied dare not appear at the Tribunal of God in their own persons, much lesse may sinners; It's necessary then because of that contrariety between God and sinful man, there should be a Mediatour, an advocate, one that should stand between justice and us, the condemning power of the Law and us; Who is not afraid of justice? Who hath so much purity that the Law cannot finde any fault with him? So that if we consider of these two particulars we shall see great reason that we have to know Christ and God also.

III Thirdly, Take notice, That a Knowledge or belief that there is a Messias, is not enough, unlesse we beleeve that person called Iesus, to be Christ; For he doth not say, This is Eternal Life to beleeve a Christ, but that Jesus is Christ; The Jews to this day beleeve there will be a Messias, all their hope and expecta­tion is for such an one, but yet the Apostle saith, they are cast off by God for the present, that they are branches broken off from the Olive, Rom. 11. and why? because they erre in two particulars: 1. They deny that Jesus born of the Virgin Mary to be the Messiah, Therefore they will not beleeve the pro­mises to be fullfilled in him. And 2. They look for a temporall Messiah, who shall restore them from bodily captivity, not for a Saviour in a spiritual sence. Indeed before Christ came into the flesh, then a belief and expectation of a Messiah was enough, as appears by Simeons Song, Luk. 2.34. who was one of the expectants for Christ, and when he saw him then desired to depart in peace, but now since he is come, it's necessary to salvation to beleeve that Person born of the Virgin Mary, and crucified by the Jews under Pilate, was the true and promised Messias, Therefore a great part of the Apostles Mini­stry was to prove that Jesus was the Christ.

IV Fourthly, In that Christ makes Eternall Life to lie in these two necessary things, therefore the Papists are horribly presumptuous, who adde a third thing necessary to Eternal Life, which is Subesse Romano Pontifici, To acknowledge the Pope to be head of the Church, and to submit to him, This is de necessitate sa­lutis saith Bellarmine. But they have never yet been able to make this out that there is such an universal visible and infallible head of the Church: Yea, Gregory one of the Popes said, Whosoever should arrogate to himself the Title of Ʋniversal Bishop, he was the Forerunner of Antichrist; For the great Anti­christianism described by the Apostles, lieth not so much in doctrines; Though they be Antichrists also that deny Christ to be come in the flesh, 1 Joh. 2.16. yet the great Antichrist is described by the Church-power, and universal do­minion; he shall take to himself in the Church, exalting himself above every thing that is called God, 2 Thes. 2.4. Therefore howsoever they pronounce such dreadful sentences upon all the Reformed Churches, that have cast off the Popes power, as if they were not in a way to Eternal Life, yet this Scri­pture may abundantly encourage, where there is a true knowledge of God and Christ, there is a possibility of Eternal Life.

V Fifthly, To know Jesus Christ whom the Father hath sent implieth the know­ledge of these particulars.

1. That he is really and truly God, for how can he be a spiritual Saviour if he be not God? Is it not God only that can raise from the dead? Could meer man satisfie the justice of God, destroy the works of the devil? It's not my pur­pose here to confirm that main Article of Religion, I only inform you that he who truly knoweth Christ must know him to be God the only begotten of the Father, else he cannot know him as a Jesus, as a Saviour; Therefore howsoever Arians and Socinians talk much of Christ, dispute much of him, yea, mention him in their praiers and Petitions, yet they do not truly know [Page 99] Christ, if the Apostle makes it so great a sinne to deny Christ to be come in the flesh, to be man, that he saith, he is Antichrist that doth so, 1 Joh. 2.18. then it must needs be a greater sinne to deny him to be God, for as he doth a man a greater wrong that denieth him a rationall soul, then that denieth a mortal body to him, so he doth in a greater manner dishonour Christ that denieth him to be God then to be man: Shall Christ himself Phil. 2. think it no robbery to be equal with God, and will they make Christ guilty of such robbery? for he assumed to himself both the Title and reality of God.

2. To know Jesus Christ is to acknowledge him man as well as God, for this was his name given him by the Angel, when he was born, so that he on­ly knoweth Christ who acknowledgeth him both God and man, as the Scri­pture sometimes cals him the only begotten Son of God, so sometimes the Son of man, and many places in Scripture speak of both his natures, Rom. 9.5. who concerning the flesh, was of the Seed of Abraham, and yet he is God for evermore, concerning the flesh, that is spoken oppositely to his divine nature, so that to deny the humane nature of Christ, though we should affirm he was God, yet this is not to know Christ, Therefore the Marcionists and some A­nabaptists who said he had not a true reall body, that he was only in the ap­pearance of a man, They do not know Christ.

3. To know Jesus Christ implieth also that we have some understanding of his Offices; Of his anointing with all sufficiency and fulnesse, to be a Mediatour for us; He that saith he knows Christ, and doth not acknowledge him anointed by God, with all fulnesse to be a Mediatour for us, saith, he knoweth not what; Now the ignorance of Christs Office, and his fulnesse therein doth wonderfully abound in Popery; The devil in former times opposed the na­tures of Christ, when he could no longer succeed that way, then he opposeth the Offices of Christ, all those doctrines of merits, indulgencies, and satisfa­ctions do oppose the Offices of Christ, for if Christ be the Messiah, if he be the full Mediatour, to what purpose are all these? Although therefore in Po­pery there is the true doctrine retained about Christs Natures, he is acknow­ledged to be God and man, yet in respect of his Offices there is a total bury­ing of him in silence: Angels and Saints merits and indulgencies have even almost put out the very Name of Christ amongst them, so then all acknow­ledging that Christ is not enough, it must be a Scripture-confessing of him; We must give him his full due, not make him half a Mediatour, half a Savi­our, and joyn' our selves or others in this great work.

4. To know Christ implieth also that we acknowledge the great love of the Fa­ther in sending his only Son thus to mediate for us: Therefore it's added, whom thou hast sent, and for this reason it's said, he that knoweth and honoureth the Son, must know and honour the Father also, Joh. 5.23. For from the Father comes the Spring of all this love, He so loved the world that he gave his only Son, Joh. 3. and certainly this is of great consequence to know the Father sent Christ into the world, for hereby we may be assured that all the obedience and suf­ferings of Christ shall be accepted of by the Father; We need not fear it or doubt of it, for the Father did make the first motion as it were to the Sonne, Though the Sonne also did readily and voluntarily undertake it; Now how great a matter was this, for God the Father to do? Was not Christ the only begotten and beloved of the Father? Did he not come out of his Fathers bo­some to the Crosse, and shall not this make us return all thankfulnesse and o­bedience unto him.

Lastly, This must necessarily imply a knowledge of our misery and damnable condition by sinne: For if we were not lost what need had we of a Saviour? If we were not sinners what need of a Mediatour? So that the acknowledging [Page 100] of a Christ sent into the world to be a Mediatour is the beleeving also of man by nature to be the childe of wrath, the Enemy of God, one who may not come into his presence, or expect the least hope of mercy, till an Advocate and Intercessour come and pleade his cause, so that this Knowledge of a Christ should be accompanied with great affections and workings of heart, it should breed shame, fear, and confusion in us, it should breed an hungring and thirst­ing after Christ, an esteem of him as the only Remedy; In Christ only is our fulnesse, our sins would undo us, were it not for his righteousnesse, our iniquities would overthrow us; Did not be intercede, blessed art thou then when this Knowledge is like fire in thy bosome, kindling holy flames within thee: Now here may be some Questions made:

Obj.1. Doth not this exclude all that lived under the Old Testament dispensation from Salvation? For howsoever they might know the true God, yet was there any discovery or Knowledge of Christ in those daies, This is so great a matter that some have looked upon all the Jews as knowing only temporall promises; That they knew nothing of heaven but an earthly Canaan was their heaven: That they had no Knowledge of Christ but thought by the bloud of Sacrifi­ces to appease God:

Answ.But to answer this: 1. No doubt but the common and ordinary sort of them was greatly ignorant of Christ, and therefore rested in their Sacrifices, and the knowledge of the Law, as the only thing that made them accepta­ble; This is plain by the Apostles Arguments in his Epistle to the Galatians, and we see by the Prophets they so relied upon these externall services, that they thought themselves beloved of God, though abounding in all wicked­nesse: And no wonder they did so, for under the Gospel how many rest on their duties, and have no faith in Christ.

But 2. Those that were holy and godly, they looked upon all their bodily Sa­crifices as Types of Christ; It was Christs bloud they put confidence in; The Apostle in the Epistle to the Hebrews shews, that God intended Christ by those Sacrifices, and that the bloud of Rams and Goats could never clense away sinne, as this was Gods meaning, so the Priests and Prophets they ex­plained the meaning thereof to the people, and sometimes they have clear promises of a Saviour, a Messias to come to them, who shall be a Prince of Peace, and shall bear their sinnes for them, as Isaiah speaks like an Evange­list to this purpose, which made the Apostle say that the Prophets did bear witnesse of Christ; Abraham he saw Christs day and rejoyced, Act. 10.43. Now all the godly have the same faith Abraham had, therefore he is made the Fa­ther of the Faithfull, so that what was covered in the Old Testament is re­vealed in the New; Christ they had, and Mediation they had, though the Knowledge of it was more obscure: Hence the Gospel is said to rise like the Light of the Sun.

Obj.2. It may be demanded, why the Knowledge of the holy Ghost is not there said to be Eternal Life, as well as of the Father and the Son, for without the Spirit of God efficiently enabling us, we cannot do any holy duty as well as with­out Christs merits, we cannot be accepted: Christ is the meritorious cause, and the Spirit of God the applying cause.

Answ.To this we may say, that the Knowledge of the Spirit is necessarily implied in the Knowledge of Christ; For he was in respect of his humane nature con­ceived by the holy Ghost, when he was to leave his Apostles bodily, he pro­miseth his Spirit to supply his presence, So that none can know Christ as a Mediatour, that doth not also know the holy Ghost: Hence be is called, the Spirit of Christ.

And in the 2^d place we may say it's not necessary that this Text should speak of all things necessary to Salvation, It's enough that other places doe suffi­ciently [Page 101] testifie it; Now that the knowledge of the holy Ghost is also requi­site to Eternal Life appeareth, in that we are baptized into his Name, so that it's a principle and Foundation to be instructed about the holy Ghost, as well as the Father and the Sonne. We reade that the Apostle doth in most of his Salutations pray for grace and peace from God the Father and the Lod Jesus Christ, yet none may from thence gather the Spirit is excluded, for 2 Cor. 1.13, 14. There is the communion of the Spirit added to the love of God and the grace of Jesus Christ.

3. You may demand, If the Knowledge of those things be enough to eternall Life, what then needs the Ministry or Preaching to a man that knoweth these: If a man have these, is he not above Ordinances and the Ministry; This indeed some have arrogantly thought.

But 1. There is no man knoweth as much about God and Christ as may be known; The Apostle that was lifted up to the third heavens, yet he saith, We know but in part, 1 Cor. 13. If Paul then knew but in part, what must o­thers do? We see the Angels themselves desire to have the Mystery of Christ made more known to them, Eph. 3. so that it's a foolish conceit to think thou knowest enough already, for though our knowledge shall be perfected in heaven, yet even there we cannot know God as much as he is known, for the infinite object cannot be comprehended by a finite faculty.

2. Suppose thou couldst not grow in knowledge, which yet is impossible, yet the Ministry is necessary for thy heart and affections; The devils know more then any man, but there will is obdurate and hardened in wickednesse; So thou maist have great knowledge and understanding, yet thy heart may need much quickening, much mollifying, and for this end the Ministry is ap­pointed.

3, If thou didst not finde a need of them either for understanding or heart, which yet is more impossible then the former; yet God having appointed such a way, thou art only for obedience sake, and to testifie thy submission to God to do it; Christ needed not to be baptized, for he wanted not the grace signified, viz. remission of sinnes: Yet to shew his obedience he did it, Adam though created in a state of integrity, yet had a command of triall, to manifest his obedience, and so though never so perfect, yet thou canst not be exempted from obedience to Gods commands.

Ʋse of Instruction to the full self-righteous man that is not burthened and loaded with the sence of his sinnes, whatsoever knowledge thou maist have,Ʋse. yet thou canst not know any thing in a saving manner about Christ; Till thou be affected with thy misery and the remedy, thou art not yet a knowing man in Christs School, or to those who labour and are greatly affected with their sinne, They know sin, They know the Law, They know the terrors of an an­gry God, but they know not Christ: Consider how Paal was affected herein, he knew nothing but Christ crucified, 2 Cor. 2.2. All things were accounted dung and drosse for the excellency of this knowledge, Phil. 3.8. Consider Eternal life is as well in knowing of Christ as in knowing of sin, or what duties God re­quireth of thee.

IN this Verse our Saviour addeth a new argument for that Petition menti­on mentioned v. 1. Glorifie me. Why? because I have glorified thee on earth, I have finished my work: Now his work is done, he expects his reward; These words our Saviour doth not speak out of ostentation and boasting, but to shew the order God appointed, that by his sufferings when perfected he should enter into glory.

In the words we have Christs profession of the end he intended in all things, I have glorified thee on earth.

2. The manner how, or the means by which, I have finished the work thou gavest me to do. I have glorified thee, though Christ as God had all divine glory due to him, yet as Mediatour in the state of humiliation, so he was in­feriour to the Father, and in this sence he did glorifie him.

To glorifie is either when really that glory is exhibited, which was not before, and so God glorifieth us, or else when we celebrate, acknowledge, and declare that glory which is already possessed, and thus we glorifie God; For when we glorifie God, we adde nothing to him, we do not make him more glorious then he is indeed, We cannot advantage him but our selves by ser­ving of him, as a man by seeing doth not profit the Sun but himself, nor the thirsty Traveller by drinking refresh the Fountain but himself; Christ then being by the state of humiliation made lower then God, yea, lower then Angels, had this purity of intention in all that he did and all that he suffer­ed, to glorifie God.

Obj. Q. If you say, Was not the redemption and salvation of these the Father gave him his end, how then is the glory of God his end?

Answ. A. The Answer is, the ultimate and chief end is Gods glory, The proxime and immediate was the salvation of man, and therefore in respect of the chief end this is the manner or the means of glorifying of God, and this is intend­ed when he saith, He had finished his work.

2. Consider the restriction or limitation of this glorifying of God, from the place where, I have glorified thee on earth: That is mentioned, because here [Page 103] only on the earth was he to be in a state of debasement, here only he was to work, in heaven he was to receive his glory; The Schoolmen use to call a man while he was in this life the way to heaven, viator, and when he is pos­sessed of glory, they call him comprehensor: Now they say, That Christ was both viator and comprehensor together, but if they mean, that in this life he possessed all that glory which he should have in heaven, that is false, for we see him here praying for it, and other places God promiseth it as a reward of his obedience and sufferings: Indeed the humane nature of Christ was alwaies united personally to the godhead, but there was a suspension of that glorious influance and happinesse while on the earth.

3. Consider the time when Christ makes this profession, at the end of his daies, when he is to go out of this world; This was the ground of his confi­dence in his Petition; Now although we are not able in the same degree and perfection to say as he did, yet for the main we ought to be like him in this, when Death comes, when our daies are to be finished, to be able to say, Lord, we have glorified thee, we have finished the work thou gavest us to do, and of this particular I shall treat.

Obs.Doct. It's a blessed thing at death truly to say, Lord, I have glorified thee. That it is a blessed and most happy thing to be able at the time of death truly to say, Lord, I have glorified thee in my life, I have finished all the work I was to do. This Subject will be very profitable and necessary, you cannot expect health and life alwaies in this world, your time is running, your daies are decaying, you are hasting to the grave, who knoweth how soon God will put a period to thy life in this world? What then should be more in your hearts and thoughts then this, Whether have I lived to Gods glory? whe­ther have I faithfully discharged the work put upon me? It's not riches, wealth, greatnesse, or any earthly advantages will then do you good; This or nothing will then be a reviving to you; We have two pregnant examples for this, 2 Kin. 20.3. When that sad message was brought to Hezekiah, that he must set his house in order, for he must die and not live; What is a comfort and a cordial to him under this bitter news, Remember O Lord that I have walked before thee With an upright heart, and done what was good in thy sight; Hezekiah had great outward prosperity, he had many earthly delights as a King, but see how eve­ry earthly comfort vanisheth away, That he had served God in the upright­nesse of his heart comforted him more then all earthly honour or greatnesse. The other Instance is in Paul, 2 Tim. 4.7. I have fought a good fight, I have fi­nished my course, a Crown of glory is laid up for me; If all the glory of the world had been given Paul, would it have comforted him like this Testimo­ny of a godly conversation? Oh how many dying men may say, I have served the devil, I have fullfilled his lusts, and now I goe to my everlasting torments.

To quicken and affect you in this Point take notice of these Introductory particulars.

First, That there is a day of Judgement when God will call every man to account;Consider We are not to live here as we list, and to do all things without controul; No,I. There is a day of judgement when God will call every man to account. God hath appointed a time when every man shall appear before him, and he must give an account of all his time, all his Talents, all his actions, all his thoughts, of all things in this world that have been his; The Scripture is ve­ry clear in this formidable Truth, 2 Cor. 5. We must all appear before the Judge­ment Seat of Christ to give an account for what hath been done in the flesh, Mat. 12.36. yea, of every idle word we must give an account, yea, of every secret thing, Eccl. 12.16. The Parable of the Talents Mat. 25.15. where the man with ten, with five, with two, are called to give an account of their improvement doth evidently shew, that there is no good thing we have, let it be health, wealth, riches, but we as Stewards must be reckoned with concern­ing the good improvement of them; Oh beloved, what an overwhelming [Page 104] consideration is this, to think the time is coming when every thought, every word, every hour, every day, every opportunity, every penny, every thing I have had will be called for, who can hear these things and not tremble? Ne­ver think all thy sins are forgotten, no, the Scripture attributes a Book to God, God writeth down every thing, and those Books will be opened, what man­ner of persons should we be who beleeve these things? Rev. 20.11. Is it for you to live riotously, to follow all vain pleasures and delights, or not rather to pray and mourn, and bethink your selves what is to be done at this time.

II. The meanest persons have Talents to im­prove as well as the greatest.2. Take notice That there is no man or woman though never so inconsiderable, but they have their severall Talents: They have their peculiar work to doe, and their proper relations to serve God in; There is none but they have their course to finish, they have the work of God to do, and therefore let no man think it may be for Magistrates, for Ministers, for great men, for rich men, to look to those things, but not such inferiour persons as they: No, he that had but one Talent, that is the least ability and opportunity to glorifie God, yet because he was negligent, he is called an unprofitable servant, and is cast out, where there is weeping, and gnashing of teeth; So then barrennesse and unprofi­tablenesse in our places and relations, will be a damning sinne, yet who consi­ders this? Do I promote the glory of God? Is God honoured by me in my place and calling? Do not I hide my talent in a Napkin? Am I able to answer for my great neglect? For thy health, who can speak for that? For time and many daies given to repent, who can speak for that? These things will be fire in your bones, They will be thunder in your ears, and arrows in your heart, though for the present thou dost not matter them.

III. None are per­fect discharges of their duty.Thirdly, Though it be the duty upon all thus to glorifie God, and do our work commanded, yet none is able to be perfect in this; None ever lived that could challenge a Crown of glory for his perfect service; Indeed Christ he being God and man did all these things without sinne, therefore he was a full Medi­atour for us, God had nothing, the Law had nothing to object against him, but every meer man hath a woe belonging to his best life, to his best duties, if God judge him in strict justice· Hence David praieth, that God would not enter into judgement with him, that he would not mark every thing done amisse; Why? because in thy sight no flesh shall be justified, Psa. 143.2. So David doth not only exclude himself, for he had murther and adultery, and many other things a­misse in his life, but no flesh shall be justified; None though preserved from such fals. And Paul whom you have heard acknowledging the good fight he had fought, and looking for a Crown of glory, yet doth not challenge any per­fection, for at another time he accounts all things dung and drosse, and would be found in Christ, Phil. 3. having the righteousnesse by faith, so that all doctrines of perfection, and a possibility to be without sinne in this life are but the proud dreams of carnal men.

IV. No merit or causality of salvation in the best work.Therefore Fourthly, No service or works that we have done are any waies me­ritorious, or have any causal influence upon our Salvation: It's very hard to preach the necessity of all holy and good works, and not presently to look on them as merits and causes of Salvation; but we see the Scripture doth both, and therefore we are to reconcile them in our practise; To be zealous of good works, yet to rely only on Christs merits; It's not my purpose here to give you several grounds why the best holy action we do comes short of all kinde of merit; It's enough to inform you Rom. 4. that beleeving and work­ing are opposed, and so works and grace, and indeed to hold the fulnesse of Christs merits, and yet to pleade our own, is to think that the light of the Sun is not able to make perfect day, unlesse we light a candle also; There cannot be any more two meritorious causes of salvation, then there can be two [Page 105] Suns in the Orb; Christ will not have a copartner under any distinction what­soever in the work of our Redemption; As for the doctrine or thoughts of perfection, let those be abandoned, Let us walk humbly, and lowly under our imperfections, yet breathing after perfection.

Fifthly, Because no works we do can be perfect, hence at the end of our daies, V. when we look over all our former life, we may not put any trust or confidence in what we have done; Paul that knew nothing by himself, yet was not thereby justi­fied: The Pharisees are condemned for this, that they trusted in their own righteousnesse, yea, the whole Nation of the Jews, that they went about to establish their own righteousnesse, and would not submit to the righteousnesse of Christ, Rom. 10. Though self-righteousnesse be not a grosse scandalous sinne, making men abominable and no [...]some in the world, yet it is as damnable and as dangerous as those sins, yea, more damnable, partly because it overthroweth all the principles of being cured, None being more miserable then those who are so, yet do not feel or think so; This is like the Psalmists arrow that destroieth at mid-day, and then partly because it doth so immediatly oppose Christ re­vealed as a Mediatour and Saviour, for they that trust in their own righteous­nesse are a Christ, are a Saviour to themselves.

Lastly, Though all this be true, our godlinesse is no merit,VI. no ground of confidence, yet a faithful zealous performing of those duties God hath required of us may as a sign and evidence wonderfully comfort and imbolden our hearts: As the Rainbow is not a cause but a sign that God will never destroy the world more by water, so this tendernesse and diligence of thine in all the waies of God are not a cause but a sure signe that Gods eternal love is placed on thee, and that thou art in the number of those who are prepared for glory, our rejoycing is this, saith Paul, the testimony of a good conscience, 2 Cor. 1.12. and 1 Joh. 3.21. Hereby we are sure he heareth us, if our hearts condemn us not; Heze­kiah and Paul did not mention their good life, as a cause or means; Neither did they put confidence in them, only they took this as a comfortable signe they were in the favour of God, and they looked upon these things as insepa­rable qualifications; Even as Rahabs thred hanging out of the window was not a cause but a signe that she was in the number of those who were exempt­ed from destruction, and in this sence we maintain the doctrine, That it's a blessed thing at the end of our daies to have this testimony, this cordial in our hearts.

Let us consider the grounds of this blessednesse.Grounds of this blessedness

1 1. At the time of death, all our earthly comforts they vanish away, they continue with us no longer; Now if thou think how rich thou hast been,At death all comforts va­nish. what plea­sures and delights thou hast had, this is so farre from comforting that it tor­ments the more, but a drop of this heavenly assurance of our endeavour to please God, will be more precious then all the world, Oh foolish people and unwise that do no more consider your latter end, Can you but look on your body and say, this face, these arms, this body will one day moulder in the dust: Can you but look on your houses and habitations, and say, These dwel­lings will know me no more, must every thing break thy heart, thou lookest upon thy husband, thy Children, thy friends mourning by thee, must there be such a sad and dolefull time, and dost thou provide no comfort, no hopes to encourage thee? The Psalmist saith not as the horse and mule, without understanding, whose mouth must be held in by a Bridle, Psa. 31.9. Alas, thou art worse, here is a bridle put on thee to keep thee from rushing upon sinne any more, and yet it will not stop thee; If then all these earthly comforts will fail thee, and thou shalt look back upon thy life, and that torment thee, that torture thee also, thou art twice and thrice miserable.

2. It's a blessed thing to have this Testimony and Seal upon our hearts, [Page 106] that we have glorified God and done his work,Then if ever Conscience is awakened, and the devil is most busie to tempt and trouble. because Conscience if ever is then awakened, and the devil he is most busie to tempt and trouble; He that formerly shewed only the pleasant bait of sinne, will now manifest the hook, He that before said you should not be damned, now makes it necessary, he that made pardon easie, now makes it impossible, and as the devil is thus a roaring Lion, so conscience is a roaring witnesse within; Thou hast stopt the mouth of it, and muzled it a long time, but now 'twill speak, and thou canst not make it quiet; Indeed too many die like beasts rather then men; They think not of their sinnes, they consider not Eternity but drop into hell, before they consi­der any thing, but yet when death comes commonly there is some terrour and trembling upon the conscience, and if ever any sinne did formerly sting, it will then: Oh then how blessed a thing is it to have such an argument in our mouths that shall quiet conscience and confound the devil, when they tell thee there is no hope, thou hast been an hypocrite, thou canst bring this te­stimony out of thy bosome; O Lord, thou knowest though I was overtaken by many infirmities, yet my heart was set to glorifie thee; I was tender and careful to discharge all my work, though I failed in many things, this will make thee like Adamant and marble, how much did the consciousnesse of the integrity which Job had, strengthen him under those powerfull storms and blasts that fell upon him.

3 3. It's a blessed thing to be able to say thus upon just grounds, because of the ter­rour of death to flesh and bloud; We cannot be willing and ready to die, all the while the worms of conscience are gnawing the soul, before worms be gnawing the body; When Simeon had seen Christ, and taken him in his arms, then he saith, Lord, let thy Servant depart in thy Peace, Luk. 2. When Paul hath thus discharged his trust, then I have fought a good fight, and there is laid up for me a Crown of glory; It hath been the case of many good men to have uncom­fortable sicknesses, and an uncomfortable death, and what makes it sometimes so but want of this assurance this good testimony about themselves, oh their life troubles them, such sins and such barrenesse; They know not what to do; Their hearts are within them, They think of death, and their soul is troubled, so that it's a most desirable thing to have this in thy heart when thou art dy­ing; Oh thou thinkest, Would I might have such a Minister, such a Friend by me when I am dying, I tell thee this is the best friend: It was Augustus his wish, that he might have an [...] a quiet easie death, without pangs and torment, but this is the easiest, the comfortablest, the best dying; Oh that we should preferre any thing before that; Oh that thou shouldst not cry out of every sin, This will trouble me when I am dying.

4 4. It's a blessed thing to go out of the world, having done Gods work, be­cause we are immediatly to appear before him; No sooner is thy soul gone out of the body, but it appeareth before God, he either for thy sinne adjud­geth it to hell, or because thou art a member of Christ appoints thee to eter­nall glory, oh then when there is but such distance between God and thy soul, how comfortable is it to have been all thy life time glorifying God? Thou hast been glorifying God, and God comes now to glorifie thee; Thou hast been doing his work, and now he is giving thee the good things promised: Oh Be­loved how should this prevail with you, there is but a step between my soul and God, how will God look on me? who can endure his frowns and displea­sures? Doth not the Apostle say, It's a fearfull thing to fall into the hands of the living God, Heb. 10.3. And now I am falling into Gods hands, either the hands of a merciful Father, or provoked enemy; Well then, while thou art in these conflicts and agonies, what support is it to have this sure evidence; O Lord, in my life time I lived for thee, and to thee, now I come to live with thee: O Lord, In my life time I knew thee, I did thy work, but I was at a vast distance; [Page 107] now I come to the immediate injoying of thee.

Reas. 5 5. Its a blessed thing to have this evidence, because it's of that good which will be eternall: Canst thou truly say thus? then it's an immortall Crown of Glory that is laid up for thee, no more deaths, no more changes, no more fears or tears, thou art made for ever: But of this heretofore.

Ʋse of Admonition,Ʋse. Let every one attend and give all diligence to get this evidence. Oh the terrour and horrour that must take hold on thee, if thou hast been dishonouring of God all thy life long, if thou hast been doing the work that sinne and Satan tempted thee to, why art thou so devoid of all un­derstanding, will thy health and strength alwaies hold? Art thou exempted from the stroke of death? Is not thy time running on? sit down then and consider what thoughts will at thy death possesse thee, What testimony have I, that I have done the work of the Lord? Oh doth not thy life accuse thee! Is it not all over bloody? Canst thou think of what thou hast been with any con­tent? Is thy life at present such that thou canst say, O Lord I am doing thy work? Oh the amazement and astonishment that should take hold on such men!

THe Doctrine observed was, That it is a most blessed and happy thing in the close of our daies to be able to say upon good grounds, We have finished the work God gave us to do. You have heard particulars illustra­ting it, and the grounds of the point: I shall now amplifie this, and in the first place shew, Who they are that cannot with any comfort, or very little be able to say thus: For although this truth in the general be very terrible,Who they are that cannot take comfort in this, that they have fi­nished the work God gave them to do. yet in the particular it loseth its edge, because every man is a self-flatterer: Every one is apt to think, I have done Gods work, and therefore it will be well with me. If therefore it be possible, my endeavour shall be that this arrow of Gods truth may enter in at the joynts of thy armour, seeing it cannot any where else. Consider then who they are that may say they are dogs and not children, so that this bread doth not belong to them.

[Page 108] 1. Such whose conversation is wicked.And first, All those who daily and constantly are doing the clean contrary work to what God requireth; such whose conversation is a perpetuall reproach and dishonour to God, these do not at all glorifie God: These have cause to trem­ble and quake when death approaches, and their accounts must be made; and is not this the condition of most? Look generally upon mens lives, are they not doing the devils works? are they not dishonouring God all the day long by their ungodly conversation? If there be any that are tender and conscien­cious, are they not like gleanings after a Vintage? here a man, and there a woman; otherwise for most men, you would think they thought hell and the day of judgement to be but fables, and such a truth as this to be a meer bug­bear: But God will not be mocked, neither can mans greatnesse or atheism, or prophane scoffings put off these things. Oh then be at last perswaded that that life thou livest will be little comfort to thee one day: Oh how speechlesse and confounded wilt thou be, when God shall enquire into all thy words, into all thy actions, and there is nothing but sinne appeareth, when every thing will be turned into blood, as the Egyptian punishment was, into the bloud of thy soul: When God looked over all his works he had done, he saw them ex­ceeding good, and so blessed the seventh day; but thou wilt look over all thou hast done, and finde it exceeding evil, and curse both the day of thy birth and the day of thy death. Oh that men would be wise, that they would consider their later end: What wilt thou do, when God, when thy conscience, when the law, when devils will accuse thee? Where wilt thou hide thy self? Remember Jacob, Gen. 32.13. when his brother Esau was to meet him, who was enraged and provoked against him, how carefull he was by Presents and humble de­precations to mitigate his anger. Remember the unjust Steward, Luke 16.8. who knowing he must be called to account, taketh all the subtill waies he can to make himself friends, when he shall be cast out of his office: our Saviour speaks that parable to this purpose, That when God shall say to every one of us, Thou shalt be no long or steward, in this relation, in that condition I will have an account of all, that then we manage all things so, that we may be able to have some comfortable refuge.

2. Those whose works are (though not contrary, yet) differing from the command.2. Those have nothing of this texts comfort, who though they do not contrary work, yet do different non-required work. It's [...], not [...], though they do not male, yet they do aliud agere, a servant, though he do not contrary to his Masters work, yet if he do not the same he is commanded, he is obnoxi­ous to his Masters wrath: And this is very considerable, for the Pharisee at the close of his life may strive to say, Lord, I have fasted twice a week, I washed my hands, my house, my pots, &c. thus I have glorified thee, but what saith Christ, In vain do ye worship me, Mat. 16.9. and who hath required these things at your hands? Thus the Papist, if he say, I have gone a Pilgrimage, I have made such penall satisfactions, I have said so many Ave Maries, I have done penance, I have received extream unction. Now because this is not required or commanded work, therefore it will have no reward: So then it's not enough to see thy work be not contrary to Gods will, but look that it be according, that it have Gods superscription, and the stamp of his command upon it: Though it be not malum, yet it is aliud; though it be not contra, yet it is pre­ter, and indeed what is preter, because not secundum, must needs be contra. It's contrary to Gods will, whatsoever is not commanded.

3. The slothfull and negligent.3. They cannot have the texts comfort at all, who are slothfull and negligent, though they do not contrary or different, yet they are sluggish, and so will not work at all in Gods Vineyard. This is represented by the Parable of him who had but one Talent, yet because he did not improve it, he is cast into utter darknesse; Cast that unprofitable servant, Mat. 25.30. He did not spend the Talent, he brought it sure and safe to his Master, but he is unprofitable, and must be cast [Page 109] into utter darknesse: So the tree that brings forth no fruit, though it did not bad fruit, must be cut down and cast into the fire. Oh how greatly is this to be considered, for whose life doth not appear to him, as Bernards did, aut peccatum, aut sterilitas, either the boggy mire of sinne, or the parched wil­dernesse of barrennesse; and if that be so great a sinne, Christ be so ready to curse it, no wonder if the most holy have sad thoughts about their death, and the day of their accounts. It's not then a negative Religion that will truly comfort thee, but a positive fruitfull one. It will be no solid joy of conscience to say, and no more, Lord, I have been no drunkard, no adulterer, no pro­phane person, for God looketh for a zealous, active, fruitfull way in all holi­nesse; yet how doth the meer negation of sinne make many have strong con­fidence of their excellent condition; whereas if they did consider the positive fruitfull part of godlinesse, and see how farre they are off it, horrour would overwhelm them. Consider then how fruitfull are thy duties, are thy hours for God, maiest thou not cry out many times, hodie diem perdidi? doest thou put that of the Apostle in practice, to redeem the time? Ephes. 5.16. Heaven would not be heaven, if it were only a negation of torment, not a positive affluence of all happinesse; so neither is that godlinesse which is a bare absence of sinne, not a fruitfull abounding in the waies of holinesse.

4. There cannot be any solid comfort at the time of account, 4. The luke­warm. where there is a prevailing lukewarmnesse and formality, though the work God requireth be done outwardly. Eli cannot give a good account of reproving his sonnes, though he did reprove them, because there was remisnesse and coldnesse in it; a par­tiall coldnesse and dulnesse is in the best service we do. Paul having found the reliques of corruption rebelling against grace, and contra vitia pugnamus non ut vincamus sed ne vincamus, Jebusites will abide in the land, but we speak of a totall plenary lukewarmnesse, such which Christ condemneth, Revel. 2. when he wisheth she were either hot or cold, but being lukewarm, God would spew her out of his mouth: That expression is to shew how noisom and intolle­rable such persons, and such duties are to God. Never then think a meer for­mall and customary way of Religious duties will ever be any comfort to thee, no, God will say, Thy heart was not in these, thou didst not serve me as the world, as thy lusts; and hereupon thou wilt wish, Oh that my duties had been more spirituall, more fervent, more heavenly: These very duties thou puttest thy trust in, will run like sharp points into thy very heart. Thus you have heard what persons cannot have any comfort at all.

Now we shall shew you, What things even to the godly, What things will much di­minish the joy and comfort of the godly at the end of their daies. though they may have comfort for the main, yet will greatly dishearten and diminish their joy then. There will be fears against hope, doubts against faith, agonies against joy: That even as nature and death will in a terrible manner conflict together, so will their hopes and fears: Yet this is not to be understood, but that even a Christian walking most tenderly and circumspectly, may at his death have no joy and assurance: God for many just and wise ends doth sometimes dispense it so, that he who lived very holily, may yet die very uncomfortably. It was so with Christ, though there was a peculiar reason, and why not with his members? only when God dealeth so, they are meer exercises to increase their Crown of glory; they are not so properly afflictions for sinne, as Job had those ex­traordinary trials, not for sinne, though he was not without sinne, but triall, and thereby to make him more glorious. But I shall speak of such particulars, as in their own nature tend to make our end very sad and heavy; and therefore let him who would look on death, as Jacob did on his sonne Josephs Chariot, not with grief, but with joy, as a convoy to eternall happinesse,1. Immoderate affection to worldly things. take heed of these things as so many dangerous works: And

1. Immoderate affections to lawfull things, they do so dead the heart and clog [Page 110] the soul, that when a man comes to die, these earthly things lye upon the heart, as too much undigested meat upon the stomack, making thee extream sick and full of pain. The Apostle then, 1 Cor. 7. prescribeth a comfortable way to dye joyfully, where he saith, those that buy must be as if they bought not; they that marry as if they married not: The greener the wood is, the harder to be consumed; the more lively and active thy worldly affections are, there must be the greater opposition to leave all and be with God. The ripe aple falleth from the tree very easily: the godly man dying is compared to ripe corn, so that if these earthy and worldly affections be not dried up in thee, it will much hinder thy joy, this green wood will make a great smoak. Hezekiah, though he had this comfortable evidence, yet saith the Text, He wept soar; some attribute that to the Old Testament dispensation, where earthly and worldly happinesse was more generally promised then under the New, and therefore death being a privation of that, did more affect them: howsoever this is sure, an heart not weaned from the world, and yet must be parted from, is like a tooth not cut from the flesh, which will cause great pain in the pulling out. If therefore thou wouldst with much peace and joy make up thy account, sit loose from all earthly things; these are good, but God is better; to have God would be a gain to thee, these are thorns and thorns in thy side, they do not only choak our duty, but our comforts.

2. Formality and slothfulnesse.2. This will diminish thy comfort much, though thou hast for the main been holy, when too much formality and slothfulnesse hath been upon thee. The want of zeal and fervency will greatly abate of thy joy: Therefore the Apostle, 1 Pet. 1. saith, Give all diligence to make your calling sure, as if he had said, as long as you live slothfully and negligently, you can never come to any assurance: the more lazy and cold thou art, the greater will thy fears and doubtings be: Oh then let this be a goad in thy side, to do what thou doest with all thy might, love God, serve God, pray to God with all thy might; I tell thee it will be a great grief and breaking of heart to think of all thy family duties and publique duties, done in a meer customary way, if thou doest them not as a dying man, as a man going immediatly to give his account to God, thou comest not up to thy duty. Rev. 2. see how severe God is there to the Church, I have something against thee, because thy works are not perfect, filled works: They were good works, but they were not filled with inward life and the substance of grace; therefore he exhorts them to strengthen the things that were ready to die: Oh then do thou pray, that a constant fire may burn upon the altar of thy heart, take heed of grievings and tormenting fears, because thou wert so barren so superficiall and unhearty in the work of God; though this will not break thy anchor, yet it will tosse thy ship up and down very violently; though it will not raze thy foundation, yet it will cause great heartquakes and trembling within thee.

3. The not zea­lously impro­ving opportu­nities.3. This will much weaken, though not quite destroy thy comfort, when thou hast not been carefull and active to improve all the opportunities and prizes God put into thy hand. To think, this I might have done, there was this excellent occasion, and I neglected it! These thoughts will be so many drops of gall in thy hony: Therefore the Apostle presseth that duty to redeem the time, Ephes. 4.16. to take all the occasions and opportunities before thee: We are commanded to learn of the unreasonable creatures, that know their times and seasons. Christs tears over Jerusalem, Luk. 19.41. were because she did not know her day; God doth give many gracious occasions, which it may be will never be injoyed more. Now as those that did not go out early to gather Manna, could not have any afterwards, though they would have laboured many hours; and as those that did not step into the Pool, while the Angel descended, could not upon any terms have the benefit afterwards, so it is here, if thou take not the opportu­nity, [Page 111] the season God offers, it may never come again. It's true, there is no man dying, but may be greatly afflicted for mis-spent opportunities, therefore you heard no man could put any confidence in the best improved life that can be, only he is happy that hath lesse worms gnawing upon his conscience then others: Oh then take this home with thee, thou godly soul, when Christ knock­eth at the door there is an opportunity of doing or receiving good, take heed with the Church, thou do not make excuses, and so make Christ depart, thou maiest afterward search for him in the anguish of thy heart, and not finde him.

4.4. The doing Gods work up­on constraint, and not from filiall and vo­luntary prin­ciples. This will allay our comfortable account, when though we have done the work of God, yet we did it upon constraint and slavish fears, not from filiall and volun­tary principles. As the heart hath been free and willing, so commonly will thy joyes be. When the people offered so willingly about the Temple, how joy­full and glad is David, blessing God, Who are we that we should be able to offer thus willingly, 1 Chron. 29.14. and Lord keep this alwaies in their hearts; so that a ready willing minde God doth accept of and fils with consolation, He hath not sowed sparingly, and therefore shall not reap sparingly. Wo is me, saith Paul, if I preach not the Gospell, 1 Cor. 9.16. If I preach the Gospel willingly, I have a reward, but if not, the dispensation of the Gospel is committed to me, As if be had said, If I preach the Gospel and do my duty from a ready willing minde, I shall have an overflowing reward; but if not, there is a necessity laid upon me, it is my duty, I cannot put it off, God will require his trust; Oh then do not lose the comfort of all thy duties, to do from constraint, from fear, because of a slavish conscience, this will not produce that consolation, which a voluntary free spirit will; therefore as the Apostle spake concerning Mini­sters, Heb. 3.17. people should obey them, that they might give their account with joy and not with grief, the same is to be applied by every one; oh let me with delight and willingnesse do Gods work, that I may lift up my head when death appeareth! He that is haled to his duty, will be haled to his account, in neither will he have any joy, I did such things indeed, but it was meer fear of hell and torment, I had no delight in God or approaches to him.

5. Though we do the work God requireth, 5. The more hy­pocrisie the lesse comfort. yet so much insincerity and hypocrisie as there is, so much will our comfort abate. This I have done indeed, this zeal, this activity I had, but it was not purely for God; there were self-respects, self-considerations, and these will be so many thorns by thy roses, if it had not been for such ingredients thy heart had been more serene and calm. This was Pauls evidence, not simply that he preached the Gospel, but that he did it as of God, and to God, 2 Cor. 2. The Pharisees in all the duties they did, could have no true comfort, because their ends were nought: Jehu and Judas these will give no comfortable account, so that purity of intention and rectitude of aims, will only comfort thee at thy death; shouldst thou abound in the most Angelicall duties that are, be admired of all, yet if in all these things thou hast not been purely fixed, thy hopes will fail; insincerity is accompanied with sad doubts and uncertainties.

6. Ignorance, 6. Ignorance or mistake in some points of Divinity. or a mistake in some things may make us give our account with great fear. As

1 1. If we look for perfection in our lives, being resolved like Rachel to mourn and take no comfort, unless our life appear a garden to us without any weeds at all, but that is reserved only for heaven: If none might dye comfortably, but he that hath lived perfectly, then every man must go out of the world with de­spair; yea there is no man but his failings are more then his duties, there is more corruption then grace; so that if there be sincerity, though imperfection, we may say, Lord we have finished the work thou gavest us to do. Indeed hu­mility is required because of our imperfections, but not diffidence: To doubt and to refuse the comfort God offers is not humility, but disobedience, like [Page 112] that of Peters, who would not let Christ wash his feet.

2 2. Another mistake may be about the nature of true faith and hope, as if we were to divide between Christ and our selves, and so from both conjoyned to­gether gather our assurance; even as the Papists define spes hope, to be partim à gratiâ, partim à meritis nostris proveniens, but those that go thus to divide, must needs divide themselves from comfort, for the object of our faith and trust must be Christ only. We may joyfully take those evidences of grace we see in our selves, but to put confidence in them, would be to make our selves our own saviours.

3 3. This mistake may breed much disconsolatenesse when we limit our assurance and evidence to the time of our death, that if God give us it not then, we give up our case as desperate. Indeed it's a most blessed thing, and a mercy much to be pray­ed for, that as Simeon, so we having seen Christ in our hearts and lives, may then depart in peace: It's the haven after all the tempests we have had here, but yet God may deny us this cordiall, even the best of Gods children have found, that God hath not kept the best wine for the last; but God doth some­time to his, as they did to Christ, give him gall and vinegar to drink: For as the wicked ungodly man, who the next moment is to drop into eternall flames, may yet die with great carnal presumption that God is his God, that Christ is his Mediator in whom he will trust, and so feareth not, quakes not at the dolefull judgement coming upon him, so the godly man, though ready to be crowned with Immortall Glory, and there is but a moment between him and everlasting happinesse, yet may think his case doubtfull, if not desperate, may seem to have no hopes, no joy, yea be so tempted, that he shall think all he did was but in hypocrisie and falsehood, that there was no truth in him, this may be: There­fore let the godly not limit God to that time of death.

Ʋse. Ʋse of Admonition to awaken your selves at this truth, Think how nearly it concerns you, Dost thou live in such a way, as that thou art able to make this glorious profession? Is not God, is not his word, is not thy own conscience against thee? How speechlesse and confounded wilt thou be, when God shall bid thee give an account of all thy talents! Oh that men should not lay this later end no more to heart! that none saith, O my soul, now all is well, now thou takest thy mirth, but what a change will the hour of death make! With what comfort wilt thou look upon the devils work, and sins work, which thou hast been doing all thy life time? especially take heed of unprofitablenesse and decayings in the way of godlinesse; thou that hast looked towards heaven, but art turned out of the way, be sure thy end will be miserable, It had been better for thee, saith the Apostle, never to have known the way of righteousnesse. You may have desires, may have breakings of heart, and yet return to sinne again; oh think with what a violent flood these thoughts will come upon thee! Oh me wretched and undone sinner, I have no refuge, no hope! many resolutions I had, but they vanished away, and now I must live no longer, my time is ex­pired, my course is finished: Oh that God would adde, as to Hezekiah, some years to my life! Oh that I could bid the Sun stand still, or time go no further, till I were at peace with God, but these are vain wishes: Let not then this truth go, before it hath left a sting in thy very heart; O Lord nothing troubleth me, but that I did not think or minde these things sooner: Meditate on these things your night is coming upon you; Will you alwaies delay, or else be secure, and not matter these things; many have done foolishly and dropt in a moment into hell, do not thou be so overtaken. May we not conclude, that the auditor with whom this truth will not avail, may fear he is delivered up to an impenitent heart.

THe cirumstance of this holy profession which Christ made being con­sidered, Let us proceed to the Profession it self, and that is, He had glorified God on earth.

Christ in the state of humiliation was inferiour to God, and so he did referre all things to his Fathers glory, so that in this profession we may consider,

• 1. What is the matter or object whereby God is glorified.
• 2. The end or final cause that moved Christ therein.

The matter is our salvation, and that redemption Christ purchased for us: The end which Christ looked at in all this was chiefly the glory of God: In­deed he looked also at his own glory and our glory, but the ultimate and chief­est of all was Gods glory, So that from hence we may observe,

That our redemption and salvation obtained by Christ is a glorifying of God, Doct. That our Re­demption ob­tained by Christ is a glorifying of God· &c. Wherein God was glorified by Christs Mediation for us. and Christ did thereby chiefly aim at Gods glory; We put both the matter of Gods glory and Christs end together; and certainly this Truth discovered will be like that sweet box of perfume which opened, caused such a fragrant smell.

And 1. Let us see how or wherein God was thus glorified by Christs Mediation for us: It being of infinite comfort to know this, for how many times are we apt to be cast down? What are we that God should regard our salvation? who are we that God should crown us with glory? God doth not need us, he is happy without us; Now this may exceedingly encourage, Though we be not worthy to be saved, God is worthy to be glorified; If there were nothing but our good and happinesse involved in Christs death, who would think it pro­bable Christ should suffer meerly and ultimately for us, but there is also the glory of God deeply concerned, which is more worth then all the world, yea, then all our souls, for though one soul be more worth then a world, yet Gods glory is more worth then all our souls and their salvation; So that a Christian fixing his faith and meditation here may be in a transfiguration, and say, It is good to be here; God doth not lose by thy Salvation, If Gods ho­nour [Page 114] were to be impaired, if his truth broken, if his justice violated, then who dare open his mouth for salvation? but God is a gainer as well as thou art; It's no wrong or losse to God if he give pardon to thee, yea, thou art able to make it out of Scripture grounds, that God is more glorified hereby, and so when the salvation of our souls shall prove Gods interest more then ours, this must needs greatly encourage.

I First therefore, The grace, mercy and goodnesse of God is by our redemption through Christ admirably exalted: Now Gods goodnesse and his mercy is that which doth highly exalt him; When Moses desired to see the glory of God Exo. 34.6. then God made this Proclamation, that he was merciful, long-suffer­ing, ready to forgive; Those attributes that declare his mercy, they make him glorious; Now there never was or can be such an Instance of Gods grace, love, and goodnesse, as in our salvation by Christ; God never did any thing by which he can have such a Name for mercy as in this; The Church of God hath had many deliverances and great external favours, for which she hath been much in praising and glorifying of God, but God never exalted himself and made himself so glorious as by this; The Church was greatly affected, Psa. 136. with the goodnesse of God, when enumerating the severall Instances of Gods mercy, she addeth in every verse, For his mercy endureth for ever, For his mercy endureth for ever; Oh but how maist thou go over all those things, Christ did for thee, adding, His mercy endureth for ever; He died and rose again for the remission of thy sins, for his mercy endureth for ever, he obtained the sancti­fication of thy nature, For his mercy endureth for ever, And in those temporall deliverances, though Gods mercy as an attribure in him endured for ever, yet the effect of his mercy did not, for both these mercies, and they themselves perished, but here the effects of his mercy will endure for ever; So then seeing God doth all things for his glory and his name, insomuch that Joshua urged this as a great argument with God, Josh. 7.9. What wilt thou do unto thy great Name? It cannot be but that our redemption by Christ must needs be acce­ptable to him, because his Name is most exalted thereby, we may say Gods thoughts, his heart and delight was more upon this then any thing else he e­ver did; These attributes of God, his goodnesse, his love, his long-suffering, his grace, Divines makes a distinction of them, but in our salvation through Christ, they were all conjoyned; There they were all in their highest glory, Gods love is that whereby he wils good to the creature, now in his creation or preservation he doth not will that good, which he doth in our redemption, Gods goodnesse is that whereby though full in himself and sufficient, yet he would communicate unto the creature; Now in nothing did God ever com­municate as in this; in other things, he giveth creatures, here he giveth him­self: In other things he vouchsafeth fading, decaying comforts, here is eter­nall; In other things he giveth but drops and crums, here he giveth the ocean, he fils us up with happinesse, that the soul saith it hath enough, especially Gods grace is seen in no thing but this, the Creation of the world, and be­stowing other mercies, is never attributed to grace; this is peculiar for our salva­tion, Oh then what hope is here when we shall consider, there never was, there never can be any thing wherein God may be so glorified as in our salvation by Christ, urge this duty at the Throne of grace, O Lord, It is not my cause but thy cause; The devil opposeth not so much my salvation as thy glory there­by: As they said to David, Thou shalt not go with us, Thou art worth ten thou­sand of us; Do thou urge, Let not thy glory be in danger that is worth all our souls.

II 2. The wisedom of God is greatly glorified by Christs Mediation for us, 1 Cor. 1.24. We preach Christ the wisodom of God, why so? Because never was the wisedom so discovered as in finding out and procuring such a remedy for un­done [Page 115] man as he hath through Christ, if you do regard by the remedy it self Christ God and man, the use of this remedy by faith only excluding all works, we may then cry out, Oh the unsearchable depths of the manifold wisedom of God; The Apostle cals it [...]; Even as in a curious work of Tapestry, there are several expressions of arts; David is affected with Gods wisedom in making every part of him; Thou didst curiously work me in my Mothers womb, as so much choice Needle-work, Psa. 139.15. but farre more wisedom was seen in redeeming and saving, especially the wisedom of God was herein wonderful, that whereas upon man fallen his estate seemed desperate and incurable, on one side Mercy was willing to help and releeve, but on the other side Justice did interpose, and said it could not; Now the wisedom of God found out such an excellent temperament, that mercy might plentifully demonstrate it self, yet Justice be satisfied; so that in mans salvation there was a merciful justice, and a just mercy cooperant together, Solomons wisedom was greatly admired for deciding that hard controversie about the living childe, but here was a great­er instance of wisedom to finde, out a way for our salvation; We reade of an excellent temperament found out by one Law-giver, who having made a Law that every adulterer should have both his eyes boared out, it so hap­ned that the Law-givers own Son was taken in Adultery, Now mercy on one side moved the Father to spare him, yet Justice on the other side hindred; The Father therefore commanded one of his Sons eyes should be put out, and yeelded that one of his eyes should be put out for the other eye of his Sonnes. Here the Law and Justice was satisfied, as also the mercy of the Father disco­vered; This is greatly applauded in histories, though hardly is the fact justi­fiable, but it is a meer shadow to this excellent temperament the wisedom of God found out, Oh that ever any soul under any perplexity whatsoever should be cast down or say, how can I be delivered in this? how shall this ever tend to my good? for what is it greater then to finde out a way to save thee? yet God hath done that.

III 3. The power of God is hereby glorified; We reade of many instances wherein God hath revealed his power to the world, That all the world hath been for­ced to say, Great is the might and Majecty of God: Who is a God like the true God doing great and wonderful things? But this of our salvation by Christ tran­scends all, Therefore 1 Cor. 1.14. Christ is called the power of God, for by this means a greater power then any earthly power is subdued, even the principali­ties and powers of hell; Now saith Christ when he was to suffer, the Prince of this world is judged, Joh. 16.11. By the blowing of Rams horns the wals of Jericho fell down, but here by contemptible and weak things, the gates of hell fall to the ground; The devil that had power over mens hearts, and kept men captive in their lusts, is wholly conquered; Alas all the power done in temporal de­liverances cannot be compared to this redemption; It's true, the eye of faith and not of the body must admire this.

IV Lastly, God is glorified in his Justice, and that more then the heart of man can conceive, for although in respect of us there be nothing but grace, and all that we have and receive is mercy, yet in respect of Christ there was exact justice, God laid our sins upon him, he became a Surety in our stead, he un­dergoeth that wrath, that curse that did belong to us, God did not abate of any thing that Christ could suffer without sinne, so that we have not the par­don of our sins upon any unjust and unlawful terms; The Law and Justice can­not complain: Gods justice then against sinne is abundantly seen in that, though Christ was the only beloved of the Father, yet he is not spared but must be made a curse, and endure the wrath due unto us, so that if a man would consider what arguments should keep him from sinne, if he would be affected with Gods wrath against it, let him look on Christ crucified, oh how [Page 116] can it be that sinne should be so pleasing and delightfull unto thee which was so bitter and full of wrath to Christ: Would not God spare his own Chil­dren, but his justice must be satisfied through Christ, then what may wicked men expect? Are they able to conflict with Gods wrath? Can they satisfie his justice? This bloud of Christ though it speak better things then that of Abel to the godly, yet it's more terrible then that to the wicked, for thereby it te­stifieth that God will have bloud, he must have an atonement for sinne, and that cannot be by thy sufferings though in hell: Therefore Gods justice is more glorified by Christ then by the damned in hell, for there they are never able completely to satisfie, therefore they are kept in those chains to all Eter­nity: The debt is never paid, but Christ discharged all to the utmost, and therefore the grave could not contain him; Thus you see how in every respect God is glorified by our salvation through Christ; Though to us a Son be given, and to us a childe was born, Isa. 9.6. (He was a Saviour and Mediatour in respect of us not himself,) yet all this did at last referre to Gods glory; That was the Ocean in which this stream did empty it self; Thus you have heard wherein God was glorified by Christ.

In the next place consider the end that Christ did propound in all his doings and sufferings, I mean the ultimate and chief end not the proxime or immediate end, and that also was to glorifie God, his chiefest end was not either to glo­rifie himself or us, these were subordinate ends.

1. Not himself, hence Joh. 8. I seek not my own glory but the glory of him that sent me; It's true, he is said to have an eye to the end of his sufferings, Heb. 11. and the Scripture makes his exaltation a consequent of his humilia­tion, yet this was not chiefest in his thoughts: The name and glory God gave him exalting him above every great thing, was not principally regarded by him, but the glory of God: So that by this we see how precious the glory of God should be to us, how deer in our esteem; When we see Christ preferring it above his own glory; The aim that Christ had did arise from that love and zeal he had to God, for none can referre all things to Gods glory who do not love him above all things, who do not give him the preheminency in every thing: One said, Fiat justitia & ruat mundus, Let the glory of God be ex­alted though the whole world be ruined thereby, as love to God, so purity of intentions, and an excellent rectitude of the heart is requisite, else self-love and self-respect will be more prevalent then Gods glory.

2. As Christ did not principally intend his own glory, so neither our happinesse, but only as the means to glorifie God; Because Gods glory is so deeply interessed in our salvation, therefore did he procure it; He did not glorifie God that we might be saved, but he saved us that thereby God might be glorified, yet this doth not at all derogate from the Love of Christ to us, neither doth it make us the lesse beholding to him though he would not have saved us, had it not been for Gods glory; But hereby he demonstrated both his love to us, and God at the same time, he loved our souls and salvation, yet not above the glo­ry of God, That would have been unlawfull; Therefore at the same time he did demonstrate both his love to us and to God, and yet kept the due order that ought to be in his love first to God, and then next to us.

Reasons.Now the ground and reason why Christ did referre all his obedience both active and passive to Gods glory, is,

1 1. Because God himself makes all his own actions to the glory of his Name; The end of Creation, of Redemption, of Christs coming into the world; All these were ordered by God for his own glory, so that as the work was imposed on Christ, which he was to aim at, was also required by God; Had it been possi­ble (for we may suppose impossibilities for illustration sake) for Christ, to [Page 117] have procured our salvation for other ends then to glorifie God, it had been sinne in him, for if God be so jealous of his glory that he will not have it at­tributed to any other beside himself, how much would his jealousie have been provoked if this matter wherein his glory is most visible, should have been given to any other, Gods glory then is the supreme and universal end to which all are to subordinate themselves.

2 2. The glory of God is more noble and hath greater worth in it then any thing else; Therefore that which is most noble must be the end, as the lesse noble the means; Seeing then the glory of God is of infinite excellency, even like God himself, no wonder if Christ did referre our Salvation to that most high end, and by this we are to see that it's our duty to prize the glory of God above our salvation, for our salvation is but the good of a creature, but the glory of God is infinite even as God himself; We are to judge of and rejoice in the glory of God as more excellent then our own happinesse, yet this is not so to be understood as if a man were to be willing to be damned that God might be honoured, For it's our duty to will our salvation, we are to seek for immortality and glory, and Rom. 2 It's not lawfull to be willing absolutely, for Paul spake conditionally, I could wish to be separated from the presence of God: If it be not lawfully to will our bodily death, much lesse our eternall damnation; Neither is it possible that thy salvation and Gods glory should be divided, so that howsoever some Writers speak of such things, yet they com­mand that to be done which is both unlawful and impossible, only this is cer­tain the glory of God is a greater good then our own salvation, and as Christ so we are to desire our salvation, that thereby God may be glorified, and certainly if our Salvation it self be to be referred to Gods glory, how much rather all the temporal mercies we have; We are not to desire health, strength, parts, any outward comforts, but thereby to glorifie God: Certainly this glo­ry of God is not apprehended by us so noble and excellent a thing as it ought to be? Oh how often do we desire these outward mercies for our own ease, our own benefit, and not thereby to glorifie God; Shall Christ look be­yond all these great acts he did to the glory of God? and shalt not thou look beyond thy health, wealth, and all outward greatnesse to the glory of God? Oh where will they appear that by all things they have dishonour and blas­pheme God.

But excellent Use may be made of this Doctrine;Ʋse. Is our redemption by Christ and Salvation in the nature of it a glorifying of God, then what excellent arguments and strong encouragements doth this put into the mouth of the godly; Who art thou that art full of doubts and dejections? Oh thou hast many arguments to think God will never justifie or save such a one as thou art; Thou thinkest thy Objections are so great they never can be answered, but see if this doctrine will not remove all, for first, Thou maist pleade God will be glorified by thy pardon, by thy salvation, God will be no loser, here will be no wrong done to him, Maist thou not use this divine Rhetorick? O Lord. did I beg my Salvation upon such terms as were not consistent with thy honour and glory? Were my Salvation and thy honour incompatible, then I might justly be accused, then my mouth might presently be stopped, but thou wilt be exalted by my happinesse: Nei­ther thy justice, or thy truth will be impaired; The devils cannot pleade after this manner, Justice will presently put a bar against them; Seeing they have no Me­diatour God cannot be glorified in their Salvation, for though mercy might be exalted, yet how can justice be satisfied? Thus thou hast an unanswerable argument put into thy mouth. 2. The glory of God will be more magnified in thy justification then in thy condemnation; Thou maist truly say, Lord, if thou cast me out of thy presence, If I be adjudged to eternal flames, thou wilt lose of thy glory and honour, Thy Name will not be so much exalted; and how prevailing [Page 118] must this be? Now Gods glory must be lesse in thy condemnation then in thy salvation for a twofold respect, 1. As you heard, The attributes of God are not made so glorious in one as in the other; That the goodnesse, mercy, and grace of God is not so illustrious none can deny, and as for his justice and power which might claim the preheminence in mans condemnation, yet they are not so cele­brated, for Gods justice is but in fieri, It's not compleated, They lie in the pri­son of hell but are never able to pay the debt; The penal sufferings of a creature cannot recompence that honour and glory to God, which the voluntary suffer­ings of him who was both God and man did, so that justice is far more conspi­cuous, and as for Gods power that also is visibly more noble, for to be able to save one is more glorious then to damn many; It's harder to save then to con­demn. 2. The glory of God is more magnified in our salvation, because those that are saved are affected with this infinite goodnesse of God; They speak of it, they aggra­vate it, as Hezekiah said, Isa. 38.19. Do the dead praise thee? The living, the living they will speak of thy goodnesse; Thus it is here; Do the damned in hell glorifie God? Do they praise him? Do they sing out their Allelujahs? No, they ra­ther rage and blaspheme God; Oh then how strong is this in thy praier: O Lord if thou lay my sins upon me, if they presse me into hell, shall I then love thee? Shall I then glorifie thee? Do not the justified, the sanctified, the saved speak of thy praises all the day long. 3 In that God is thus glorified by thy salvation, thou maist make it Gods cause, his interest, O Lord, I have sins enough to damn me, I am worthy to be thrown into hell, but though I am unworthy to be saved, thou art worthy to be ho­noured; O Lord, because I have deserved hell, doth thy Name deserve to be dishonour­ed? Observe how the people of God in all their miseries still engaged Gods Name in their help, for his Names sake, as if they had said, O Lord, though we are unworthy to be delivered, yet thy Name is worthy to be honoured; It's no matter for us Lord, but what will become of thy great Name, O Lord the dishonour will redound more to thee then the losse to us; Oh this is strong and comfortable to consider, how Gods glory is interested in thy happinesse, so that it's Gods cause more then thine, yea, and why do the devils thus desire to draw thee into sin and hell? Is it not chiefly because of their enmity against God? It's not so much thy dam­nation as the dishonour to God they look at; Though they hate both, yet they hate God most, and thus thou hast unanswerable arguments in this particular. And if you say,Obj. it being thus, Why are not all saved, would not God have the more glory? Answ. I answer, God doth not need any glory from the creature, he needeth not the glory that Angels and Saints give him; If he therefore for just and wise grounds known to himself justifieth some and condemneth others, even in this he is to be acknowledged a glorious God needing no creature, so that though he may do as he please, yet we must urge the arguments he puts in our mouths.

Ʋse 2. Is Gods glory and our Salvation thus linked together? Is he so good that he inseparably doth joyn these together? Then do thou likewise, joyn all thy profit, all thy comforts and his glory together; Say, oh it's not enough that I am eased or am advantaged, unlesse I see also God be glorified.

THE former part, which contained Christs holy profession of the end he had in all that he did and suffered on earth, hath been dispatched. We now come to consider the Means wherein, or by which, and that in the later part. And herein consider the means or manner it self, ex­pressed under this notion, Work. Christ came not into the world to have his ease and pleasure and outward glory, but to Work: This obedience of his it was both active and passive. 2. Here is the description of the nature or quality of this work, that which was given him by the Father to do, so that in all this there was a stipulation and an agreement with the Father. 3. There is his dis­charge of it, I have finished it: He did not leave it half done, there is nothing more can be required of Christ: This is a comfortable truth, for wo be to us, if Christ had not discharged all, if there had been any supply to be made by us.

If you say, How could Christ say he had finished his work,Quest. when yet the dregs of the cup were to be drunk up, the worst seem'd to be behind, viz. all that agony and sorrow he was to suffer?

First Austin answers it, by reading it in the future tense, I will finish thy work: Answ. but that cannot be. The best answer is, that Christ thus speaks, because all was now at hand to be finished, he was in a prepared and ready disposition to consummate all, as we reade he said a little before his death, It's finished, con­summatum est. Now the Scripture accounts that as done, which is immediatly to be done, and the man is ready to do it: Thus Abraham, Heb. 11. is said to offer up his sonne Isaac, and to receive him from the dead, when yet actually he did not offer him, but he was immediatly fitted for it.

Obs. Christ did fully and perfectly finish that work the Father gave him to do. Observ. That Christ did fully and perfectly finish that work the Father gave him to do. John 4.34. see what a notable expression our Saviour useth to this purpose, My meat is to do the will of him that sent me; My meat, i. e. my joy, my re­freshing; never any hungry man was more refreshed by food, then I am in doing my Fathers will, and what was that will, to obtain pardon and salvation for a poor humbled sinner. Oh why should the godly soul be dejected with doubts, whether Christ will receive him or no, it's his meat to be communicating grace and mercy to thee; Thou canst not so much desire him as he doth thee: Again he addes, To do my Fathers will and to finish his work; for if Christ had begun it and not compleated it, we had been still in our sinnes, and without all hope; [Page 120] this is the fountain of all our hope and joy, Christ finished his work, he did not leave any thing for me to do. Indeed duties are required of us, but not as additaments or suppliments to his mediation, but as qualifications fit­ting us to partake of the fruit of it.Observe these particulars. 1. Let us dive into the Divinity of this Point; And

1.1. Consider, That Christ might have come into the world, as a glorious Lord and Lawgiver, only to rule and to give Laws, but coming into the world as a Me­diator and a Surety, it behoved him to be under a Law, and to discharge that work he undertook. That Christ might have been in the world not subject to the Law, or obliged to do any thing for our good is plain, because his Incarnation was not necessary, he was not compelled to it, he might have chosen whether he would thus undertake for man or no; therefore the Scripture saith, Phil. 2. He made himself of no reputation, and He became obedient to the death of the crosse. It was wholly at his own good pleasure; but suppose this will and purpose of his, then there was a duty and charge laid upon him to perform all he was betru­sted with, he would have been found unfaithfull, had he not done every thing to the uttermost.

2. A Covenant between God the Father and the Sonne.2. There was a holy and admirable agreement between God the Father and the Sonne, to be a Mediator for those his Father had given him. Hence it is that he saith so often his Father had sent him, and I came to do the will of him that sent me. Although the Covenant of grace be made with beleevers, yet there was a previous and antecedent Covenant or agreement between the Father and the Sonne to be a Mediator, and the agreement was, that if Christ would lay down his life for such, then the Father would give them to him as his seed and glori­fie them, as also reward him with all honour and glory. That Christ was re­warded with all honour, appeareth, Phil. 2. and in other places, and that be­cause of his work done as a Mediator; and that he had a seed given him, ap­peareth, in that it's said, he should see of his seed and be satisfied, Isa. 53.11. The Arminian doctrine therefore that holds an Universall Redemption in imputa­tion only, and not application, maketh it possible that his soul might be in all that travell, and yet he not be satisfied, for not one might be saved. There was then this admirable agreement between the Father and the Sonne trans­acted in heaven, they were purposing good to beleevers, even before they had a being, or could have any desires for their own good.

3. Christs work truiy and pro­perly obedi­ence.3. From this Covenant and agreement it is that Christs work is truly and pro­perly obedience: for it may be asked, How could Christ be said to obey, seeing he could not but do Gods will? there was an inward necessity from the Hypostaticall union, and as we do not say, the service that Angels and Saints do in heaven is properly obedience, for then that should be re­warded with a new heaven,Quest. and so in infinitum, Why then can it be said, that Christs doing and suffering is obedience?Answ. To this we Answer, The Scripture doth expresly call it obedience, and such an obedience as hath a reward annexed to it: Hence John 10.8. Christ cals it the Commandment which he had received from his Father. And whereas it's said, Christ necessari­ly obeyed, and so it could not be otherwise, it's true, supposing his will to be a Mediator, then such was his holinesse, that he could not but be faithfull, yet this was not a naturall necessity, as the fire burneth, but a necessity of immu­tability, arising from the perfection of his nature, neither is to sinne, of the essence of liberty, but it's a defect, and doth accompany only a mutable liber­ty in what is good. Let it therefore be firmly beleeved, that all which Christ did,4. Christs obe­dience was meriting obe­dience. it was truly and properly obedience to the Law of God, Rom. 5.19. By the obedience of one, &c.

4. This was not meerly obedience, but a meriting obedience; so that our salva­tion and his glory was not due to him meerly as such, by vertue of a promise, [Page 121] or by congruity, but from condignity; although concerning the later, viz. meriting his own glory, many sound Divines think otherwise. There was an intrinsecall worth and excellency in Christs obedience answering to our salva­tion. Hence though we have our Justification and Salvation of grace and meer grace, yet in respect of Christ it was of justice and debt, so that in Christ the Covenant of works was fulfilled, though in us the Covenant of grace; and this consideration laieth a firm and sure foundation for our peace and comfort. For our salvation is not grounded upon our works, but Christs works; it's not upon any perfection or fulnesse in us, but on Christ: Though therefore our sinnes and frailties may humble us, yet they may not drive us from our anchor of hope in Christ.

5. This work Christ was to do, it was in it self very heavy and grievous, 5. Christs work heavy and grievous. though his readinesse made it easie. If we consider the particulars of his work, viz. to obey the Law of God, and to suffer all the wrath that was due for our sins, we may easily then conclude, that Christ had a bitter cup to drink off: And those praiers and agonies which he poured out, saying, If it be possible let this cup passe away, Matth. 26.39. abundantly shew that to the humane nature it was a very hard and difficult task, yet for all this his love and desire of our salvation was so great, that at another time he saith, I have a baptism to be baptized with, and how am I streightned till I come? and when Peter advised him to save himself, with what indignation doth he refuse it, Matth. 16.23. so that we should with serious and affectionate hearts hear of this work of Christ, oh how full of a­gonies and conflicts was he, insomuch that an Angell from heaven came to comfort him, yet all this was his meat, his refreshment in respect of our good. Do not thou then say of any duty he commands, if it be to pull out thy right eye, to cut off thy right hand, to part with thy dearest lusts and comforts for his sake: This is hard work, who can do it? for did not Christ willingly and joyfully do harder for thee.

6. This work he finished and compleated, as you hear in the text;6. He finished his work. it's the end that Crowned this great work; Now his finishing of this work was in these particulars:

1. He did it wholly and universally, there was not one Iota or tittle of the Law, which he did not accomplish, though all our obedience be imperfect, and we fail in many things, this we omit, and that we omit, yet Christ left no­thing undone: Oh what blessed and comfortable doctrine is this to the loaded and burdened soul, that sits mourning like deflowred Tamar, and I whither shall I go? if the Lord enquire about this duty, and about that command, thou canst not answer, thy omissions are too palpable, thou canst not hide them from thy own eyes, yet remember Christ failed in nothing: Cursed is he that abideth not in all things, so the Law runneth; if thou wert able to do all the Law requireth, and yet fail but in one word, in one thought, that matters not all thy other duties, for this one thing it will condemn thee, and therefore the Law brings every man under condemnation, it makes the most holy of men see their damnable condition, but Christ answereth the Law to the utmost: As Christ said to his enemies, Which of you can charge me with sinne? so he may say to greater then they, even to the Law, even to the justice of God, wherein can you finde any spot in me, demand to the utmost farthing, abate nothing, I am ready to discharge all.

2. He finished it universally for parts, and not only so, but fully for degrees: He did not only do every duty the Law required, but every duty in every de­grees: he did not only love God, but he loved him as much as the Law requi­red. The Law was possible to him, though to us it be impossible; all that he did was so fully done, that there wanted not the least degree of grace in any duty. As he had not the Spirit in measure, so neither was his obedience in [Page 122] measure, thus farre as is with us, to whom God giveth not such a measure of grace, as to be able perfectly to conform to the Law in this life; and here again the godly heart may lift up it self and be comforted, for what though thou come short many degrees of what the Law requireth, yet Christ did not: What though all thou dost may be better, yet Christ did all things so, that they could not be better, Perfectum est cui nihil deest: Now nothing was want­ing to Christs obedience, otherwise Christ himself would have needed a Media­tor as well as we; if he had failed in his trust he had been guilty of sinne, and so needing of pardon; now it were blasphemy to say so of Christ, for the Apostle, Heb. 7.27. aggravateth and preferreth Christ our Highpriest above the legall Highpriest in this, because such an one was to offer for his own sinnes, as well as the sinnes of the people. Oh then it's no wonder if Paul be thus affected with Christ, and his righteousnesse, seeing all fulnesse and perfection is in it.

3. Christ finished his work, because he had not only an objective perfection in parts and degrees, but also a subjective perfection, all within him was throughly and perfectly holy; so that whereas we are both originally and actually polluted, he was originally and actually holy, so that the Law had no fault to finde with him; for his originall and native holinesse, it's plain, because he was not born of man in an ordinary way, but the holy Ghost overshadowed the Virgin Mary, and therefore he is called [...], that holy thing which was to be born of her, Luke 1.35. and thus the Apostle, It behoved us to have an Highpriest, holy and separated from sinners, Heb. 7.26. and indeed this is the foundation and root of all, for the tree must be good, before the fruit can; the fountain must be clean, ere the streams, and so the nature must be holy ere the actions are. Christ then had an holy and pure nature, wherein was not the least spot or wrincle of sinne, and then his actuall holinesse did fill up the faculties of his soul, as he had a soul and the naturall properties thereof, an understanding and a will, so these were sanctified to the highest; we speak not of the holinesse of his Divine nature, as he was God, for so it was infinite, even as God him­self, but of his humane nature, habitually and actually. Hence the Apostle, He knew no sinne, 1 Cor. 5. and he was made like unto us, sinne only excepted, Heb. 4.15. Now here also the godly may rejoyce, for those reliques and re­mainders of sinne are such as prove thorns in the side of the godly: The ex­perimentall sense of this made Paul cry out, Oh miserable man that I am! Well though in thee there be the stubs of sinne, yet in Christ there are none, and now God dealeth not with us in our persons, but as in Christ, being found in him, saith the Apostle, as the malefactour was in the City of refuge, Phil. 3.

4. Christ finished his work in respect of duration, for even the Law required continuance, though there were perfection of parts and degrees, and subje­ctive perfection also, yet Cursed is he that doth not continue therein, Gal. 3.10. as you see Adam did not, but Christ from the beginning to the end of his daies held it out, yea his love did most appear at the later end, for then was the greatest and hardest parts of his work to undergo, but though in all that re­proach, contempt and scorn, yet he was not weary, he did not give over his work, he did not fail or faint in the later end: Thus Christ was our David fighting against Goliah, and in his conquest we did overcome.

Lastly, He so finished it, that he hath left nothing to be done either by Angels or men, in that way and kinde as he did. Therefore all these doctrines that main­tain free-will, that hold the mediation and intercession of Saints in heaven, that maintain merits and satisfactions, all these blaspheam the sufficiency of Christ, and say, Christ hath not finished his work, for either Christ was a totall and perfect Mediator, or else a partiall; if a totall and perfect, then there [Page 123] needeth no more, one Sun is sufficient, all things added are superfluous, if a partiall Mediatour, then he did not finish his work, then he did it by halves, and so Angels and Men are to share with him in his glory; It's true they have many distinctions to mince the matter, but these fig-leaves cannot cover Adams nakednesse, and it's made the sinful property of man fallen, to seek out many inventions; God made man upright, but they have sought [...]ut many inventions, Eccl. 7.29. They have many colours and pretences, many distinctions and ex­cuses to cover their sins with; But you will say, If Christ hath done all, Obj. and we are to doe nothing, then what need we be diligent and zealous in the waies of godli­nesse? Sin or not sin, it will be all one; Christ hath done all, therefore we may eat and drink, and rise up to all excesse of riot; No, that is a Non sequitur?Answ. For our duties are not required to that end which Christs was, but yet they are necessarily commanded for other ends; Though Christ did work and finish his work, yet thou must work and endeavour to finish thy work too; But how? It's good to understand this, for here Popery and the true Religion part, here they oppose one another: We pleade the necessity, the presence, the command of good and holy works as well as they, only we differ in the end; They presse them for such an end as Christ did his work for us, for merit, for justificati­on, for our salvation; This we say is to derogate from Christ; This is to make Christ of no effect, whosoever repents, beleeveth, doth any holy duty for this end, is guilty of spiritual Idolatry, he maketh another Christ to himself, be­sides the true Christ, but then there are other ends for which we do these du­ties, partly because God hath commanded them as the way to walk in, if ever we will be saved, so that though our holy life deserve not heaven, yet our wicked and ungodly life deserveth hell, and then partly to glorifie God, and to testifie our thankfulnesse and love to him, yea, there is an inseparable con­nexion between a man interested in Christ and a holy life, as there is in the fire with heat and light.

In the next place Consider the properties of this work Christ [...]nished. The properties of the work which Christ finished.

And 1. It was a work of infinite value and worth; whatsoever Christ did it had a transcendent excellency because he was God as well as man, so that we are not to consider those works he did as of a meer man,1. Of infinite value. though never so holy but as one of a divine nature.

2. They were Mediatory works, all that he did and suffered tended to a pro­pitiation and reconciliation with God,2. Mediatory. so that as the nature of them was infi­nite, so the end of them was precious and admirable, what should man have done if Christ had not done thus.

3. It was not only his work but our work, 3. His works are our works. Alas Christ was not obliged to these duties for his own sake, but it was for our sake, so that the godly with great affection may consider of these works of Christ, for they concern thee; They are our works both impetrativè they merit for us, they procure good for us, and imputativè we are made the righteousnesse of God, as our sins were accounted his.

4. The necessity of this working, and working so perfectly, and that doth appear from the justice of God and purity of the Law, and partly from our impotency,4. Consider the necessity of his work. from the justice of God, for that being infinite nothing could satisfie him but what was of infinite worth; It would have been injustice in God to have given us heaven otherwise, and then partly from the holinesse of the Law, that admits of no works but perfect, pure, and holy; Therefore to say God accepts of im­perfect holinesse, and accounts that as compleat which is not so, is to attribute false judgement unto God, and lastly our own impotency proclaimeth the ne­cessity of Christs perfection, for take us as we are in our selves, so we are no­thing but sin and a curse; In stead of working Gods work we do the devils, and take us as regenerated then though we be partakers of Gods grace, yet the remnant of corruption within us doth staine and infect all that we do.

[Page 124] 5. The visibility of it.Lastly, Here is the glorious visibility of Christs perfect working in his resurrection, ascension, and now sitting at the right hand of God in glory, which could not have been had not Christ perfected his work, for what is the reason the devils and damned in hell are detained to Eternity in those prisons of darknesse; Is it not because of their insufficiency to perfect their sufferings, to make them adequate to Gods justice, to bring as great glory to God as ever sin did evil or dishonour; In that therefore Christ hath overcome the grave and the bonds of death, we have an infallible evidence of his perfect working.

Ʋse. Ʋse of Instruction, how dangerous all those doctrines are which proclaim free-will, merit, under any notion whatsoever; As they give that to man which belongs not to him, so they take that from Christ which is due, yet this is a most natural sin in all, either in whole or in part to take off from Christ, not to be be­holding to him only, God hath commanded us to come out of our sins by repen­tance, and our own works by faith, and the Apostle doth not only exclude sins, but even working also from Abrahams Justification, Rom. 4. There is a danger of being a Pharisee when thou ceasest being a Publican.

Ʋse 2. of great Consolation to the broken-hearted sinner; This is the glad ti­dings of the Gospel to those who sit under the sentence of eternal death; Christs works will abundantly answer all the temptations about thy own works; Two things lie like two Mountains upon the godly, The weakness of their graces, and the strength of their corruptions: If neither of these were to bow their souls down, with what joy and gladnesse could they live and die: Now Christs works have a two fold remedy to this twofold grievance; His works have a satisfa­ction in them, and therefore whatsoever failings and corruptions there are if humbled for and endeavouring to be reformed, they are sufficiently conquer­ed, and his works have a meriting nature in them, and therefore though thy work be weak his work was perfect and compleat, say not then who shall go up to heaven? this is to bring Christ back; It is an excellent place, Rom. 10.7. where the beleever is forbid to doubt or say in his heart, Is Christ ascended? or was he made a curse for us? or how shall we be able to ascend to heaven, or to be deli­vered from hell.

Ʋse 3. Did Christ perfect and finish his work? Do thou imitate and follow him, Christs working excludes ours for justification, but not for a duty and way to heaven; None but doers and workers shall have heaven, though not for their works: Now thy work is first as a Christian, so the Law of God in the purity and exactnesse of it is a rule of all thy works, What the Law bids thee do, doe, though not to have life by it, 2. The work of thy relation as a Magistrate, Mi­nister, Husband or Wife, finish this work; It's not enough to be good in the general, unless good in relation. 3. The work of thy condition as a rich man, as a poor man, when the Master gave talents to all, this was his command, Work ye, trade ye, be in constant improvement.

THis fifth Verse containeth a repetition of the matter praied for, v. 1. and enforced by divers arguments in the former Verses, wherin ob­serve,

1. The object matter of Christs Petition, Glorifie thou me, I shall not consider that because spoken to before; Only in that we see our Saviour twice within so little a space praying for this glory, though appointed and promised to him.

We may observe two particulars.

1. That all repetition and ingemination of the same matter in praier is not un­lawful, but sometimes is useful and necessary.

2. That even those things that God hath appointed and promised to his people, must yet be obtained by praier.

In the next place we have the description of this glory.

1. It must be an heavenly glory, such as God approveth of, Glorifie thou me with thy own self; This may be spoken exclusively to all humane glory which he regarded not, or else in opposition to his work, he had done, I have finish­ed thy work on earth, and now let me have my reward in heaven: 3. From an external adjunct, It's the glory which he had before the world was; That admits of some difficulty to be dispatched in its proper place. Lastly, There is the cau­sall inference from what was said before, and now Father glorifie me; this is a causall conclusion from the work finished by Christ, and of this because first in order at this time; And now glorifie me, as if he had said, Hitherto I have been finishing my work, all the while I was doing that I looked for no re­ward, I expected no glory, but now all is completed, I pray for and expect the glory due unto me, From whence observe,

That as Christ, so all the people of God when they have finished their work, Observ. None may look for glory until they have finished their work. Consider the Point in refe­rence and not till then, may look for and desire the glory prepared for them, 2 Tim. 4.8. Hence­forth is laid up for me a Crown of Glory; Henceforth he expects, now his fight is over but not before.

Let us consider this briefly in Christ and then in our selves.

First, Concerning Christ, God had so ordained and appointed, That he should first be eminent in doing and suffering, and then should have a reward; It be­hoved him first to suffer and so to enter into glory, Luk. 24.26.I. To Christ. Ought not Christ to have suffered these things? There was a debt and duty upon Christ to wear the Crown of thorns before he put on the Crown of glory; To be debased more [Page 126] then all before he was exalted above all, so that the stipulation and agreement which the Father made with the Sonne, contained in it both duty to be done by Christ, and a reward to be vouchsafed to him; He was to drink of the brook, and so to lift up his head, Psa. 110.7. This was the order that God had indis­pensably commanded, and nothing could hinder it, though all this was sup­posing Christs willingnesse to undergo the office of a Mediatour; for otherwise though he had become man, yet he might alwaies have kept up the manifestati­on of his divine glory, and hence it is that the Scripture saith, he ought to have suffered; There was a necessity from the justice of God which will punish sinne in the offender or in the Surety, and he ought to do it, because of his own faithfulnesse and trust, he should not discharge that which had undertaken un­lesse he became thus obedient.

2. The order that is between Christs work and reward is far different from ours, and of another nature, for that is an order of merit and causality, but ours on­ly of antecedency,Glory the re­ward of Christs merit. and by a promise: Therefore when Christ looks for his glo­ry it's upon farre other grounds then when Paul expects his Crown of glory; for Christ looks for his glory upon his work, as a cause and a merit, it being fully perfect, and more then he was bound unto, if absolutely considered, though when once he became our Surety it behoved him to perform all, so that Christ had his glory by the Title of justice and desert, though in respect of the personal Union he had alwaies a right to all glory; But Paul and all the godly have it by meer grace and favour, for when the Children of God have done all they can, yet such is their imperfection that they need a pardon, and so their salvation and glory is of meer grace; Therefore though there be a similitude between Christs work and his glory, and ours, yet there is not an equality, The one is of justice and merit, the other of grace and favour; The more inexcusable then are all these Popish doctrines that would puff up a man to such a conceit of himself and Christ together, of his free-will and grace together▪ not Christ and grace alone, that hence they will pleade their Title to heaven, Christs merits and their own.

II. Consider the doctrine as true in our selves.In the next place let us consider this doctrine as true in our selves, for here­by our security and carelesnesse, especially our prophanesse, shall be greatly confounded, when we shall know that without our working there cannot be glory, we must look to labour in the Vineyard before we come to have our wages.

1. God hath ap­pointed this order.And 1. God the Father who appointed such an order for Christ hath also decreed the like for us; Heaven and eternal glory cannot be had without much work­ing and suffering, Rom. 8.17. If we suffer with him we shall also be glorified with him. Hence are those commands and expressions, Strive to enter in at the strait gate, Mat. 7. Be in an agony: The violent take the Kingdom of heaven, That the righ­teous is scarcely saved, Be not weary in well-doing, because we shall have a recom­pence, if we faint not, Gal. 6.9, That implieth such labour and discouragements in the way to heaven, that it is very hard not to faint, not to be weary, to give over all; As the people of Israel in the wildernesse murmured and wished themselves in Egypt again, because they found it so difficult to get into Ca­naan; Hence Heaven is called a rest, Heb. 4.9. There remains a rest, What doth that imply but here in this world we are toiling and troubled and never have any rest, but in heaven there is rest, that also denoteth how sweet and excellent a place heaven is, and how much we while in this world shold desire it and pray for it: Whereas our desire to be in this world is as if a man should be willing to lie in a bed full of thorns pricking and ga [...]ling of him; Thus hath God ap­pointed a Fight before the Crown, labour before our wages, tempests and storms before the haven, wearisomnesse before a rest.

Therefore in the 2^d place Every Christian must up and be doing, that doth expect [Page 127] Salvation; Sluggishnesse and lazinesse will deprive of this glory; Oh when such shall see themselves shut out of all happinesse and tormented for ever in those eternal flames, then how will they cry out of their lukewarmnesse and unprofitablenesse? what a terrible sentence is pronounced upon the unprofita­ble Servant? Mat. 25.30. He is to be cast into utter darknesse where there is weep­ing and gnashing of teeth; If Christ himself must first work and then look for a reward, let not the Servant think to be above his Master, We must not think to have heavenly glory, as our Saviour saith, Mat. 5. The Lillies of the Field have a greater glory then of Solomons, yet they spin not, they labour not; No, but the Scripture crieth out aloud to every one, To work out his Salvation with fear and trembling, Phil. 2.12. Oh then that the consideration that Christia­nity is a work, No work no glory, would make us shake off slothfulnesse and negligence; Do not think God will provide heaven for thee as he did a Wife for Adam, in a deep sleep, he thought of nothing, he took no care about any such thing: They that say, Let us eat and drink for to morrow we shall die, little think of the way and the work God requireth before happinesse: Those that like Dives fare deliciously every day, that live in ease and security, let them think this Calm will breed a great Storm, as they say, before Earthquakes, there is a wonderful stilnesse and calmnesse, So all their pleasure, ease, and delight is but the forerunner of unspeakable torments and misery.

3. Hence we see, That good works and an holy active life is not forbidden but commanded by the Scripture; To preach Christ, or faith, or grace, or the benefit of the Sacraments so, as that a godly, exact, and diligent walking and working is excluded, is to preach another Christ, another Gospel then we have recei­ved; Our Saviour by those Parables of divers talents, as also of the foolish Virgins, and of the unjust steward, Mat. 25. of hiring Labourers into the Vine­yard, did hereby commend the necessity of working, Paul fought a good fight, and all the godly Worthies commended by him, Heb. 11. had an active labori­ous faith, and they are accounted blessed that die in the Lord: Why? because their works follow them, Rev. 14.13. yea, at the day of judgement that judicial processe will be according to the works we have done, or we have not done, for omission of duties, though there be no commission of sinne, the sentence of condemnation will be pronounced; so that concerning this duty of working there have been errours on both sides, sometimes Satan hath so prevailed as to perswade men against working, to fancy a kinde of notional faith that will not purifie or clense the heart, a painted fire that will not burn: Sometimes again when he could not prevail that waies, then he hath set up working to over­throw beleeving to make Christ and his grace ineffectuall, Take we heed then that we split not our selves at either of these rocks, but conform our selves to Christ, who was never idle, but like a careful Shepherd went up and down seek­ing the lost Sheep; This is the devils great temptation, to tempt thee not to work, or if thou workest to puff thee up with confidence about it, and so to make thee [...]un in vain: The Popish Doctrines they have so infected men about works, teaching them to put confidence therein, that it was an infinite mercy to the Church when the true doctrine about Christ and the grace of the Go­spel be [...]a [...]e to be published, and by reason of some expressions there arose up the Antinomians and others, who cried down working as if that were to bring the Law in again for justification, but both these misse the mark, both the Pharisee with confidence in his works, and the Publican without his works, are excluded this place of glory.

4. There is therefore a necessity for many considerations,The necessity of continual working· while we are in our journey to heaven, that we should be working, all which are good to be laid to heart, that so we may avoid all unprofitablenesse, and at last to be able to say, and now my work is done, O Father, glorifie me.

[Page 128] I. From Gods command.The first is from the command and will of God, Every Page in the Bible pres­seth doing Gods will, yea, we are to be stedfast, immoveable, alwaies abounding in the work of the Lord, 1 Cor. 15. So that if there were no other motive to ex­cite us, the command of God might be greatly provoking; He who hath a command and a Soveraignty over all; That commands the very inanimate creatures, and they obey, how much rather should we yeeld obedience to his will, and the rather because whatsoever work he commands as it is good in it self, so it's good to us; It's good in it self, When the devil and sinne tempt to that which is evil, thou presently givest up thy self, and shall God require that which is good, and thou refusest it? Besides, It's good for thee as well as good in it self; It's a work thou wilt never repent of, it will never be matter of grief to thee, Whereas for all other works of the flesh and the devil, they will prove thorns in thy side, There will be a horrour upon thy Spirit for them, making thee to cry out, Oh that I had never done this or that; sin is called dead works, Heb. 6.1. because they argue a man dead, and devoid of spirituall life, and so they also carry to eternal death, but these works of God they are living works, partly because they proceed from a life of grace, and partly because they will live for ever, they will go to the grave with thee, to heaven with thee, they will never forsake thee.

II. God hath made them the necessary way to walk in if we will be saved.2. It's our duty to work because God hath made them the necessary way to walk in, if we will be saved; Without holinesse no man shall see God; Labour for the meat that perisheth not: Hence if we consider every gracious work of patience, love, meeknesse, we shall see blessednesse is promised to them, Not that these justifie, only the person justified cannot be without them; They are the media ordinata, ordained mean, in the use whereof we are to arrive at eternal happinesse; It's faith only that receiveth Christ and his righteousnesse, yet this faith cannot be separated from an holy walking: It's the eye only that seeth, yet the eye can­not be separated from the other parts of the body, and thus the Apostle doth immediatly oppose Rom. 4. beleeving, working grace, and works in respect of Justification, yet he doth at the same time presse the Children of God to all holinesse and the fruits of righteousnesse.

III. Necessary by way of grati­tude.3. Working is necessary by way of gratitude and thankefulnesse to God and Christ, If there were nothing else but this, this might pour coals of fire upon thee, for how many works of Gods grace hast thou been partaker of? If Gods grace did not work all the day long for thee, thou couldst not be a moment preserved out of hell, and as for Christs working, reade the History of his Life, he was alwaies finishing the work of thy Redemption and Salvation, he had nothing to do for himself, all was in reference to thee; Oh then how unworthy wilt thou shew thy self of all that love and kindenesse which God and Christ have done for thee; If thou like the Sluggard let the Field of thy Soul grow full of briars and thorns; Oh how can thy heart be so cold and slothful, When thou considerest grace is working for thee all the day long, if Christ had no more zealously and earnestly wrought my peace for me then I do perform his duties, my soul had perished irrecoverably.

IV. Because we have so long time spent our selves in the way of Satan.Lastly, Therefore it's necessary we should work Gods work, because we have for a long time spent our selves in the Service of Satan, and doing the works of the de­vil: Oh this should be a perpetual goad in thy side, this should be fire in thy bosome to consider that there was no hour, no day, no season, but thou didst take the opportunity to satisfie thy lusts; Thou never couldst have enough of sinne; No thirsty man did more greedily swallow down water then thou didst sinne, yea, how active to draw on others, to infect others with the same plague thou hadst, I tell you this will lie heavy upon the godly soul, If I were to live Methusalems age it would not be time enough to do God service for the disho­nour I have put upon him, Thy time is short, and thou hast much to do because thou hast undone so much.

[Page 129]In the next place Consider,It's lawful for the people of God in all they do for God, to encourage themselves that eternall glory is laid up for them. That it's lawful for the people of God in all the work they do for God, to encourage themselves with this, that there is an everlasting glory laid up for them: Even as Christ had an eye to this glory, so it's lawful for us; Thus Moses had an eye to the recompence of the reward, Heb. 11. The godly Rom. 2. are said to be such as seek for immortality and glory, Rom. 5.2. They rejoyce in hope of the glory of God, and Paul accounted all these sufferings but light in respect of that eternal weight of glory, 2 Cor. 4.17. Indeed Gods glory is to be sought in the first place, and then our glory; so that it's a shame, if in all our doings and sufferings for God we are not full of joy, because of that unspeakable glo­ry apprehended by faith, Faith makes it present as if we already were partakers of it; So that whatsoever temptations and discouragements are in the work of the Lord, this glory will abundantly make amends for it; Are there reproaches and disgrace in the world? All the while thou didst sin and the devils work, thou hadst the love and good-will of the world, but since thou hast betaken thy self to the service of God, thou art the scoff and reproach of all; O think of the glory God will crown thee with before all the world; Again, are all the works of God painful, difficult, and contrary to flesh and bloud thou must strive and wrastle much in praier, be alwaies in a combat and conflict, Remem­ber this everlasting glory, yea, God therefore doth many times put his Chil­dren upon all exercises and sad temptations, which make them ake at the very heart, and all is to encrease their glory the more; Thus Job, thus Paul, they had extraordinary trials that they might have extraordinary glory: Further­more is there self-denial required in Gods work? Must thou part with thy pleasures, with thy profit, thy delights? still remember, this glory will make thee no loser, for alas what proportion is there between these petty things thou leavest, and those everlasting treasures God hath provided for thee.

In the sixth place, That the glory of Gods people may be full, he giveth them time and large opportunities of working for him, and keeps thee in this world, not for any earthly and outward advancement of thy self, but to serve him in thy gene­ration, as it's said, David served God in his generation, Act. 13.36. and God calleth Moses his servant; Whatsoever thy relation, thy place, thy office be, God hath appointed thee to work, and therefore he prolongs thy life till thy work be done; This is a comfortable consideration which all the godly may take, that death shall not seize on them while thay have work to do for God, and when that is finished then this summons to everlasting glory. As for In­fants this Truth reacheth not to them, and if any like the Thief on the Crosse are called at the last hour, and so are not able to work in the Vineyard, yet even such have an habitual prepared heart for it, if they had the opportunity; But for others whose daies are prolonged they are thus to think with them­selves, I have this day, this week, longer to adde to my work God hath for me to doe; Take heed of mispent time, take heed of losing daies and weeks, The night is coming when none can work.

Ʋse 1. How much comfort and joy the godly may take at the hour of death; Their work is done, now they have nothing but the Robes of glory to put on, That fulnesse of glory they are immediatly to possesse should swallow up the fears of death, and the love of the world; With what joy should they cry out, Farewell Friends, Wife and Children, welcome God, welcome eternal glory: Alas, thou hast no glory here, Thy body is a vile body, thy soul a sinful soul, the world is the valley of death, an Hospitall of diseased men, and therefore thou art to rejoice at this approaching glory; Hence it is that the righteous is said to have hope in his death, to be blessed in his death, for all his old things passe away, a new place, new company, new happinesse, new joy, but yet here are cautions to the godly dying man that hath done his work.

1. Not to put confidence in his works; Sibi isti fidere, non est fidei, sed perfidia, [Page 130] said Bernard; Oh Lord, All that I have done is an effect and testimony of thy grace, not a merit of eternal glory; Thou crownest thy gifts not my merits, if I have been able to work, it was of thy grace, so the more I have done the more I am obliged to thee, and the reason why there cannot be any hope or confi­dence put in the works we do, is from the imperfection and insufficiency of them; Enter not into judgement with thy Servant, saith David, Psa. 143.2. I would be found not having mine own righteousnesse, but that by faith in Christ, saith Paul, Phil. 3.

2. Therefore after all his works though it were Martyrdom it self, he is to look for glory by vertue of Gods promise as a meer gift; Upon this tenure thou art to plead for it, The gift of God is eternal life, for though we had done all, yet God might deny us eternal life, Though we had perfectly done all our duty, yet God might annihilate us and there be at an end; Therefore it's wholly of his grace to make a promise of eternal life, for by this means though he be not a deb­tor to us, yet he is to himself, he is faithful and cannot deny his own words, and for this reason as it's called a gift, so sometimes a reward, not as if there were any proportion between our work and this glory, but because God hath ap­pointed this as a sure consequent upon doing what is well; Therefore Ambrose distinguished well of a reward, there is merces liberalitatis, as if an whole King­dome should be given a man for lifting up a straw, and there it merces debiti, of debt and strict justice, but that cannot be between the creature and the Cre­ator, much lesse the creature fallen and corrupted.

Ʋse 2. Of terrour and woe to wicked men, who having done the devils work have nothing to do but to take the reward of devils; The same hell, the same torments, that are prepared for the devil and his Angels are for thee; Oh that the name of death, the thoughts of death should not fill thee with all fear and amazement, oh that this should not be like a sword at thy heart, whose work am I doing? whom have I served? and now I am a dying man, whose wages am I to receive? Oh that thou shouldst not mourn and pray, and get all others to mourn and pray for thee, if God will deliver thee out of this gall and worm­wood, Blessed are they that die in the Lord, their works follow them; Cursed are they that die in their sins, for their works shall follow them, though your bo­dies are put in the grave, yet your sins cannot be buried there.

IN these words have been considered the matter of the Petition, described by the nature and external adjunct thereof, as also the causal inference.

In the matter of the Petition we shall not take notice of the matter it self because handled before.

But 1. Whereas our Saviour within so little a space, doth repeat the same Petition twice, We observe,

That Repetition of the same matter in a Praier is not alwaies a sinful Tautology, Doct. That Repeti­tion of rhe same matter in praier is not alwaies sinfull Tautology but very necessary. To open the Point consider these things. but is sometimes lawful, yea, useful and necessary: None can think that our Sa­viour in whom is the Treasure of Wisedom, and who is the essentiall Word of God, who also giveth the gifts of praier to the Church, that he himself should be straitned either for matter or words, but this ingemination pro­ceeds from some other excellent ground.

To open this Point Consider,

I 1. That the same matter may be repeated either insence only but in different words, or else in the very same sence and words; When it's done the former way, we say a man doth [...], but not [...] In the latter way, unlesse there be some grave and serious cause, it's a vain Tautology, for the former kinde of repetition, the Psalms which are accounted like the Stars in the Scri­pture Firmament, are very frequent in it; Many verses being the ingemination of the same sence, only in some different words, and this we do not so com­monly call a repetition of the same thing, because every new word the holy Ghost hath doth represent some new notion to the understanding, so that it's like the same meat under several dishings, that affords a peculiar taste, or like the Philasophers matter, which they say is alwaies the same, though un­der divers forms; Now our Saviour in this praier doth not only use the same matter but the same words, Father glorifie thou me.

II 2. That in our prayers which are a communion with the great God, wo ought to have a diligent attention to severall things s Praier is not slightly, formally, and customarily to be hasted over, but being a divine worship of God, If ever a man would be in an heavenly, holy, fervent and indistracted disposition, it [Page 132] ought to be when he sets himself to this duty, Praier is like that curious oyntment to be made by the High-Priest, which consisted of many choice in­gredients, You may call most mens praiers no more praiers then an Ape a man, or a picture the person it represents.

In praier we must diligent­ly attend to these things. 1 For 1. We must have a diligent attention to the matter that we pray for, That it be lawful, good, and agreeable to Gods will; To ask of God any thing that is unlawful and sinful would be to make God a Patron of sinnes as he in the Poet, Da mihi fallere, da justum sanctumque videri Jupiter; So that this made Aquinas say, It was hard to know what we are to pray for, because it's hard to know what to desire; Hence Rom. 8. we need the Spirit of God to enable us to know what we pray for, Some Heathens have been admired for such a prai­er as this, that they entreated the gods to give them, not what they would have, but what was good for them, whether they desired it or not, but we that are Christians are not in such darknesse, we have the Word of God to direct us, and his Spirit to incline us; Look then that the matter thou praiest for be such as is agreeable to Gods holy will.

2 2. We are to consider and attend to the order of our matter; That which is ab­solutely necessary is to be preferred before what is convenient, only what re­lates to Gods glory and our salvation is farre to be preferred before any tem­porall good thing, as we see by the direction in our Lords Praier, and by Christs command, Seek ye first the Kingdom of heaven, Mat. 6.33. It's disputed whether temporall mercies may be praied for or no, it may seem a thing below the hea­venly Spirit of a Christian, but if it be lawful then it's disputed how far whe­ther absolutely or conditionally only, and it's resolved that because temporal mercies are not promised by God absolutely, nor are they absolutely necessary to our salvation; Therefore we may pray only with submission and subordina­tion, if it be Gods will, and so farre as they may be a furtherance to our spiri­tual good.

3 3. There must be an attention to the words we use in our prayer as well as to the matter; That they be grave, decent and comely; That there be nothing of va­nity, affectation, or irreverence; Praier is a worship of God; When Abraham was admitted to a discourse with God, how greatly did he debase himself, he was but dust and ashes, Gen. 18.27. and who was he that he should speak to God, Eccl. 5.2. There is a notable advice to look to our words when we have to do with God, He is in heaven and thou on earth: That is a vast distance and great disproportion, Therefore let thy words be few: The wiseman doth not there for­bid a long praier, for he himself made a very long one at the Dedication of the Temple, and repeated this Petition very often, Then hear thou in heaven and for­give, and heal this people, 1 Kin. 8. But that we should look to our words that they be not idle, superfluous and vain; a long praier in this sence may be said to have few words, when the matter is pithy, and the words pertinent, as he said of a Book, Non sunt longa, &c. That is not a long Book from which you cannot well take away any thing, so that the length and shortnesse of a praier lieth not so much in the quantity of time as in the matter; a praier held out for an hour without any savory matter or comely words is a long praier: Look we then to the matter in the first place, and then to words, but if we look to­wards more then matter, and make an eloquent oration to God, rather then an humble supplication, this is ridiculous and sinfull.

4 4. We are to have our attention upon the obiect to whom we do pray, and that to God himself: What preparations and perfumings were there to come into Abashu­erus his presence; If the Majesty of an earthly King strike such terrour, then what ought not the presence of so great a God? so that a diligent attention to his greatness must greatly elevate and raise up the Spirit, must unite and streng­then it to one object, how can distraction, and divisions enter into thy heart [Page 133] when it's applying it self to such infinite greatnesse?

5 5. We are to be attentive to all those concomitant graces, without which Praier is like a Bird without wings, or a rusty Key; Zeal and fervency, and faith in the promise and power of God are necessarily required, for Without faith it's impossi­ble to please God; Heb. 11. This is the life and soul of all, There must be also heavenly mindednesse, and a hatred of all sin, otherwise we are not fit to have any communion with God.

6 Lastly, We are to attend to the end we have in our Praier for lawful temporal things, Jam. 4.7. You ask and have not because you ask amisse; You ask to spend on your lusts, and this is very difficult, to ask health, life, and strength for no o­ther end, but thereby to glorifie God and promote his Kingdom; Thus brie­fly because not principally intended, to declare how great a matter it is to pray.

III 3. Vocal praier or the use of the tongue in praier is not for information of God, as if thereby we would discover to him that which he did not know before; Nor if we use repetition in praier, is it to move God,Why we must use our tongue in praier. as importunity may a Judge; If it were so then no wonder if we did double and treble the same thing over and over again, but partly because we consisting of a soul and body are thereby to glorifie God and honour him with both; Hence not only the heart but the tongue is called upon to glorifie God, and that is called the glory of a man, Though some expound it of the soul, and partly because the voice and exercise thereof doth stir up and move the affections, there being a reciprocal efficacy one upon another, and a circular causality: Even as vapors make the clouds which distilling in rain do make vapors again, so out of the heart come affectionate expressions in praier, and these again do encrease heat in the heart.

These things premised let us consider,When Repeti­tions of the same matter in praier may be useful. When Repetitions or ingeminations of the same matter in Praier may be useful and necessary, and we shall speak of such a vocal Praier as is publique, wherein not only the Petitions but the edificati­on of others is greatly to be respected, for this you must know, and it may serve for a fourth particular to preface this matter, That in publique praier wherein many joyn together, he that praieth is not only to attend to all the foremen­tioned particulars, but to them that are assembled also, to consider what Pe­titions, what confessions are fit for them to be stirred up unto, and that is 1 Cor. 14. The reason why the Apostle so much pleadeth against praier among other duties in an unknown tongue, because it will not edifie those that are con­ioyned with us, and so some expound that, I will pray in the Spirit, that is for his own particular, and I will pray in the understanding also, that is in respect of others to advantage and benefit them, so that in our publique, whether as a Minister, as a Master of a Family, or otherwise; We must consider the persons with us what they need what things most concern them, and this is a particular way to affect them, it being here as with a Sermon, the closer it comes to the heart, the more good it doth, so with a praier the more any Petition closeth with another mans heart, the more it doth affect him and enlarge him, and therefore fit words and fit matter are especially to be attended unto in such publique praier, where not only supplication but edification is intended.

Let us then consider when the ground of repetition and ingemination is good.

1 And 1. When the matter is so exceeding necessary that our hearts are deeply sensi­ble of it; As when a burthened soul lieth under the guilt of sinne, sinne is like a Mountain upon him, it gnaweth and devoureth within, then to beg for par­don over and over again, the soul cannot but do it; The necessity of it is so great, that be cannot let it go, as Psa. 51. a Praier made by David when over­whelmed in his Spirit by the guilt of sinne; How often doth he repeat though [Page 134] in different words a Petition for pardon, That God would have mercy on him; That he would wash him, purge him, and blot out his sinnes: This he nameth twice, for till he had obtained this pardon, there was no living for him; He could take no pleasure in houses, friends, yea; in his kingdom and all outward prosperity, so that the necessity of it makes him again and again repeat his praier for it, and thus our Saviour when he was upon those agonies and extremities, he prai­eth, Father, if it be possible let this cup passe away, and the Text saith, he went thrice and said the same words, Mat. 26.44. Here the necessity of that Praier he praied for made him say the same words, for as the same earth or the same Sun we are not weary of, because of the necessity of it; Thus neither is it to be accounted a vain tautology when again and again we pray for that without which we cannot be.

2 2. When the matter is excellent then it may be repeated again, because by often striking the same stroak at last the Instrument enters, sometimes a sudden tran­sient passage doth not touch the heart, and so the excellency of it is not dis­cerned, but when once or twice it is spoken, then it may affect: It's a Rule, Pulchrasunt his dicenda, we cannot see the worth of a Jewell at the first sight; and hence it is that there are some sentences of choice and excellent vertue, that our Saviour himself would use more then once, Such as that, Many are called but few are chosen, and some Parables also are twice spoken to by our Sa­viour, yea, that Psalm which describeth the grievous pollution of every man by nature; The Apostle Rom. 3. doth repeat at large, it being such an excel­lent choice Truth that every one is to be affected with, and till that founda­tion be laid there cannot be any esteem or prizing of Christ.

3 3. When the affections are very fervent and zealous, then it cannot but they will expresse the same thing again: It's not want of matter but height of affection and zeal that makes the tongue utter the same thing twice, as Gal. 4.6. it's said The Spirit of God is sent into our hearts whereby we cry Abba Father; Here is an Ingemination, we cry Father, Father, and why so? the Spirit of God doth so kindle and inflame the heart, that it's so sweetly and passionately affected, that as he said pro dulcedine vix labris expedire possit, he is unwilling to let this hony out of his mouth: As Peter when he was in the Transfiguration said, It's good to be here; So the heart of a godly man thus filialized by the holy Ghost, can­not but utter the same dear relation over and over; It's usuall with the He­brews when they would expresse their earnest affection and desire to a thing, to double it, and when Esau was in that great extremity, and desired Jacobs pot­tage, he crieth out, Give me of thy red pottage, as it's in the Original; The heart that is strongly affected and zealously drawn out is not contented with once naming of that, which he so much desireth, so that commonly cold and custo­mary praiers have no ingeminations.

4 4. Repetition of the same matter may be when he would by faith perswade our heart of the certainty of the thing we pray for; Thus that crying Abba Father, did not only argue zeal but assurance and certainty: They were so fully per­swaded that they were bold to speak it again and again, and so also it's a Rule among the Hebrews, to expresse the certainty of a thing by the ingemination of it: Thus dying thou shalt die, So when it's said Amen and Amen, that repetiti­on is to shew their affection, that they would have it so, or that it is so, and thus indeed those Petitions which God sets home with certainty upon the heart they are again and again mentioned, The Lord will do them yea, he hath done them.

5 Lastly, There may be a repetition of some Petitions especially in publique Praier, when the matter doth greatly concern us; and so it's such as we ought to be deep­ly affected with, for as it is with Preaching, that matter which doth greatly concern the hearer, it's lawful to mention it over and over again, as the A­postle [Page 135] Peter did think fit to write the very same things which he had formerly delivered, as also the Apostle Jude in his Epistle did; So it is in publique prai­er, such sinnes as we would have the Congregation sensible of in their confes­sions, such duties as we would have them diligently perform, it's useful in praier to mention these more then once, for how dull and distracted are our thoughts, how hard and sencelesse are they? So that like Moses his rock, till we be stricken over and over again, water cannot come forth, like the Shuna­mites dead childe; Till we be often rubbed over there cannot come any spi­ritual heat into us; Do not then alwaies look for new matter, but rather de­sire thy heart may be affected with that which is old sometimes; It's a great sinne in all, that they endeavour not to have their hearts affected in publique praier, in our Congregations, we should all be like so many Jacobs wrastling with God, We should be like so many Hezekiahs or Jonahs crying out of the Whales belly, but oh how few when God takes notice doth he finde that have spiritual mourning hearts, some sleeping, some roving, some weary and wish­ing it over.

But you will say,Quest. though this indeed prove that sometimes a doubling of the same Petition may be usefull, yet may there not be idle bablings and sinfull repetitions in the same Praier? May there not be such Tautologies as may be offen­sive and distastful to a godly heart?

Yes certainly, And this is expresly forbidden, Mat. 6.7. a notable place,Answ. Ʋse not vain repetitious, [...]; Some derive it from that foolish man the Poet speaks of, a Shepherd called Battus, sub illis montibus inquit, erant, & erant sub montibus illis, Others more probably from the Hebrew word baetta, that signi­fies to pour out froth, a blatero, and so Hesychius expounds it [...], empty words of any sence or matter, when there are many words and no true grave matter; Therefore our Saviour cals it [...] much speaking, not that he condemneth long praiers, but to make many words without sence or the affe­ction of the heart; Hesychius expounds it also [...] unseasonable and un­beseeming; So that then are Repetitions forbidden by our Saviour,

1 1. When they arise either from want of judgement to prepare good matter, When repeti­tions are for­bidden. or a dry sencelesse heart; For Praier is a stream, and if there be not fulnesse in these two Fountains that must needs be dried up; If repetitions then come for want of judgement, they have not a good understanding to digest and order their mat­ter, this is not a seemly Sacrifice to offer to God; It's a strange position of some devout Papists, that this is the best Praier, When a man is so ravished that he knoweth not what he saith, So when Repetition comes for want of an affecti­onate heart, this is blameworthy, affections make eloquent and copious, and heavenly affections do wonderfully enlarge the heart in Praier; This is the fire that makes the heart boil over, Praier without the heart in it, is like the bo­dy without the soul,

2 2. When repetitions are out of affectation and ostentation, thereby to lengthen and protract their praiers, this is also vanity; For although there is a necessity as occasion may serve of long praiers, especially when we intend solemnly to hum­ble our selves, and we have examples of such in Scripture, yet out of ostenta­tion to affect length, and thereby to come over with the same things in a tedious and empty manner; This is not to perform the duty aright.

3 3. When Repetitions are so often iterated thereby thinking for the work-sake to please God: To think God esteemeth of the length and so much said, rather then the affections and heart therein; and this seemed to be the Heathens sinne, our Saviour said, they thought by their [...] their many words, in that so much was said, to have a good answer; And thus it is in Popery, The saying of so many Paternosters, The mumbling over so many Ave-Maries, this is e­nough to expiate sinne; They regard the number, and when the number is done [Page 136] all is well, and thus most people amongst us put their confidence in a praier said, and never at all consider with what heavenly affections and a spirituall heart they approach unto God; Thus you have heard when a repetition in praier is lawful and when unlawful.

Ʋse of Instruction, That to pray is such a solemn worship of God, that it re­quireth the whole man, the intellectual part, all our judgement, invention, and memory is to be imploied therein, as also the whole heart, the will and affecti­ons, yea, and body also; and besides this there is also required the Spirit of God to enlighten the minde, and to sanctifie the heart for meer judgement, and invention, without Gods Spirit enlivening of them, is like a Sacrifice without fire; Oh then if all these things go together, may we not cry out, Who is suf­ficient to pray? It's a great work to be a Minister, and it's a great work to be a private Christian, for every one is bound to be much in Praier, and yet how many requisites go to this? Oh therefore that we could awaken three sorts of men by this: 1. The ignorant man that hath his praiers but without any under­standing, any affection, and therefore praieth while he is doing other work, or sluggishly in his bed, yea, he knoweth not whether it be a praier or not, only he is told so, and therefore they think the Creed and the Commandements a Praier; Miserable blinde people, what will become of them! 2. Superstitious persons, who lay their whole ground of acceptation upon such▪ and such prai­ers, or upon such a number, but as for the spirituall discharge of the duty that they do not understand. 3. All formall and customary people who dare not but pray publikely, and sometimes privately, yea, and in Families also, but no stone is colder then their hearts; Oh what dead empty things are their duties, with what anger doth God look upon them when all is done: They rise up and say, Now is all well; Oh but God is provoked by such for­mall lukewarm duties; You have a better heart and more lively affections, and why then put you God off with the worst? Doth not the Prophet say, He is cursed that hath a Male in his Flock, and yet offers the maimed; Thou hast more masculine affections to other things though they be not seen in Praier.

WE are treating on the Petition it self, and whereas we see our Savi­our praying for that which was appointed and promised before the Petition for it, we may observe,

That even those things God hath promised and decreed to give to his people, Doct. Things pro­mised must be praied for. must yet be accomplished to them praying for it; Gods purposes and promises require our Supplications; This is the order God hath appointed, Ask and ye shall have, seek and ye shall finde, knock and it shall be opened to you, Mat. 7. Thus when God had promised he would do such and such things for his Church by his Prophet, he addeth, Neverthelesse he would be sought unto by the House of Israel for those things, Ezek. 33.33.

There is much considerable matter in this Doctrine, and therefore it needs the more diligent explication:

I As 1. There have been two contrary errours about Praier; Some have look­ed upon it as necessary and strictly commanded that they thought we might do nothing but pray; That we were to cast off all other employments and be­take our selves to that duty only; They were called the Euchetae, they were deluded from the mistaking of these places, Pray alwaies and Pray without ceasing: Others have runne into a contrary extremity, making praier altoge­ther uselesse and unnecessary, and that because all things came about in an in­evitable and fatal manner, as they say, and therefore praier doth no good at all, but the severall commands of this duty, do shew the impiety of that opi­nion; The Socinians though they grant men did pray in the Old Testament, yet they say there was no command for it till the Gospel-dispensation; They say, Christ required it as a new duty, it not being a duty before, but this al­so is false; For doth not the Old Testament say, Call upon me in the day of trouble, I will hear thee, and thou shalt glorifie me, Psa. 50.15. So that to pray is not an indifferent or arbitrary thing, Neither may it be judged uselesse but of great power and prevalency.

II 2. It cannot be denied but that if a man should pray with these thoughts, that he should change Gods minde, and make him alter his will, such a man hath false and sinful thoughts of God; and yet how many are plunged into such falshoods; They conceive they have to do with God, as with a man who is mutable, and therefore by entreaties and importunities we make him change his resolutions, and do those things he never purposed to do, as we see in the importunate Widow with the unjust Judge; If therefore thou in thy Praiers to God should go with these thoughts, as if by thy praiers thou couldst pro­voke [Page 138] God to will that at the present which he did not will before from all E­ternity; or that when he had purposed one thing, by thy praiers he should be perswaded to do another thing; In this case thou hast sinful and dishonourable thoughts of God; Thou thinkest of him as a man like thy own self, and the ground why such apprehensions are ungodly and unbeseeming the Majesty of God, is because he is immutable and unchangeable in his nature: There is no ground of change or alteration in him, because there is no ignorance in his understanding, he foreknoweth all things, no mutability in hi [...] will, therefore thy praiers though they are necessary and usefull, yet they have no such influence upon God as to change his minde, or to make him of unwilling, willing.

III 3. There are some things so absolutely promised that do not suppose any conditi­on of Praier on our parts; As the initiall workings of grace, The beginning [...] of our conversion, especially that promise, Zech. 12, that God will pour on us the Spirit of praier and supplication; The fullfilling of this promise cannot be by way of praier, for it's a promise to enable us to pray, and so we could not make it self to be a condition for it self; Indeed we may pray for the Spirit of praier, but that is to be understood in regard of a further measure of this Spi­rit; As we may exercise Faith in the promise for a further degree of Faith, we may beleeve that God thereby may encrease our faith, and make it more strong: Thus the promise of sending Christ into the world, and giving him to be a Saviour to his people, doth not suppose our praier, but rather praier is a gift from this; We therefore pray viz. acceptably, because we are united to Christ, and have his Spirit dwelling in us: Thus God also in the conversion of his people cometh in with his grace upon them, before they desire or seek after him, at least in a right manner, I was found of those that sought me not, said Christ, Isa. 65.1. Therefore this is not to be understood universally of every good thing that God hath promsed, but for the most part of those things which do suppose us already godly, and put into a capacity and spirituall ability of praier, Then God will not do for us, till we seek unto him: As the Mother doth not expect the childe that cannot yet speak, should ask for such a thing at her hands.

IV, 5. God hath required Praier as a constant duty to be performed by all, notwith­standing any purposes or promises made by him; I say as a constant duty required of all, and therefore that is an unjustifiable position of some, That it's not lawfull, or a duty, for wicked men to pray: But when our Saviour speaks so universally Ask and ye shall have, and Gods wrath is to be poured upon the Families of the earth, because they call not upon God; It's plain, it's their sin, that they do not pray, and although God will not hear the Praier of sinners, but it's an abomination to God, yet for all that it's their duty to pray, not in­deed to pray sinfully, not to keep up their sins and their praiers together, but to empty themselves of their poison, to lay aside their superfluity of naughti­nesse, and so to come with pure hearts and pure hands to God, as David, I will wash my hands in innocency, so will I compasse thy Altar, Psa. 26.6. It's there­fore a duty enjoyned all and that indispensably to pray unto God; Again I say, It's a constant duty required of all, not as if there were to be no intermis­sion, but when the time and season doth require it, as they are called con­stant Sacrifices, which were offered every day, though not all the day long, and this overthroweth that opinion of some who think it no duty to pray, un­lesse when they feel some motion or impulse of the Spirit of God upon them, so that if they are a day, a moneth, a year without this, they will not pray; This is not according to the Rule: Again it's a constant duty required of all, Therefore it's a presumptuous conceit of those who apprehend themselves a­bove Petitions; They will do nothing but sing praises to God, and give him [Page 139] thanks, as if they were Angels in heaven, but as for Petitions and Confessi­ons they are so perfect they are above them, Why do not such men refuse to eat and drink, saying, they have such perfect bodies they need no sustenance? Doth not Christ himself here importunately and fervently put up his Petitions to the Father?

V 5. Though God will not perform the good things he promiseth without our praiers, yet our Praiers are not meritorious; They deserve not at Gods hand: Though we cannot have the promised blessing without Praier, yet not for our Praier; Therefore it's not only arrogant but an irrationall doctrine in Popery, to as­sert Praier to be a meritorious work. Doth the beggar deserve an alms, be­cause he asketh? Who would not rather say that praier is a plain profession of our beggery, emptinesse, and utter impotency; Thereby we proclaim that of our selves, we are not able to procure the least mercy; Therefore when we come to God, take heed of trusting in Praier, of idolizing thy duties, It's a sin we are prone too, but as they say of clothes, Pride of them is an extreme vani­ty, because the very putting them on should put us in minde of our sin that made nakednesse a shame, so our very praier should make us abhorre our selves and set up God as the only fountain of all hope and comfort, if we could help our selves why pray we to him?

VI 6. Therefore it's disputed whether God doth require Praier for the mercies sake. or give the mercy for Praiers sake; As for example God hath promised encrease of grace, sanctification of all afflictions, if we rightly pray to him; Now the Question is whether he giveth this mercy for praier sake, or not rather be­cause he will give such a mercy, therefore he enableth us to pray, and cer­tainly this latter way is the truth, God gives us not the mercy because we pray, but because he will vouchsafe such a mercy, therefore he quickneth us up to pray; The mercy is not referred to praier, but praier to the mercy.

VII Therefore 7. As long as God keeps up our heart in a praying way so long there is hope of the accomplishment of the mercy we pray for: Thou preparest the heart and hearest with the ear, saith David, Psa. 10.17. Not but that in some temporal mer­cies the soul may be kept long in a praying waiting frame, and yet the mercy it self be never given us, but then it will be with us as with Paul, My grace is sufficient for thee, 2 Cor. 12. So that still God is good to thee though thou hast not that thou praiest for, if a praying frame of heart be on thee; on the other side, it's an heavy defection not to be able or willing to pray: I speak not of a tempted Christian, who praieth even while he saith he doth not, he cannot pray, but of those who by their sins have made themselves as a barren Wilder­nesse, and the heavens like brasse.

In the next place let us consider why God who hath purposed and pro­mised to do such things,Reasons. yet requireth our praiers for the accomplishment of them.

And the first may be generall from the goodnesse of God who loveth to commu­nicate himself,I. Generall and common.and therefore though he could do all things without second causes and means, yet he is pleased to use them, not from indigence but indulgence; So that as we see in all natural effects that are produced, God doth not those things im­mediatly himself but hath second causes and means whereby they are com­pleated, So it is here; God in the wonderfull things he hath predestinated or promised for his people, hath appointed means for the performance of them; Hence as he converts by the Word, so he bestoweth his mercy upon a praying people; This reason is common with all other his works in the world,II. More proper and peculiar Reasons. but then the more proper and peculiar Reasons for praier are,

1 1. God will be sought to because hereby he is acknowledged the authour and foun­tain of all the good we have; Did we not pray, were we not commanded to come to him, it might be doubted whether he was the cause of the good things [Page 140] we desire, and this is the reason why we may not pray to Angels or Saints, but God only, because he alone and none else is the Authour of all good things, Jam. 1. From him cometh every good and perfect gift, So that if we take praier away, we do in effect take God away; He that liveth without praier, liveth as if there were no God, as if all things came by a natural necessity or uncer­tain chance, and not from a wise God, so that to pray is to give a solemn Testi­mony unto the world, that we beleeve there is a God who governeth in the world, with whom are the treasures of all good things, and that there is not the least mercy we want we can have a supply of, but from him; That as the Scripture saith he hath the Key of the Heavens, he shutteth and no man can o­pen, so he keeps the Key of all other mercies, No wonder then that though God will give us good things, yet we must earnestly pray for them, for other­wise God would not be owned, there would not that glory be given to him as is due.

2 2. As God hath appointed this for his honour, so likewise for our honour, that we may be admitted into his presence, and have holy Communion with him; It's the greatest honour that we are capable of, that we are allowed at all times to make our requests known to him, For Praier is an heavenly commerce with God, God and man cannot meet together unlesse they be agreed, how can the consuming fire and stubble be near one another? Might not God say to all, which he doth to some, What hast thou to do to take my words into thy mouth? Psal. 50. As Christ rebuked the devils, and would not own their confession of him though it was true, so might God abhorre our Petitions, and account it a dishonour for us to come near him, yea, and that though we had no sinne, because we are but finite creatures, and so not able to do any thing sutably to his great Majesty: Oh then let us not look upon a praier as a burthen, as a task, farre be it from us to be haled and pulled to it, when any such listlisnesse and unwillingnesse is on thee, Oh consider can there be more glory and honour put on me? Did Haman grudge to come in Ahashuerus his presence, and to the Royall Banquet? Did he not rather glory of it to his Wife and Friends?

3 3. God will have us pray because Praier is an appointed means by him as well as Faith and Repentance; Now Gods purposes and promises they must never be opposed to, or seperated from the means, so that as God promiseth pardon of sinne and salvation, but it is if we repent and beleeve, so likewise it is, if we earnestly pray and seek to him, and this is the very reason why Divines say that though God hath absolutely decreed and promised such mercies, yet Praier is not uselesse and unnecessary, because God hath decreed and promised prai­er as well as other things, so that it's a prophane cavil to say, What need I pray, I cannot alter Gods purposes what he hath purposed, shall be, whether I pray or no; This is false reasoning; For as God hath appointed such mer­cies, so also such means whereof Praier is the chief, without which they cannot be had, as Austin said, If Steven had not praied for his Persecutors, the Church had never had such a glorious Doctor as Paul was.

4 4. God hath appointed Praier not only for our honour but also for our spirituall advantage and profit; By praying fervently the heart is raised up, made more heavenly, and lifted up even into the third Heavens; If there were no other end of Praier but this, it were precious, that hereby the soul is put into a glo­rious transfiguration; That as it was with Christ while he was praying, his countenance was changed, and there was great glory fell upon him; So it might be with us, did we in a right manner draw nigh to God; as it was with Moses, we see upon his talking with God his face did shine, and Saul when he came among the Prophets, the Spirit of Prophecy fell upon him, so when we come into Gods presence and pray effectually, a divine Spirit, an heavenly frame of heart may come upon us, we shall go from Praier ravished [Page 141] with the Church, saying, My Beloved is the chiefest of ten thousand; It will be like the food that Eliah had from the Angel, enabling him to go a long journey; How patient in afflictions, how heavenly in worldly employments: We see those we company with in the world we love and admire, we are apt to imitate them, and become like them; By going in the Sun, we get the colour of the Sun; By going where oyntment is, we get the sweet smell of it; May we not say the prophane, earthly and carnall life of most men, argue they have not Communion with God, They are not often in his pre­sence?

5 5. God will have us pray because hereby we must testifie our desire and high e­steem we have of the mercy praied for; Do we not say that is little worth which is not worth asking? Now then should God do all our good things for us, and we not pray, the desire and esteem of the mercy would not be expressed; Hence it is that God loveth wrestling and fervent praiers, God loveth impor­tunity and an holy violence, as we see by the Parable of the unjust Judge, yea, the fervent praier of the righteous, and that only availeth much, Jam. 5.16. Now why doth God delight in such praiers of agony, only because hereby we discover our earnest desires, hereby we shew our strong affections, and hence it is that praier doth not draw God to us, but our hearts to God; In our earnest Petitions we do not bring Gods will to ours but ours to him; Prai­er is a golden chain that reacheth from heaven to earth, and although we think to move God to us, yet we move our selves to him, as the Ship that is fastened with the Cable, doth not bring the haven to it, but it's self to the haven, so that the change praier makes is not on God, but on our selves.

6 6. Praier is necessary because hereby. Faith is drawn out in all the choice and ex­cellent effects of it; Praier without faith is like the musicall Instrument with­out an hand to make a sound melodious; It's like a picture without life, but of this more in the qualifications of a praier. The demand then may be,Quest. What is that Praier, and how must it be accomplished, that is a fruitful Praier, such a prai­er as will bring about what we desire.

And 1. It must be the praier of a righteous man, such who washeth himself from his sinnes, for sinnes they have a tongue, and they cry for vengeance,Answ. and will quickly cry louder then our praiers; Hence a wicked mans praier is said to be an abomination to the Lord, Pro. 28.9. and the blinde man could see and say this, God heareth not the praiers of a sinner; There is a twofold sinner, a sin­ner wilfully going on in his wickednesse, and such God will not hear, but then there is a sinner praying, mourning and repenting, as the Publican, who said, Lord be mercifull to me a sinner, and such sins God doth hear; Nay, all men are sinners in this respect, and thus God should hear no praier at all, if he did not hear such; But for other kinde of sins, of which all places are full, those God doth loath and their duties; David hath expressed it fully, If I regard iniqui­ty in my heart God will not hear me, Psa. 66.18. Oh then look to thy self and thy life when thou goest to pray; If the tongue that praieth be a cursing, swear­ing tongue, If the eyes lifted up to heaven be full of wantonnesse and adul­tery, If the hands held out towards heaven be full of violence, fraud, and in­justice, God is of purer eyes then to behold such,

2. They must be fervent, zealous praiers; The effectual fervent praier of a righteous man availeth much, Jam. 5. He must be righteous, but many a righteous godly mans praier may have no successe, if it be full of dulnesse, distractions and lukewarmnesse; Therefore it must be fervent; We must be Jacobs wrest­ling with God, ere we can be Israels prevailing with God; Praier is compared to Incense, and it's the fruit of Gods Spirit, which is compared to fire, Rom. 8. They are said to be groans unutterable; It's not then enough to pray, unlesse it be fervently and zealously, otherwise they are like a Bird without wings, or a Messenger without feet.

[Page 142]5. They must be beleeving praiers; Let him ask in faith nothing doubting; For he that doubteth is to conclude he shall not receive any thing; in spiritual things that are necessary, our faith is to be absolute, in other things our fiducial faith is to be guided by our doctrinal faith, so farre as those things make for our good and Gods glory, our faith is to conclude of them. This is the grace that crowneth our praiers, This grace God highly honoureth, insomuch that Without faith it's said it's impossible to please God, Heb. 11. Now though pre­sumption be a weed that comes up of it self, yet Faith is a gift of Gods own planting, and great opposition great difficulty there is to put this forth.

Lastly, It must be persevering and constant Praier, our Saviour spake that Parable of the unjust Judge, that we should pray incessantly, not give God over till we obtain the blessing, not to be discouraged though we meet with many delaies and great discouragements, like that Woman of Canaan, whose Praiers had an holy kinde of impudency and pertinacy in this, to take no deniall.

Ʋse of Exhortation To be a people much in praier, that it may be said of thee as of Paul, Behold he praieth, and of thy house as of Gods Temple, an house of Praier; Oh what shall those prophane persons and prophane Fami­lies expect but Gods dreadfull vengeance, who rise and go to bed without such fervent, zealous praiers? never expect good from that man or Family that is not tender and constant in this duty, he is like a Tree in the barren Wilder­nesse that cannot bring forth any fruit, and do not say, I have no time to pray, this and that businesse puts it out, Wouldst thou have time to receive mercies from God, and no time to go by praier to God? Shall the Sluggard sit still, nei­ther plow, or sow, or take pains, and yet expect his ground should yeeld a plentiful crop? oh what hope would there be that God would blesse the Mi­nistry, work conversion by it, If ye were more diligent in this duty; But how greatly is it neglected by most, and those that do it, how formall and custo­mary are they, so that it brings no good at all to the soul. Think of these things more and tremble under them.

THE next thing in order to be pursued is the nature of that glory which Christ praied for; For Christ being near the bitterest part of his Cross, and seeing nothing but gall for him to drink, he comforteth and en­courageth himself with that glory which is provided for him, and this makes him so earnest in praier for it, where by the way we may see the ar­rogant presumption of those who hold they are above Praier; They will give thanks to God as Angels do, but their perfection is such that they need not present Petitions in Praier, what a Diabolical delusion is this, for Christ himself though he confessed no sinne in Praier, yet was not above Petitions, as we see in this Chapter, and if it were granted, which cannot be that they were so pure as to be without sinne, yet they have not as yet glorified bodies, and therefore for that glory in heaven they ought to pray, but why do we meddle with these who indeed need praier most, and that to see themselves deluded, and to be in a farre more dangerous estate, then many other persons.

We come 1. to the description of this glory praied for from the nature or in­herent property of it; It's a glory with Gods own self, Glorifie me with thy own self; This as you heard is spoken partly oppositely to humane glory and the honour of the world, for as Christ despised the shame, and was not troubled at the reproach he had in the world, so neither was he lifted up with the glo­ry and honour he had here, and then partly in reference to his work done on earth, for on earth he did his work, in heaven he expects his reward.

I shall not handle this peculiarly as it relates to Christ, but take in all the Children of God, for herein Christ and all his members are alike: In the midst of their afflictions and trials they are to support themselves with hope,Observ. That all Gods people are ear­nestly to pray for their glory above all earthly glory. and pour forth earnest praiers, for the glory God hath prepared for them; So that the Observation is,

That all the Children of God like Christ himself are earnestly to pray for their glory with God, above all earthly honour or glory; Christ praied not with such im­perfections [Page 144] as the godly do, as is in time more largely to be shewed, only both he and the godly agree in the matter praied for viz. glory in the generall, though Christs glory is not of the same nature with theirs; This glory is the center in which the several lines of their desires and praiers are to meet; This should be the cordiall in all their temptations and exercises; though poor here, though miserable here, though despised here, yet my eye is fastened upon the glory hereafter, oh that our Auditors were so spirituall as to be affected with this eternal Crown of glory, for none but the heavenly and truly godly man can desire to hear of this; The other sort of men had rather have their bar­ly-corn then this Pearl; Their Garlick then this Manna, Their husks then this fatted Calf.

But to open this Doctrine, there are three particulars implied in it.

1. The nature of this glory.

2. It's earnestly to be praied for.

3. It's to be the comfort and support of the godly in this valley of tears and death;Things im­plied in the doctrine. Did we not expect glory to come we should look upon our selves as most miserable.

I. The nature of this glory, viz. with God himself, which implies,But of the first The nature of this glory, and that is expressed first in the Text, a glory with Gods own self, and that doth imply these particulars.

1. That it is a glory in the hand of God, to dispose and give to him whom he pleaseth; You see Christ himself beggeth for this at Gods hand: None can violently invade this glory or break into those heavenly mansions whether God will or no, all heavenly glory is with God, who is therefore called the God of glory, 1. It is in the hands of God. or glorious; not only because he is glorious in himself, but be­cause he is the bountifull authour and dispenser of all glory, as the Sunne is the Fountain of all light, so then it's not in the power of any earthly Poten­tate to make men thus glorious; Though Ahashuerus could make Haman and Mordecai outwardly glorious, yet for this heavenly glory the greatest powers of the world need it from God as well as the poorest beggar.

2. God is the object of this glory.2. It is a glory with God, because he is the object of this glory; In him it is that we have all our happinesse and glory; Even in this life we are forbidden to glory in riches, in honours and greatnesse, but let him that glorieth, glory in this, that he knoweth God, 1 Cor. 1.31. and then much more in heaven, it is our glo­ry that we enjoy God; So that all the happinesse, excellency and glory which is said to be in heaven is reductively in this, that we are made partakers of God, with God, and in God is only glory, and seeing that glory and our ut­most happinesse are all one in this Point, of what great concernment is it, for every one to consider, what that is in which he placeth his happinesse; Dost thou not think thy self happy, if thou hast the good things and the great things of this world? Art thou not of the Serpents breed and not the womans seed, in that thou lickest up the dust of the earth? It is that that all men miscarry in; They do not consider what that is which if obtained would make a man happy; Whereas the Scripture is plain and clear informing that it is in having God for our God; and then not only happy here but happy hereafter.

3. It's a glory which God li­keth and ap­proveth of.3. In that this glory is said to be with God, it implieth, that it is such which God approveth of, and liketh off; It's not an appearance of glory, but true reall glo­ry; The Hebrew word Canod for glory signifieth weight; As the Apostle di­stinguisheth between Circumcision of the Letter and the Spirit, which latter he saith hath its praise of God and not of men, Rom. 2. ult. That is, glorious be­fore God, so the glory in heaven hath its praise from God: What will it avail to affect glory and praise from men, when God will abhorre and dishonour, will despise and curse thee; That which is highly esteemed amongst men, is abo­minable before God, Luk. 18. Think it not enough to live so, that thy self and others do applaud thee, no though they be good men, for God judgeth the [Page 145] heart, Oh then again and again say, Is this glory such as God accounts of? Doth the Lord say this is happinesse that I have? The rich man bid his soul take his ease, but did God bid him do so also?

4. This phrase doth imply the glory that is in heaven, as oppositely to the work we do on earth; This is that all the Children of God should look after,4. Opposite to earthly glory. a glory in heaven; This made them long for and hasten the coming of Christ, this made them judge themselves but Pilgrims here, and so to seek out for a better City; Take we heed then that we be not in the Number of those who minde earthly things, that judge nothing glorious but what seems in this world full of great­ness and admiration, The state of men living here is a condition of misery and calamity, which made Job say that man who is born of a woman is born for sorrow, as the sparks fly upwards, Job 5.7. So that we may say God makes this life so bitter, that the glory in heaven may be sweeter; Therefore he keeps us a while in this wildernesse, that Canaan may be the more prized.

This is the nature of this glory as implied in that phrase, with thy own self;More proper­ties of this glory. but there are other properties of it also, that may raise our expectations after it. As

1 1. It's an everlasting and eternal glory; There is no dust or ashes in heaven; There is no mortality or corruptibility, but every thing is then made like God to abide for ever; The Scripture doth often mention this incorruptible Crown and eternal glory; and certainly were we heavenly and holy, this would great­ly enlarge our hearts, but these two things are wanting that would put us high­ly to esteem it, There are few that have a spiritual nature: Few are born of God, and so seek after such a glorious priviledge; What careth a Swine for the pearl, no more doth a natural man for this heavenly glory, he cals for that which may satisfie his carnal appetite, his lustful heart; Thus they eat and drink and go down quick to hell. The second thing is faith, and herein the godly themselves are greatly to be blamed; They do not often in private Meditation and by faith inflame their hearts with the thoughts of glory: No wonder if they be so ready to faint and swoon under distresses; They have not this water of life to drink of, They think, They speak, They are affected, as if all their hopes were in this life only; Oh what a shame is it that when the earthly man can day and night comfort himself in his great treasures and abundance of wealth, that this eternal glory should not raise thee up, There is nothing will make thee a Christian of an excellent and heroical Spirit, but faith about this eternal glory; Shall the thoughts of a Crown, or of a great Inheritance keep up the heart of worldly men, and shall not the thoughts of eternal glory keep thee from sink­ing in the waters of affliction?

2 2. It's a full substantiall glory; It's called the weight of glory by the Apostle, 2 Cor. 3. It's so full that the heart of man cannot speak or conceive about it; As humane glory is compared to all the empty things that are vapors and bub­bles, and a meer breath, a shadow without any substance: So this glory in heaven is a massie weighty glory, it hath all fulnesse in it, There is fulnesse of holinesse, We are made pure and without the least spot, There is fulnesse of peace and joy, The Sea is not fuller of waters then their hearts and souls of eternal comforts; There is fulnesse of all thy desires and expectations; Here we have the dropsie disposition, we have and still we ask, yea, we can sit down and fancy golden Mountains; Oh what compleat conditions and happinesse may men in their thoughts make to themselves, and their thoughts are wide, but the matter is nothing at all, but here this glory is above our thoughts, a­bove our desires, above our wishes, we cannot desire better then what we have.

The second part implied in the Doctrine, is, That this glory is to be earnestly praied for by the Children of God.

And the grounds of this are.

[Page 146] II. The second part of the Point is, that this glory is to be earnestly praied for, ForFirst, Because as you heard God will not vouchsafe this mercy but to a praying people, Rom. 2. To those that seek for immortality and honour; Hence this is di­rected to in that Petition, Thy Kingdom come, and certainly if Christ himself who was thus unquestionably assured of this glory, and had merited it at Gods hands, doth yet pray for it, how much more ought we to have it solely of meer grace; Some have put it as a doubt whether it be not a mercenary disposition too unworthy the childe of God,1. Without seek­ing God will not bestow it. to pray for glory; Yea, it's disputed by Pa­pists against Protestants, that it's lawful in all our godly actions to have an eye to this reward of glory, but they fight with a shadow; The Protestants do ac­knowledge it not only lawfull but a duty to seek after and pray for this crown of glory, only we say, The love to Gods glory should be preferred before ours; We are to desire his glory principally, and our salvation as subordi­nate; Oh then let the prophane and wicked men of the world tremble at their death, when their night approacheth, for how canst thou look for glory who never didst pray for it? how canst thou think to be partaker of it who wast ne­ver much in seeking after it?

2. Thereby our desires after it will be more enflamed.2. We are to pray for it because hereby our desires and esteem of it will be more kindled and enflamed; Praier is nothing but the desire of the soul expressed by a strong inclination of heart; Hence it is, That where there are cold desires; there are cold praiers, where there are importunate desires, there are importu­nate praiers, and for this reason it is that even natural men can put up hearty praiers to God for earthly mercies, as they are their desires, because of the sutablenesse therein, but as for spirituall mercies they are like dead men in the grave, not at all affected, so then by earnest praier for this eternal glory we demonstrate our heavenly desires of it, and also our desires are thereby more quickned and enlarged after it; Oh what a shame is it that we should pray for health of body, freedom from pain, pardon of sinne and encrease of grace, and not pray for this which containeth it all, for everlasting glory is all mercy.

3.3. By earnest praying for it our hope of it is much strengthened and confirmed; Now a divine hope of this glory is rhat which makes us bear all afflictions, endure all chastisements; This is the Oyl to keep our Lamps up, It's the anchor to the Ship, It's that only which keeps the heart from breaking: The Scri­pture cals it the lively hope, 1 Pet. 1.3. all worldly hopes are dead and fading, but this hope is in the power and promise of God; Now there is no way to blow up these sparks of hope into a flame so much as by praier, for praier if rightly discharged being a praier of faith, it must needs beget a lively hope; Oh then that we had this hope of eternal glory reigning in us more; Thou hast carnal hope, worldly hope, all the day long is spent in hoping after some earthly comfort or other, but this divine hope is a stranger to thee.

III. The third part of the doctrine That this glo­ry praied for will be a cor­dial against all affliction. BecauseIn the third place let us consider how this glory earnestly praied for will be a cordiall against all temptations, will be a reviving to the dry bones in all affli­ctions, yea, our whole life in all the changes of it is to be maintained and support­ed by this hope of glory: It's as necessary the Meditation of this is, as the ve­ry air we live in, as we cannot breath without it, so neither can we live with­out this hope, so that the things we hope for in heaven should be the bread we feed on, the treasure we inrich our selves by, And

1. Because this glory with God is an universall medicine to all our diseases; It's a full treasury for all our wants;1. It's an univer­sal Medicine. The Pool of Bethesda was only for one kinde of mercy, he that being diseased stept in, was healed of his bodily infirmity, but it did not cure all other grievances, it did not make a poor man rich, nor a grieved man chearful, or a mortal man immortall, but eternal glory doth all things, Thou art a Lazarus in soul and body, all over full of sores; Thou wantest all soul-mercies, and all body-mercies, here is glory that will do all for thee, This is the Ocean, other are but shelves; This is the Sun, other are [Page 147] but Stars; In praying for glory thou praiest for all things together in one, this one word glory hath every thing in it, to say Lord glorifie me there is all things comprehended in it.

2. This is the most sutable mercy to a gracious and spirituall heart; To be glo­rified is to be put out of a state of sinne into pure and perfect holinesse,2. It's the most sutable mercy to a gracioas heart. It's from seeing God in a glasse and obscurely to see him face to face; Oh then how enamoured and ravished is the soul with the enjoying of this, if the glimpse of this glory, If the branches of this Canaan be so goodly, what is Canaan it self? If the Church praied so earnestly, Let him kisse me with the kisses of his mouth, Cant. 1. What then would the total and full enjoyment of God be, never to be divided or separated more? Glory is not only the advantage and welfare of a godly man, the preservation of him from hell and misery, or giving him happinesse, but it is the ordering of him with all graces more glorious then the Sunne; Hence the godly are compared to the Sunne and Starres in the Firmament, for the great lustre God puts on them.

3.3. Because of the insufficiency of all other things to satisfie the heart. This must needs be a great support because of the emptinesse and insufficien­cy in all these things here below, to fill and satiate the heart. The eye is not satisfied with seeing, or the heart with wishing in this world; but in the world to come, there the faculties of the soul and all the parts of the body are ful­ly replenished, There is no want, no desire, no wish for more then they have; It's no wonder if Solomon who took all waies possible to satisfie his minde and to finde out happinesse in this life, yet instead of happinesse found nothing but briars, and therefore wrote upon all, Vanity of vanities, all is vanity; For it cannot be otherwise, Can an hungry man fill his belly with empty air? Can a cold man warm himself at a painted fire? Could these birds fill themselves that fled to Zeuxes painted grapes, taking them for true ones, no more can any thing in this world satisfie man; No, it's only in the world to come that can fill up every corner of the soul.

Lastly, Glory with God must needs be the only support, 4. Because the way to heaven is full of briars and thorns. because the way to heaven is full of briars and thorns; Great are the afflictions and tribulations which a­bide all that go in this way to glory; Were it not then that the heart is full of hopes in this matter, it would soon be discouraged, it would presently give over, saying, Why should I deny such pleasures and comforts as others take; Do I not wrong my self? Am I not a defrauder of my own comforts? No; saith this hope of eternal glory, hold thy tongue from all grudgings and repi­nings; There is glory coming will make amends for all, Heaven in reversion is better then all the world in actual possession, know then if at any time thy soul be dejected or cast down within thee, if at any time thou art impatient and discontented; It's because this hope of glory doth not fill the heart

In the last place this is farre to be desired above all humane glory,5. It exceeds all earthly glory. and that although it be the Idol adored by the world, if we consider how most men referre all their actions to this; We may presently judge that description of man to be true; That he is animal gloriae vanissimum, all those actions the Heathens did were dedicated to honour; Even as the Romans consecrated a Temple to it, yea, which is the highest degree of vanity, men have made all their Religious actions to serve this Goddesse; The Pharisees in all their alms, fastings and praiers did all to be seen of men, as our Saviour who knew their hearts con­demned them, Mat. 6.2. It went so far with some that they placed the chief­est happinesse of a man to be in honour, and how prone this is to keep in the hearts even of godly men, appeareth in the often prohibitions of it in the Scripture, and our Saviours advice about private Praier and alms; This is the Pirate that many times surpriseth the Ship which is come richly laden to the very haven, it depriveth us of our duties, and the benefit by them; Well, as glorious as it is, yet it is no more comparable to this eternal glory, then a straw [Page 148] to a Pearl;1. Earthly glory is but a puffe. For 1. It's but the puff and breath of men whose breath is in their no­strils; There is no solidity in it, it brings no true solid joy and peace to the conscience: What if men applaud thee abroad, and thy conscience condemn­eth thee at home; No doubt but the Pharisees humored and flattered Judas to betray his Master, but what could that help him when he roared out, I have sinned in betraying the innocent bloud, Gal. 5. Let every man prove his own work, so shall he have rejoycing in himself, and not in another, That is terrible of Austin, Many are praised of men who lie tormented in hell.

2. It will not a­vail us at death2. All humane glory will not avail us if at our death God findes us in our sinnes; To be praised by men and reproached by God, to be blessed by men and cursed by God, this will be little case; Oh that men would look to this who look only to have the good words of men; Alas can man save thee, can man deliver thee from those eternal flames, Gal. 1. If I should please men I should not be a Servant of Christ: What an unworthy thing is this to pray, to professe Religion for vain-glory and not for glory with God: Our Saviour speaks it as a great curse to have a mans ends satisfied in that way, Verily I say unto you they have their reward.

Ʋse, Ʋse of Exhortation so to live and so to walk, as that you may be prepared for this eternal glory: Oh what a glory will it be when God at the day of judgement shall say, Come ye blessed of my Father inherit the Kingdom prepared for you: When God and Angels shall put honour upon you, why should not the faith of these things raise up your spirits, why should it no more affect you? and that you may obtain this take heed of what will totally deprive you of it, or else greatly weaken your thoughts and hopes about it: That which totally depriveth is a constant wilful continuance in grosse sinnes, Be not deceived, neither whoremonger or drunkards, &c. shall inherit the Kingdom of God, 1 Cor. 6.9. and without the heavenly Jerusalem are said to be dogs, Rev. 22.15. The Scripture cals all wicked men such who lick up the vomit of their sin; Oh then the hope­lesse and damnable condition of most people. Doth not the Land in every place mourn for the whoredoms, and drunkennesse, and oaths that are every where? if God say, the Lord shall spue out such Inhabitants, God thinketh the earth too good for them, will he bestow heaven on them?

And then 2. The godly who have a right and interest to this glory, they wea­ken their hopes and entreat their fears, when they walk negligently, when they are earthly or dejected through diffidence, you might have this glory here on earth, and be in heaven before you are in heaven, were you not wanting to your selves.

WE are now arrived to the last clause in this Verse, which containeth a second description of the glory Christ praied for, viz. From the externall efficiency of it, it was a glory provided for him before the world was. So that in this description there are two Propo­sitions.

1. That the world had a beginning; It was not as Aristotle and other Philo­sophers thought ab aeterno: This is to be handled in its time.

The other Proposition is,

That Christ had the glory he praied for with the Father before the world was. Observ. That Christ had the glory he praied for with the Fa­ther before the world was. Of this at this time.

In the Greek it is [...], not in a Grammatical construction, for it is [...], that glory which I had; as also there is a trajection of [...], before the world was, [...], So in the Original; But our Translators do well interpose it, where the sence is to be made up; Now as was hinted the great doubt is, In what sence Christ is said to have this glory with the Father be­fore the world was: The Arians and Socinians who deny the eternal Deity of Christ, do most readily interpret it of Gods decree, and his inward purpose of minde, as if the meaning were, that the Father would glorifie him with that glory which God the Father had decreed for him before the world was, and it cannot be denied but that sometimes a thing is said to be before the world was, because it was in Gods purpose: Thus Rev. 7. Christ is said to be a Lamb slain from the beginning of the world, So 2 Tim. 1.9. The grace of God is said to be given us in Jesus Christ before the world began, that is, in respect of de­cree, Thus some expound that phrase so often used in this Chapter (Those thou hast given me) viz. in his decree. Hence it is that some Divines though Ortho­dox and fully beleeving the eternal Deity of Christ, do make this the sence of [Page 150] it, and indeed when we have other places that do fully assert a divine doctrine, we need not be vehement to force every Text to speak it also; Because Calvin did not approve of every Text that was usually brought to prove the Trinity, though he vindicated those that were clear and pregnant against the Anti-Tri­nitarians, Hunnius a Lutheran wrote a Book calling i [...] Calvinus Judaizans, as if he turned Jew; Whereas indeed none do more wrong divine Truth then those that will heap Texts of Scripture, which yet do not fully prove the thing que­stioned, and truly why we must in part at least explain this of Gods purpose and decree, this is a strong reason, because Christ here praieth for his Media­tory glory, which was given him by God upon the performance of his Media­torship, viz. to be exalted above all Principalities as head of his Church; Now this Mediatory glory he had not with God before the world was, unlesse in Gods purpose, so that I say this must needs be part of the sense: But in the se­cond place Christ doth not only pray for his Mediatory glory but his divine glory in respect of the manifestation of it, viz. that now it might be discover­ed to all the world, that he was not only man but God also, eternal, blessed for evermore, and in this sence the Text doth strongly maintain the Eternal Dei­ty of Christ, for he praieth for the manifestation of that divine and essentiall glory he had with the Father before the world was; Insomuch that Christ being in the Text said to have this before the world was, it doth suppose a subsist­ence of his divine nature, for although the Scripture saith, the godly are E­lected before the foundation of the world, yet it never saith, they had this before the world was, for that would suppose them to be existent in nature, So that if the Text had said no more then Glorifie me with the glory prepared for me before the world was, as it speaks of the godly, then it would not have pro­ved strongly against those hereticks; But when he saith, Which I had with thee, This doth necessarily suppose such a thing as cannot be communicated to a meer creature; None but one eternal can say so. So that both these Exposi­tions may go on as parts to make the compleat sence of the Text, and this re­main a thunderbolt against the Arians; Take we then the first particular as it supposeth the Eternity of Christ, That Christ had a being before he was born of the Virgin Mary, even a divine being as a God: No creature can say as Christ here▪ They have such a glory with God before the world was, for it would be a contradiction to any creature to say so, for it would imply him to have a be­ing before he hath a being: Hence the godly though they are said to be elect­ed and predestinated from Eternity, yet that doth not suppose them to be ab­aeterno, because Predestinatio ect actio immanens, and nihil ponit in esse; It's a meer immanent action in God, and puts no reall thing in the creature: Now that Christ had an Eternal being is plain; Besides those Texts of Scripture, 1 Cor. 10. where the Israelites in the Wildernesse are said to tempt Christ, and Heb. 11. Moses in his daies accounted the reproach of Christ above the Treasures of Egipt: And 1 Pet. 1.11. The Spirit of God is said to be in the Prophets of old: Which places could not be true if Christ had not then a subsistency, which was long before his birth of the Virgin Mary: Besides this I say it is plain,

I Argum. 1 First, Because by him all things were created, Joh. 1. In the beginning was the Word, That Christ had an eternal being. and the Word was with God, and was God; By him all things were created, and without him nothing was made that was made; Observe, whatsoever was made was made by him so that if Christ were not the Eternal God he should make himself, for saith the Text Without him was made nothing that was made: The same thing is affirmed also, Col. 2. That all things in heaven or earth, visible and invisible were made by him, So that he who was before all things made them and gave them a being, must needs be Eternal, but thus it is plain by Scripture Christ was.

[Page 151] Argum. 2 2. It's plain he was from all Eternity in that he is truly God, and so hath all the essentiall attributes of God, whereof eternity and immutability are very choice ones; That Christ is God is not now my Subject, in time we may shew the proper and incommunicable Name of Jehovah is given to him, and that di­rectly which is not in all the Scripture attributed directly to any creature, An­gel or man, All the divine attributes of God, All the peculiar and proper ope­rations of God, which only God can do, are given to him, and therefore in being God he must needs be from Eternity, and for Christs Immutability you have a full place, Heb. 13.18. Jesus Christ the same yesterday, and to day, and for ever; By yesterday according to the Scriptures use is meant all time past, so that although the Officers in the Church die, and there are such in one age that are not in another, yet here Christ the head he abideth for ever; This is spoken by way of consolation, and certainly Christs Eternity is a foun­dation of unspeakable joy to the people of God.

Argum. 3 3. There are plain Texts of Scripture which inform us of the eternal being of Christ, as Joh. 8.55. Before Abraham was I am; What man could say so, I do not say, Before Abraham was, I was, for so every Angel might say, but I am, to signifie there is no succession or difference of time in his being as he was God, It's an allusion to that name God takes to himself when he bid Moses say, I AM hath sent thee, Exo. 3.14. and this is the more fully confirmed, Rev. 1.7. where Christ is said to be Alpha and Omega, the beginning and the end, who is, and was, and is to come; That very attribute which v. 3. is given to God the Father, is here given to God the Sonne, called also omnipotent, who would think any should be so wilfully blinde as not to see light out of this Text.

II Secondly, Consider in that Christ was thus God from all Eternity, when he be­came man, he did not cease to be God, for although the Scripture saith, Phi. 2. That he humbled himself, and emptied himself, yet it doth not say he ceased to be God, even in the midst of all his Infirmities, and therefore Christs bloud is cal­led the bloud of God, Act. 25. not that he suffered in his divine nature, but that he who suffered in his humane nature was also God, and it's no wonder he did not cease to be God, for it's impossible that God should cease to be God, all creatures if they are not corruptible, yet they are annihilable, if they have no principle of dissolution, yet they have stronger power without, that is able to turn them into nothing: Therefore God alone is said to have Immortality, 1 Tim 6.15. So then he doth not pray for glory, as if he had lost it, but on­ly the outward manifestation of it was suppressed for a time, and therefore it is that he now praieth the Cloud may be withdrawn, that so the Sun may appear in its full glory.

III Thirdly, In that Christ had an eternal being it's plain that even before his In­carntion, he did many things tending to the Reconciliation of his people; It's true indeed he is a Mediatour in respect of both his Natures, and it's clear he could not make propitiation for our sins by his bloud, till he was made man, he could not be as a Priest to his Church, but then even before his Incarnation, he might be as a Prophet and a King to his people; As a Prophet revealing Gods will, and inspiring the Prophets of the Old Testament, yea, It's maintained by the learned that he was the Angel, that guided the Church of Israel, and therefore the people in the Wildernesse are said to tempt Christ, as was said; So as a King (though not incarnated) he might govern spiritually.

Because this is not the intended Subject I come to what Uses may be made of it. Is Christ thus of an Eternal being,Ʋse. then Wo be to those Doctrines and he­retiques that endeavour to spoil him of it; That deny it to him making him but a creature only of an higher rank, What creature can take the proper Name of God to him? What creature can create the world? What creature can be called God [Page 152] blessed for evermore as he is? Rom. 9.5. What creature can say he is, and was, and was to come? Rev. 1.7. If so be that opposing the members of Christ be so great a sinne, that Paul from heaven is reproved for it, and it's called kicking against the pricks, Men do not hurt Gods Children but themselves; how much great­er is it immediatly to oppose Christ himself, Jews and Heathens, and several he­retiques have risen up against him, and said there was a time when he was not, but yet still he is God in heaven, and the faith of Christians is firmly fixed on this; No wonder if as the devil of old, so of late he would destroy this Ar­ticle, for if this be denied, what is Christianity but a meer humane Religion, we worship a man, We beleeve in a man, Take this away, and all satisfaction for sinne, all reconciliation by his bloud is removed, Take this away and the devils Kingdom will be promoted by Christianity as well as by Paganism; For here will be [...] the honour due unto God will be taken from him and given to a creature: And indeed in the Infancy of the Church it was no wonder if this darknesse spread it self; But in these latter times after so much light of the Gospel, that any should let such poisonous Snakes as these lodge in their breasts, may make us cry out, O the depth of mans presumption and Gods severity!

Quest. Whence is it that any deny Christ to be the eternal God.But you may say how can it come about that any under the Gospel light should deny Christ to be the Eternall God? truly it may arise severall waies.

1. When men will bring down matters of Faith to humane Reason, They will be no longer beleevers but Rationalists, Their Maxime in Religion is not God hath said so, but this we can demonstrate: Now it's true indeed there is no­thing in Religion contrary to sound and rectified reason,Answ. for truth cannot be contrary to truth, but yet there are many things above our reason, Though we have sufficient testimony by faith to beleeve such things, yet not capacity of reason to comprehend them, insomuch that the Scripture is said to bring into captivity the understanding of man, 2 Cor. 10.5. and it's called the obedience of faith, Rom. 16.26. and therefore for a man to come to the things of Religi­on with the same disposition as to humane Sciences, hoping by his natural abi­lities to dive to the bottome of them, is to think to hold the Sea in an Oister­shell, or to put the Sunne under a Bushell; Why are they called Mysteries, and said to be revealed by God If Reason could finde them out? Therefore lay aside all those cavils and arguments of reason where Scripture asserts these things.

2. Many come to maintain such horrid and blasphemous things by the just judge­ment of God upon them for their sins they are guilty of; For as Rom. 1. we see God as a just Judge delivering up men partly to vile affections, to Idolatry, to change the Image of God into the likenesse of an Oxe; How should men become thus bruitish to worship that as a God which they themselves made; That they should have no more understanding; The Lord gave them up, and as it was with the Jews, though our Saviour did all those wonderfull miracles amongst them, yet they did not see with their eyes, or understand with their hearts; Why? The Lord had put this Veil upon their eyes, and thus the Apostle plainly saith, 2 Thes 2.11. God shall send them strong delusions to beleeve a lie, a wofull curse, when God sends this abroad, when men shall be so strongly deluded, that that which is a very notorious lye and falshood,What sins doe chiefly pro­voke God to give men up to strong delu­sions. yet they shall beleeve it, so that you are to walk with all fear and trembling lest God deliver you up to such strong delusions, and these sins do much provoke God.

1. Pride and self-conceit, this undid the devil at first, and this draweth many into the like condemnation, The humble and the meek he will teach his way; Psa. 25.1. Pride. See you a man proud, conceited, never look for good from him, he is not a fit Scholar for Christ; It's pride that lifts up so many to such high Pinacles of dangerous opinions, from which they fall headlong, God resisteth the proud, and [Page 153] giveth grace to the humble man, Jam. 4.6. He resisteth the proud by not giving grace to him; The proud man hath no grace to fear and tremble lest he be carried away with the errours of the wicked, he thinketh not, O Lord, Am not I swallowing down poyson now? Will not this infect me for ever.

2. Ʋnfruitfulnesse under the Gospel, 2. Unfruitfulness Oh when men live wantonly under the Light, They love not the Truths of God, They do not conform to the pra­ctical power of them, this seduceth likewise; The Apostle in that mentioned place instanceth in this as the cause of that strong delusion; Oh wonder not if the Spirit of giddinesse and errour fall upon many, for they never had any true love to the Word of God; They never had any saving delight in the waies of God, so far as they could carnally advantage themselves by the know­ledge of Christ, have esteem and applause, so long as they could be fed with loaves, they followed Christ.

3, A neglect of the godly and learned Ministry which God hath appointed,3 Neglect of the godly learn [...]d Ministry. he runneth into the Whales belly of all errours, that runneth from the Mi­nistry God appointeth, and dislikes that; The Scripture is plain, Eph 4. He hath set Pastors and Teachers in his Church; Why? That henceforth we should not be carried with divers errours; Therefore they are called guides and salt, and Heb. 13. twice in one Chapter they are commanded to obey them that rule o­ver them: This is so plain Scripture that it's wonder men dare go against it, but yet it's no wonder, for some deny the Scripture, they say, How can you prove Scripture? Thus do men wilfully run from the light into darknesse, from denying one truth and another, till at last they deny Christ and the Scripture.

Ʋse 2. Hath Christ thus an eternal being,Ʋse 2. then here we see his immutable and unchangeable affections to those that are his: He is not as man subject to changes and alterations, loving and then casting off again; As God is immutable so also is Christ, and therefore though the people of God be subject to many changes and variable affections, yet they are to comfort themselves in Christ, who is yesterday, and to day, and the same for ever; Though thou art not the same, yet Christ is the same; Thou art sometimes beleeving, sometimes again cast down, sometimes thou enjoyest Christ, and sometimes thou losest him, and knowest not where to finde him; O but Christ is alwaies in the same love, in the same care over thee, and this should provoke thee at last to get to the same disposition, To be like Christ whatsoever changes, conditions, or alterations go over thy head, still to be the same, as the rock in the Sea, the Sunne in the heavens.

3. Is Christ Eternal? then in the midst of all changes and alterarions here is ground of faith: Though Instruments die, though Ministers die,Ʋse 3. though all supports of thy spiritual comfort fail, yet Christ abideth ever; Thus Christ promised his disciples, he would be with them to the end of the world, Mat. 28. How apt are we to think that the death of such Magistrates or such Ministers will wholly ruine the Church of God, not considering that the Church hath an eternal head: The people of God have alwaies preferred the welfare of the Church above their own particular; Thus David preferred Jerusalem above all his joy, Psa. 137.6. and the remembrancers of the Lord are to give him no rest till he hath made Jerusalem a praise upon the earth, Isa. 62.7. As Nehemiah was afflicted, though he had all personal honour and advantages while Jerusalem lay waste; The affairs of the Church have alwaies affected upon the most eminent in god­linesse: When godly learned men have died, they have cried as he did to the Prophet, The horsemen and charets of Israel, but this should support under all, Christ is eternal; Though the Ship of Christ seem to be overwhelmed, yet be­cause Christ is in it, it cannot suffer shipwrack; Though outward violence should encrease, Though heresies and errours overflow, yet Christ is where he [Page 154] was, he is the same, he liveth, and so the Church cannot lose her Pilot: In what sad exigences were the disciples cast when Christ spake of bodily leaving them, but as for his spiritual presence, he will never forsake them, and this is the rea­son why the Church of God hath been preserved though the whole world hath combined against it, had they not had this eternal head in heaven, it could not have been supported: Hence he is called Isa. 9. the eternal Father, because he alwaies hath a spiritual seed.

Ʋse 4. Ʋse 4. Is Christ thus an Eternal God? then let those wicked men that despise his Law, and disobey his Commandments, tremble and be afraid; All those Jews and Pharisees that refused him to be their Saviour, and all wicked men who do so in their lives, they will finde they had to do with an eternal God, Psa. 2. It's said, he will break the Nations with a rod of Iron, as easily as men do an earth­en vessell: You apprehend nothing but meekness and mercy in him, but though a Lamb, yet the ungodly are brought in crying to the Mountains to cover them from the wrath of the Lamb, Rev. 6.16. Though he be thus a glorious God, yet there are men that despise his Word, that crample under their feet his bloud, that will not have Christ reign over them, that say, Let us break his bonds, O such shall know to their terrour, that Christ is an eternal God.

Ʋse 5.Lastly, Here is a Ʋse of Exhortation, Is Christ thus Eternal? then get him for thy self, for thy children, for thy self because he will bring thee to an Eternity; Thy body shall be eternal, thy life he will make an eternal life; Canst thou say of an earthly comfort or help, that it is like an eternal God? Again, for thy Children, thou many times thinkest what will become of them when thou art dead in the grave, Thou thinkest thou hast no friend in the world will be a Father to them, still remember that Christ is Eternal, if they be his spirituall seed, he will be an Eternal Father; Oh that expression is full of comfort, when you can say to your Children, You have a mortal Father, and a mortal mother, but there is an eternal Father, bring them up for Christ, give them up to Christ, then have you provided well for them if Christ be for them.

WE come to the last particular observable in the Text, Before the world began.

Here is briefly laid down that position which the great and wise Philosophers of the world did boldly gainsay, for it tels us, This great Ʋniverse had a beginning, The world was not from Eternity; This Truth will tend much to particular Edification, for I shall not handle it in a meer speculative and metaphysicall way, as some Philosophers doe, while they debate this Point.

Obs. That the world was not from Eternity, but had its beginning in time; The Sun and Stars though such glorious creatures, yet began to be in time, yea,Observ. That the world was not from Eternity. those glorious Angels, which have no principle of corruption within them, they were also made in time, although it was the general opinion of most of the Ancients, that the Angels were made long before this visible and corporeal world, but that is not so consonant to Scripture.

For the proof of this Point we might alledge the first Chapter of Genesis, Proved from Scripture. where there is not only a relation of the worlds Creation, but an exact descri­ption of the manner how, and also all the effects of this Creation, so that that Chapter hath more divinity and philosophy in it then all the books of the wi­sest Heathens put together, and indeed whatsoever the Heathens have of An­tiquity they have it from Moses, though they have added thereunto many foolish Fables; I shall adde one pregnant Text to confirm this, Heb. 11.3. where the Apostle intending to commend faith in all the several effects of it, begins with this as the foundation, By faith we understand the worlds were made; There is much spoken by the Apostle in few words, 1. He saith, By faith we understand the world was made, for howsoever some Philosophers held the world was not from Eternity, yet those that did hold it was made, did grosly and foolishly mistake about the manner of it, and though by true Philosophy we may prove the world could not be from Eternity, yet the Word of God affirming this is the best Argument; Therefore faith is better then all reason and philosophy in this matter: Again he saith, By faith we understand, [...], so that you see Faith hath knowledge in it, and is not as the Papists would have it to be defined [Page 156] by Ignorance, He that beleeveth knoweth, Therefore ignorant people have no faith because no knowledge▪ Hence it is [...] faith and knowledge are so often put for one another. 3. He saith, We understand the worlds, [...] in the plu­ral number; Not that there are many worlds, but it's usuall in Scripture to de­scribe the world in the plural number, because of the many ages and revolu­tions that are in the world, one generation passing and another succeeding: 4. He saith were framed, This denoteth the excellent wisedom of God ordering all things therein, called therefore [...] mundus. 5. The manner how, not as Artificers make a house by handy labour but by the Word of his mouth only. And lastly, here is the matter of which, of things that did not appear, that is either of nothing, or else it's an allusion to Gen. 1.2. where the earth is said to be without form and void, darknesse covered it; Thus, here is a noble description of the O­riginal of the world.

This being fully confirmed let us open the Doctrine. And

1. Consider, That the Christian faith doth only clearly and fully inform us of the beginning of the world; It's an expression the Scripture hath often, Before the foundations of the earth were laid; As for those Philosophers called Peripa­teticks, whose Master was Aristotle, they generally affirmed the world was from Eternity, indeed it's doubted what Aristotles minde was, but it's plain in his Topicks, he makes this Proposition, whether the world be eternall, only a dialecticall Probleme, a Proposition that might be disputed either way, as having no certainty in it, and indeed how can it be otherwise, for that is a received Maxime with them, Ex nihilo nihil fit; This is the foundation of all their Philosophy, and therefore grant this, then the world could not be made, but how ignorant were the great and learned men in the world of Gods pow­er, that which the least babe almost in Christianity doth know; As for those disputes of some, who though they acknowledge de facto, that the world was created in time, yet question whether it was possible that it might have been from the beginning; It's a needlesse and unprofitable Question, What cause then have we to blesse God for Scripture-light, when the great learning of the world, was wholly in darknesse in this respect.

2. Although Scripture be the surest and choicest argument, yet there are many convictions from reason likewise, 2. From Reason. that may convince men that it had a be­ginning.

As in the first place, If it had been from Eternity so many thousands and thou­sands years would have been past, that we should have had some reliques at least of some things done so long ago; whereas it's observed by the learned that even in all the heathen Antiquities, though they brag much yet they record nothing, that was done before the Floud; The utmost of their antiquity reacheth but to persons and things that were done since the Floud, and therefore Moses his History hath the most antiquity in it, Now if the world had been so many millions of years before, how comes there to be such a deep silence of all things done formerly, as for that of the Aegyptians who speak of things done an hundred thousand years agoe; Besides the fabulousnesse of that people, it's thought they accounted a year, but for a moneth, because the course of the Sun was not perfectly understood.

2. This may convince the world had a beginning, because it could not make it self, and God was not a naturall Agent necessitated to make it; For upon these two supposed grounds it might be thought, that the world had no beginning, and as for making it self that's plain, it could not, no more then an house, or a musical Instrument, or a Book; Hence it is that the Apostle Rom. 1. makes these creatures the Looking glasse to represent the wisedom and power of God, and certainly the world had it made it self, would have given a more [Page 157] glorious being to all the parts thereof, so that it's plain it was limited in its na­ture and parts, as the authour thereof pleased, and in the next place, God was not necessitated to make it; As the fire cannot but burn, as the Bee ne­cessarily makes it's curious honeycomb, so that although some have said, that as soon as the Sunne is, so necessarily and immediatly the Sun beams will be also, so as soon as God is, there must necessarily be a world, yet we must not conceive a lesse perfection in God then is in man, who is a free Agent, and works his effects of art, when he pleaseth; The Artificer is not necessitated to make a house, or a garment, then certainly much more must be allowed to God himself, who doth in heaven and in earth what he pleaseth, and this should satisfie those curious Questions why God made the world no sooner, what he did in that long imaginary time before the world was, the freedom of God and his absolute Soveraignty, with his infinite wisedom, may easily stop such mouths.

3. To be from Eternity is the property of God, God only is eternal, and there­fore no finite limited thing can thus be without a beginning; The world is finite in its number, it's but one world, whereas God might create more worlds as well as one; It's finite in nature, It's finite in its parts, It's finite in its use, and it's fi­nite in duration; Hence all the Nations of the world comparatively to God are laid to be but as a drop, and as a little light dust, Isa. 40 15. Seeing there­fore the world is not infinite, but is every way limited, it cannot be eternal; and this is the reason why we Christians should lift our hearts a­bove the world, which had a beginning unto God, who is God from everlast­ing to everlasting.

4. The world was not without beginning, but made in time, because it's corru­ptible; It's subject to a dissolution, Now what is without a beginning is with­out an end; If it had a beginn [...]ng it's subject to an end, though God indeed may perpetuate it, as we see he doth Angels and Men; Now that the world is subject to destruction some have proved it from this, because there is a decay in nature; They say the very Sun and heavens have not that power and influ­ence they had formerly, but I finde learned men utterly disavowing such a Position, and they maintain that nature is still the same, and is as constant and powerful in operation as ever. Therefore from the Scripture we see clearly the corruptibility of it, Rom. 8. The whole Creation is said to be subject unto vanity and corruption, so that it groaneth for a freedome, and 2 Pet. 3. We have there a large description of the Funerals of the whole world, The heavens shall passe away with a noise, and the Elements with a burning heat, &c. Indeed the learned do dispute whether the world in all the choice parts of it shall suffer an utter abolition, or only a perfective alteration; But whatsoever it be, a wonderful change shall be made of it, and therefore the Apostle from this amazing dissolution, inferreth, Seeing these things shall be, what manner of per­sons ought we to be; [...] not [...], even to admiration; So that the consi­deration of the worlds beginning, and so by consequence its end is not a cold bitten Subject, You may not sit, and run, or sleep, or wander in your hearts, but excellent practical Uses may be made thereof, and so we proceed to them, As

Ʋse 1 1. Did God make the world and that not from Eternity, but in time, about almost six thousand years agoe, and no longer? Then here we see he made it not because he needed it, because he wanted it, for if it had been necessary to God, it would have been from Eternity, but now seeing there is such a vast distance between Eternity and the beginning of the world: It's plain that he made it not for his use but mans use; It was his goodnesse communicating himself to the creature, not any want of it: God then had been happy suffi­cient, [Page 158] and blessed, though he never had created any world, for by what reason he staid so long and did not make the world, he might have staied al­waies; So that this serveth to magnifie the glorious nature of God, that all the world with all the creatures therein make not at all to his happinesse; They adde not to him; All the obedience of Angels and men doth not profit God, This should teach us great humility even under our best and rarest duties: Think with thy self if God had never created me, if he had never given me any being, he would have been glorious howsoever, What then is my drop to this Ocean?

Ʋse 2 2. Did God give the world a beginning, whatsoever excellency, usefulnesse, and lovelinesse there is therein, Did it come wholly from God? then how might this raise us up to be with God, and set our hearts upon him that hath all this perfe­ction eminently in him; Oh how unreasonable is it that we should delight in the world and not in God the Authour of the world, if there be so much excel­lency in the creatures, what in the Creator? Therefore when the Psalmist speaks of all the Creatures in the world, he cals upon them to blesse God; How foolish and vain did the wise men of the world become in their imagi­nations, when they robbed God of his divine glory, and gave it to the Sunne and Stars, and such Idolatry do we commit in our affections, when we place them principally upon the creature and not on God himself: Oh check thy self, and say, Who gave this delight, this comfort, this usefulnesse to the crea­ture, did not God? What delight then must be in the fountain or Ocean, if there be so much in a stream.

Ʋse 3 3. Did God create and make the world? then it's blasphemy and impudency to quarrell and repine at the things which are in the world; This hath been a great Objection with many, If God made the world, why are there any evil or troublesome things in it? How cometh it to be such a miserable wicked world? This made the Manichees hold there were two eternal prin­ciples, The one good, from which cometh all good things; The other bad, from which comes all the sinnes and miseries that are in the world, but you must know that the word world is used divers waies in Scripture, by which this Objection may be answered, Sometimes for the Fabrick of the Uni­verse with all the parts thereof, Sometimes for the wickednesse that is, in the world, and for wicked men, because they are the greater part of the world: Now if we speak of the world in the latter sence, God did not make it so, Man wilfully sinning made it a wicked world, so that the wic­kednesse of the world is not of God, but by man, as also death and hell is of man, God onely inflicts them as just punishments upon ungodly of­fenders: And thus likewise all the miseries, pains and diseases that are in the world are by sinne; The Ground was not cursed to bring forth nothing but briars and thorns till man had sinned; So that the Principles of evil were the Apostate Angels and Apostate man: Otherwise take we the world in an innocent sence, for the Fabrick of it, with the Creatures there­in, So it is wholly good and of God: Therefore Gen. 1. God is said to look over all that he had made, and they were very good: Every daies work was good, when they were put altogether, then they were very good, so that we are not to judge of every particular thing in the world by it self, but in its Harmony and Union, and so the world is like a curious peice of Arras or Tapestry, admirably shewing the wisedom of the Creator: Basil thought that before Adam fell the Rose did grow without any pricks, and that there was no enmity between the creatures: The Wolf and the Sheep, the Lion and the Lamb, and the Leopard and the Kid did dwell together, &c. But whether this be so or no is yet disputed: Take heed of saying The [Page 159] world might have been better, and this thing or that might have been made more compleatly, this is to reproach God the Maker of it: As that wretched Alphonsus King of Spain, who said, That had he been at the Creation of the world, he would have ordered it better then now it is.

Ʋse 4 4. Is God the Maker of the world? then it follows also he is the Preserver and governour of the world: This must necessarily follow, for the same pow­er is required to preserve and govern as is to create; And as it is grosse A­thiesm to own any other Maker of the world but God, so also any other Governour or Ruler: Hence it is that God is so often, called the Judge of the world, that he is said to Reign, that the hearts of Kings even the chief­est powers in the world are in his hand, he can order them as he pleaseth; That it is not as men think, as they will or purpose, but as the Judge of the world; Faith in this Point while we live in this world is necessary; The Lord reigneth, let the world rejoyce, Psa. 97.1. said David: And again, The Lord reigneth, let the world tremble, Psa. 99.1. There is matter of joy and matter of trembling because God governeth; Matter of joy to the godly, for he is a Supreme Ruler, who is their God, whose eye runneth up and down in their behalf, who keeps up the world for their sake, who takes care of every god­ly man so fully as if there were no creature else but he: And it's also of terrour to wicked men, for God rules all, who is an holy, just, and righte­ous God, so that they must not think alwaies to hold up their heads; They must not think God will be mocked, but he will do righteously in the world; For want of faith in this Point, we see David, Jeremiah, and Habakkuk, staggering exceedingly, ready to commend the waies of wickednesse, because they seem more prosperous in the world.

Ʋse 5 5. Is God the Authour of the world? Then let us make that use of this world for which God created it; As he had his holy and wise ends, so do thou aim at them:

Now Gods ends in creating the world were such as these,

1. To demonstrate his own glory, Thus Psa. 19. The heavens shew forth the glo­ry of God, They discover his wisedom, his power, his goodnesse, and so there is not any one creature, though never so little but we are to admire the Crea­tor in it; As a Chamber hung round about with Looking-glasses, represents the face upon every turn, Thus all the world doth the mercy and the bounty of God; Though that be visible, yet it discovers an invisible God and his in­visible properties.

2. God made this world so richly furnished for mans use; And therefore man is to be enlarged in the consideration of this matter; Think with thy self how comes there to be such a glorious Sun to wait on thee every day; How comes the earth every Spring to be so richly cloathed for thy advantage; Is not all this of Gods appointing? He made a Summer and winter, he hath gi­ven the appointed works of the harvest, so that the world is nothing but Gods storehouse, and great Granary that he hath given to man; This is so great a matter that the Psalmist cried out, Lord, what is man that thou art so mindeful of him? Psa. 144.3. Thus Paul speaking of God the Creator of the world, Act. 17. amplifieth it in this, That he giveth us richly to enjoy all things.

3. God made this world not for a d [...]elling place for thee, Thou art not to abide here for ever; He made the world as the Wildernesse to the Israelites, They were to be Pilgrims in it, and to seek after Canaan: As Adam by his fault continued not in Paradise, so neither by reason of death was he long in the world; Therefore the Apostle saith, We have here no abiding City, Heb. 12. [Page 160] Oh then that we could remember to what end God made this world, not to place our hopes and utmost desires here, but to look upon this as the way, and heaven as our journeys end; But oh how much faith and heaven­ly mindednesse is required of every one to perform this!

Ʋse 6 Ʋse 6. Did God lay the Foundations of the world, and that in time, how greatly then are the people of God to be affected with his love in electing of them? for God chose them before the Foundations of the world, he loved them before the world was; This sheweth the freenesse of Gods love, This manifests his absolute tender bowels to his Children; Alas his love to thee was not from yesterday, or so many years, but from Eternity: Doubt not then of the efficacy of this love in all the effects of it, He that hath chosen thee from Eternity, will call thee, will justifie thee, will glorifie thee, not that these are done from Eternity, only God purposed to do them in time: Da­vid would remember the kindenesses of the Lord that were of old, but how old is this goodnesse of God in choosing thee to eternal glory?

Ʋse 7 Lastly, Did God create the world out of nothing, and that in six daies, such glorious Heavens and all other parts, from a dark Chaos and Abysse? then this may teach us to depend on God in all publike straights of the Church, or all thy Personal Temptations; What a foolish thing was it in the people of Is­rael to say, Can God provide a Table in the Wildernesse? Cannot he that made this great world of nothing doe a lesse matter? This should be seriously thought of by thee when thou art dejected and overwhelmed, saying, How can this be, and how can that be? Say, O Lord, what low, unworthy thoughts have I of thee? Didst not thou create a world? and shall I say, How shall God help me in this distresse? and for this reason is it that in the Psalms and Prophets Gods creating the world is often brought in as an argument to support the Children of God under all miseries, Fear not, God made the world.

THis sixth Verse begins the second main general part of Christs Peti­tion, for whereas before he had praied for himself, now he begins to pray for his Disciples, as they were in a peculiar manner given to him, as afterwards he praieth for all beleevers in the generall, so that the words are a beginning of Christs Petition in a peculiar manner, for the Apostles, for they needed much praier and assistance who were to under­take so great a duty; These were set in the forefront of the Battel, These were called to labour in the heat of the day, therefore there is a peculiar prai­er for them: Now that our Saviours Petition may prevail, he first declareth what he had done to them, and 2. Their obedience to him in all things, what he had done to them is partly related in these words, I have manifested thy Name: wherein first observe the person or efficient cause spoken of, Christ ma­nifested Gods Name to his Diseiples, Therefore he was [...]: Christ is not to be considered onely as a Mediatour, in which none can imitate him but as a Minister or Prophet, The chief Shepherd, Heb. 13.20. as the Scripture cals him, and herein he discharged his duty in that he manifested and made known God to the world, which lay in ignorance, So that the Ministers du­ty is to bring people to know God, but of that in its time. 2. There is the action it self, of this person or efficient, I have manifested.

There is a twofold manifestation,

1. Objective, only in the externall offer and proposal of the grace of God, not only to beleevers but to all the unbeleeving Jews, but of this manifesta­tion Christ doth not speak.

2. There is a powerfull effectual manifestation, such as begets knowledge of God and obedience unto his Word, and of this Christ speaks, and as for the former many have Christ and God outwardly manifested to them in the [Page 162] preaching of the Gospel, but they have no eyes to see; as the Sunne though it shineth never so gloriously, yet the blinde man receiveth no benefit by it.

3. Here is the Object of this action, Thy Name; By Name is not meant the words or Titles given to God, as Adonai, Elohim, Jehovah, as the Rabbins call God Leohem, the Name; but by Gods Name is meant his nature, his pro­perties, and those relations, especially whereby he becomes a gracious Father through Christ to an humbled sinner.

Lastly, Here is the Subject to whom Christ doth thus manifest God, and these are described,

1. By their original and descent, Gods gracious good will and pleasure, Whom thou gavest me.

2. From the state or term out of which God then gave them, Out of the world.

I shall put Christs action and the Subject together at this time; Whereas then we see though Christ preached God and his properties to all that heard him, yet to none was God manifested but to beleevers: From whence we observe,

Observ. That God is only and pro­perly known by the godly. That God is only truely and properly known by the godly; Let men have never such parts, knowledge, or understanding, and that in the Scriptures and Divi­nity, yet none know God, God is not manifested to any but to the godly; This may seem Paradoxall and incredible, but yet the Scripture is very clear, at v. 25. The world hath not known thee, but I have known thee, and these have known thou hast sent me: Hence Joh. 14.21. you may see Christs manifesting of himself is a priviledge bestowed only upon those that love God, He that loveth me shall be loved of my Father, and I will manifest my self to him: This doth so affect one of the Disciples, that out of a sence of Gods great good­nesse and grace to them rather then the world, he saith, Lord, how is it that thou wilt manifest thy self to us rather then the world; What are we more then others; The world heard Christ preached, They saw his Miracles, but Christ was not manifested to them. Christ likewise Joh. 8.55. telleth the Pharisees who beleeved the Scriptures, and acknowledged one God Creator of the world, yea, and said, God was their God, that they did not know God; so that this truth will stand good, that men may have much knowledge in the Scriptures in Religion, and yet no [...] know God.

Some know­ledge of God may be had several waies.To open this Consider, that several waies we may come to have some know­ledge of God,

1 1. By inward light of a natural conscience, There are imbred notions and dictates about a God, which all the wicked affections and lusts of men can­not wholly obscure, as the blackest clouds cannot quite darken the Sunne; The Apostle Rom. 1. saith, God hath manifested this in them; There is then a na­tural manifestation of God in the consciences of men, whereby there is an horrour and trembling upon them upon the committing of some evil, especi­ally when the stroak of death is upon them: Oh the quakings, oh the confusions that are sometimes upon men, what will become of them? what shall they do? All this cometh from some generall knowledge of a God.

2 2. Men come to some knowledge of a God by tradition, education, and hearsay; There being no Nation so fierce and barbarous, but have told their Children of a God, and the Socinians who deny any inward light of nature about a God, do make this the only ground of such an apprehension, an universal tra­dition that is upon all; Now although this consent of all Nations be a great Testimony, yet the other is not to be excluded: If then all do acknowledge that there is a God, though there be different Religions, different opinions, [Page 163] yet both Heathen, Turk, Jew and Christian agree in this, the more inexcu­sable will all wicked men be who live in rebellion and disobedience to him.

3. We come to know God by the Creatures; All that consider the world aright must needs argue some divine hand made it: The Apostle Rom. 1. instanceth in this also: Men by reason and science may argue from the effect to the cause, we see one man did not make himself, but he had a Father, and so that Father, a Father, and because there cannot be an infinite progresse we must stay at one first cause, only you must know this Knowledge by the world is insuffici­ent to salvation; Therefore it's a pernicious assertion of Venator the Remon­strant, that the Heathens they had the Light as it were of the Starres, The Jews of the Moon, The Christians of the Sunne, and all might be saved by their respective Lights.

4. God is manifested by the Scriptures in a common way of Light, Many men by an Historicall faith beleeving the Scriptures, must also beleeve a God, for there is no such clear evidence any way as by that, and thus we may judge of most Christians, they know there is a God, they beleeve him to be, because the Word doth so fully affirm it.

Lastly, There is a knowledge of God in a practicall obedient way, so to know him as to fear him, to obey his Commandments, to walk humbly before him,Of true saving knowledge pe­culiar to the godly. and to depend upon him, and this is the manifestation or knowledge the truly godly only have, and the number of these is very few, so that if you set a­side those who know God only upon a natural conscience, or by education, or by a general historical Faith: The residue who know him by speciall illumi­nation and sanctification, are like the gleaning after harvest, so that we may hence conclude that whatsoever parts, learning, understanding, men have in Religion, yet till inwardly sanctified they know not God; They are wholly e­stranged from him, They live without God in the world, Eph. 2. God is not in their thoughts, in their hearts, neither have they any enjoyment of him, Oh that we could make every Auditor sensible of this, I live in the world, I know much, I have great acquaintance, but yet am a stranger to God.

Now these following particulars will plainly discover that the godly only do truly know God.Though many have some kinde of know­ledge of God. yet the godly only do truly know him.

R. 1 First, Because though men have this speculative knowledge, yet they do not love him, and delight in him above all things; It's Gods command that we should love him with all our heart, our minds and strength, yea, above Father, Mother, life, and every thing that is dear, Insomuch that the Scripture saith, Whosoever loveth the world the love of the Father is not in him, 1 Joh. 2.15. Now whence is it that we love these poor empty comforts more then God, Is it not because we do not know God? Had we clear manifestations of the goodnesse, excel­lency, and fulnesse that is in God, our whole heart would be ravished with him. As it is with the glorified Saints in heaven, they have an immediate vi­sion of God, They behold him in this glorious beauty, and hence it is that they cannot sinne, The understanding seeth such infinite perfection in God, that they abhorre all things that would divert from him; As the eye dazled with the Beam-light of the Sun, cannot behold any thing else; As he that hath eaten honey findeth all things else unsavoury: As the Saints in heaven do thus, so the Saints on earth do in part, and in some good measure, They beholding the Image of God, 2 Cor. 4. are transformed into the same Image; The more we know God as revealed in the word, the more our hearts pant after him, as you see David often manifesting the breaking of his heart after God; Well then by this you see that few know God, if they did, how could they leave the Ocean for a drop, how could they part with God for every [Page 164] fading creature? thy lusts, thy sins are more then God in thy thoughts and affections; Oh pray for a knowledge of God in Christ; The blinde man doth not admire the glory of the Sunne, because he cannot see it, ignoti nul­la cupido.

R. 2 2. No wicked man though never so great a Scholar knoweth God if he doe not fear him, if he stands not in an holy awe and reverence of him, who would not fear thee, Isa. 10. O thou King of Nations, for to thee it appertaineth, and sanctifie the Lord God, let him be your dread: Our Saviour likewise, Fear not them that can kill the body, Mat. 10.28. but I tell you whom you shall fear, &c. You see then that if we did rightly know God, how pure and just he is, how full of wrath and vengeance against impenitent sinners, we would cry out with Joseph upon every temptation, How can I do this and sinne against God? I cannot, I dare not; Thus Paul, Knowing the terrour of the Lord we perswade men, 2 Cor. 5.11. Did men know the greatnesse and the terrour of God, the power and Majesty he is cloathed with, That no sinner though never so great can stand before him any more then the stubble before the fire, That he can immediatly raise hellish torments in thy conscience, That he can bid thee go out of this Church, a trembling Cain, a despairing Judas, Did (I say) People know this God to be so great, how could they riot it in all excesse as they do? as our Saviour told the Woman, Joh. 4. If thou hadst known who it is that asked water of thee, thou wouldst have given him, Had you or did you know that the God whom you offend all the day long, is so great and terrible in Majesty, it would have been a stop to all thy bold impieties, but men know not God.

R. 3 3. Only the godly know God because they only are carefull to obey his Com­mandments, and to walk in the way he requireth; 1 Joh. 2. If we say we know him, and keep not his Commandments, we are lyars, and abide not in the Truth: Their knowledge of God and a carefull obedience to his commands cannot be separated; The Apostle saith, all others are but lyars and hypocrites; Dost thou boast of knowledge and yet break his Sabbath, wallow in the lusts of the flesh, Thou art a lyar, thou dost not know God; Hence it followeth in my Text, I have manifested thy Name to my Disciples, and they have kept thy Word; Oh then never talk of thy knowledge, never speak of what thou readest, or what thou understandest, unlesse also thy obedience to Gods will be as mani­fest, so that when we see any prophane, wicked man indued with great parts, you may say, Lo, there is such an one, though he knoweth all Points in Reli­gion; though he knoweth every Chapter in the Bible, yet he knoweth no­thing of God, for whereas God saith, Be not drunk with wine, &c. and Wo be to those that are strong to drink, yet every week if not every day he is drunk; Though God saith, Swear not at all, yet some cannot speak without an Oath scarce, Oh that these things might enter into you; If you know God you would obey him, you would say, I dare not, I must not do this or that, God whom I know and serve commands the contrary; Therefore the Prophet Hosea when he speaketh of much wickednesse in a Land, swearing, and who­ring, and injustice, he saith, There is no Knowledge of God in the Land, Hos. 4.1.

Argum. 4 4. The godly man only knoweth God because he only hath these gracious effects of Gods grace upon his heart, he plainly feeleth God working in him; The wicked man knoweth God by the creatures and his works abroad but the godly know­eth him by the new creature and works of grace upon his heart, and this is the most excellent knowledge, when he knoweth God by the regeneration and sanctification of his nature, by his heavenly and gracious quicknings to holy duties, and against sinne; If in regard of out naturall life, we live, and move, and have our being in God, how much more in our supernatural life? Those know God indeed that feel those divine workings upon their souls; As Job [Page 165] before when God had humbled him said, I have heard of thee by the ear, but now my eye seeth thee, Job 42.5. So saith the godly, I have heard many Ser­mons of God but I never felt him till now, or as the Queen of Sheba who had heard much of the fame of Solomon, but when she came to be an eye-wit­nesse of it, then she was astonished and judged all her former apprehensions nothing; Thus it is with the truly sanctified, though you tell him what good parts, what Scripture understanding, what abilities in duties he had, Oh saith he, all that time I did not know God, I never knew him till these inward workings were upon me, I spoke of him as a man will do of some strange Countrey he had often heard of but never saw.

Argum. 5 5. The true godly man only knoweth God, because he only hath communion and fel­lowship with him, he only is admitted into Gods presence; All wicked men though never so knowing are at a great distance from God, They know not the light of his countenance, what it is to have the assurance of his favour, what to have those experimental sweetnesses of heart which flow from the en­joying of him, Therefore its added in that of Joh. 18. I will manifest my self to him and come and sup with him; that is, God will give us a joyfull chearfull familiar fellowship with himself, he will make known himself, as Joseph did at last to his brethren, God draweth nigh to them, and they to God, and this indeed is a choice way of knowing of God, when we know what it is to have his love shed in our hearts, when we hear God speaking peace to us, when it's not duties nor any religious performance, but God himself that the heart partakes of; Thus the Psalmist inviteth to taste and see how good God is, Psa. 34.8. Oh hast thou ever had this tasting and seeing? then thou knowest God comfortably; Now the ground of all this, is, because obedience, love, and fear are the end of all knowledge, therefore that knowledge which doth not obtain its end, is no knowledge, and hence the Scripture saith, If ye know these things happy are ye if ye do them, Joh. 13.17. and generally the Scripture de­scribeth wicked men by this, that they know not God, as Paul said of the Jews, If they had known Christ to be the God of glory, they would never have crucified him, 1 Cor. 2.5. Thus, did men know God as they ought, they could not think, and speak or live as they do.

Ʋse, Rest not in any kinde of knowledge about God till it hath these effects on thee;Ʋse. Never judge thy self to know any thing of Religion till it hath thus transformed thee, till it be the acknowledgement of truth after godlinesse, but alas where are the persons, where is the Family, where are the people that know God? The ungodliness they live in, proclaim they know no such divine Maje­sty; Oh consider that God knoweth not thee likewise, with a knowledge of approbation, of omniscience he doth, and that will be thy confusion, but not of complacency; at the day of judgement he will say, Depart I know you not; Oh that we were such of whom it may be said, Their obedience, their pure and holy life, their delight and acquaintance with God manifests they know God, and then you will not die with such terrour, with such fear, I go to him I have known, I go not to an unknown God.

WE have considered the action or efficacy of the person or efficient, spoken of in the Text,

We now come to consider the person himself, and that is Christ, who saith of himself, I have manifested thy Name; Christ speaks in this as he is the great Prophet, and chief Shepherd of our souls, for being intrusted with this of­fice, he did faithfully discharge it, whoever reads over Christs life, and seeth how laborious and diligent he was to bring men to the knowledge of God, and to save their souls, must needs say, The Lion of the Tribe of Judah went up and down more earnestly to save then the roaring Lion of hell is busie to destroy, Hence Joh. 4. while he is emploied to bring home but one poor Sheep that was gone astray, the Woman of Samaria, he is so earnest in it that he forgets to eat his bread, and tels them his meat and drink was to do his Fathers will, which was to declare the truth of God, and invite sinners to come in unto him, so then we see here, an excellent President for all the Ministers of the Gospel to follow; As Christ was wholly in this, to make people know God, so ought they to be; In Christs works of his Mediatorship, and of his Mira­cles, we may not imitate him, we cannot, but in this of his labour and tender love to mens souls, we are bound to follow him.

Observ.Obs. That the end of the Ministry and Ministers should be to bring people to the knowledge of God, to the saving knowledge of Christ; Thus Paul exceeded the Heathen Hercules in his manifold labours to this purpose, especially see what a divine profession he makes to them of Ephisus, Act. 20.26, 27. I take you to record this day, that I am pure from the bloud of all men; Here we see there is a soul-murder as well as a body, and the Ministers of the Gospel are to keep themselves pure from that, for if the bloud of Abels body crieth aloud, what outcries will the bloud of peoples souls make? Now Paul kept himself thus pure by declaring unto them all the Counsell of God, so that if we would doe our duty we must be Lights shining upon the understandings of men, that they may know, beleeve in, and obey God; And so Paul again at large, 1 The. 2. There his very heart flameth out into affectionate words for their salvati­on; The end then of our Preaching and of your hearing should be to have God manifested to your souls, how apt are both Ministers and people to fail [Page 167] of this great and necessary end; To open the doctrine, you may take notice that as the Logicians speak of a twofold end, Finis operis and Finis operantis, the end of the worker, and the end of the works, as the end of the house built, is to dwell in it; The end of the Artificer who built is to have wherewith to maintain himself and his Family, so it's in the Preaching of the Word, There is the end of the Ministry it self as appointed by God, and of the Minister who preacheth; Now indeed there should be alwaies the same end of both, The Minister should aim at that end for which the Ministry is appointed, viz. to enlighten men, to bring them to a saving knowledge of God, but such are mens cor­ruptions that they many times take the office only for ambition or earthly ad­vantages; They preach that they may live, they live not that they may preach; It's therefore a dangerous thing for a Minister of Christ to propound any other end principally at least but what is the end of the Ministery, and that is whol­ly spirituall, to be able to say, Behold here I am and the spirituall Children thou hast given me.

2. As the end of the Ministry is thus to bring light in the world, so the end of all people that enjoy a Ministry in all their hearing and coming to Church ought to be thus likewise: As the Minister sinnes greatly if he preacheth to ad­vance his parts, his Name, to humour people in their sins, so do the people sin dangerously if they come out of formality and custome, or if they come to have the ear and fancy pleased but attend not at all to the saving knowledge of God; Oh thou foolish and vain man, thou makest not a good use or improve­ment of the Minister till it hath thus wrought upon thee; Therefore the Ig­norance and prophanesse of most men, proclaimeth that they never made a right use of one Sabbath or one Sermon all their life time, though they have heard many; Oh then that every Sabbath day you would put this quest [...]on, To what end am I going to the publike Assembly? Why go I to hear the Word preached? If I do not attain to the end I lose my labour; Is it not the end of preaching and the end of hearing to deliver me from my former Ignorance, my former lusts; how then comes it about that I am still as I was? It is be­cause I do not consider the end of these things.

Now the grounds why the Ministers end should be in all Preaching to bring his people to the saving knowledge of God, are very weighty.Why the Mi­nisters end in Preaching should be to bring his peo­ple to the sa­ving know­ledge of God.

First, From the necessity of this end, which is in divers respects, We are to press people to the right knowledge of God, because

R. 1 1. All by nature are ignorant of God; They are in darknesse, They have no understanding to doe good; Hence it is that Christ and the Word as also the Ministers are called a light, because they like the Sunne are able to remove the night of Ignorance. Seeing then we are all by nature Bats and Owls not enduring the Light of the Sunne; Seeing then we have innate darknesse,From the ne­cessity of it. and much voluntary blindenesse upon our mindes, oh how diligent should the Mi­nisters of the Gospel be to bring this light into peoples hearts; Therefore our Saviour makes this the condemnation, the great cause of condemnation, That light is come into the world, and men love darknesse rather then light, Joh. 3. If then people did think they had a thick cloud upon their hearts, or a vail up­on their eyes, how carefull would they be to attend upon the Word preach­ed, that they might of darknesse become light in the Lord.

2. There is a necessity of attending to this end, if you consider the aversenesse and unwillingnesse that is in men to get this knowledge; How many say with those in Job, Let the knowledge of the most High depart from us, Job 21.14. that when they are invited have this lust or that sin, this or that worldly advantage to look after; How many when wisedom crieth aloud do yet with the simple one passe by to their destruction; The Prophets and the Apostles all along com­plained of this wretched disposition, that their hearers had a deaf ear, a stiffe [Page 168] neck, and a rebellious heart, and thus it will be to the worlds end; Men whose waies are evil, and they delight in them, will hate the light, will run from that Word which alwaies speaks terrible things against them; Have not then the Ministers of the Gospel need to stir up themselves, to use all holy violence, when there is such a general contrariety in all people against the saving know­ledge of God and his way; That as the wilde beasts hide themselves in their dens, when the Sun begins to arise, So do wicked men cover and shelter themselves, that the beams of the glorious Word of God may not shine into their dark hearts; Men know that powerfull Preaching and their wicked lives cannot agree together, oh they know that God and his Word are wholly a­gainst their conversation, Therefore they will not know or understand lest they should be converted; All wicked men are as unwillingly brought out of their sins as the Israelites out of Egypt, Lot out of Sodom, unlesse they be even dri­ven or forced out they will not move.

3 3. There is a necessity of pressing the Knowledge of God, because of the horrible negligence and lazinesse that is in most men; There being very few that will take pains to get the knowledge of God and his way; Though Solomon useth so many arguments that we should seek and dig for this knowledge, more then for silver or gold, Pro. 3▪ That we are to say unto her, She is our Mother and Sister, yet the things of the world, the profits hereof do wholly divert; and where­as Heathens have taken such excessive pains to get humane knowledge, we stir not for divine knowledge; This sluggishnesse in men in Families, whereby they will not take time that young and old may come to the knowledge of God, is an universal reigning sin.

4 4. The necessity of pressing this ariseth in that there is no salvation or eternall happinesse without the knowledge of God; This is Eternal Life to know thee the only true God; He would have all men to be saved and to come to the knowledge of the Truth, 1 Tim. 2.4. Oh then for people to come to the knowledge of God is more necessary then to eat or to live, or to get any earthly profit; Oh then that both Ministers and people might be more zealous in this work, for both must work together; let the Minister of God, be never so laborious, so active, yet if you are carelesse there cannot come any good; and if a people be wil­ling and ready, and yet they have blinde guides, still the work is not done; Therefore let both set their hands to this, Let Ministers teach, Let people hear, Let Ministers instruct, Let people come with obedient ears, otherwise though thou livest under the glorious light of the Gospel, yet thy wickednesse and carelesnesse will make thee get no good; Thou wilt die and perish, though the Prophets have been amongst you.

R. 2 2. The end of the Ministery is to bring men to the knowledge of God in a saving way,Because of the nature and properties of it. because of the nature and property of it, which is wholly supernatu­ral; The Word is commanded to be preached not for any natural or civill ends, but spirituall and supernaturall; When they followed Christ because of the Loaves, it was a low and unworthy motive; It should have been because of their souls, and because of the bread of life to feed their souls; If thou regardest a Ministry or comest to hear, for any other end but divine and su­pernatural; If it be for custome or to keep up thy good repute amongst men, this is to be carnall; this is to be a worm and no Christian, for God hath gi­ven these Officers to the Church, and commanded a diligent dispensation there­in for sublime and holy ends, to enlighten thy minde, to soften thy heart, to spiritualize thy affections, to reform thy life, even to polish and preserve thee, that thou maist be a stone of glory in the heavenly Jerusalem; Say then, thou dost nothing if this supernatural improvement be not made of it; Thus also it is for the Preacher, if he preach to shew his Learning, to make himself admi­red, to satisfie any corrupt end, This is also low and unworthy; Malo ut me re­prehendant [Page 169] grammatici, quam non intelligant populi, yet oh how prone are cor­rupt and insincere motives to creep in, few being able to say with Paul, That they handle the Word of God sincerely as of God, and in the presence of God; Let then the nature of the work raise up our hearts, it's sublime and superna­tural in its use; It's holy merchandizing or trading for mens souls, and there­fore so often called by that glorious Title.

R. 3 3. The Ministers of the Gospel are to urge this, because of the dignity and excellency of the work, To bring men to the saving knowledge of God is a no­ble emploiment, a work for Angels to do; The great Rulers and powers in the world they do but order the body and the outward man, but this work is to enlighten the soul, and to make it fit for the enjoyment of God; This made Paul so often rejoyce in and blesse God that he had chosen him a vessel to make known the Name of God, We are a sweet savour unto God, saith the A­postle; We are the precious Apothecaries that open the sweet box of the Go­spel, Hence it is that the Apostle exhorts people to honour and to have the Ministers of the Gospel in high esteem, and why? for their works sake; 1 The. 5.13. Their teaching and guiding of you in the way to heaven is that great work for which you are to esteem them, if to direct a Traveller that is farre out of the way into a ready path, be so acceptable a work, what is it then to inform people who are going securely and joyfully in the broad way to hell, of the danger herein, and to direct to the way of life? If then it be so ex­cellent, minde this in the first place; Oh say, what a wretch am I who know the way to my own house, but not to my long home! I know how to buy and sell, but I know not how to enjoy God.

R. 4 4. We are to insist on this end because of the difficulty and great opposition that is in the work; For

1. The devil by his Instruments endeavours to keep men in darknesse; All those black cloudy times which have been upon the Church brought in Idolatrous Superstition and prophanesse, insomuch that the devil reigned almost within the Church as much as without, his Kingdom was not more promoted by those without then those within; No wonder then if such opposition hath alwaies been against times of light and times of Reformation, because the bright shi­ning of the Gospel doth immediatly destroy Satans dominion, as when our Sa­viour sent his Apostles to preach, he said, he saw Satan fall from heaven like lighe­ning, Luk. 10.18. and who can bewail that Ignorance which did overflow in the time of Popery, The Sun of the Gospel being then in a constant eclipse, and howsoever learning of it self is either used well or ill, as the Subject is who hath it, yet in the general, Learning is a special means to preserve and con­veigh the true knowledge of God, for the Apostle saith, The unstable and un­learned wrest the Scriptures to their own destruction, 2 Pet. 3.18. So that in some sence we may take up that allegory of Philo, Sarah cannot have children with­out the help of Hagar, i. e. The doctrine and knowledge of God is not propa­gated without the help of humane Learning especially the tongues and arts; Therefore it's required of the Minister of God, that he should rebuke with all doctrine, and to be able to convince the gainsayers, and to divide the Word of God aright, which can never be done without learning, so that you see the difficul­ty of it in respect of the opposition.

2. The difficulty doth arise in that the true doctrine and knowledge of God is hard­ly obtained, for there must be constant study in the Word of God, daily praier unto God to be led into the Truth; There must be a godly use of all the means God hath appointed to get this knowledge; Hence the Scripture doth foretell of such as shall arise even from the Church, and shall speak perverse things, men of corrupt mindes, yea, many shall bring in damnable heresies, that they shall have much craft, much seeming piety, that if it were possible they would deceive the [Page 170] very Elect, Mat. 26. So that you see how difficult it is even for the Mini­sters of the Gospel to finde out the Truth▪ how many think they teach you the way to heaven and leade you to hell? Doth not the Papist, Doth not the Socinian, Doth not every heretick say, None teacheth with the true know­ledge of God as they do? yea, and they may be strongly perswaded of this, for the Apostle speaks of many that are delivered up to believe a lye, 2 Thes. 2.11. So that it's of infinite concernment for people to have such guides that do not give them poyson in stead of food: Would the Scripture have said, Mar. 4.26. Take heed how you hear, and what you hear, if there had not been such danger in hearing. 3. It's difficult because of the hearers, Every man naturally is so cor­rupt that he loveth error, and will sooner close with any false doctrine then the true; You see the Apostle complaining what applause the false Teachers had, Oh saith he, You suffer if a man smites you, 2 Cor. 11.20. If a man wrong you, that is, if false Teachers were never so tyrannical, though they did abuse them, and kept them under, yet they could like them well enough, but they could not abide the Apostles carriage, though his severity was mingled with much meeknesse, and thus it is alwaies, any errour, any false way, is more pleasing to corrupt men then the truth; and hence it hath many followers: People will run out to see, to gaze, and hear some new thing; If a man be a dwarf or a gy­ant, every one will run to see him, but not the man of ordinary stature:

Ʋse, Is this the end of the Ministry, of all our labour and preaching, to bring you to the saving knowledge of God? Oh then may we not take up the Prophets complaint, That we labour in vain, the bellows is burnt, the lead is con­sumed, but the reprobate silver is not purged away, Jer. 6.27. Do not many Fami­lies and persons proclaim they know not God, for in this it is seen, that they call not upon God, there are no Family-duties, no worshiping of him, whereas our houses should be like the Temple of the Lord, they are slies of sin rather: Christ is to come in flaming vengeance against those that know not God; May not the Ministers of God cry with Isaiah, Isa. 6.5. Wo be to us we dwell among men of polluted lips and lives: It's a Wo to dwell there, Isaiah was much affect­ed with it.

THE next thing considerable is, The description of the Subject, about which Christ did thus imploy himself, and they are set out

1. From their original descent, and heavenly rise, These God hath given Christ, but of this we have already treated, and shall say more before we come to the end of the Chapter, it being often repeated.

2. From the term from which, they are given out of the world, They are given to Christ out of the world.

The Scripture in this Chapter makes a distinction of being in the world, and of the world; The people of God, even as Christ himself and his King­dom are in the world, but they are not of the world; As a Stranger in a for­reign Countrey, he is in that Countrey but not of it; he hath not the nature, the Language, nor doth he accustome himself to the fashion of that place, Thus it is with the godly, Though they are born and so live in the world, yet their natures and affections, and conversations are not worldly; As the Fowls that were at first created out of the water yet did not continue there but flew up to heaven and continue for the most part there; As clouds though of the earth, yet are carried about after the motions of the heavens; They are not then given out of the world, so as if every good man were presently upon his godlinesse removed out of this earth to heaven; but in respect of their nature, affections, and conversation; The several significations of the word world in Scri­pture. localiter they are not but in respect of heart and affections, in which sence Paul said he was crucified to the world and the world to him, Gal. 6.14. Now you must know that the word world hath several signi­fications in Scriptures, Est mundus cujus Deus est creator, est mundus cujus Deus est redemptor, est mundus cujus Satan est seductor; Sometimes it is taken for the whole Fabrick and Ʋniverse, with the parts thereof, as when the world is said to be made by God, and Christ a Lamb slain from the beginning of the world, Rev. 13.8. Sometimes it's taken for the greater part of the world, as they said all the world did run after Christ, or the world said to be taxed by Augustus, Luk. 2.1. Sometimes for the power, riches, pleasures and glory of the world, but then most commonly fot the wicked men of the world; Thus often by John, [Page 172] The world hath not known thee, if ye were of the world the world would love you, and now wicked men are called the world because their whole heart and de­sires are fixed on worldly things; No worms, no Moles delighting more in earthly things then they do, and therefore they are the Serpents seed which live on the dust of the earth: And then they are called the world, because they are the farre greater visible and more flourishing part of the world; Alas take these that are godly and they are but a despicable and contemptible handful to those that ruffle it in the world.

Doct. That the peo­ple of God are called out of the world.Obs. That the people of God they are called out of the world; He that is truly godly is no more a man of this world, as we say of a dying man, he is not for this world, his heart, his thoughts, his desires are quite taken off; Thus the godly are said to be dead and crucified to the world, Gal. 6.14. They have not those carnal worldly affections and dispositions as formerly, and from hence the people of God are called Ecclesia, the Church, as much as persons called out of the world, not bodily but in respect of their souls, and hence the world and the Church is opposed, 1 Cor. 5.10. The Fornicators of this world, in oppo­sition to the Church, so that by this we see there is none in the Church of God, but they should have renounced the waies, customes, and sinnes of the world; To be a Christian and yet of the world is a contradiction, as if we should say a black Sun; yet how is the garden of God made a Wildernesse? how is the Church become the world? So much prophanesse, wickednesse, and carnal living as there is, so much of the world there is; Oh that men did con­sider what an holy obligation their Christianity brings upon them, Art thou a Christian, and yet the drunkard of the world? the fornicator of the world, the proud, the earthly of the world, this ought not to be, no more then the Angel a worm, no more then a Starre a clod of earth; The Apostle cals those of the world without, What have we to do to judge those that are without? 1 Cor. 5, ult. but those of the Church within; Oh but how many [...]e [...] within, accor­ding to Christs Rule ought to be turned out of Christs sheepfold.

Demonstrati­ons of the Point.To illustrate this necessary Truth let us observe those demonstrations or discoveries whereby it may appear that the godly are not of the world.

I And first, This makes it manifest because they have not the Spirit of the world but of God, 1 Cor. 2.12.

They have not the Spirit of the world. The Spirit of the world what.Now what is the Spirit of the world, even a judgement and wisedom to discern only worldly things, to see the necessity of them, the excellency of them; To be wholly affected with them, To meditate on them day and night; But the godly they have received the Spirit of God whereby they savour and discern spiritual things; They have hearts alwaies depending upon God, and they have hearts wholly fixed and placed upon God, They see incomparable excellency in heavenly things above all earthly; They say with David, My soul breaketh for the longing it hath to God at all times, Psa. 119.20. They cry out, As the Hart panteth after the water-brooks, so do our souls after thee O God, Psa. 41.1. Thus when God calleth a man out of the world he giveth him another Spirit, even an heavenly heart, he was a beast before, now he is like an Angel; He did formerly no more understand or discern spiritual things then the deaf ear doth melodious sounds; They were a wearisomnesse, a burden to him, but now they are his delight.

II They walk not after the rudi­ments of the world.Secondly, They are not of this world because they walk not after the rudiments or elements of the world, Col. 2.8, 20. The Apostle there sheweth how inconsist­ent such a life is with an heavenly life, When we are risen with Christ; Now what are those Elements of the world, Even all such principles of Religion as men by humane and carnall wisedom take up to worship God by; He cals them Elements or principles, because the Jews made their traditionall worship, the very foundation and beginning of all, as if godlinesse were not able to consist [Page 173] it, and Elements of the world, because men by humane wisedom without the Scripture do presse them and do not walk by the light of Gods Word; This then is an excellent discovery that we are not of the world, when in the mat­ters of Religion especially in our worship of God, and the way of our justifi­cation, we are not carried by the principles of a worldly Religion but by divine direction, when we do not worship God according to custome, to universali­ty and such rudiments of the world as most do; The Pagan, the Papist disco­vers a very worldly Spirit in his Religion, being able to say no more for it then Heathens have done, and so in the matters of justification; They say but very little more then Aristotle and the Philosophers of the world have done about righteousnesse, whereas the righteousnesse and grace of the Gospel is wholly different from such principles, manifest then by thy adoration of the fulnesse of the Scripture, and sufficiency thereof, that thy religion, thy worship, thy hopes of salvation are not meerly upon worldly principles, and not super­naturall.

III Thirdly, The godly man is discovered not to be of the world, by his constant life and conversation; He doth not live as one that takes this world for his home,He lives not as others do. They declare by their words and actions they seek for another Countrey, Heb. 11. As the Israelites were to manifest the Wildernesse was not a place for them to abide in but Canaan: Hence Rom. 12.1. They are not conformed to the fashion of this world, They are as Pilgrims and Strangers, They are in the world as bright Stars in a dark night, so that this doth necessarily imply a singularity and ex­actnesse in the godly mans life comparatively to the world; Men of the world are proud, earthly, bruitish, running into all pleasures, and following all ex­cesse of riot, but they dare not do so, so that there cannot be a surer symptome that thou art still of the world then by speaking, doing, and living as most in the world do, 2 Pet. 3.6, Even those that have but a common bare profession of the Christian faith are said to escape the pollutions of the world; Though Godlinesse should not have a deep impression on you, though it should not go to the root and bottome, yet if it hath made any impression at all, if it hath gone but to the skin, if you have heard of it but by the ear onely, it should make thee avoid such pollutions, Jam. 1.17. What saith the Apostle James, Pure Religion is to keep a man unspotted from the world; Pure Religion; There is a generation of devils rather then men that mock and deride at purity; Thus the Apostle saith there must be a pure Religion, and this pure Religion is to keep us unspotted from the world; That doth imply the world to be some lothsome noisome dunghill, that a man cannot be in it, but he is ready to get soil and filth upon him; how many trust to sin, come and do as we do, will you be so pure? but whether will you beleeve the Word of God or the devil tempting by such beastly Instruments?

IV, Fourthly, He is discovered not to be off the world because he is principally taken up with heavenly priviledges, Jam. 4.4. The friendship of this world is enmity a­gainst God; and 1 Joh. 2.15. If any man love the world the love of the Father is not in him; It's as impossible a man that is godly should be of the world in this sence, as it is for Doves to be Moles, they cannot live by digging into the earth; Hence the godly man is said to be born of God, he is said to be heavenly, to be from above, to he risen with Christ, to sit in heavenly places, to have his Conversation in heaven; These are the noble descriptions of the godly man, so that though they use the world, and discharge their Relations there­in, yet they are not overcome by the world; They have the world, the world hath not them; Oh how close may this discovery be, for there are many who escape the pollutions of the world, and yet are worldly: The third kinde of hearers did not only cast off all prophanesse, but made some great progresse in obedience to the Word, but the love of the world and the cares about it [Page 174] choaked all; Did not Judas appear as eminently for Christ as any at first? but the love of the world discovered his rottennesse; Did not Demas get appro­bation, and that by Paul himself? yet at last he did cleave to this present world, so that not only prophanesse but immoderate, earthly and worldly affections; These are inconsistent with the power of grace; The world is not only the prophaness thereof, but the immoderate and excessive affections to the law­ful things of the world; Our Saviour doth not say, He that loveth his sins or his lusts more then me, but he that loveth his Father, wife, or life it self more then me is not worthy of me, Mat. 10.37. See then the difficulty of grace and tremble under it, Thou hast with much ado quit thy former sins, but do not the inordinate affections about lawful things still ensnare thee? Dost thou buy as if thou boughtst not? Dost thou marry as if thou marriedst not? 1 Cor. 7. Art thou rich as if thou wert not? That is, thou usest these things as comforts a­gainst thy necessities, not as Masters over thy affections.

V Fifthly, In this it's apparent they are not of the world because the world hateth them, and is wholly opposite to them, Joh 17.14. Because they are not of the world therefore that hateth them, If they were of the world the world would love his own; and 1 Joh. 4.5. They that are of the world speak of the world, and the world heareth them; There cannot be a better discovery then this, The world knoweth his own, Let a man be a wise worldly man that matters not religion, that regards not the power of godlinesse, nor strictnesse; Such a man this world adoreth; But if a man be never so wise, so excellent, yet if powerfully godly will not conform to the evil waies of the world, this marreth all; This makes him envied and ha­ted; Who art thou then that hast some desires to walk in the way to heaven, but the opposition, the hatred and violence that is used against that way makes thee draw back? Oh foolish and deluded wretch, was it not thus with Christ, with his Apostles? Were they not told they should be hated of all men for his Names sake? There cannot be a more comfortable sign of thy grace then to have all the wicked men where thou livest, either thy hypocritical Friends, or thy open enemies; Jerome thanked God that he was worthy to be such an one whom the world would hate; The Serpents Seed cannot love the Womans; Ismaell will persecute Isaac, glory therefore and boast in this, if the malicious wicked man hath his mouth alwaies open against thee, If he be alwaies censu­ring and backbiting; For if thou wouldest be prophane, dissolute, if thou wouldst be a Minister to prostitute the Ordinances of God to every prophane man, thou wouldst be as good as any in the world but now it's not for thy infirmities but thy graces they malice thee.

VI Sixthly, They are not of this world because they are members of Christ and in­corporated into him; Now Christ himself was not of this world, nor was his Kingdom of this world, Joh. 18.36. he came not with any earthly, worldly ad­vantages; Now the godly they are to be wholly conformed unto Christ; As Christ was so are they, They bear the Image of the heavenly, so that what life, what actions were by Christ the same they are exercised in, so that if we would follow the example of Christ, make him our patern, as our Christianity obligeth us, then should we overcome the world, not only in the persecuting part of it, but the inticing part of it: The heart that is united to Christ findes more excellency and sweetnesse in him then in all the pleasures of the world, as we see by Paul.

VII Lastly, They are discovered not to be of the world because their life is a life of faith; The Just shall live by Faith, Rom. 1.17. We walk by faith and not by sence, 2 Cor. 5.7. Now a worldly life is only by sence and carnal reason; It moveth only upon sensible grounds, coming as far short of faith as a beast doth of rea­son, but the godly man, he looketh into the Word of God, he seeth the pro­mises and embraceth them; This life of faith is a mystery, it is a Riddle, yea, [Page 175] it's a madnesse to the world, To part with all present advantages upon faith for eternal, that are to come; this is to them extreme folly, and truly herein a godly man is discovered exceedingly, Doth he not live by his sensible props but by the Promises? Doth he overlook all creatures, and fix his heart upon God, this is more then the world doth?

If you ask the grounds why the people of God are out of the world though in it; There are three pregnant Reasons in one verse, Gal. 1.4.Reasons. Who gave himself for our sins that he might deliver us from this present evil world: Observe first, it's an evil wicked world, The whole world lieth in wickednesse saith John, 1 Joh. 5.19. There is nothing but the works of sin, and the devil in it, therefore the devil is called the Prince of this world, Joh. 16.11. because he reigneth in every mans heart; Now how can those whose natures are made holy, who will and love what God wils and loveth, come to agree with sin? how can they who are san­ctified by the Spirit of God be where the devil ruleth? 2. It's the present world; It's but for the present, the profits are present profits, the pleasures are present pleasures, whereas the godly man looketh to Eternity; D [...]mas cleaveth to the present world, 2 Tim. 4.10. but Paul to the eternal world, the world to come. 2. Christ died that we might be delivered from it, This is a pregnant reason, one main reason of the death of Christ was that thou shouldst not be as the world is, if the shortnesse and vanity of these things and their fading nature do not move thee, let the bloud and death of Christ prevail with thee; He was cruci­fied that thou shouldst be crucified to the world, he died that thou shouldst be dead to the world.

Ʋse of Exhortation, To come out of the world in respect of your affections and conversations, you cannot abide there no more then Lot in Sodom, and be saved, yet, are not the greatest part of men, of the Church, thus of the world? Oh how unworthy is this, that whereas thy Christianity, thy Religion enga­geth thee not to be of the world, thy conversation proveth thou art; Well, as thou art of this world, so shalt thou perish with the judgements of the world; That lieth in darknesse, and will be cast in utter darknesse, this will be thy Por­tion, and know thou must go out of the place of the world though thou wilt not out of the wickednesse of the world, the world cannot, will not hold thee alwaies.

THE former part of this Verse related Christs care and work to his Disciple, This latter part giveth a description of them, and all par­ticulars therein are very argumentative to prevail, that God should hear praier for them:

Now here is a threefold description of them, wherein indeed is laid down divinely the Cause of mans Salvation, with the effects flowing from it.

The two Causes are these,

1. The Eternal Election and absolute purpose of God to save such, Thine they were.

2. The meritorious cause in and by which all the mercies they are elected to, are obtained, and that is Christ, Thou hast given them me, viz. as a Me­diatour.

3. The blessed effects of these causes, that are hidden, or at least every one may pretend to them, but this is a discovering sign that excludeth many, They have kept thy Word.

At this time I shall treat only of the first cause, which indeed may be called causa causae, the cause of all causes of our Salvation, and that is Gods Election or gracious purpose to take some out of mankinde, and to make them his in a peculiar manner.

How many waies a people may be said to be Gods.For a people may be said to be Gods divers waies,

1. By right of Creation and dominion which he hath thereby, and so all things are his, Psa. 69.11. Both the reprobate and the godly are his in this sence, it's impossible but that every creature should be his because he cannot alienate his dominion and property

2. A people may be said to be his by an outward dispensation of the Co­venant of grace, Thus the people of the Jews are all of them called his peo­ple, because they were under an outward administration of grace, when other Nations of the world were not so.

Lastly, A people are his by Election and the gracious effects thereof, and so only those that are the true Disciples of Christ are his, and in this sence it's said, Thine they are and they have kept thy Word, which cannot be understood of Judas, for he perfidiously forsook Christ.

[Page 177]Doct. That the truly godly are Gods people in a peculiar manner;Doct. That the god­ly are Gods people in a pe­culiar manner. They have an indeared propriety in God, They may say with Dauid, Psa. 119.94. I am thine, save me; This propriety is the ground of all comfort, of all boldnesse at the Throne of grace; I am thine, pardon me; I am thine, sanctifie me; I am thine, leave me not.

I To open this Consider the distinction before premised,Consider, That we may be said to be the Lords, either generally by right of Creation and his absolute Sove­raignty; or 2. Peculiarly in a gracious manner: In the former sence all man­kinde is said to be in Gods hand as the clay in the hand of the Potter. so that if God from wise and most righteous ends have chosen some and left others in their damnable estate, if we cannot say that all are by Gods Election and Christs by the execution of it, yet we have no cause to grudge or repine, because all are Gods, to dispose of at his pleasure; For although his holy and righteous nature is the cause that he cannot do any thing that is evil or unjust, yet the dominion and soveraignty he hath may make him dispose of all things as he pleaseth, and if the Apostle in matters of Election and Reprobation doth urge this to stifle mans presumption, how much more may it hold in inferiour things, if God deny thee this or that mercy and giveth it to others, who art thou (O man) that arguest against God? We are his to be disposed of as he plea­seth:

But 2. That which we are now to, speak to is the propriety and right God hath in some more then in others by his grace and meer love; Alas the for­mer propriety argueth no comfort, the damned in hell, yea, the very devils may pleade the former; Lord, we are thine by creation and dominion, but that is no ground of comfort, only this latter is an unanswerable argument, God himself cannot deny this, when we can pray, Lord, we are thine by thy peculiar grace and purpose of love, We did not of our selves become thus, it was thy good­nesse to make us thy own; It was free for thee to have done with us as thou pleasest, but now we are thine, it belongs to thee to save thy own.

II Secondly, This right and propriety is mutually reciprocal; God is theirs and they are Gods, only Gods propriety in them is the cause of their propriety in God, You have not chosen me, but I have chosen you, saith Christ, Joh. 15.16. So that this is very comfortable to observe, that this right is mutuall, God is their God, and they are his people, God challengeth them as his, and they may claim God as theirs▪ as you see the Covenant of grace runneth reciprocally, I will be their God and they shall be my people, Jer. 31.33. this is expressed under those similitudes of a Vine and a branch, of an husband and a Wife; The wife hath power over and right to her husband as well as the Husband to the Wife, The Vine hath a relation to the branches as well as the branches to the Vine, only as the good of the branch lieth in being in the Vine, but the Vine doth not fetch succour from the branch; So it's here, we are the Lords and the Lord is ours, only the Lord hath no advantage, nor hath he any good in that we are his, but the cause of our happinesse is that he is ours, so then let the people of God know, that the ground and rise of all their spirituall advantage is because God hath a propriety in them, not so much because they have a propriety in God; It's because God loveth them, God will not loose what is his, that they are preserved from sinne and hell; Indeed till we be actually Gods by beleeving, though we be his by Election, yet we cannot make use of our Interest; That is hidden and secret; Paul though he was the Lords by Electi­on before the foundations of the world, yet till brought home, till beleeving, he cannot say, the Lord is his, Therefore till God be ours both by Election and the saving effects of it, we cannot say, I am my Beloveds, and my Beloved is mine, Cant. 2.16.

III Therefore Thirdly, Our comfort and joy lieth in the discovery of our propriety [Page 178] and interest in God; for though we be his, yet if we beleeve it not, it is as if we did not belong to him; It's said, David encouraged himself in his God, 1 Sam. 30.6. The evidence of his propriety was his encouragement, and Paul acknowledgeth an appropiration, when speaking of Christ, he said, Who loved me and gave himself for me, Gal. 2.20. Hence it is that our Saviour upon his depar­ture out of the world doth so fully inform his Disciples, that he will be theirs still though he bodily leaveth them; That the propriety and interest they have in him is not taken away; Hence also it is that an elected man while uncon­verted, can take no more comfort from God or his promise then a reprobate, because as yet his propriety is not evidenced; As yet there is no ground of any claim or holy boldnesse at the Throne of grace, Therefore it's a main du­ty of the people of God to study this Point above all, viz. their propriety in God, Am I the Lords or no? It's not impossible to finde out the truth of this, though Satan and our hearts are very much tempting to the contrary; there are few that can escape the storms and tempests that arise in this matter, and qui­etly anchor their souls on God.

IV, Fourthly, There are two special and eminent causes of our being the Lords trea­sure and peculiar people; The one is the Lords power and might, the other his infinite grace and love; That which is the Sun and giveth heat and warmth more especially, is the mercy and love of God, for we by sin though we could not make our selves no creatures of his, so that he should not destroy or damn us, yet we made our selves no children of his, we cast our selves out of his fa­vour, of a loving Father we made him an enraged enemy. and so according­ly we pulled down all vengeance upon our heads, we forfeited every mercy we know not the least drop of comfort that belongs unto us, but all the cur­ses of God threatned in his Law, this and no other could we expect, we ere no more the Lords then the devils and damned in hell; Therefore it was the meer goodnesse of God not to cast us off, but to make us his a second time up­on better Covenants of mercy, so that if any soul comes to know this, that he is now the Lords, he hath cause with astonishment and amazement to fall down and admite the grace of God, we did not make our selves his, we could not be­come his people of our own strength.

2. There was the power of God also greatly discovered, for seeing by sinne we become the devils, and he had a right to us, he is the god of the world, and he rules in the hearts of those that are disobedient, Eph. 2. seeing I say he is their Father and they are of him, and his works they do, it's impossible we should be recovered out of his hands, till God who is stronger then he sets us free; As our Saviour implieth in that Parable, when a strong man keepeth the house all things are quiet, till a stronger then he cometh, Luk. 11.22. It was not then in the power of Man or Angels to expedite himself out of that bon­dage and slavery, till God did wonderfully shew his power, and as it was not in their power, so neither in their will or heart; Though it be such an unspeak­able happ [...]nesse to be the Lords, yet no man naturally is willing to this, he had rather be the devils and sins then the Lords, such cursed wickednesse is in eve­ry mans heart, and such enemies are we to our selves.

V How many waies or upon how many Ti­tles those that are godly are the Lords.Fifthly; Though this expression be short [Thine they are] yet it comprehends very many precious and excellent particulars; For we are the Lords upon se­veral and various titles, therefore are we sure to continue his; It's good the godly man should know how many waies he is the Lords, that his heart may be enlarged upon every particular.

1 For 1. He is the Lords by Election from all Eternity; Thou wast the Lords be­fore thou wast born, before thou hadst a being, when thou couldst have no thoughts of thy self, he had thoughts of thee: The Scripture doth often Eph. 1. Rom. 9. comfort the people of God, and quicken up their hearts with [Page 179] this particular, and certainly it's a deep and overwhelming Meditation, Who am I Lord when in the womb of nothing, or when born, yet wallowing in my bloud, thinking, speaking, and living against thee, and thou didst from all E­ternity know this, yet didst choose me to eternal life? Oh how many thou­sands are past by and I am chosen! Was it not enough Lord not to have created me? It might have been mercy not to have created me, that so I might not have been damned, but positively to appoint me before the foundation of the world to such unspeakable glory, this is that which astonisheth me; Oh my Soul and heart is too narrow if I had the hearts of all the men in the world, they would be too little to conceive of this goodnesse.

2 2. We are the Lords or Christs, for I make this all one, by way of redemption and conquest; We are bought with no lesse a price then the precious bloud of Christ, and, as the Apostle urgeth, are therefore no more our own, 1 Cor. 6.20. Oh then consider how great a matter goeth to make thee the Lords ere this pro­priety could be attained, how dear did it cost Christ? he therefore became man and did undergo all those evils and reproaches, that we might be his; It cost him more to redeem us then to create us, so that it's no wonder if the people of God may look upon themselves as the Lords peculiar, for there is a good reason, They are bought at an high rate, Neither sin, or the devil, or the world have done so much for thee; Oh then what shamefull ingratitude is it to live to them and not to God.

3 3. We are his new creature and a spiritual Creation; Thus he is said to create us, and we are said to be his Children born of him; We are Gal. 2.10. called his [...]orkmanship created to good works, so that in this particular the people of God are ramarkably his, They have his Image put upon them, They have a divi [...] nature bestowed upon them, It's he that hath made us not we our selves, e­ven [...] this sence Lev. 20.26. That ye should be mine severed from all other, oh then know if there be no more in thee then what is in the world, or what thou hast by nature, thou art not yet the Lords; Doth thy nature, thy frame of heart discover an interest in God, then thou maist take comfort, there are many who desire to be the Lords by Redemption but not by Sanctification; They would have Christs bloud theirs, but not his Spirit.

4 4. We are the Lords by Covenant and by Promise; and this is no mean founda­tion of our propriety in him, The Promise runneth, I will be their God and they shall be my people, Jer. 31.33. We have Gods Word as well as his work causing us to be his, and in this sence God is said to be the God of Abraham, and the God of his Faithfull Seed, viz. by a gracious promise; This is that which may bear up the heart, how often do we by our sins and infirmities break off our propriety and lose our interest as much as lieth in us, If there were no gracious promise of God, that for his Names sake and words sake we shall be his, then all those uncomfortable Arminian Positions would take place, that we may be the Lords people to day and the devils slaves to morrow; Thus our propriety would be mutable every hour, and as our lives so our hopes and comforts would be like a vapour and a bubble, but we are children of the promise, Gal. 3. And as that gave Isaac life when the barren womb had no power, so it's the pro­mise of God begins and continueth our spiritual life; It's for his truths sake that sin and Satan shall not quite overwhelm us, and how comfortable is this to pleade, Lord, we are thine, not by any merits of our own, not by any graci­ous works of ours, but by thy promise; We do not beleeve, love thee, or per­severe, and therefore are thine, but because we are thine therefore we beleeve and persevere.

5 5. We are the Lords by several peculiar relations, all which administer their peculiar comfort; We are the Lords house in which he continually dwels and is present; We are his Temple in a peculiar manner consecrated to him; We [Page 180] are his branches and that denoteth our intimate Union with him, as also our supply from him; We are his Servants, we are his Children, we are his Wife, we are the members of Christs body; Oh these similitudes are full of worth, they demonstrate not only the dignity but the blessednesse of his people, and the rich supply of comfort and grace from him; By these is signified that we are the Lords in his most indeared affections, That no Father to a childe, no hus­band to a Wife is as God to us, Isa. 43.1. I have called thee by Name, thou art mine.

Ʋse 1 The practical Improvement of this is very great,

First, It informeth us that besides the general acts of faith a Christian ought to have particular applicative ones; It's not enough to beleeve in the general, God is the God of those that fear him, that trust in him, but also in particular with Thomas to say, My Lord, My God, Ioh. 20.28. Hence are those expressions fre­quent, I am thy God, and the Lord your God; The childe that walketh in dark­nesse, having no light, is exhorted to trust in his God, Isa. 50.10. Oh it cannot be well with thee while thou art in generals only, if God be a stranger to thee, if apprehended to be none of thy God, or if doubted of, all this while thou art in a wildernesse, not in the Land of Canaan, thou art but in the porch not taken into the presence-chamber; It's a great sin of the godly that they are not more particularly here, In other things you take no delight unlesse it be yours, a pleasant garden if not yours, health if not yours, makes no com­fort, Propriety is the cause of joy; Oh then let not Satan, nor the black doubts of thy own heart make thee keep at a distance from God, Let not Popish or Arminian Doctrines that presse no more then a general faith any waies move thee, but as God is thine, so labour to beleeve and know he is thine.

Ʋse 2 Ʋse 2. Is God the godly mans God? May he say I am thine Lord, then what a comfortable support is here? what enlargement of heart may this make seve­ral waies.

1. It should cause holy boldnesse and earnest fervency in praier; Thou art not praying to God that is an adversary, a stranger, or unknown to thee; It may be he will hear, it may be not; Oh such diffidence is very sinful, it's very pleasing to God to pray to him in this propriety, because hereby thy hope to speed will be greater, Thy thankfulnesse will be more, Thy delight and joy in him will encrease and flourish, and tormenting fears will be over­come.

2. It will uphold against all temptations within, in desertions, in blackness of soul, yet if thou trustest on God as thy God, though thou dost not feel him to be so, this is good; O Lord, thou dost but seem to withdraw thy self; O Christ, thou art my brother Joseph though thou speakest thus roughly.

3. In opposition from the world; O Lord, though all the world hate me, yet I rejoyce because I am thine; And why do the devils and wicked men hate me? Is it not because I am thine▪ If I were one of theirs they would love me; Lord, am I not thy treasure, thy Jewell, and if the devil or the world destroy me, is it not thy losse as well as mine?

4, Contentation in every condition; Is God thy God? what needest thou more? If a man have the Sun, doth he need the Stars? Oh our froward hearts in this particular, If God deny not himself, will he deny other things ne­cessary?

5. Here is a great argument to duty; If God be thine and thou his, Oh then live to him, why is not thy heart Gods, thy tongue Gods? Wouldst thou be the Lords in counsel and not in duty? Oh think all I have is not mine but Gods.

Lastly, It's terrour to wicked men, this is the Fountain of all their calamity [Page 181] and ruine, God is not their God, and then mercy is not their mercy, pardon is not their pardon, heaven is not their heaven; Oh it's a beggarly thing to boast in the wealth thou hast, in the pleasures thou hast, but as for God he is none of thine: That Criples case was miserable, who when the Pool stirred had no man to help him; Oh but thine is more miserable, that hast no God to pity thee, no God to pardon thee; The God you will cry to, the God you will pray to at death, the God you must appear before is none of your God.

WE passe over the second description which is Gods giving of some of mankinde to Christ as a Mediatour, so that they are his trust, and it lieth upon his faithfulnesse to procure salvation for them, Only it's good to consider that within six Verses he doth thrice use this expression, They are given him by the Father, for this laieth the Axe to the very root of Ar­minianism; It's not their free-will, nor their good improvement of the means of grace, but Gods gracious giving of them to Christ that makes them have an Interest in salvation, and the phrase doth imply that there is a stint number and defined of such; There cannot be more or lesse, so that the Arminian Dagon must needs fall before this Ark, but this is spoken to already:

I therefore passe on to the effect of both these divine causes of our Salvati­on; There was you heard the efficient cause Gods Election, the meritorious cause Christ, and now we have the effect of these, which is by way of signe to de­scribe who they are that are the Lords, and thus given to Christ, for they being hidden causes, and every one apt to pretend to them; This is the differencing and evidencing mark, They keep the Word of God, So that by this we see who are truly and indeed given of God to Christ, even such as keep his Word; He doth not say, that heareth it or remembers it, or that understands it, but that keeps it; The Scripture hath equivalent expressions to this, sometimes John 8.31. it's called continuing in his Word, because it's not enough for a while to cleave to it unlesse we persevere; The Scripture giveth sad Instances of many that did not only hear but with joy for a season did receive Christs Word, yet they did not hold it fast to the end, they did not [...] as it is Mat. 13. a­gainst [Page 182] all opposition whatsoever; The contrary to this is in the same Chapter, v. 37. My Word hath no place in you; Our Saviour speaks it there as the cause of all the wickednesse that the Jews committed, because his Word had no room in their hearts, You seek to kill me because my Word hath no place in you; This expression seemeth to denote such as are hardened and given up to a re­probate sence, for the godly sometimes may not understand or delight, and receive the Word, but that the Word should at no time finde any place in a mans heart, that is the mark of an hardened sinner, look to it then and trem­ble all you who have many years lived under the Word preached, and yet to this day it hath had no place in your hearts, This is the dreadful condition of many thousand hearers, sometimes this keeping of the Word is called hearing of the Word, as in the same Chapter, v. 43. Ye cannot hear my Word because ye are not of God, where hearing the Antecedent is put for the consequent obedi­ence, and the reason is because Faith and Obedience comes by hearing, and those that delight and are swift to hear are commonly such as are ready to o­bey: Again that which is here called keeping of the Word is in other places called keeping the Commandments, only this is more sweet and kindly, for Word doth properly relate to him that is a Doctor or Teacher, Command­ment to him that is a Law-giver; Now there is a great difference between the Imperious Soveraignty of a Law-giver and the benign condescention of a Teacher, but here we take it largely for all that God hath revealed to us, and our Saviour saith, they have kept the Fathers Word, not his, be­cause they looked upon Christ as the Mediatour sent from God, and so recei­ved not his Word as the word of a man but as of God through and by him.

Doct.Obs. That those only can pleade a propriety and interest in God and Christ, who are careful to keep his Word; All others do but cry Peace, Peace to themselves, when demnation is at hand; So that this truth will do for the present as Christ will do at the day of judgement, set the Goats on the left hand, and the sheep on the right, It will be like the Fanne in Christs hand, it will win­now the chaff from the wheat; Let us therefore consider how much is com­prehended in this phrase, to keep the Word of God.

What are the Ingredients of this duty?

And first, In that it's indefinitely spoken, They have kept thy Word, It's im­plied,

I.1. They had a diligent respect to the Whole Word of God, he doth not say, they have kept part or some particulars, but thy Word; Now the word of God hath these parts:

• 1. It's a word of doctrine to be understood and beleeved.
• 2. It's a word of commands to be obeyed.
• 3. It's a word of threatning to be humbled at.

And lastly, It's a word of promise and consolation to be rejoyced in, so that he who keeps the Word of God keeps all these parts of it.

1.1. There is the word of Doctrine to be understood and beleeved, and so to keep his word, is to abhorre all errours, all false doctrines, all unsound opini­ons, Those that are Christs Disciples are as tender about Gods truths as a­bout his commands, as they would not willingly transgresse a command, so neither erre about the Truths of God; Hence Joh. 10. our Saviour doth at large shew the true character of his Sheep, They will not hear a strangers voice, They will flee from a stranger, now who is a stranger? any one, though an An­gel from heaven, that shall bring any thing that is contrary to the Scripture, whosoever shall obtrude that to be beleeved as a truth which is not in the word of God, this man is a stranger, his doctrine is strange doctrine, the sheep of Christ will not hear it; Oh then let the Disciples of Christ shew their truth [Page 183] and solidity of grace in this, that they dare not receive errours or heresies; Oh what pity is it that thou who art tender about the commands of God wouldst not commit a sinne for a world, sh [...]u [...]d [...]t be large and wanton in thy understanding about the Truths of God, Remember it's his word, and so thou art to keep sound doctrine by a pure faith as well as his Commandments by upright obedience, and the reason is plain partly because the same God com­mands both, There is his authority upon truths to be revealed as well as pre­cepts to be obeyed; God commands the captivity of your understanding as well as of your affections, and partly because the true doctrine of God only is instrumental to holinesse, a man will never be godly by beleeving any er­rour, Joh. 19. Sanctifie them by thy Truth thy Word is Truth, so that as in the use of Superstious customes, Popish Sacraments, a man can never receive true grace because Gods promise and his efficacy will go only together, thus, the more errours thou beleevest, the more carnal thou wilt grow, God will never blesse a lie, chaffe and poison shall never be true and good nourishing meat.

2. There is the Word of his Commandments, and often the Scripture saith if ye love me keep my Commandments, and neither may there be any doubt,2. The word of his Comman­dements. but a true disciple of Christ will be carefull herein, for how can he shew his Discipleship otherwise then by obedience to Gods precepts; It's a plain mock­ing of God outwardly to professe that we take him for our God, that we acknowledge subjection to him, and yet disobey his commands, so that this par­ticular cuts off most hearers from being as yet at least in the number of those who can truly pleade a propriety in God, for doth not their constant course of life proclaim an open hostility against God; Is prophanesse, pride, lusts, and rioting the command of God? Hath the Lord commanded thee to lye, swear, and curse? Are they not rather the lusts of the devil? Oh that men should be so foolish and sencelesse as to talk of God and Christ, and yet live in open dis­obedience to them, D [...]dst thou belong to God, such would be thy love to him, yea, such an heavenly nature wouldst thou have, that Gods Law and thy heart would have a sweet proportion and sutablenesse to one another, as David pro­fesseth often, it was sweeter then the honey and the honey comb; and Paul delighted in the Law of God; The Law of sin in the unregenerate man doth not more please him then the Law of God doth the regenerate man; There is not a grievous burthen in it; The holinesse and spirituality of Gods cammand is that which doth exceedingly assure him.

3. There is the word of th [...] eatning, and although in one sence we are not to keep that, yet in another respect we are with trembling and fear to observe it;3. The Word threatning. Thus whatsoever God doth forbid, threatning it either with temporal or eter­nal judgements the godly have an holy awe of; They dare not displease God, How can I do this and sin against God? saith Joseph; Thus Josiah when the Law was read his heart did melt and tremble, and therefore how graciously did God take notice of that tender disposition in him; It's a vain and erroneous conceit to think the threatnings do not belong to the godly, or that they must not with fear make use of them; For if so, why doth the Scripture propound threatnings even to the godly, and that very often, and who is there so godly that hath not the remainder of corruption in him, who needeth not fear, as a bridle to curb sin in him, especially when we see Adam though in the state of In­tegrity, was yet threatned by God, if he did eat of the forbidden fruit? so that even then a threatning had its proper use to Adam though altogether holy.

Lastly, There is the word of consolation or promise, 4. The word of Consolation. and that is worthy of all acceptation, as when a man takes a thing with both his hands; It's called em­bracing the Promises, Heb. 11. as gladly and chearfully as we do a dear Friend; [Page 184] Oh it's not enough in a dull cold manner to think and hear of the promise, but thou art to run and embrace it as one overjoyed, as Simeon did Christ in his arms, and then to think, thou even hast enough; This is fiducial recumbency on Christ, a holy boldnesse in God as a Father, and herein the people of God are many times to be blamed, you receive the true doctrine of God to beleeve it, his Commandments to obey them, his threatnings you tremble under, but the promises by strong acts of faith you do not embrace, you do not take him for your Mediatour on whom you trust in the midst of all your infirmities and weaknesses, yea, you rather doubt whether you may or no lay hold on the promise, you say of it as Peter to Christ, Depart from me for I am a sinner; you think Christ would be angry with you as that woman thought If you touch the promise; Oh remember that the godly will keep the word of promise, receive that as well as the command; They know it's a sin of an high nature to refuse God comforting as well as commanding, yea in some respects it's worse, for when you sin against the command of God, you sin against his So­verraignty, but when against his promises you sin against his love and good­nesse; That wherein he intends to get himself the greatest glory by, oh then when Satan tempts and thy heart is cloudy, Thou puts off the promise, think how can I do this and sin against God? If it were a command I could not refuse it, and doth not the same God urge faith to the promise.

II. Because it is Gods Word.2. To keep his word doth suppose that we keep it because it's his Word, Because that God commands it; For no actions are holy till the motive be holy that draweth them out, and this we told you, is the reason why our Saviour saith, They have kept thy Word, and not mine; They look upon him as the Mediatour sent by God; Thus the Thessalonians are commended because they received the Word preached, Not as the word of man but as of God; This was the reason why God would not take the wise men of the world, but contemptible In­struments, by whom he wrought wonderful miracles, that so our faith might not be built on the abilities or the wisedom of men; and hence it is that the Disciples Matthew and others, who left all and followed Christ, did gloriously manifest their obedience to God as God; It may fall out that the same things which God commands we may do, as we see in Jehu, Judas, and others, but then not upon the grounds, that God commands them; The Pharisee was commanded to fast and pray, but not for vain-glory and humane applause; Oh then if thou keep Gods Word look it be because it's Gods Word, Let not any sinful or corrupt ingredients of thy own mingle themselvs, who wold not have thought that Judas for a long while kept Gods Word when he left all, wrought Miracles, and preached in the Name of Christ, but he had an eye to the bag al­waies▪ and that proved his undoing, This will be a good touchstone to try thee.

3. He keeps Gods Word that receiveth it with his whole heart and soul; That thinketh it not enough to hear it,III. And receive it with the whole heart. to remember it, to write it or repeat it, but to have it implanted in his heart, and thereby to turn all his heart and affe­ctions into it; That he may be a living Bible, or the Word of God in lively practise, as the Apostle saith the Corinthians were his Epistle to be read and seen of all men, 2 Cor. 3.2. so should you be the Bible to be read and seen of all men; This is powerfully to be pressed on you; That you be even the Bible of God to be read and seen of men; This is the good and honest heart that retain­eth the Word, for if the Word be superficially received only, it will nor trans­form the whole man into its likenesse; The fire must have time, and then it will make even the hardest, coldest Iron like it; This is represented by the Pa­rable of the Leven, Mat. 13.33. hid in three pecks of meal, There must be time ere the Leven can diffuse it's power; David expressed this well when he aid, He had hid the Word of God in his heart, Psa. 119.11. Oh then if thou wouldst have this propriety in God, see how close and inward this Word is received into thee; [Page 185] If it be the bread of life it's not enough to have it in the mouth, no, nor sto­mack, but it must be digested, and so made the very flesh and bloud of a man.

4. They keep the Word of God who make it a rule for their lives, that order their conversation accordingly, for to hide it in the heart,IV. And make it a Rule for their lives. unlesse it be with David, that you may not transgresse in your lives, is not yet to attain to the due end; If ye know these things happy are ye if ye do them; Many have Scri­pture in their hearts and memory but not in their lives; David made this use of it, when he said, It was a Lamp and light to his feet, and then he ex­horts the young man so to attend it, Psa. 119 9. and thereby to clense his waies: The Apostle James cals it a glasse, Jam. 1.23. and then you make use of it a­right▪ when you thereby wash out all those spots that are in thy life, and curest all thy wrinkles and deformities, look then to this, Doth the Word of God in thy minde and heart break out into thy life? Doth it take away the Leprosie there? certainly there is no other effectuall means but this; It's the Word if any thing will forewarn thee of sin, neither mercies or afflictions, nor thy own resolves and purposes, but the Word of God set home on the heart that can make an holy change and alteration.

5. Then we keep the word of God when we have an high and choice esteem of it, V. They that keep Gods Word have a high esteem of it. when we can take more delight in that because of the spirituall effects of it, then in any worldly pleasures or contents, as David doth so often profess and Job like­wise, more then the honey or honeycomb, more then their appointed food; Now the choice esteem of it must be.

1. For the spiritual effects of it, as David did, because it did enlighten his minde, 1. For the spiri­tual effects of it. forewarn him of sin, quicken him up to his duty, There may be a sinister and corrupt end made of Gods Word, when we make it an argument only of dis­pute, when we are diligent in it only to maintain opinions, in which sence Lu­ther said, it was the Heretiques book, or when men reade it only for the History of it, or thereby to make notions, and to draw out some pleasing things to fan­cy; Alas the Word of God was not given for this, no more then Manna was given to satisfie curiosity, but to feed and nourish; Oh then take heed of spi­ritual wantonesse and luxury, to make the Bible the argument of thy opinions or notions, thereby to get applause and esteem, No, thou are to prize it for the spiritual effects of it; That it cureth thee of thy blindenesse, spiritualizeth thee against thy carnality quickens thee against thy formality.

2. We are to prize it for the necessity of it, because that containeth the words of eternal life, we cannot think a thought, or step a step,2. Because it's so necessary. without the guidance of it; This is able to make thee wise to salvation, 2 Tim. 3.15. A man cannot have any wise thought or purpose towards heaven, but by this; This made Job as you heard prize it more then his necessary food, for the soul needeth this bread of life as much as the body doth material bread; If we set up any other principle to walk by but this, we run our selves into the mouth of hell.

3. For the usefulnesse of it, The Scripture is profitable for instruction, 3. And so usefull. exhortati­on, and to make a man perfect for every good work, 2 Tim. 3. There is no sin to be avoided, no duty to be done, but the Word of God will direct thee therein; There is no temptation so subtle but this will discover it; If at any time thou art unprepared and indisposed for such or such a duty, thou hast no heart to pray, no spirit to beleeve on the promise; Come to this and it will quicken thee, for it's eyesalve to thy blindenesse; It's an hammer against thy corru­ptions, It's fire to consume thy drosse, It's oyl for thy wounds, It's a Catholicon, an universal Shop of all spiritual medicines; The rich man, the poor man, the hus­band, the wife, all may learn from hence what to do.

4. The preciousnesse and dignity of it;4. The Precious­nesse and dig­nity of it. The Word of God is full of heavenly and supernatural excellency, especially the Gospel, or the will of God revealed for the salvation of man, Oh how welcome must these glad tidings be to the [Page 186] troubled sinner that hath received the sentence of condemnation upon his soul, Christ with his benefits discovered are the onely treasure to a tender broken heart; The Scriptures they are the Mine wherein this treasure is to be found; They are the Field wherein this pearl is hid, To you that beleeve Christ is preci­ous, 1 Pet. 2.7. and it must needs be so, for he is the Mediatour between God and them, he hath fulnesse for all their wants and necessities; He is made wise­dome, righteousnesse and sanctification, 1 Cor. 1. It's not what they are but what Christ is.

VI. They keep the Word who persevere in it notwithstand­ing all tempta­tions.Lastly, They keep the Word who persevere in it notwithstanding all the temptati­ons and difficulties; It's both against the flesh and the devil for any man to keep Christs Word, and how many have begun well but at last have given over to their great destruction, Therefore John saith, If ye continue in my word, and Mat. 13. The good ground is said to hold fast the Word, [...] the word signifieth so to hold as that many are striving to take it out of our hearts again, and they are said to bring forth fruit in patience, because there is great contrariety and oppo­sition unto Gods Word, if possible, the fowls of the air will take away this seed as soon as it is sown; The Apostle James speaks of a forgetful hearer, Jam. 1.24. and therefore would have us abide looking into the glasse of the Word; Oh take we heed that we be not in the number of those whose latter end is worse then the beginning; Take heed it be not said, They are turned out or gone from us, because they were not of us.

Ʋse of Instruction, what they may judge of themselves who though living long under the means of grace finde the Word hath no place in their hearts, their lives, their conversation proclaim to all, that they care not for Gods Word, Oh what a sad Symptome is this of thy obstinate incurable condition, oh men to be mourned over as dead and buried in the grave of sin! If ye were of God you would hear his Word; It's said of many, they did not hear the Word of God because it was of the Lord to destroy them; O take heed this be not true of thee.

Ʋse of Exhortation to the godly, keep close to Gods Word, let your thoughts, your affections, your actions be according to that, you never wound your con­sciences, you never bring woe to your selves, you never are at a distance from God but when you go astray from this rule; Keep to this as in an Ark, be in all your relations by it, live by it, die by it, you are like a tree planted by the wa­ter-side, while attending to this, and if you keep the Word of God Gods Word will keep you. 1. In the hour of temptation that you sin not. 2. At the hour of death that you sink not; It will be a tree of life to you, that we through the Scri­ptures might have consolation, The Word that was your rule will now be your comfort, it will speak nothing but consolation to thee, It will be more then all friends, all comforters whatsoever. 3. It is everlasting, it will abide for ever, the consolations of it will be eternal.

OUR Saviour doth still relate those commendable considerations that were in his Disciples, that thereby God should hear his praier for them; It was not for worldly wicked sinners but such as knew and obeyed him that he praied for; This is the more to endear them to God.

Now as before he had commended them for their obedience, so here for their faith in him as a Mediatour, and this faith is necessary to all Christian obe­dience; For without it a man by his Legal righteousnesse becomes a confident presumer trusting in his works that he doth, or else despaireth; Seeing it im­possible that ever he should attain to such a righteousnesse that is required: Therefore when we have done all, and got up to the very pinacle of grace, we are in matter of Justification to leave our obedience and fly to faith, so then we have the disciples Faith in Christ as a Mediatour described and com­mended.

1. By one main particular act which doth synecdochically contain the whole, They have known; By the next Verse it appeareth that beleeving and knowing are all one.

2. There is the Object of their faith, which is twofold,

1. All things that the Father had given Christ.

2. That they were of him, the sence is, They knew whatsoever Christ had it was given him of the Father, and that he had these things from him to be a Mediatour: Here then you see what an acceptable thing it is to God to be­leeve in Christ as sent by him; The poor humbled sinner he trembleth and doubteth whether he may come to this Mediatour or no; But you see it is a most pleasing thing to God, for which he commends his disciples as much as their obedience, that they did thus receive him.

In the next place consider the circumstance of time when this is affirmed of them, Now they have known, &c. What is the sence of that? Did they not know and beleeve in Christ before? Yes, but he speaks here of their profici­ciency and growth; Now they have known and beleeved more assuredly then ever; So that it's not simply their faith but their growth and encrease in faith, that our Sauiour takes notice of; From whence observe,

That it's not enough for the people of God to have grace, Doct. but they are to thrive [Page 188] and grow in it;It's not e­nough for Gods people to have grace but they must thrive and grow in it. To be as the Disciples more assuredly beleeving, so as if they did not at all beleeve before. Thou art so farre to exceed thy self over what thou wast once, that thou maist say my faith, my heavenly-mindednesse, my love to God was none at all comparatively to what it is now. This is a necessary Subject to preach on, when you see so many withered Trees, so many sick of a consum­ption in grace; Alas of how many may you say the contrary; They did once beleeve, they were once zealous, but now you may say they have none of these respectively to what they had; God is not satisfied with the truth of grace unlesse there be also growth in grace; If thou have received a Talent, and canst not say, Thy five hath gained a ten, there is a fearful curse against thee as an unprofitable Servant, Joh. 15.2. See what quick work God makes, and how it is growth he looks at, Every branch in him that bringeth not forth fruit he ta­keth away; God loves not slothfulnesse and unprofitablenesse no more then pro­phanesse; He doth not say, If it bring forth poisonous fruit or wilde grapes, but if it bring forth no good fruit, and if any doth fructifie, then he purgeth it that it may bring forth more fruit; See here the Husbandmans care is still for more fruit; If thou art no better then thou wast, if thy faith, thy love have not an encrease Gods expectations are not answered; Hence Heb 6. those that are babes in Christ are severely reproved, and they are to be carried on to per­fection; Not to grow is a kinde of barrennesse, yea, it's a degree to Aposta­tize; Therefore the Apostle in that place threatens such Non proficients with that dreadful sinne of Apostacy, 2 Cor. 7.1. Let us perfect holinesse in the fear of God; It's not enough to have holinesse but we are to perfect it, and he that hath any fear of God will thus endeavour, and certainly if the rich man would have more wealth, the great man more greatnesse, how much rather the godly man, more godlinesse.

How many waies the gra­ces of Gods people are to grow & thriveTo open this let us consider how many waies the graces of Gods people are to grow and thrive,

And first In respect of their degrees and measure, The weak faith is to grow a strong faith, their strong faith a stronger, and thus of their love of God; Therefore love is required with all the soul and all the might;I. In respect of degrees and measure. Mat. 22. The duty of growth in grace is required of the highest Gyant as well as the lowest dwarf in grace, Phil 3. See how Paul stretcheth out himself to run as if he were but a new beginner; There is not in the growth of grace as in nature a term or stint, then they go no further; No, but as they say of the Crocodile he groweth as long as he liveth, and when he ceaseth to grow, he ceaseth to live; Thus it is in the work of grace, There is a necessity of growing while any Chri­stian life is in thee; Thy grace may be made better and more confirmed grace; That man knoweth not what godlinesse is, that can say, Soul, take thy ease, thou hast godlinesse enough, No, they cry out, Their leannesse, their poverty, they are climbing up the hill, but cannot get to the top; Let then the man that feareth God study the improvement of his graces; Oh say, There is a greater measure and further degrees yet to be had, I am ashamed to see how short I come of what [...]ought to be; I stagger and reel through doubts and unbelief, My heart is divided between God and the creature; Oh how often is my heart even as cold as a stone: There are no burning affections, [...] hot zeal, I see a better way; Oh that I could attain unto it.

II. Depth and rooting.Secondly, Their growth ought to be in depth and rooting of their graces; As the Apostle speaks of the dimensions of Gods love, it hath a depth, and a breath, Eph. 1. Thus the love of the godly and all their graces have their spirituall di­mensions, and as before we spake of their growth in height, so now of growth downwards, in a better setl [...]ng and deeper radicating of their holinesse within them; Our Saviour speaks of a foolish builder, who did not dig deep enough, nor build on a rock, Mat. 7.26. and the three sort of hearers did all miscarry [Page 189] upon this Point; There was not root rnough; What makes the backsliding Demas, the apostate Judas, but neglect of rooting? Oh then look every day that thy Repentance root it self more in the heart, That thy faith be more deeply implanted in thee, otherwise when a temptation or storm ariseth, thou wilt be plucked up by the roots, and certainly we may see this is the root of all evil to professors; They measure their graces by the boughs and branches thereof, not by the rooting; whereas we see in all trees the deeper the root­ing is the better they are enabled to spread abroad, sear then lest thy gra­ces be not got to the bottome of thy heart, fear lest something lie closer and deeper in thy heart then grace doth.

Thirdly, They may grow in the extension and kindes of all graces;III. In the extensi­on and kinde of all graces. It's the Apo­stle bids them adde vertue to temperance, and so chains graces together, 1 Pet. 1. The people of God they sometimes are careful to avoid such and such sins, but then there are others either that they are not convinced of or do not attend unto, and there they sail frequently, but the god [...]y man is to grow in extension, he is to avoid one sinne as well as another; He is to perform one duty as well as another; Oh then remember the work of grace is an ex­act and circumspect thing; There go many things to make a man godly, we may leave out many necessary ingredients and then marre the whole box of ointment; David praied to be cleansed from secret sins, Psa. 19.13. such as he did not understand to be sins; Oh it's happy when the godly are thus growing that they leave off many foolish customes they once practised; That they set upon many duties they once wholly omitted; These disciples how hardly were they drawn off from many doctrines that they had been brought up in.

Fourthly,IV. In the means and Instru­ments of their graces. They are to grow not only in their graces but in the means and instru­ment of their graces; Thus praier, hearing the Word, these are the means of growing in grace, Receive the ingrafted Word of God that ye may grow thereby; They are to pray better, to hear better, to sanctifie the Sabbaths more spiritu­ally, never think of growing in grace, if thou art not more carefull in the use of them, for upon these depend thy spirituall encrease, as upon good digesti­on bodily growth; Wonder not then at thy leannesse and barrennesse if thou art not better in performing of duties; Here begins the consumption; Hence are thy languishings and decays, Heb. 10. The Apostle speaking of those who willingly sin by a [...]otal Apostacy, laieth the foundation of this in that they forsook the Assemblies; The way then to keep up the life and encrease of grace is to keep up duties in their power and vigour, formality and customa­rinesse in them will make thee quickly like a withered branch; but oh the deep wounds and blows that even the godly get in their consciences hereby; They pray no more fervently, They hear no more affectionately, and accor­dingly in their lives they are so many dry bones.

Fifthly, The people of God may grow by exciting and stirring up others to grow;V. By exciting others to grow And indeed it's a special means to quicken our selves by quickning up others, 2 Thes. 1.3. They are commended in that their faith did grow exceedingly, which was not only true in the parts of their faith, but that also it did diffuse it self to others; They brought on many others also to beleeve, Eph. 2.21. The god­ly are said to grow up to an holy Temple, that implieth, they do not only grow singly in themselves but in an united manner; As live coals laid together grow hotter by one another, so that this growth of grace respects the Church of God as a community, as a Society, grace groweth by heavenly and holy com­munion; As the members of the body grow by a mutual assistance and a mem­ber separated from the body cannot grow, so it's here; There is no such ad­mirable speedy way of growth as when the people of God speak often and ex­hort one another, when they provoke one another, and certainly herein lieth a [Page 190] great fault; The sheep of God are scattered from one another what by diffe­rence of opinions, and what by carnall suspicions, that thereby they cannot say, I have been an helper to such a mans faith, to such a mans repentance; Thy tongue hath not been a Tree of life, as it should be; Thy light did not so shine, that others might glorifie God for thee; Oh then let the people of God put themselves on this way of growth.

VI. In solidity and fortitude.Sixthly, The people of God are to grow in the solidity and fortitude of their gra­ces, That thereby they may overcome such temptations which the babes of Christ cannot; This solidity is seen in two things: 1. The soundnesse of their Judgement. 2. The fortitude and heavenly hardship of their hearts: The sound­nesse of judgement, This is a special matter, for we see Rom. 14. and Act. 15. what sad rents and dissentions the weak judgements of some brethren made in the Church, insomuch that the Apostle giveth many directions therein; Those that are new Converts and have felt the power and guilt of sin, and the sweet­nesse of Gods favour have many times strong affections, but weak judgemens and upon such the devil with his heretical instruments doth commonly prevail; A [...] at first he began with Eve to beguil her, and by her to seduce her husband: Oh then let the Children of God look to themselves in the day of their espousals to Christ, when all is honey and ravishment; It's hard for them to consolidate and settle their judgements; Hence the Apostle blameth those that were chil­dren, and had not their sences exercised to discern between good and evil, Heb 5.14. Oh then account it an especial matter in Religion, to grow in a sound minde, to be more solid in judgement; This will make thee discern between good and evil, between what is of God and what is of the devil: 2. In fortitude of spi­rit; The Apostle 2 Tim. 2.3. bids Timothy endure hardship as a Souldier of Christ, and in the Revelation c. 3. The promise is made to him that overcometh, and our Saviour saith, Blessed is he that endureth to the end, Mat. 26. many begin in the Spi­rit, and end in the flesh; Oh it's an admirable matter to grow hardy in Religion, to be able to endure scoffs, reproaches, and the losse of all dear comforts, as the Apostle said, You have not yet resisted to bloud, Heb. 12.4. The people of God are to account all conflicts and encounters light till they come to bloud it self, and even then to remember that he who would have his life shall lose it; Our Sa­viour did train up his Disciples at the very beginning in this hard service; Hence it is that Christianity is compared to a warfare, to running in a race, to fight­ing not only with flesh and bloud but even Prinoipalities in high places, so that thou art not to expect a Bed of Roses in the way to heaven.

Grounds and motives.Now the grounds and motives why the people of God are not to be content­ed with the foundation and principles of grace, but still to proceed in it.

1 1. Because God accounts non-improvement an unprofitablenesse, He that hid his talent though he did not imbezill it, yet is called an unprofitable servant, Mat. 25.30. and he is to be cast into utter darknesse; Oh this is terrible to consider, that God is not only angry with thy sins, with thy prophaness, but thy barren­nesse, thy impotent graces, That thou art not got to a higher form: Is not the Father angry with his childe though he diligently go to School, if he thrive not, and be alwaies in the same Lesson, Shall he be at all that cost for no more, and thus shall God so patiently bear with thee? give thee all opportu­nities and means of grace, and yet thou move on the same hinge; Oh ye that are the Children of God, you would fain have comfort, you would have assu­rance, How can it be when there is no growth? Is not God angry for those weak graces, that still thou art a babe? Did he not tell the Church Rev. 2. he had something against her, because her works were not perfect, were not filled up? Oh here were many empty holes, oh what godly man may not tremble at this, who hath not much emptinesse that needs to be filled up?

2 2. The end of the Ministry to the godly is for their growth and encrease, Eph. [Page 191] 4.15. 1 Pet. 2.2. Alas, we preach not to thee for thy conversion, we come not to perswade thee to come out of Egipt, that is done already; Now then con­sider why hath God appointed a Ministry and daily preaching, and that even to the godly as well as others; Is it not to encrease thy spiritual life and heat? Is it not to be a goad in thy side to prick thee forward; You cannot give a good account of any Sermon unlesse it hath made thee grow; Every Sabbath day will be a dreadful witnesse against thee unlesse it make thee grow; Thy work is not to have grace but to grow in it, and for this end we preach, and you hear.

3 3. The end of all Gods afflictions and chastisements upon thee are to make thee grow, Joh. 15. He purgeth it that it may bring forth more fruit; Thou wondrest why Gods hand is so sore and continuing upon thee: Thou saiest what is the sin? and oh that I could finde it out; Is not thy slothfulnesse, thy unprofitablenesse, an apparent sinne? Doth not God plainly aim at this to have thy heart more hea­venly, thy affections more quickned and enlivened, Is not this fire to get out thy drosse? Hence in heaven there shall be no Ministry, no afflictions, because the godly are then come to the full measure of their graces.

4 4. We are to grow because of the excellency and preciousnesse that is in grace: The more we eat of this honey we cannot but desire to have more of it; If thou hast known what an excellent comfortable thing it is to walk holily; Oh how unsatified will thy heart be to have still more and more of it, so that it's a dishonour to God and his way when thou art negligent and slothful, what evil hast thou found? What hurt is there in godlinesse? What distaste doth it give thee? Oh what a shame is it that the rich man shall desire more wealth, still he hath not enough, but as riches encrease, his affections encrease, when yet they are not able to make happy in a solid manner; and that thy heart should be thus narrow and empty towards God!

Ʋse, The wofull estate of those who in stead of growing more holy,Ʋse. grow more wicked and ungodly; They adde sin to sin daily, once they had some tremblings, some terrours of conscience, but now they are past all feeling, These grow as the calves of the Stall grow, to destruction and damnation; and this is the case of many that live under the Ministry, they grow more blinde, more obstinate, more wicked, This is a dreadful speech, Let him that is wicked be wicked still, yea more wicked.

THE circumstance of time being dispatched which declared the Disci­ples growth and proficiency.

We proceed to the Object of their faith and knowledge, That Christ had all things from the Father; and so was the Messias sent by him; The excellency and dignity of this Faith is to be handled in the next verse.

We shall here take notice of the nature of it;

In the 2^d verse of this Chapter it was made Eternal life to know Jesus Christ as sent by the Father, and here our Saviour affirmeth that his Disciples had this knowledge, viz. That he was the true Messias in whom alone salvation is to be expected: That he was no false Prophet or Impostor, as his adversaries accused, but they knew he came from God, and acknowledged every thing he had to be of God, so that this expression may be parallelled with that con­fession Peter made in the Name of the disciples, Joh. 6.69. We beleeve and are sure that thou art that Christ the Sonne of the living God; Therefore they would not leave him because he only had the words of eternal life.

Doct. It's our duty to know and beleeve in Christ as the only Mediator sent by God.Obs. It's our special duty to know and beleeve in Christ, as the only Mediator sent by God; We are to know Christ is of God appointed to be our Saviour; This is the Faith so often required in the Gospel, and which is so powerfull that he who beleeveth shall be saved, but he that doth not the anger of God abideth on him; and indeed how can he deserve the Title and Name of a Christian that doth not thus know or beleeve, but upon search it will appear that there are few do thus know Christ.

To open this Point, the Doctrine hath three particulars;

First implied, That whatsoever Christ had as Mediatour he had it not for himself but in reference to us.

2. That this was wholly of Gods will and appointment that he should have for us.

3. That it's our duty to beleeve in and receive him thus appointed by God, And all these particulars will be accounted sweeter then the honeycomb to the em­pty hungry soul, that findes it self undone without Christ; Though to those [Page 193] who are full of their sins or their own righteousnesse this very honeycomb is lothsome; Oh then that this Truth might overtake you that hear it, as David did the poor fainting famished Amalekite, to whom those clusters of Raisins he gave were so reviving, if with Jonathan you taste but a little of this ho­ney, your eyes will be enlightned.

First, The implied Truth is, That whatsoever Christ had or was, I. What Christ had or was as Mediator was for us. was not for himself but for us; His fulnesse was for our emptinesse, his atonement for our sins; Even as the full breasts are for suck to the childe, or as the efficacy and vertue of the head is for the parts of the body, and as the fulnesse of the Fountain is for the streams; Thus Isa. 9. To us a Son is born, to us a childe is given, All that Christ had and was it was ours, it was for our advantge; There­fore he was called Emmanuel, God with us, and 1 Cor. 1.30. Christ is made of God unto us wisedom, righteousnesse, and sanctification, So that it's plain Christ was not a Messias, a Mediatour, in reference to himself, that is impossible, but to us: For if we take the main particulars in Christ, we shall see how they all tend to beleevers, that had it not been for their good, such things had never been.

1. His Incarnation and becoming man, This was of God for us,I. His Incarna­tion. To us a childe is born, as you heard, not to Angels, nor for any other end, There had not been such a truth in the Word as God to become man, but for the godly mans necessity and salvation; This is more then to say, The world and all the Creatures were made for man, and yet if the Psalmist was so affected that all things in the earth were for man, how much more then that the Word is made flesh for man, oh what an encouragement have the true Disciples of Christ from this, was not such a glorious mystery performed for my sake, was it not for me that God was made man? For this you must know, that if there had been but one man of all mankinde to be saved, Christ would have died, as Paul said, Who gave himself for me, Gal. 2.20. and it was not the mul­titude of beleevers which made Christ become man, for alas they are but gleanings in respect of all mankinde, but it was because such were given to him as a Mediatour, and so he would be faithfull for one as well as for many.

2. All that Christ did it was not in reference to himself but for us;2. All that he did His Miracles. All the Miracles he wrought it was for Beleevers, he did them not for his glory and honour, as he speaks about Lazarus his being dead, Joh. 11. I was glad for your sakes, because that Miracles might tend to their Confirmation in the Faith.

Thus Christ became obedient to the Law, and fulfilled the righteousnesse thereof for our sakes, Oh what an admirable overwhelming Point is this,Obedience to the Law. that all the labour and obedience which Christ performed, of which he said, It was meat and drink to do his Fathers will, Joh. 4. That all this should not be for himself, but in reference to us; How may this fill our hearts and mouths with joy and confidence at the Throne of grace; O Lord, why did Christ ful­fill all righteousnesse? why did he perfectly obey the Law, So that no fault should be found in him? Was not all this for me? Did he need this him­self?

3. His sufferings and rendring up himself as an atonement and Sacrifice upon the Crosse, This also was wholly of God for us;His sufferings. The Prophet Isaiah is affected with it, He laid upon him the iniquities of us all, and by his stripes we are healed, Isa. 53.5. Thus every where his death is said to be for us, he died for us, he gave himself for us, and it must needs be so, for in him was found no­thing worthy of death; There was no sin or guile found in him, he was not under that Sentence pronounced upon Adam and his posterity: And here again, the people of God may lift up their heads wiih joy, Christ died, he be­came [Page 194] a Sacrifice to the justice of God not because of himself but of us; Hence it's said, His bloud speaks better things then that of Abel Heb. 12.24. Abels bloud cried for vengeance, this for mercy, and if Abel though dead speaketh, how much more must Christ who though dead is risen again: May not this be an Axe laid to the root of all thy unbelief? Shall the godly heart be any more bowed down when he shall remember all those Agonies which Christ did un­dergo were for us; Shall thy sins be accounted great, and Christs death not greater? Go thou troubled and grieved Soul, we will give thee leave to ag­gravate thy sins to the highest; Let them be never so bloudy, yea, hadst thou committed more then thou hast done, yea, all that all the wicked men of the world have done, Were all their sins thine? yet here is the Red Sea to drown that great Egyptian host; Oh that men could have as good cause to judge that they are ingrafted in Christ, and are such to whom Christ belongs, as they may conclude that if such, Christs death doth overcome all their sins; It was nothing In Christ but in thee that made him a Curse upon the Crosse.

The benefits of his Media­tion.4. The fruits and benefits of Christs Mediation did not redound to him but to thee; Justification and remission of sins, Sanctification of our natures, Victory over lusts, assurance of Gods favour, all these come by Christ, but to those only for whom he was appointed a Saviour, he needed none of these privi­ledges, no more then the heavens where the Sun and Starres are do need rain; Oh then set open the gates of thy Soul wide through faith, that thou maist be satisfied and made happy with these mercies; In this dead Lion thou maist finde much honey for thy self; Oh Lord, why are all these priviledges annexed to thy death? Is it because thou hast any want, or thou hast any need of them? No, but that my emptinesse may be filled, my dark heart en­lightened, my naked soul covered: Thus you see what is implied.

II Christ Medi­a [...]i [...] for us is of God the Father.Secondly, The second particular is, That all this is of God the Father; It's his will and gracious appointment that Christ should do all these things for his: They have known that all I have is of thee, and thou hast sent me; So the Apostle, It pleased the Father that in Christ all fulnesse should dwell, Col. 1.14. And here is admirable ground of hopes and confidence, for it's not against the Fathers will, yea, all this is of his gracious appointment, that Christ should be thus a Mediatour for his Children; Doubt not then whether the Father will accept of what Christ hath done or not; Do not question whether he will receive thee in Christs Name, for the Father hath manifested as great willingnesse for thy Salvation as the Son; Say then, Oh holy Father, here is sure a wonderful way for my acceptance at the Throne of grace, that I am a­stonished at it, and it's of thy goodnesse and grace that such a way is procu­red; Oh what then can hinder but that I be justified; The Father willing, and the Son willing, yea, the Father loving Christ, because he laid down his life for the Sheep, Joh. 10.17. All this makes for the encouragement of the godly.

III. It's the duty of all Gods people to be­leeve this ful­nesse in Christ for them. The ingredi­ents or conco­mitants of Faith.The third particular is, That it's the duty of all Gods Children to know and beleeve this fulnesse in Christ for them, and to look upon Christ with all his bene­fits as for them: Now faith thus fixed on Christ hath these either ingredient or concomitant acts and effects.

1. There is a knowledge and a sound discovery of this sufficiency in Christ; You see here knowing and beleeving put together; Ignorance of this Point that all in Christ is for the beleever breedeth much dispondency, and takes off the wheels of thy Chariots: They look upon Christ as a Fountain sealed up, as a garden enclosed, They apprehend it's not for every godly person to go and drink of this fountain,1. unlesse attaining to such an high measure of grace; Whereas a true knowledge of the end and use of Christ would quickly dispell all such black thoughts.

[Page 195]2. To beleeve doth imply a relying and resting of the soul upon this fulnesse;2. A relying and resting of the soul upon Christs fulness Christ with his righteousnesse is the center of his heart; He trusts and puts his whole confidence in it; He need go out no further to seek, here is enough, he fears no breaking, no shaking, as long as Christ will last and endure, so long shall he; As a man that treads on the firm ground, he fears not as he that walks on slippery Ice; Thus the godly man leaneth on a firm foundation, but he that trusteth in his own righteousnesse or works, melts as Ice before the Sunne.

3. There is a full satisfaction of the soul in this beleeving; So that it removeth all cares and fears, Have I enough or no? Is it sufficient to carry me out?3. There is a full satisfaction of the soul in this beleeving. He is therefore said to save to the uttermost, Heb. 5. and it's called The riches of grace by Christ, the unsearchable riches; He therefore that beleeveth in Christ thus as sent of God, he may say, Return O my soul into thy Rest, for the Lord hath dealt bountifully with thee; what can satisfie if a Christ with all his benefits cannot; yea, if a godly man were to desire a way for to put him out of all doubts between God and his soul, what better way could he require then this.

4. In beleeving there is a receiving, and a participation of all that Christ hath, 4. A receiving of what Christ hath. and hence receiving and beleeving is put for one another; It's also metapho­rically expressed by eating and drinking, Joh 6. That as by those actions we receive meat, and it becometh our very substance, so it is here, by belee­ving in him Christ is made ours, even all that he hath is ours; Thus by Faith we are said to be branches partaking of the fatnesse of the Olive, Rom. 11. Oh then how excellent is this act of Faith, which is the hand to put on all the glorious robes of Christ upon our soul; It being not enough to know there is a Christ so qualified unlesse he become ours.

5. This beleeving works an holy confidence and boldnesse at the Throne of grace; It makes our praiers and duties full of fervency and alacrity, Eph. 5. A holy bold­nesse at the Throne of grace. 3.12. We come with boldnesse through Faith; We see the Scepter is held out, and so we may readily enter in, and Heb. 4.16. Let us come with boldnesse to the Throne of grace; Oh how much should the broken hearted sinner live in the Meditation of these things, God opens the way by his grace, and thou shuttest it by thy unbelief; Through Christ the way to heaven is made a broad way, and thy doubtings make it narrow: When Christ cals Peter to come to him, though upon the waters, it's not presumption but disobedience if Peter refuse?

6. This is accompanied with large and vast thoughts of Christ;6. Large and vast thoughts of Christ. This file their hearts and mouths with Christ, as you see the Apostle Paul in every verse almost affectionately mentioning him, Phil. 3. with what disdain doth he re­nounce and throw away all things in comparison of Christ, The excellency of the knowledge of Christ, and at another time, He would know nothing but Christ crucified, 1 Cor. 2.2. He that doth thus beleeve in Christ so manifest­ed, cannot but have his soul and all within him taken up this way; Though there be many speak of Christ, and talk of Christ, yet none hath him indeed; and none do truely esteem him but such persons as these; Is then Christ dearer and closer to thy heart then all earthly comforts and delights? Canst thou say, the thoughts of Christ are sweet, the meditations about him are my meat and drink all the day long, this is precious.

Lastly, This purifieth the heart, and makes us an holy, heavenly people; 8. Faith purifieth and makes holy. If we be risen with Christ, we set our affections on things above, Col. 3.1, 2. and he that hath this hope purifieth himself as God is pure, 1 Joh. 3.3. Act. 15 9. As the Sun brings heat and light where it is, so where faith is it makes the heat active and operative, as Heb. 11. This is the beholding of God as in a glasse, whereby we are transformed into his Image from grace to grace; Beleeving gets spirituall [Page 196] strength, even as eating and drinking doth bodily; Therefore while thou a­batest in thy faith thou dost not only lose thy comfort but thy spiritual strength If thou cease to beleeve not only doubts and fears but even lusts and sinnes will prevail over thee; Thus you see what it is to beleeve in Christ thus ma­nifested.

Why it is the duty of Gods people thus to know and be­leeve on Christ.Now the grounds why it's the duty of Gods people thus to know and be­leeve are,

1 1. Because Christ would otherwise be in vain, he would not be of that use and improvement God hath appointed him for; If the childe will not suck, the breasts are filled in vain; If the Prodigal will not eat, the fatted Calf is in vain provided; The Fountain runneth in vain if none will drink of it; Oh then consider this, if I do not by faith thus receive Christ, I do as much as li­eth in me, make Christ of none effect; I do as much as lieth in me make as if there had never been such a person as Christ; If then the Apostle makes those false Teachers in such a dangerous estate, that by corrupt opinions did make Christ to die in vain, and his Crosse of none effect, no lesse provoking must thy sin of unbelief be, It takes Christ out of the world.

R. 2 2. We are thus to beleeve in Christ because in and through him God doth mag­nifie his glory: His attributes of grace, mercy, and unspeakable bounty are exalted through Christ; If then we do not thus receive Christ, we deprive God of all this intended glory; The Creation of the world, and all the mer­cifull wondrous works God hath done for his Church, were not intended to ex­alt God as Christ in all his benefits, and therefore if it be so great a sin not to give God the glory in them, how inexcusable will it be to fail in this.

R. 3 3. The insufficiency of all other things to satisfie the broken and troubled heart, may justly make the godly fly to this; So the disciples being to acknowledge Christ as the Mediatour, they say, Whither should we go, thou hast the words of Eternal life; If they run to their duties, to their graces, these are too weak to lean upon, They are as Noahs Dove that findes the waters covering all the Mountains and highest Trees; Seeing then we must have something to fix all our hopes and affections upon, and all other things will fail, how unwise are the godly if they keep a moment from Christ.

R. 4 4. Our necessity may enforce us; And this floweth from the forenamed insuffi­ciency in all other things; Doth not thy own heart disquiet thee? Doth not the perfect Law trouble thee? Doth not the devil accuse thee? and shall not all this make thee seek out for that which will answer all; Paul tried all o­ther things but he found nothing like Christ, and thou art the rather to im­prove this to the full, because there is not the least ability or priviledge in Christ, that thou canst spare; Christ is all over bread and food; There is no­thing in Christ but is of special use; Oh then what folly is it that thou shouldst bour to know the fulnesse of any creature for thy wants, and not of Christ; He is an Ocean, and not one drop in him but is of admirable efficacy; He is a Pearl, and so the least of that must be very precious, if thou continuest in fears and lusts, it's because thou dost not improve all of Chrsst; It's not e­nough to touch the hemme of his garment, but thou must receive whole Christ.

Ʋse. Ʋse of Instruction, That all those sinners who love their sins and will not de­part from them, are wholly barred from all this comfort, stand aloof off, and be­wail thy Leprosie; Christ received not that fulnesse from his Father for thee a­biding and continuing in thy sins; Oh miserable and wretched though they live in ease and pleasures, having all things their carnal appetites de­sire, one thing is necessary, and that thou wantest: Oh that the Spirit of God would convince such of their danger, their poverty and nakednesse, though they think they want nothing; I tell thee this good Samaritan as well [Page 197] as the Priest will passe by thee, Christ as well as the Law speaks no comfort to thee, yea, the bloud of Christ speaks more terrible things then the bloud of Abel, Thy condemnation will be the greater, because Christ came [...] the world, because he was crucified; All thy other sins have not that aggravati­on, as thy rejecting of grace, of how much sorer punishment saith the A­postle, shall such an one be thought worthy.

Ʋse 2. of direction to the people of God, if thou fittest mourning like Ra­chel, and refusest to be comforted, blame thy own self; It's thy ignorance and folly, thy unbelief and doubts cause all this; What could God have done more? What could Christ have done more then they have done, yet thou takest no comfort hereby; Oh that thou shouldst onely aggravate thy sinne and thy unworthinesse, and not be as diligent to study and finde out all the fulnesse in Christ, Christ as a Mediatour ordained by God should be the Book thou art to reade alwaies, not a Page, not a word but thou shouldst be acquainted with it; Oh bewail thy self and say, how many comforts, how many priviledges have I bereaved my self of; I have kept my self in the dark, yea, in the Whales belly, and thought of nothing but sin, and hell, and damation; Oh what little cause I had to wrong my self and Christ so much: Oh think Christ bids thee, as the Prophet did that Woman, bring as many cruses as thou canst, I have Oyle enough to fill all, and thou art so froward thou wilt not; Oh think Christ saith to thee, Was it not enough that I lived for thee, I died for thee, but thou wilt as much as lieth in thee make me do all this in vain; Thou sittest com­plaining and bewailing, and Christ he complains of thee, Learn then at last that heavenly prudence and Evangelicall skill to make use of whole Christ and all of Christ for thy spiritual good.

OUR Saviour in this Verse doth more largely amplifie that to which he had in the 7^th Verse spoken more briefly, so that he doth still con­tinue in narrating and commending the Disciples Obedience and Faith, which are the Jachin and the Boaz, the two Pillars of practicall Chri­stianity; Their obedience is commended in the former part,

1. By their readinesse and willingnesse [...], They have received, as wil­lingly as men do food, or gold and silver; They put forth their hands to take it with all delight, I mean the hands of their soul, viz. their affections which are both the feet and the hands of the soul.

2. There is the Object, Thy words. Where

1. We see, That is only true and proper obedience which Gods Word requireth; Though we be never so diligent and industrious, yet if the Word of God com­mands not such things; it's no obedience.

2. The Universality, Thy words, that is, collectively and universally, They had an equal respect to all.

3. These words are described by the Original of them, The words thou gavest me, So that Christ though head of the Church, yet did not deliver any thing to be beleeved or obeyed but what he had received of the Father, an excel­lent President for all the Ministers of the Gospel; We see then every crum in this bread of life is nourishing, and we will not lose any.

1. Whereas we see that Obedience doth alwaies relate to some Word of God, and that we may not of our own heads choose to do what we please in matters of Religion; We observe,

Doct. That only is proper obedi­ence that hath the Word of God requiring it. That that only is proper and acceptable Obedience which hath the Word of God requiring it; We are apt to make Religion and godlinesse that which our own humours fancie, yea, and sometimes our lusts do suggest; Hence every one is apt to judge of another as religious and godly, not by the rule of the Word, but by such principles as he hath taken up for himself; Thus in Po­pery he is judged a very pious and obedient man, who is most industriously diligent in all that invented worship the Church of Rome abounded with; [Page 199] Though there be not one i [...]a or tittle for it in Gods Word, but as the Word of God is the rule of faith, so is it of obedience, Faith and the Word must accompany one another, and so must obedience and the word commanding▪ Therefore Christ tels the Pharisees their devotion it was a vain devotion, be­cause Who hath required this at your hands? Mat. 18.9 See a notable expression Isa 66.3. They have chosen their own waies, I also will choose their delusions ▪ You see Let a man have never such godly intentions, never such pious purposes, yet if he choose a way of his own in faith and obedience, God is greatly displea­sed, and therefore howsoever heresie or an heretick which is as much as a chooser of his own way be by Scripture and Ecclesiastical Writers limited to a way of faith, yet the Word may be extended to any practical obedience, We may say Superstition is heresie, We may say drunkennesse, whoredome▪ are heresie, because they are waies chosen of men to walk in contrary to Gods Word, so he who would have comfort in his obedience must look to Gods command.

The grounds of this are,

First, From the Supremacy and Soveraignty of God, The grounds of this are who alone is to prescribe to man his duty; He is our great Lord and Master,I. From the So­veraignty of God· so that as it would be very absurd in a Servant to do that work which he thinketh fit, and not what his Master enjoyneth, no lesse is it for men to think that God will accept them in such and such waies, when yet they cannot bring his Superscription and authority stamp [...] upon it; Hence it is that the Prophets do so often use this expression, Thus saith the Lord; It's not their counsell, or their commands, but Gods: Oh then examine thy actions, thy waies, thou puttest much confidence in them, Thou hast much comfort from them, but are they svch as God hath required? Did not our Saviour at one word throw to the ground all that gli­stering golden Piety of the Pharisees? There is no command for it; This is the foundation you must lay, else your building, though never so glorious will have a terrible fall.

Secondly, Obedience must have Gods command, II. Gods promise is annext only to Gods com­mand. else it cannot enjoy Gods pro­mise and blessing; Whatsoever God commands he hath annexed a gracious promise thereto for our encouragement and reward; Therefore it's said. In vain do they worship me; There is no promise of Gospel-priviledges or salvation to such actions; Now how sad a thing is it, when the same Motto which So­lomon puts upon all these fading things here below, shall likewise be set upon thy Religion and devotion; Vanity of vanities, all is vanity and vexatien of spi­rit; It's the promise that a godly man embraceth, that he looketh after, for even in holy actions truly, so it's not thy performance, thy grace, but the pro­mise that bears thee out; Therefore we are all said to be Children of the Pro­mise, Gal. 4.28. and heirs of the Promise, and 2 Cor. 7.1. Having these Promises let us cleanse our selves; If then thou art never so zealous, though thou shouldst give thy body to the sire, and have not a promise, it would profit thee nothing; Shouldst thou give away all thou hast, Shouldst thou endure all hardship, yet if thou hast no promise to this action thou art but a tinkling Cymbal; Oh then let the people of God in all their acts of obedience minde the command for the lawfulnesse of them, and the promise for the encourage­ment therunto; if no command then no promise, God will not water that plant, or give encrease to it, which he hath not planted; And for this end Austin and others did condemn all those famous moral actions of the heathens as glitter­ing sinnes, because they had no promise belonging to them of Eternall life: As they did them upon humane inferiour motived, not supreme and divine, so their recompence was but the cockleshels of this world, not that weight of glory in heaven.

Thirdly,III. Because of the pollution that is upon mans understanding Obedience must have a command because of the great corruption and [Page 200] pollution which is upon mans understanding, so that it's impossible it should ever choose or do that which is acceptable to God, Rom. 8. They that are in the flesh can­not please God, And the Heathens, even those that were judged most learned, yet were darkned in their Imagination, Rom. 1. They became vain, and the Apostle cals it their foolish hearts; It is therefore a most absurd and insufferable indignity offered unto God for thee to take upon thee how thou wilt wor­ship him, how thou wilt serve him, and for this it is that the Scripture so often complaineth, that they went after the imagination of their own hearts; So that by this you may judge of what little consequence those excuses are which some make for superstition, That they were done out of pious Intentions, and a fervent zeal, for although such things may in some respects excuse a tanto, yet not a toto. Hence Ʋzziah though out of a good intention stopping the Ark not accord­ing to Gods order, is stricken dead; Paul persecuting the Church of God though out of zeal, for he thought he was bound to do what he did, yet was not thereby excused from being a blasphemer, a persecutor, and the greatest of sinners; Nothing is to be added to Gods precepts, Etiamsi vel bonum nobis videtur, said Ambrose; So that the right understanding of our deep pol­lution, may justly make us afraid of any thing which is ours, and hath not Gods command; The Apostle Col. 3.2. condemneth even those things, be­cause not of God, which yet had a shew of humility and great mortifi­cation.

IV. From the ful­nesse of the Scripture.Fourthly, Obedience must have a command, from the fulness and sufficiency of the Scripture; It's a perfect Rule, Whosoever walketh according to this Rule; Gal. 6.16. and David commends it for a Lanthorn and Light to his feet, Psal. 119. So that if our obedience might run out in such things where there is no word for it, the Word would not be an adequate Rule, It would be too nar­row, and then if once you grant a Rule besides that, you go in infinitum, yea, we fall into manifest contradictions, for how many times doth one mans spirit think that best which is contrary to another mans; How comes that oppositi­on in matter of Religion, but that the word is not made the Rule, but either there are reasons or lusts, or temporal interests, so that it's necessary we have the Word for obedience, else the Enthusiastical Revelations and Po­pish Traditions they will both pleade a good Title for acceptableness with God.

V. Else obedient persons could never bear up their hearts a­gainst the dis­couragements they meet with in Gods work.Lastly, An Obedience must have a command, because else we can never bear up our hearts in all the discouragements we meet with in doing Gods work; What hardened the Prophets so that their foreheads were like brasse and iron, but only this that they knew God had commended them, and they went upon his message; Shall Absalom use such an argument to the man when he had kil­led Ammon, Be of good courage I have bid thee; How much rather then when God commands, 1 Cor. 15. Be stedfast, immoveable in the work of the Lord, know­ing your labour was not in vain: Let all the world oppose us when we know it's Gods command, our hearts need not shrink within us; Thus the Apostles Whether it's better to obey God or man judge ye, Act. 5.29.

Ʋse. Ʋse 1. of Instruction, Of how terrible and dreadful a judgement are they worthy of, who are so farre from being obedient to Gods command, that they live in open and professed disobedience to it, if the most devotionall and Re­ligious actions are refused by God, for want of a command; what shall be­come of those which are in plain opposition to it; Such are all the works of the flesh, Such are the works of most men, when thou hast been wallowing in the mire of sin, to which of Gods commands hast thou been obedient? Nay sinne hath its command, the devil hath his commands, and thou givest up thy self a Servant to them; Oh that the eyes of men shall not yet be open­ed, nor their hearts yet mollified, who is thy Father, thy Master, thy Lord, [Page 201] Is it not the devil? When God commands thee who is the Lord of Hosts, who promiseth heaven and an eternal reward, that God who hath all sharp arrows of vengeance in his quiver to shoot immediatly into thy heart; That God though commanding thee thou refusest, and the devil while he bids thee go and fullfill this lust and that lust, immediatly thou goest; That devil who deludes and deceiveth thee, who is the known Enemy of thy soul, and will be thy cruell tormentor to all Eternity: Oh then lay it closer to heart, I am un­der command either of God or the devil, I am an obedient Servant to one or the other, and thy works they quickly manifest it.

Ʋse 2 Ʋse 2. of Direction to people, That they would be like those noble Bereans, examine the ground of their faith and obedience, Do not offer a Sacrifice with­out eyes? Blinde obedience is contrary to that command, offer up your selves a reasonable Sacrifice, or a Sacrifice according to the Word, as some expound, Rom. 12 1. There are dangerous Syrens that would in [...]ice you out of this way, we are apt to judge that a duty that most do, not which God commands, we think a multitude will dispense against a precept, when yet Gods expresse charge is, Thou shalt not follow a multitude to do evil, Exod. 23.2. The very hea­then could say, Argumentum pessimi turba: Again, we are apt to judge of duty by our interest and engagements, as our Education, Safety, and Profits leade us; Whereas we should say to our hearts in such cases as Christ to Peter, Get thee behinde me Satan.

We come to the second Observation, the object of Obedience is described in the plural number, Thy words thou hast given me, They did not neglect or break any wilfully, They looked upon all as precious gold wherein the least O [...]e is not to be lost.

Obs. That it's the property of godly men to have a respect to all Gods Word, to look to all his commands; Herods and Pharaohs they will do some things,Obs. That it's the property of godly men to have respect to Gods Word. but Davids and Josiahs they only will regard all, and indeed doing many things unlesse all will not save; There is a leak in the Ship that will overthrow all; This one spark will set all on fire, as David implieth, Psa. 119. Then shall I not be confounded when I have respect to all thy Commandments; That man who because he hath done many things looketh for heaven, will be in dreadful con­fusion when he shall see one sin able to shut the door of heaven against him, and mark the expression, when I have respect, he doth not say obey, but have respect, That doth imply besides the outward obedience, an inward awe and reverentiall eye towards every duty God requireth; Thus James also doth se­verely reprove this partiall mutilated obedience, and pronounceth that heavy doom, He that breaketh one is guilty of all, Jam. 2.11. viz. because of the vin­culum formale, the authority of God, which is in one as well as in ano­ther:

To improve this consider,

I First, That even the godly through Ignorance upon their mindes, Proposition to clear the Point. or some impor­tunate temptation, may be very diligent in some commands, and yet not observe others, and this may be either from ignorance or provoking temptations, from Ignorance, such may the education of the godly be, or they may live in such dark times wherein errour is common, and none make any question of it, and then they may continue in the omission of many duties; So some excuse the Patriarcks in their Polygamy; Though (say they) it was an expresse sinne a­gainst the first Institution of Marriage,How far godly men may sail. yet custome and Tradition had taken away the sence of sinning, and so in the time of many good Kings, who made an exact Reformation, yet the high places were not taken away, there was either non-attendance or sinful connivance at that, and in the Infancy of the Christian Church, how many were so weak as not to discern their Christian [Page 202] Liberty, but placed much obedience in the observation of Jewish rites and Ceremonies; And thus also there may be some provoking violent tempta­tions; The Godly though they have an universal Inclination to Gods will, yet are hurried aside; David was overtaken with Adultery though his heart was sincere towards all the whole Law of God: We distinguish then between temptations and an habituall custome in any sinne; The godly man may by the former be driven out of his faith, not by the latter, so that even then there remaineth an inward seed that doth virtually contain the com­mands of God, and therefore is called the Law of God written in their hearts.

II Secondly, In the godly we are again to distinguish between grosse sins, such as Tertullian saith waste the conscience; And those Reliques of corruption which Austin saith are of daily incursion upon us; The one is a camel, the other is a gnat comparatively; Now the godly do so keep all Gods commands, that they seldom or never, to be sure not wilfully and habitually fall into these deep and foul pits; But as for the latter we see by Pauls complaint they have not a full conquest over them, Rom. 7. They may be possessors of Canaan, though they have some Jebusites alive to humble them and keep them low.

III Thirdly, Though the godly have a respect to all Gods Commadements, yet they acknowledge an order amongst the commands, they know some are greater, and others lesse; And therefore when there cometh an indispensable omissi­on of one, they passe by the least, and the contrary to this is grand hy­pocrisie, which our Saviour doth often condemn in the Pharisees; They omitted the great things of the Law, and Judgement, and Mercy, but were very diligent in the inferiour things; Saul lost both a temporall and spirituall Kingdom in this respect; For Samuell tels him, Obedience was better then Sacrifice, 1 Sam. 15.22. and Rebellion is like the sin of witchcraft; There is the great command of loving God with all our heart and soul, to which all others must bow.

IV Fourthly, We must alwaies distinguish between the Integrity of parts of our obedience, and the intension of degrees; The godly though they reach to the former yet not to the latter: It's true by what reason we do any command in the integrity of it, we are bound to the perfection of it; But God giveth not such a measure of grace in this life; It's said of David and Zachary with his Wife, that they walked in all the Command­ments of God: Yet that cannot be understood perfectly, for how often did David fail and Zachary for his unbelief was stricken dumb; There is no such thing as a Popish perfection; The Fathers abhorred it, our perfection is to acknowledge our imperfection, and then the Comman­dements are by Gods grace accounted done, when what is not done is forgiven and pardoned; These things premised let us consider why the godly are obedient to Gods commands, they dare not omit known duties, or commit known sins.

Reasons. 1 First, Because the principle of Regeneration and seed of grace is universall, It doth seminally contain all kindes and parts of grace in it; As all seeds, even of an Oak, or the tallest Trees, though never so little, yet virtu­ally contain all those great branches, and let them have time to grow, they will diffuse themselves into a vast compasse; Grace is the Image of God, and that inferreth a resemblance in lineaments and parts, an hand, or a foot is not an Image, So then seeing that in Regeneration there is infused the habit or principles of all grace, no wonder if there be an Inclination to all, yet not so, but that they may be carried out [Page 203] more readily and willing'y to some rather then other, even as though all men by reason of original corruption have a Fountain of all wickednesse, yet one may be carried out more propensely to one sinne rather then another; The Sea may break out of one bank sooner then in an­other.

Reasons. 2 Secondly, There is the same authority forbidding or commanding in all; As the Apostle James argueth, Jam. 2. He that said Thou shalt not do thus, said also Thou shalt not do thus: If therefore the same God put forth his au­thority in every Command, Who are thou that darest omit one and not another?

Reasons. 3 Thirdly, The motive is the same; For every sinne because it's sinne and a dishonour to God, draweth him out to hate it, and in duties good because it's good, doth move him; Now the least sinne is sinne, and we kill young Serpents as well as old ones, and the least good is acceptable to God, and he will reward it.

Reasons. 4 Lastly, In respect of the privative part, of the punishment of sinne, all are equall, which is the losse of God and Heaven; The least sinne depriveth of the happy Vision of God as well as the greatest, so that in this sence we may say there is no little sinne, no more then there is a little God, and so likewise for the good of any duty; The least shall have heaven as well as the greatest, though not such degrees; Even a cup of cold water doth not lose its reward, Mat. 10.42.

Ʋse, To discover that Hypocrisie and falshood in many men, some sins they avoid, others again they embrace; Is not all sinne poison? Is there any good sinne? Were thy heart sound, those beloved and customary sins of thine could have no more welcome in thy heart then toads in thy bosome.

THere remaineth two things more considerable in the description of the Disciples Obedience.

The next thing to be considered is their readinesse and willingnesse implied in the word [...], They did not cavill or dispute, They did not draw back or maliciously oppose, but they were like melted wax ready to receive any impression, like white paper whereon Gods Will and Law might be immediatly written, and indeed if you observe the Disciples all along from their first call to this present time there appeared much readinesse in them; Christ did no sooner speak the word commanding them to follow him, but immediatly they leave all and obey, though it was so much to their outward disadvantage, though it was to fall in the Whales mouth, yet they readily resign themselves, and although sometimes they shewed dulnesse to beleeve, and unwillingnesse in his service, yet our Saviour excuseth it say­ing, The spirit is willing but the flesh is weak, and certainly had there not been a ready free spirit in the Disciples to take Christ above all, and to cleave to him only, they could never have devoured these troubles with so much pa­tience as they did.

Doct. It's a sure cha­racter of Gods people to be a willing people.Obs. That it's a sure character and property of the children of God to be a wil­ling ready people in obedience; They are not as hypocrites kept from sinne by constraint, meerly from a principle of fear within, but Psa. 110. They are willingnesses in the day of Gods power.

To explain this a little,

I. The dulnesse in Gods peo­ple is not reig­ning but re­sisted and prai'd against.First, There may be the presence of dulnesse and unwillingnesse sometimes in the Children of God, but this is not reigning, nor is it habitually consented to, but resisted and with much agony praied against; There is no garden but hath some of this weed in it; No gold but some of this drosse; No godly man but now and then hath wearisomnesse and unwillingnesse to holy duties seizing upon him; Thus we reade the Church when Christ knocked at the door, though he had stood all night, and his locks were wet with the dew, yet the Church out [Page 205] of a dull sluggish humour doth refuse to open to him, Cant. 5.2, 3. So Rev. 2. There the Church is reproved for suffering her graces to decay, and that her duties were not filled up with fervency and solidity; yea, we may reade of the Church complaining of this slothfulnesse and coldnesse, when she said, Draw us and we will run after thee, Cant. 1.4. And at another time, Why hast thou hardened our hearts from thy fear? Isa 63.17. So that it's too manifest the people of God have much coldnesse and negligence in them; What is that which fils their hearts with so many complaints but this, what makes them so full of fears and doubts about their spiritual condition, Is it not want of life, vigour, and willingnesse? Oh they finde their hearts can take delight and be willingly drawn out in earthly affairs, but they are like so ma­ny lumps of earth in heavenly things, when yet there is farre more excellen­cy, worth, and dignity in holy things then in all the whole world to draw out the heart▪ so then let the godly for their comfort distinguish between the presence of unwillingnesse and the power of it; Between unwillingnesse in the command and power over the soul, and the reluctancy and striving against it; The Apostle speaketh generally of sinne, Let it not reign in your mortal bodies; Rom. 7. Non dixit, non sit, sed ne regret.

This stumbling-block removed let us consider why the people of God must needs be so willing and ready in their obedience.Reasons.

And first,1. The sense of guilt and mi­sery. The sence of their guilt and all the misery sinne hath brought upon them puts them into a melting yeelding frame; while mens hearts are hardened and they are not apprehensive of the damnable estate they are in, while they are not in the fire of Gods displeasure, they are stubborn and untractable, but when they are kindely humbled for sin then they will do anything; Thus Paul, He that was mad in his oppositions against Christ, no sooner did the Lord touch his heart with the sense of his sins but he crieth out, Lord, what wilt thou have me to do? Thus David, when the Lord had humbled him, and used afflictions for his sinne, see how humbly and obediently he speaks, If he say, he hath no delight in me, behold, here I am let him do what he pleaseth, 2 Sam. 15.26. and the Church Mic. 7. I will hear the indignation of the Lord, because I have sinned against him; Nothing then will so humble and mollifie the heart to make a man do and be any thing, as a deep sence of sinne; Thus the cold, hard Iron is put into the fire, and it may be beaten into any shape.

Secondly, As the sence of sinne, 2. The sense of Gods mercy. so the sence of Gods goodnesse and grace in being reconciled, notwithstanding all our provocations, doth much more enlarge the heart to thankefulnesse and obedience; The love of Christ (saith Paul) constraineth us, We cannot hold, we cannot keep in, as you may see David upon the appre­hension of Gods goodnesse to him, resolving to take the cup of salvation, and to praise God in the great Congregation, Psa 116.13. Gospel grace doth not in a filiall spirit harden and make wanton, but doth more soften and enflame to an active obedience; This made Paul run like the Sunne in the Firmament; You see it's the grace of God which lieth kindling and warming of him: This is like the Spirit in Ezechiels wheels, the dejected unbeleeving soul is not so readily obedient; An Evangelical frame of heart assured of Gods love, car­rieth out to filiall fruitful obedience; Nothing is too much, too great, too dear to part with for so gracious a God; This breedeth love, and we know love is an active fire, it cannot lie still, but kindleth all that it cometh near.

Thirdly, They are active and willing because of that sanctified renewed nature which they are partakers of; They are said to have the divine Nature, 1 Pet. 1.4.3. The divine nature they are partakers of. The Seed of God is said to abide in them, 1 Joh. 1.3. And by this means they are carried out voluntarily to divine actions, Thus in nature saith Aristotle, which is the inward principle of motion or rest; How readily do sparks fly upward? [Page 206] The stones descend downward? And thus it is here; Those inward principles of Sanctification they do so new mold a man that now the will of God is his delight, the Law of God is written in the inward man; Nothing is so con­natural and sutable to him as those things that are also pleasing to God; In­deed for the unregenerated man it's no wonder he must be haled and con­strained to what he doth, That he like the Mill cannot move any longer then the waters of affliction fall upon him, for there wants a principle within, but it is otherwise with those that are born again; Their proper food, their pro­per delight, their all in all is to be doing the will of God, as Christ professed, Joh. 4. and David doth often acknowledge those indeared affections he had to the Word of God above Kingdomes and all other earthly advan­tages.

4. Because they were so wil­ling heretofore to sin.Fourthly, They are a willing people because in their former time of unregenera­cy they were so willing and ready to serve sin and Satan, and were constantly obe­dient thereunto; Now saith the Apostle, As they had given themselves servants to sinne, so now to righteousnesse, Rom. 6.19. They readily set themselves, as the word signifieth, whensoever lust bad them go, they did go; Whatsoever was commanded, there was ready obedience; This by way of an holy revenge, and to make a godly satisfaction, They are the more serviceable to God, They grudge the devil had so much time, that so much of their choicest and best af­fections were lessened in time; They therefore strive to redeem the time, to recover all for God, They shame themselves saying, What, was I willing and glad to doe the works of the devil, and shall I not doe the Will of God?

5. Because they know none but willing service is ac­cepted.Fifthly, They are willing because they know no Obedience is accepted of with God, unlesse it be willing; It's not thy faith, thy humiliation, thy zeal, unlesse there be willingnesse and delight in it, that God accepts of, Isa. 1.29. If ye be willing and obedient, so God accepts of a willing minde: Wo be to me (saith Paul) if I preach the Gospel, and not willingly but of constraint, 1 Cor. 9.6. Though he did preach it yet if not willingly there is a Woe to him; Oh then it's no wonder if the people of God are so glad and chearfull within them in the work of the Lord, otherwise their work would lose their reward, and they the Crown of Glory; Think of this then when you finde the wheels of your Chariots move heavily, Thou art happily thinking how to put off truth or duty, or thou wish­est it over, say this unwillingnesse marreth all, God will not aceept of a Sacri­fice unlesse offered in fire: Say upon all thy dead and formal duties, these are not duties, God looks not upon them as so: Non operari & non esse are all one before God in some respects.

6. Because of their great reward,Sixthly, They must needs be a willing obedient people because of that eternall glorious reward which is promised to every holy duty; What will put Wings to the soul if not this? To think that God will assuredly put upon thee Robes of Immortality and glory, for a duty though never so little, for a cup of cold water, who may not admire the vast disproportion that is between our work and Gods reward; If the Apostle spake of the most extreme sufferings that could be in this life, they were not worthy to be compared to that eternal weight of glory, 2 Cor. 4, 17. How much more is it true of those good works we do, which are but little in quantity, and defiled in quality; Well therefore may they rejoyce and work righteousnesse, Well may the godly labour even in the heat of the day, with much gladnesse of heart, for the recompence of thy reward doth exceed all proportion; If the Kingdomes of the world should be given to a man for lifting up a straw, it would not be so great a matter as when God and Heaven became thy reward for every holy duty: No wonder if they are best when they are thus doing; for how can they be better; There is no such profitable and comfortable wotk as to be doing that of the Lords.

[Page 207]Lastly, Even in the very duty it self though there were no heaven hereafter, 7. Because of the joy and com­fort that at­tends Obedi­ence. yet there is so much present comfort and joy attending it, that it's both work, and meat, and drink also, Therefore we see how David was joyfully affected herein, Who are we that we should be able to offer thus willingly; He that doth Gods ser­vice willingly and fervently, he hath present pay in hand; The very sence and feeling that he doth it so readily, doth afford great comfort to him, Virtus est sibi ipsi praemium; A godly duty is accompanied with honey and manna, he would not do otherwise for all the world; Oh then that wicked men who though they have some pleasure in sinne, yet finde many wounds and torments within them, would make an exchange, in stead of drunkennesse put on tem­perance, in stead of riot and wantonnesse live in all chastity, Thou wouldest finde an heaven for a hell immediately: Oh how wouldest thou bewail thy time, that thou didst not leave these husks no sooner! Oh what an enemy was I to my own soul, when I lived in such lusts, and neglected such holinesse! Taste and see the difference: while you have this sinful distempered palate upon you, it's no wonder if you love the Egyptian garlick above the heavenly Manna.

Ʋse of Instruction, How lothsome and unacceptable all that Obedience is to God, which comes from any other principle then a renewed spirit;Ʋse. It's the free and principal spirit David praied for, Psa. 51. he saw all obedience if con­strained, if forced by the judgements of God, was condemned as hypocrisie: Thus the Prophets complained of the Jews that in the time of their distresse and calamity they would pray to God. They would fast and humble themselves, but saith God, Oh that there were such a heart within them, Deut. 5.29. And hence it is that Repentance and contrition extorted by the fear of death, and the judgements of God are not acceptable; Whatsoever is done is by force, and this m [...]y be even death to many that hear it, for when art thou for any good duty, When is thy heart or mouth for it but when some great judgements of God are abroads, or when some eminent calamity comes near unto thee, Then thou cryest out of sinne, then thou speakest well of godlinesse, but all this is forced, It's a Land-floud, It's a Morning dew, why didst thou not in thy pro­sperity shew forth willing affections to God.

Ʋse 2. of Direction,Ʋse 2. To humble the people of God that though there be so eminent and pregnant Reasons for their willing obedience, yet they should be so dead, so heartlesse, so full of excuses as they are, Oh is not this the sinne of every godly man? May he not cry out of his slothfulnesse and barrennesse? Are the things of God and Heaven as operative and lively upon thee as the things of the earth? Oh how hard is thy heart many times like the Mountains of Gilboa whereon no dew fals; Oh how often do they keep the door shut even when Christ knocketh; so that if you ask wherein may the people of God fear their ruine most? It may be said, In their unwillingnesse, in their dead­nesse and coldnesse; Oh how many times are we not so much as capable of that excuse our Saviour gave the Disciples, The spirit is willing but the flesh is weak, for how often is thy flesh weak and thy Spirit unwilling also; For these things Gods children have cause to have poverty and shame of spirit within them.

We come to the fourth and last observable particular, viz. That these words are such as the Father gave Christ to communicate to his Disciples: so that Christ himself did not take upon him any other doctrine, or preach any other matter then what he had received: Hence he did so often say,Obs. The Ministers of the Gospel are to preach Gods Word. The doctrine was not his but his Fathers, Joh. 7.16. Neither did he speak of himself but what he heard the Father.

Obs. That the Ministers of the Gospel are to preach that and only that, which [Page 208] they have out of Gods Word; As Paul said, That which I have received of the Lord, that I delivered unto you; And the Prophets Introduction is common­ly Thus saith the Lord; If Pythagoras Disciples were satisfied with no­thing but ipse dixit, how much rather must the beleever whose Faith in the very nature of it doth relate to some word or Testimony; Hence it is that they are called the Embassadors of God, 2 Cor. 4. And such must not go a word from their Commission, We are to be Conduits not Foun­tains; The Word of God must exire per te non a te, as Bernard; It's the good thing committed to our trust, 2 Tim. 1.14. We must therefore give the same that is committed unto us, we have received gold, we must not deliver copper; Thou art not author but custos Religionis, not Res ingenii but doctrinae.

To open this Consider,

1. It's their duty.It's first Their duty, So that they will be found guilty of high crimes if they doe otherwise; To mint false coin, or to forge a mans will are hainous faults amongst men; Thine is greater for thou counterfeitest Gods Truth, yea, thou putst a lye upon God, thou attributest that to him which belongeth to thy folly: The Apostle saith, If it be a mans will, or Covenant, none may adde to it or disanull it, Gal. 3.15. how much rather should this be so in Gods Word? Oh then consider, thou wilt be found guilty of high Treason against God, if thou speakest any thing but his Truth.

2. Their greatest honour.2. As it's our duty, so it's our glory; It's the greatest honour we are capable of, to have such divine Mysteries committed to us, the Truths of God have onely Majesty in them, they onely convince the Conscience and awe it; They onely breed reverence and admiration, so that although humane Learning and parts have a subservient excellency, yet if the Word of God and the Truth of God be not principall, there is no mastering of the Conscience and captivating of it: Hence are those commands, to attend to their doctrine, 1 Tim. 3.13, 15, 16. and to give themselves to reading, that so they may deliver only Gods will as it is revealed in Gods Word. It's their glory as well as their duty, for the glory of a thing lieth in the excellency of its due and proper perfection; The glory of a King is a higher thing then the glory of a Peasant, and in another nature; All arts and Offices have their peculiar Glory; Logick in disputing well, Rhetorick in speaking well, and the Glory of Divinity lieth in divine Arguments and Motives, so that those who preach onely humane or mo­ral matter, they goe below the Majesty of Divinity; Those that study words and fancy-fall things that may tickle the ear, these regard not the gravity of their office, nor of their emploiment; But as in the Ec­clesiastical History, the Heathen said all the while a Christian argued with reason he could answer him, but when he brought forth the Authority of the Word, Thus saith the Lord, then he had no more to reply, Thus it's here, all the while thou hast strains of wit, and preachest like an humane Orator, not as one speaking the Oracles of God; Men will hear thee and applaud thee, but they will retain their lusts still, they th [...]nk thou art not in earnest, That thou lookest more to an expression that may please, then to an Argument that may wound the heart and conscience; It's therefore the glory of a Minister to be potent in divine Scri­pture Truths.

3. It's his com­fort and safety.3. It's his comfort and safety as well as his glory; His comfort because his own heart tels him he hath not dealt deceitfully, he hath not pur­loined, he hath not corrupted or mixed the Word of God, to serve mens [Page 209] lusts and pleasures; He did not like the False Prophet daub with untem­pered mortar; Paul found this a great Testimony of Conscience to him­self, 2 Cor. 3.17. Thou wilt have more comfort in Preaching Gods Word powerfully, then in all the applause of hearers, for thine own subtle Inventions: Now as it's their comfort so its their safety; They are sure not to do hurt to their flock when they alwaies break of the Bread of Life, they may be sure this will nourish, but thy own thoughts are ma­ny times poison and destruction.

Lastly, It's most usefull and profitable, For they are the Scriptures on­ly that are able to make us wise to Salvation, 1 Tim. 3.4. Most useful and profitable. From this Brook we can only get stones that will kill the Goliah, The Word of God is an Hammer, and a Fire, and a two-eged Sword, so that although to the swelling proud fancy of the world it may seem dulnesse and plain simplici­ty, yet to the good and honest heart it's the power and wisedom of God.

Ʋse of Instruction To the Ministers of God, how narrowly they are to look to their Commission: To preach Scripture-Truths such as will endure a fiery Triall; For the Apostle saith, Every mans work must be tried, and he that builds hay and stubble shall suffer losse, and he himself with much ado shall be saved.

Ʋse of Admonition To hearers; for many times a vain people make vain unprofitable Preaching; They have such wanton stomacks that they love nothing that is solid and sound, give them words, rattles, and baby-clouts, these things please them, but to convince the Conscience, to command the heart, to make it tremble for sin, that they cannot abide.

OUR Saviour commended their Obedience in the former part of this Verse; Now he doth the like for their Faith; For Obedience with­out faith is but a maimed and lame Sacrifice; yea, there cannot be any acceptation of our Obedience because of the imperfection of it, unlesse Faith cover it in Christ, and this our Saviour now undertakes, that the Disciples were not as the Pharisees and Jews who trusted in the righte­ousnesse of their Obedience, but when they had done all looked out for a Mediatour to stand between Gods perfection, the Laws perfection, and thine Imperfection: Their Faith is commended by our Saviour,

• 1. In the Acts.
• 2. The quality.
• 3. The object of it.

The Acts are one of them large and comprehensive, They have be­leeved.

2. More narrow and particular, They have known; Here you see that Faith is not a blinde ignorant assent, but accompanied with a true and sure know­ledge of that we beleeve.

Secondly, There is the quality of their Faith, They have known surely, [...], which may be opposed either to hypocrisie or false ends; They did unfeignedly upon true grounds beleeve, not like those that are said to be­leeve, yet our Saviour would not commit himself to them because they [Page 211] sought the glory of men more then of God, Joh. 2. or else it may be opposed to doubting and staggering, as our Translators seem to go; They did surely, overcoming all unbelief, and doubts that might oppose them.

Lastly, Here is the object of their Faith, viz. That Christ came from the Father, as sent to be a Mediatour, working salvation for those that did re­ceive him; They looked upon him, not only in respect of his person, God and man, but also in relation to his office, that he was the Jesus, and the anointed one to save his people from their sinnes; Whereas then we see our Savi­our in many words commending this faith of theirs as a most special consi­deration in them, and which would be very acceptable to God, we may observe,

That Faith in Christ as a Mediatour is acceptable and well pleasing as well as Obedience to a command; It's not Gods will that a childe of his should be al­waies either thinking of sinne or obedience, but also of beleeving or resting the soul upon Christ, as in whom all fulnesse is,Doct. Faith in Christ as Me­diatour is ac­ceptable to God. and though when God only becomes well-pleased with us, Joh. 6.29. when the people asked, What they should do that they might do the works of God; Christ answers, This is the work of God that ye beleeve in him; Faith is here called the work of God,

1. Because it's wrought by him; We are not able of our selves to beleeve, but in this sence it's not meant here.

2. By work of God is meant that which in a most eminent manner is acce­ptable to him, that which he seemeth to delight in more then any other, and that is faith, and indeed the people of God they are hardly perswaded of this; They doubt rather whether it be a duty at all; Oh how long are they kept in the uncertain wilderness of tears and dejections, ere they come to know the way of beleeving; They still hope by something they do to be ac­cepted, so that to the humbled sinner there seemeth nothing more paradoxal and difficult▪ Whereas we would think thus to beleeve in Christ and receive him as a Mediatour would be very easie for all; None would keep off; For it is to come and take comfort and ease, and who will refuse this? But it's cer­tain that the Children of God sensible of their sinnes are a long while ere they are fully directed into this way of beleeving; They do not presently under­stand how well-pleasing it is to God that they should cast off their burthen on Christ; That they should cover themselves with his robes, and so come and ap­pear before God.

The Grounds of such discouragements in Gods Children are,Why Gods Children are so hardly brought to beleeve.

1 1. The real and bitter sence of their sinnes in the nature, frequency, and all ag­gravations of them; So that while they are thus broken in heart nothing but sin, sin doth present it self in the guilt thereof; See it in David, Psa. 51. His sinnes were alwaies before him; His murder, his adultery, these were ever in his eyes, and what a work is it to bring him to a joyful spirit in the mercies of God; The godly therefore being many times attent to their sins, they are care­full that their repentance be reall, bitter, and deep enough, and withall seeing sinnes rising up in their hearts after one another, as one wave after another; They grow wholly despondent, and all their thoughts and Meditations are as if there were nothing but sinne to be thought upon, Nothing but sin to be meditated on, and this extremity of sorrow makes the ear deaf to Christ, so that it refuseth like Rachel to be comforted; Thus the Incestuous person when he did feel the bitternesse of his sin, was in danger of being swallowed up with too much sorrow; He thinketh not only the Priest and the Levite, but even the good Samaritan will also passe him by and powr no Oyle in his wounds; When one eye is intent downwards, the other cannot look upwards; When the heart is greatly grieved from one object, it can hardly be prepared to receive comfort from another.

[Page 212] 2 2. There is an innate inbred principle of a Legal Justification or acceptation by works that we doe, and this makes Faith in the Mediatour as a stranger, as an absurd thing; and indeed this is the main reason why all the godly finde it so hard to beleeve, why they are so loth to be beholding to grace onely to resign every thing, and to be saved by Christ meerly; Even that inbred principle of being justified by what we do; See how all they that come to Christ propound this, What shall we do that we may be saved? They look upon doing not beleeving, Thus the Jews generally, they sought to establish the righteousnesse of the Law, and, would not submit to the Righteousnesse of faith, Rom. 10.3. Oh it is a great matter to humble and empty the heart of a man so as that he will submit to a Righteousnesse of Faith; yea, we see many of the Christian Teachers and dis­ciples were led away in this, as appeareth by the Epistle to the Romans and Galatians; What a great task hath the Apostle, to take all off from works and the obedience to the Law, and to give all to Christ? They would give part to Christ and part to their works, but not all to Christ, so that it's a very hard thing to pull this weed out of our breast; We see all Popery and Socini­anisme goeth this way also; To doe something that they may be justified thereby.

3 3. Thus they cannot think that it's so acceptable to beleeve in a Mediatour, be­cause it's chiefly their comfort and their good thereby; so that they look upon it as self-seeking and immoderately desiring their own good and peace, not as any waies tending to the glory of God: But we shall shew you that Faith in the Mediatour doth not only bring comfort and joy to us, but admirable glory to God, even more then Martyrdom, or the highest expressions of Obedience; Do not there­fore tempt thy self, and be a Satan to thy own peace; What though thy comfort, thy salvation bound up in beleeving, yet if God will be honour­ed and glorified this way; Thou art rather joyfully to receive his grace then frowardly to dispute against it, so that if this beleeving be a self-seeking, it's such as God would have thee to do, and as he that will not eat or drink is guil­ty of bodily murder, so he that will not beleeve on Christ which is called eat­ing and drinking, is guilty of soul-murder.

4 4 This is strange and difficult to the godly a long while, because our justification and acceptation by him is wholly of supernatural Revelation; It's like the doctrine of the Trinity or of Christs Incarnation; As humane reason would never assent to such a Truth were it not for divine Revelation that overpowers all, so that all our sins are pardoned through Faith in Christs bloud, is likewise of meer di­vine manifestation; For see what nature doth incline us unto in all the heathens when they had sinned, so as their Conscience condemned them, they went to some solemn sacrifice, or other extraordinary work, thinking thereby to pacifie the wrath of God: Adam was created in a state of Righteousnesse, and so by his Obedience of works he was to be justified; And upon his fall it became im­possible that any should be justified by what he did, unlesse sinne could justifie a man; Therefore when God discovered a Christ, and Justification by faith in him, This is new doctrine from heaven; Neither Men or Angels could have found out such a way, so that it's no wonder if man be thus averse to this Faith in the Promise, because it's a way that neither the state of Integrity or of man fallen was acquainted with, insomuch that a godly man in the sence of his sins, must bring such a faith in the Mediatour as he doth in other mysterious super­natural objects of Faith, and his heart saith, It's unlikely such a sinner, such an offender should finde mercy, say, O my Soul, Are not the other supernaturall Points of Religion that I beleeve very unlikely also and incredible to flesh and bloud?

5 Lastly, Therefore this seemeth hard to the godly broken hearted sinner, because though Faith in a Mediatour be a duty, yet it's not to every one that live, that wal­low [Page 213] in their sins; Christ is not a Mediator whether men repent or not repent; You are not to think that it is all one, godlinesse or no godlinesse; If then such only may beleeve in a Mediatour as do truly and sincerely repent of sinne; This will be hard to finde out, for there are Ahabs tears and Judas's tears for sinne, and indeed upon this depends all; In this the godly are so much plunged, Christ indeed bids those Come that are heavy laden, that hunger and thirst after him, But I have great cause to question my self whether I doe thus or not.

In the second place,Why prophane men think it so easie to be­leeve in Christ Why is it so that Prophane and ungodly men think it so easie to beleeve in Christ? And they say they do it with all their heart, when it's plain by the Scripture they are not such to whom those glorious things of the Gospel do belong.

1 And 1. They think it so easie because they take presumption for faith; They think they beleeve when they presume; Now to presume is easie, because it's a work of the flesh, it's sutable to our corruptions that the Jews though they committed all lewdnesse, yet the Prophet complaineth they would come and lean themselves upon the Lord, and trust in lying words, saying, The Temple of the Lord, &c. That is not faith which most of the world have; It's pre­sumption, it's carnal-confidence, such as those had who said, Lord, have not we prophesied in thy Name, Such as the foolish Virgins had, Mat. 25. Such as Paul had before his Conversion, when he said, He was alive, Rom. 7. Oh then tremble at that security and confidence thou hast, Thou maist be sure it's a sinne, and of the devil, it's so easie, whereas Faith is very diffi­cult.

2. They look upon Faith in Christ as easie, because they divide the Object, they take some things of Christ not whole Christ; They think it's only beleeving on him as a Saviour for pardon of sinne; They do not choose him as a Lord to whom in all obedience they resign themselves; This is indeed the rock that splits many, tell them of beleeving in Christ, and they think that is only to rest for salva­tion, They attend not that it's the receiving of Christ for all the ends and pur­poses God sent him into the world; Now one main end besides our justifica­tion and salvation is our Sanctification; To redeem to himself a people zealous of good works, Tit. 2.14. To communicate his Spirit for to make holy as well as his merit to make happy.

Lastly, They think it easie because they never think on any qualifications which are required in those who partake of Christ; It's true, there are the An­tecedent Conditions of merit or worth, Let that Popery be abandoned, but yet the Scripture tels who and what kinde of persons they are that must claim an Interest in Christ, They are blessed that hunger and thirst, for such shall be satis­fied, Mat. 5. Every one that is athirst is to Come, Rev. 22.17. Repent that your sins may be blotted out, Act. 3.19. Now prophane secure people they never think of these qualifications, They say, God is merciful, They say Christ is a Savi­our, but then they never consider of whom, They think not that many are cal­led but few chosen; They love not those places, The way to heaven is a narrow and straight way, Not all that say Lord, Lord, shall finde the gate of heaven o­pened to them; If they thought seriously of these things, it would cause an holy trembling in them.

These things premised Let us consider,Why beleeving in Christ is so acceptable to God. Why it is so well-pleasing to God that we should believe in Christ our Mediatour; It's accepted of as well as our Re­pentance or love, or any other obedience.

1 And 1. Because hereby God is exalted and magnified in his glory; We cannot glorifie God more otherwise; Now then if God aimed at his glory in the Cre­ation of the world, but much more in the redemption of his Children; There is not a way to exalt his glory more then by beleeving; Thus Abraham in that [Page 214] of his concerning a Seed, which did relate to Christ, it's said, he staggered not, but gave glory to God, Rom. 4.20. The glory of his power, of his goodnesse, he regarded not the dead womb, nor any other difficulties; Thus it is here, when thou seest sinne against thee, the Law against thee, Justice against thee, and that every thing hath a dead womb, yea, a damned womb for thee, to over­look all in Christ, is an high degree to glorifie God; Oh then ckeck thy un­beleeving thoughts, Say, Is there any way in the world whereby I can glorifie God like to the relying on Christ and leaning upon his grace; So much dis­honour as despair casteth on God, so much glory faith attributeth to him, re­sist then all the buzzing temptations of Satan, and say, What, shall I not glo­rifie God? What, shall I not give God honour?

2 2. The acceptablenesse of it doth appear in the frequent and constant commands that Christ giveth about it; It's true he commands Repentance, Love, Self-de­niall, but above all he requireth faith. The question he propounded to most that came to him was, Do ye beleeve? This is so great a duty in Christianity, that the Heathens abhorred our Religion as irrational, saying, It's only belee­ved with them, whereupon they called them in scorn Beleevers; But this is the grand and primary duty, Heb. 11.1. There is no coming to God without this, and Eternal life is said to be in this, Above all take the Shield of faith, Eph. 6.16. If then we see the Scripture so constantly enjoyning this above all, yea, and threatning with damnation if we do not beleeve; How is it that the god­ly stand aloof of, and still are not resolved whether they should beleeve or not; Thou dost not so about Repentance; Thou never questionest whether thou shouldst grieve or mourn for thy sins, Thou wouldst think it high wicked­ness to do so; Why then shouldst thou doubt whether being burthened with sin thou shouldst seek ease by faith in him, Is not the command as indispensable for one as the other.

3 3. It's acceptable Because hereby Christ as a Mediator is improved for all these glorious ends he was appointed by God, and thereby Christ is also glorified; What shall such unsearchable riches of grace as are bound up in Christ be buried? Shall there not be daily acknowledgements of him? Now consider, that if by Faith thou dost not receive him, thou declarest Christ lived in vain, and died in vain, by what reason thou dost not beleeve; for one ef­fect thou must not for another, and so for all; Thus it will be as if there had never been such a person as Christ; We may in some sence call it thy An­tichristian unbelief, He that denieth Christ to be come in the flesh is Antichrist, 2 Joh. 7 Doth not thy unbelief deny him? For the denying of his office is by consequence the denying of his person; Thy unbelief doth that practically which the damnable heresies of Socinians do doctrinally, make as if Christ were not a Mediatour, and such who had satisfied the wrath of God for us; Oh then know it's not all thy sins do so immediatly oppose Christ as a Media­tour as thy unbelief doth, which makes Divines say, that in some sence only un­belief damneth, beeause that rejecteth the Mediatour, refuseth the Saviour, so that as we say, It's not the disease but the neglect of the medicine that kils.

4 4. It's very acceptable to God because It's the most evacuating grace, It em­ptieth us wholly of our selves, God he delights in humility, now nothing hum­bleth us and takes us off all our seeming worth, like faith in Christ, for there­fore I wholly trust in him for righteousnesse, because I have none of my own; If I had any rags that could cover my nakednesse, I would not be ashamed, but now being all over impure and unclean, my Faith makes me catch hold on him; Thus Paul he counted all things dung or drosse Phil. 3. because of the righte­ousnesse which is by Faith in Christ: Seeing then Faith gives all to God and Christ, makes us miserable, wretched and hopelesse in our selves; No wonder if God doe so accept of it; Consider therefore how it debaseth thee, and car­rieth [Page 215] thee off every thing that is thine, and then thou wilt say, this is the grace God loveth, this makes me nothing, and God all in all.

5 5. Faith in Christ must needs be acceptable, because hereby we bring a righte­ousnesse into Gods presence which doth best please him, which satisfieth him to the utmost, for Christ is made our Righteousnesse; and the end of the Law to us, he became sin that we might become the Righteousnesse of God through him, 2 Cor. 5. ul. Now then if we by Faith can bring the Righteousnesse of Christ in all our du­ties and performances, we must needs please him; This is to bring Benjamin with us, Oh what satisfying Reasons doth Faith in the Mediatour bring; O Lord, It is not my Righteousnesse, nor the Righteousnesse of Adam, nor the Righteousnesse of Angels but of Christ who is infinite, that I bring before thee; O Lord, doth not Christ please thee better then I can; O Lord is not this o­bedience better then my Repentance; Oh then that we should not be more sollicitous to beleeve in every duty, in every approach to God, for that brings Christ, that presents not our persons or duties but Christ; Thus Paul, he would be found in Christ not having his own righteousn [...]sse, Phil. 3.9. Ye know not how righteous God is, nor the Law, nor what God requireth, that do not thus press to beleeve. Other grounds of this excellent Evangelical Point, I defer and come to the

Ʋse, which is of Direction to the people of God, Oh what joyful, comfor­table and blessed lives might you live if acquainted with this Truth; Art thou dejected, filled with unbelieving thoughts, it's from thy ignorance of this Truth; You would be more filial and Evangelical were you possessed with this Truth more; The Devil labours to keep you off, as Saul did Jonathan, and the people from eating honey; whereas if they had not forborn it their enemies had been quite vanquished, he keepeth thee from this honey, he knoweth if thou wert beleeving no sin or temptation could stand before thee, Heb. 5.13. The babe Christian is said to be unskilful in the word of Righteousnesse, what is that, he knoweth not Christ and the righteousnesse by him, Therefore the Spi­rit of God is said to convince the world of Righteousnesse, Joh. 16.8. O what E­nemies are we to our selves because ignorant herein.

WE are prosecuting this Evangelical Point, That Faith in Christ as a Mediatour is acceptable unto God as well as obedience to a command; That as love is the fullfilling of the Law, so Faith of the Gospel: Several Reasons have already been laid down, we now proceed to give you more.

6 1. Therefore Faith in Christ as a Mediatour is acceptable because of the diffi­culty of and opposition to it; When we are seriously sensible of sinne, yet to rely on the love of God in Christ is like Esthers venturing into Ahashuerus his pre­sence, If I perish, I perish, or like the Lepers into their enemies the Syrians Camp; Thus saith the afflicted soul, If I lye despairing under the burthen of my sin I am sure to be undone, I cannot finde any hope within my self, It's there­fore venturing on Christ; It's good to go to him, I am like that woman of the bloudy Issue, that had spent all she had on Physicians, but yet could not be cu­red; I have run to every refuge, tried every conclusion, but still my soul can­not have any safe bottome to stand upon: Let me therefore by Faith fly to him as a Mediatour; In the midst of these depths and agonies of heart to trust in Christ is an high heroical disposition, like that of Job, Though he kill me, I will trust in him, Job 13.15. Like that of the Canaanitish woman, whose faith Christ so commended, Though she were put off and called dog, and told the bread did not belong to her, Mat. 15.27. the promises of grace and pardon were not her due, yet for all that she will hold upon Christ and not let him go; Oh then consider that if thou like Peter wilt venture to go though upon the waters to him, here is a special discovery of the noblenesse of thy Faith; That thou re­gardest Gods command and his promise more then all Satans temptations, and the sence or suggestions of thy own soul; As it is with love to God when God doth afflict and chastise us, yet to keep up a tender fervent love to God argueth the greatnesse and purity of thy love, so in the midst of broken bones and trouble for sinne to depend upon the grace of God in Christ argueth the excel­lency of Faith; Our Saviour when he said, Blessed are they that beleeve and see [Page 217] not, sheweth, that he who beleeveth, Joh. 20 9. when he hath the least prop of sence and encouragement from outward things doth put forth the purer and nobler acts of Faith; Now for Abraham to beleeve though Sarahs womb was a dead womb, argued stronger Faith then if she had been a fruitful woman; Thus the difficulty and opposition in such temptations makes faith the more acceptable.

7 2, Faith in Christ must be as acceptable as Obedience, because there is great Obedience in Faith; For although Faith in Christ doth not justifie us as it's an Obediential act, for then we should be justified by a work, but as it's an In­strument receiving the Righteousnesse of Christ, an hand to take that inrich­ing Treasure, yet there is very great Obedience in every act of beleeving, go over the several acts of it, knowledge, assent, and fiduciall application, all these are therefore put forth by a beleever, because God saith it; Hence it's called the Obedience of faith, Rom. 10.26. And we are said to captivate our understand­ings herein, 2 Cor. 10.5. For a man in beleeving walketh not by sence or hu­mane reason, or principles of the world but the meer revealed will of God so that whether we regard the doctrine to be beleeved, or the promises to be em­braced, we must conclude that faith is a spiritual Martyrdom; It's not reason but Gods Word moveth thee, as we told you in the Jews, They went about to establish their own righteousnesse, and would not submit themselves to the Righte­ousnesse by Christ, Rom. 10.3. You see by that expressien how a man must be much humbled and captivated ere he can yield up himself to Christs Righte­ousnesse; Oh then think not that Faith is not an high degree of Obedience; It's a renouncing of all humane thoughts, apprehensions, and whatsoever seem­ing worth or righteousnesse may be in us: Oh how deeply was Paul humbled ere Phil. 3. he would come to account all things dung and drosse, and to be found not having his own righteousnesse, but that which is by Faith in Christ; So that al­though Faith as it is a work doth not justifie, yet it's a great work and that of pure and meer obedience; For whereas in all other moral duties, Love and Patience, there is some ingrafted notions within that convince of that; In be­leeving there is nothing but the command of God and his promise, that invi­teth to this duty.

8 3. Faith must needs be acceptable to God because that only of all graces hath a relative fitnesse to receive Christ and his benefits, Rom. 3.23. and in many other places, Remission of sinne, and so the Spirit of promise, and also Justification is still said to be by Faith, not by Love or Zeal, or any other grace, because they are of an active nature, and go out to God, This of a passive nature, and recei­veth Christ, so that the Scripture useth a peculiar phrase to expresse the nature of Faith, making it a supernatural Instrument or organon to receive Christ, as the hand of all parts of the body taketh a Treasure when given, and thereby a man is enriched: It's true it's not for the dignity or merit of Faith that we are justified, Therefore the Learned observe well, that it's never said [...] but [...], not for Faith as a cause, but by Faith as an Instrument, so that it's not properly Faith in Christ that justifieth, but Christ apprehended by Faith, as it is not the hand but the treasure taken by the hand that enricheth, or as the Scripture excellently describeth it; It was not the bare seeing of the brazen Serpent, or any excellency in the eye, but the brazen Serpent that did heal: Seeing that Faith hath that aptitude of all other graces to apply Christ, and God makes use of it, and appoints it for this end, no wonder if that be so well-pleasing to him.

9 4. Faith in Christ as a Mediatour is well-pleasing, because by this we also are enabled to all obedience, to all duties of mortification and holinesse, so that this Faith which receiveth Christ as a Mediatour▪ receiveth him in his fulnesse of grace as an head, and thereby we have strength and ability to every thing that is [Page 218] holy, Act. 15. purifying their hearts by Faith; That implieth both our Justifica­tion and our Sanctification; Hence we are said to be in the Olive Tree, viz. Christ. and to receive of the fatnesse thereof by Faith, Rom. 11. Thus all Be­leevers they are branches in Christ the Vine, Joh. 15. So that you see there is great reason why Faith in Christ as a Mediatour should be preserved, because that enableth to all lively and active Obedience, Heb. 11. You see it was Faith that put all those Worthies upon such notable Obedience; And when Christ praied for Peter, he praied that his Faith might not fail him, Luk. 22.32. why not his courage and boldnesse, but because Faith is the root of all; So that in Christianity we by Faith in Christ come to be holy and then beleeve in Christ, Per fidem venitur ad opera, non per opera, ad fidem; Insomuch that it's a grosse mistake in the people of God when they think to attain to such a de­gree of Repentance and mortification, and then they would beleeve in Christ, whereas by Faith in Christ and coming to him they would have strength to such duties; Thou dost as if the branch separated from the Vine should think thereby to grow and flourish.

10 5. Faith in Christ is so well pleasing to Christ, because that only will put us up­on such a life and conversation as is acceptable to him, which is joy and thankeful­nesse; It's very pleasing to God that those who are his would walk chearful­ly and thankfully, that all the world may see it's better to serve the Lord then sinne; Hence you see the Psalmist so often calling upon the Righteous, to re­joyce and be glad; yea, to shout for joy, and in the New Testament▪ Rejoyce, and again I say rejoyce; Hence it's called Joy unspeakable and full of glory; And for thankfulnesse we should have our hearts and mouths filled with praises; Praise is comely for the upright, Psa. 33.1. It is very fit, that he who is full of Gods love and his mercies should also be full of Thanks-giving, In all things give thanks, 1 Thes. 5.18. So that you see joy and thankfulnesse should be the constant life of a Christian, he cannot honour Christ or the Gospel more, but how can these be unlesse there be faith in Christ, Being justified by Faith we have peace with God, Rom. 5.1. where there is no peace, there is no joy, no thankfulnesse, and indeed all those bitrer briars and thorns which the godly have, arise from that bitter root of unbelief; Why is it that they go bowed down, and none seem farther from comfort and thankfulnesse then they do, but because they ex­ercise not this faith in Christ; It's more pleasing to God to be filled with hea­venly joy, then tormenting doubts, and this joy is the daughter of faith; If then all these things be duely considered by the godly Convert he may be a­wakened, and wonder how he indulged himself in such doubting, fearing, and unbeleeving thoughts, he may cry out, what glory have I rob'd Christ and the Gospel of? What heretiques and Papists with their corrupt doctrines have done against Christ the same did my perplexing, inflaming fears do; I lived not as if I had received the Spirit of Adoption, but of bondage and fear: Thou wilt then finde the dark Cloud with Lightning and Thunder to passe a­way, and the clear Sunshine to appear; Thou that wast like the Disciples a­fraid of Christ, as if he had been some formidable Spirit, wilt then know what Christ is, and how ready and willing to receive afflicted sinners; Thou wilt then stand and wonder, how could I be so injurious by my low and narrow thoughts of Christ? Was it for a light matter that Christ should leave all his heavenly glory and come to endure all that reproach and misery for our sakes.

But we proceed to some Uses, And

Ʋse 1 First, Is Faith in Christ as a Mediatour so acceptable to God even above all Obedience, so that as he said in some sence he would have Obedience rather then Sacrifice, so may we say in some respects, He will have Faith rather then Obedience. Then let it instruct us in the hainous and dangerous nature of that [Page 219] close, secret and unperceivable sinne of trusting in our own Righteousnesse; Let there be no secret depending upon thy good heart, thy good life, thy good du­ties, for if contraries are known by contraries, then as faith renouncing all we are and have to be found in Christ is of so great acceptance; Then to rely upon any thing we do, to have inward restings upon our own actions is a sinne highly offending God; We can hardly commit a sinne worse: The Publican in some respects is better then the Pharisee, as those Diseases which are quickly discerned are more curable then those that are not discovered, Ille morbus vix est sanabilis qui sanitatem imitatur; Our Saviour found this untoward disposi­tion in the Pharisees, as that which was plainly their mortal disease, had not this besotted and benummed them, they had sooner set open the gates of their soul for the Prince of Glory to come; The Apostle makes this desire and endeavour to set up their own Righteousnesse to be that which wholly undid them, and our Saviour himself looks upon this as the root of all bit­ternesse, and therefore laid the Axe to it, when he told them, They were such as justified themselves, but what was highly esteemed amongst men was abomination before God, Luk 18. So that not only prophane and grosse sins, but the civil Pharisaical man who stands on his own bottome, and feeleth not the absolute necessity of faith in Christ, is in a perishing condition; And because this un­doeth thousands as well as grosse wickednesse, Let us see whether we can pierce the Scales of this Leviathan, whether we may remove this Mountain and throw it into the Sea of Repentance and humiliation; The greatnesse therefore of this sinne is seen in the unperceivablenesse of it; A man may with [...] whole might trust in himself, and yet think the clean contrary; Paul said [...] alive once, he was at hearts ease, Rom 7. judged himself in a secure safe condition because of his spiritual estate, but when his eyes were opened, and he awakened by grace, those things that were once a gain and a priviledge he accounted dung and drosse; But Paul while in that Pharisaical Righteousnesse was as senceless of any such spiritual confidence in himself as any dead man of the greatest burden upon him; Oh then what hopes have we to make such men see the black dungeon they are in, and the cursed opposition they stand in to Christ; For the principium is loesum, Christ came not to call the Righteous but sinners to Repentance, Mat. 9.13. The Righteous are such as the Pharisees who trusted in themselves, thought all well with them, Now such can never hunger and thirst after Christ; They are full of themselves, as they say in Philosophy, the sensible Object put upon the sence hinders all sensation, as in the eye or ear; Thus it is also in Divinity, our own Righteousnesse, our own good thoughts they cleave so close to us, and so we are not able to put forth any spirituall sence; But as even the Ethiopians think the flattest nose and the blackest co­lour to be the best beauty, and the Persians the contrary, and all because that they are so; It's a National property, So it is here, because our heart is ours, our works ours, our duties ours, therefore we think them good, and so put se­cret hopes therein, and though in this high bloudy sinne, yet our Consciences do not, cannot smite us, therefore fear Security more then all despair and trouble of Conscience, for this is felt and discovered, and thereby the better prevented, but the other is a secret Impostume never manifesting it self but when immediatly killing.

2. As it is a secret sinne hardly perceived, so it's a deep radicated one; It's our very nature and essence almost: You see by these many disputes that Paul had against those who would joyn the works of the Law with the Lord Christ, that it is not only imbred in us to put confidence in them, but even to pleade for it and to justifie this doctrine, and this was not only amongst the unbelieving Jews, but even such as did acknowledge Christ also; The danger therefore is, that when we can cast away other sinnes, yet this will cleave the faster to [Page 220] us; The more we abstain from iniquities, the more trust we are apt to put in our selves; This our Saviour urged when he said, unlesse a man become like a little childe he cannot enter into the Kingdome of heaven, Mat. 18.4. And when he spake a Parable to this purpose, that when we had done all, we should say, we were unprofitable Servants; Oh then take heed of this sweet poison within thee; Do not say within thy heart Such and such sinnes I have left, I am none of the prophane ones of the world, I have a constant care about all holy du­ties, for if thy heart be hereby confident in these things, it is Idolatry; Though it be more subtle, yet he that fals down before a stock or stone and worship­eth Idols is no greater an Idolater then thou art, for thou makest thy self a Sa­viour, and saist of thy duties as they did of the golden Calf; These are the Gods that brought thee out of Egypt.

3, This trusting in our own Righteousnesse and not in Christ solely is a Spiri­tuall sin; It's a sicknesse not of the body but of the soul, and so the greater sinne; All sinnes that are immediatly subjected in the soul, have the greater guilt and defilement, ceteris paribus, more then any bodily sinnes; As the Schoolmens Rule is, The sinnes of the Spirit are maioris reatus, but bodily sinnes maioris infamiae, We see it in the Devils, Their sinnes are wholly sinnes of the Spirit, and are therefore called vnclean spirits, yet they are more sin­full then men; Therefore they are called spirituall wickednesses in high pla­ces, Eph. 6. Though then these sinnes of spirituall pride and secret confi­dence in our selves do not make a noise in the world, and bring re­proach as bodily sinnes doe, yet in other respects they may be of a crim­son colour [...] [...]loudy aggravation; They are a corruption of the best and choicest part [...]hin thee, and therefore look not only to outward but in­ward heart-sins.

Lastly, The grievousnesse of this sinne doth appear in the immediate contrari­ety and opposition it hath to Christ and the Gospel of grace; There is no sinne doth so formally and immediatly reject Christ as a Mediatour, as this self­fulnesse and self-righteousnesse, as we may see by our Saviour and the Pha­risees; That which kept them from Christ was their self-justification; They thought they had a Righteousnesse of their own which made our Saviour call them Blessed that did hunger and thirst after Righteousnesse, That were heavy laden and burthened; And indeed Reason will tell us that a false Righteousnesse set up against the true, is more dangerous then open and plain sinnes, and Christ must needs be more jealous of such a person; Seeing therefore that God requireth a Righteousnesse there must be a Righ­teousnesse procured, and this of Christs can onely be satisfactory, it is an high sinne to set up thy Absalom King instead of this David; Thou dost in effect say, All that Christ did it was needlesse, it was in vain, for thou hast a Righteousnesse of thy own works thou wilt trust to, and never think to wash thy self from this sinne, because by thy words thou spea­kest the clean contrary: There is none that professeth Christ will gros­ly and palpably own his works for Justification, but there is an inward secret tickling of heart and confidence because of them, so that God onely can charge this sinne upon men, for he knoweth and trieth the hearts and reins of men: But thus you will say, If this Self-righteous­nesse and trusting in what we doe be in some sence worse then all the grosse sinnes that are committed, how should we become convinced of it, and so forsake it? Oh that we could tell how to get this Ivy from cleaving thus to us, lest it consume all that is within us: Now the ready and onely way for a man to be driven out of this self-righteous­nesse is,

First, Seriously convince and inform thy Judgement of that Originall pollu­tion [Page 221] which cleaveth to thee as soon as ever thou hast a Being: Remem­ber those place In iniquity did my Mother conceive me, Psal. 51. The I­maginations of the thoughts of the heart are onely evil, and that continu­ly, Gen. 6. Who can bring a clean thing out of an unclean? We are by na­ture the Children of wrath, Ephes. 2.3. Oh the true apprehension of this loathsome contagion will quickly make us cry out of our selves and any thing that is ours.

Secondly, Remember the purity and perfection of the Law, what it is that requireth even the perfect actings of all grace, so that if there be want­ing but one duty, yea, one degree of grace; The Law rejects all, and curseth all: There is no way but Hell and eternal damnation; N [...] the knowledge of this must needs make a man cry out of himself because he fails in all things.

Thirdly, Consider the examples of those that have been most holy and godly, how still they would go out of themselves; They would not have their own life to be the Rule to be justified by: David that is so highly commend­ed, and who breaths out such divine affections to God, [...] saith, If thou enter into Judgement with thy Servant who can be Justified: Psal. 133. Oh it's not for us to stand upon our works and duties, when God cals to account, and Job, Though he pleade [...] his Integrity, yet he humbled himself under his imperfections comparatively to God: Paul likewise would not be found in his own Righteousnesse; It would be shame to [...] [...]d guilt to him to be found so.

Fourthly, The reliques and remainders of corruption still cleave to us; Though we be washed yet still we need our feet should be washed; Thus Paul Rom. 7. and Gal. 6. Seeing therefore in every duty there is such a combat and constict between grace and sinne; There is drosse as well as Gold; It behoveth us to renounce all, and to say, Only Christ, Only Christ.

MArvell not if I am the third time upon this Subject, for we see our Saviour doth again and again commend this Faith in his Disciples, and certainly this is the Summe of the Gospel, the marrow and quintessence of Christianity; By this we differ from Jews, Pagans, and Turks, yea, by this we are separated from Papists, Socinians, and other Hereticks, None of them allowing this imputed Righteousnesse by a Media­tour, which by Faith is to be received.

Therefore I shall proceed in exalting and pressing this Faith in a Mediator, that at last we may come to have a spirituall and sound understanding herein; For here are two great stones to be rolled out of the way.

1. Ignorance or misbeleef in this Point; There are very few that have been Orthodox here; There are most in the world that have an erroneous per­swasion in this matter, under the guilt of sinne they do not fly only to Christ as a Mediatour; They say, Lo here is Christ and Lo there is Christ; They have something else they put a confidence in, and therefore what the Lord saith in another case, is also true here, He will reject their confidence, Jer. 2.37. Ne­ver were the people of Israel more prone to lean on Egipt and Assyria for outward help rather then on the Lord only, then we are in a spiritual man­ner ready to rest upon some spirituall prop besides the Lord Christ, so that ignorant people they know nothing of this, and knowing people are hardly perswaded of the truth of it.

A second stone to be rolled out of the way, is that senselesnesse and unsa­vourinesse on mens hearts, though it should be granted that they know and rightly beleeve in this matter, for indeed none can prize or be affected with this Subject, but such a spirituall heart that is sensible of his spiritual disease and the spiritual Remedy; They must be Children of the Adoption, They [Page 223] must be Evangelical hearers, such as have been in a spirituall Transfiguration with Christ on the Mount as it were, That are refreshed with these Truths; It's not every hearer, It's not every one that cometh to the Assemblies that can say, How welcome are the feet of those that bring glad tidings of the Gospel: Therefore we desire your hearts as well as your heads, your tender affections as well as solid understandings: This is a Truth that must be eaten, you will not feel the sweetnesse of it till it be in your belly.

Now there are very good grounds why we should be thus insisting upon this Subject.

For 1. It's the main scope and end of the whole Scripture; If you ask why the Word of God was written, the Answer is, That the chief principal end was,1. Faith in Christ the Mediatour the main scope of the Scripture. that man being convinced of his sinne and of the utter impotency of any righ­teousnesse in himself or other Creatures, should fly unto Christs Righteous­nesse as the onely Sanctuary; Thus John, These things are written that beleeving you might have eternal life, All the Administrations in the Old Testament were Types of Christ, as the Apostle in the Epistle to the Hebrews, doth at large open their meaning; It was not their Sacrifices but Christ, It was not the bloud of Rams and Goats, but Christs bloud; Hence it's said that Moses and the Prophets bear witnesse of Christ; It's true the Scripture hath many other subor­dinate ends, but the chief is to direct us to Christ, to make us see that nothing in the world can pacifie God for our sinnes but Christ; Oh then how necessary must that be which all the Penmen of the Scripture aimed at, Moses, David, all the Prophets; They looked at this Messias; And the New Testament is wholly spent in describing his person and his Office, or the end of his coming into the world; Oh then whatsoever thou maist be ignorant of or negligent in, yet give thy self to the studying, meditating, and beleeving of this Subject.

2. The great work of the Spirit of God in the Ministry is to convince of this Righteousnesse; It is to make us see that all humane Righteousnesse,2. The work of the Spirit in the Ministry is to convince of sin. all mo­ral duties, no, nor the graces God bestoweth on his people, are the Righte­ousnesse God looks for, Joh. 16.9, 10. The Spirit of God is there said to reprove or convince the world of sinne, especially of that great sinne of Unbelief, and then of Righteousnesse, which Christ procureth by going to his Father, Observe that, It's the work of Gods Spirit thus to convince, So that all Moral Philoso­phy and the wisest directions of the most civil men will leave us in a Wilder­nesse; They cannot tell us what is true Righteousnesse, and how we come to be accepted of by God; Therefore this is revealed by the Gospel only; If we would know what is that Righteousnesse which we may trust to, which may be as a Skreen between Gods justice and us; Neither Aristotle nor Plato among the Heathens, no, nor Bellarmine and Suarez among the Papists will inform us rightly; Because in the matter of Justification and the doctrine of Righte­ousnesse they have too much consulted with Aristotle, as if the Scripture spake of such a Righteousnesse as the Heathens do; No, this tels us, It's a Righte­ousnesse of Christ imputed to us without works, this it doth again and again; Seeing then all natural reason would never perswade us herein, it must neces­sarily be the Spirit of God that will convince us in this, and therefore though you hear ten thousand Sermons of this Subject, your hearts will never be con­vinced of your own sinfulnesse and Christs Righteousnesse till you are over­powerd by Gods Spirit; Oh then pray to God that he would make thy heart readily to yield to it, yea, and rejoyce in it.

3. The end of the Law and the preaching of that is wholly for this end, 3. Its the end of the Law. to disco­ver Christ the Mediatour; Those that would not have the Law preached can­not have Christ preached truly and effectually, for Rom. 10.4. Christ is the end of the Law for righteousnesse; Can the end be obtained without the means? [Page 224] It's the Schoolmaster to bring to Christ; The disease must be discovered are we will seek out for a Physician; The heart must be wounded ere we shall desire oyl; The Law then is to be preached in the exact purity of it, and in the con­demning power of it; That so when we see our selves wholly undone in that Court; That there remaineth no hope for us, then we may fly to Christ; The Law saith, Do this and live, Do all things in the highest degree, else you cannot live; Now into what horrour and despair doth this put men till we come to hear that voice, Beleeve in Christ who hath fullfilled the righteousnesse of the Law; When therefore we preach the exactnesse of the Law and the severity of Gods Justice, it is not that we should stay here; Alas, who can say It's good to be here? no, They will cry out as the People of Israel did at the giving of the Law, when there was so much terrour; But our aim is that by this commotion and trouble upon you, you might lay hold upon Christ; We would burthen you that Christ might ease you.

4. It's the essence and marrow of the Gospel.4. This Doctrine is indeed the very essence and marrow of the Gospel; This is the glad tidings that when we of our selves were eternally undone, Christ as a Mediatour reconcileth the offended God and offending sinner; It was this that the very Angels though it did not so immediatly concern them sang for joy, Glory be to God on high, Good will to men, and peace on the Earth, Luk. 2.14. This is that which we finde the Apostle Paul so magnifying every where, This is a faithfull saying and worthy of all acceptation, 1 Tim. 1.15. Great is the Myste­ry of godlinesse, God manifested in the flesh, 1 Tim. 3 16. Oh then we should ne­ver be weary of this Subject, It's eyes to the blinde, It's meat to the hungry, Clothes to the naked, mercy to the sinner, grace to the afflicted one; This is the fatted Calf, and the Robe for the distressed Prodigall; Truly as he said he did not love to reade, no, not Tully, because he did not finde the Name of Christ, so should all Sermons and Subjects be dull and tedious, that do not directly or indirectly, mediately or immediately bring us to him; All other Points are but accessary or preparatory, this is the Substance; It's such an ex­cellent Subject that the Angels desire to be informed more in it, and take infi­nite delight in the knowledge of it.

5. The devil in all ages hath laboured to obscure this Doctrine.5. This is the more to be pressed because the devil in all ages hath laboured to obscure this doctrine above others; Insomuch that Luther called this, Articulus stantis & cadentis Ecclesiae, when the devil could neither overthrow the hu­mane or divine nature of Christ by Heretikes; Then he laboured to overthrow his Office of being a Mediatour; That if there must be a Christ, yet he might be a needlesse and uselesse one, so that by this Point only we differ not onely from Jews and Pagans but all Heretiques and Papists; The righteousnesse of Christ our Mediatour imputed to us is the Treasure in the Church only; This Pearl is hid in this Field only, The excellency therefore and dignity of this Point is seen by the devils opposition, and his Instruments raised up to obscure and darken it; And then on the other side God hath raised up choice Instru­ments in his Church, to vindicate this Truth; Luther of all Points was most affected with this, and God prepared him for it, by laying soul exercises and heart temptations upon him, insomuch that he said he often wished he had never been a man; Oh the trouble and darknesse that was upon his soul, and he used all the Remedies prescribed in Popery, to comfort himself, but still his heart was as unquiet as ever, till at last he was by studying in Scripture di­rected to beleeve in Christ the Mediatour, and in particular to be cloathed with Christs righteousnesse in stead of his own, and thus it is still, the more spi­ritually tempted and exercised any man either Minister or private Christian is; The more he walketh in darknesse and hath no light: The more doth he come to prize and esteem this fulnesse in Christ; None love this honey-comb but those who hunger after a righteousnesse that they cannot finde in them­selves; [Page 225] These particulars discover the necessity of pressing this often and often.

Therefore the second Use is to bring your hearts in rellish with this Doctrine;Ʋse· Oh that thou wert such an Auditour, that this Truth might breed a sweet plea­sure in thy spiritual appetite; If this be the Gospel, If this be the glad Ti­dings, If this be the Pearl and the Treasure, be thou in the number of those that will part with all to be partakers of it.

But you will say, How may we fit Subjects for this Truth? Quest. how may we come to prize it more then the honey or the honey-comb.

Take these Directions.Answ. Directions shewing how a man may come to prize this doctrine.

1 1. Feel sinne as a burden; as a weight let it be more to thee then all temporal evils in the world, for so Mat. 11. Come to me ye that are heavy laden and I will ease you; David Psal. 32. when his sinne was ready to overwhelm him, then he crieth out, Blessed is he to whom the Lord imputeth no sinne; When Mary Mag­dalene hath her head and heart a Fountain of water because of her sins, then she is greatly indeared in her affections to Christ; Those love much to whom much is forgiven, as our Saviour at large sheweth, Luk. 7.46. If then thou art not perswaded of thy debts, or if the thoughts of them do not afflict and grieve thee, never think that Christ will be chief in thy heart; Oh then begin here, lay this for a Foundation, saying, All these precious Truths will be spilt like water upon the ground, until I be of a broken contrite heart for sinne; The Prodigall never regarded the bread and Fulnesse in his Fathers House, till he comes to want even husks themselves: Joab would not come to Absalom, till all his Corn was fired: Neither do we readily and willing­ly runne to Christ, till God hath shot his arrow into us, tiill he hath wound­ed us at the heart, till we feel sinne the greatest burthen, and that because God is dishonoured and provoked, and indeed this may be a very good mo­tive to Repentance and humiliation, because there is such an excellent Reme­dy; Thou needest not fear going into the depths of this water because Christ will preserve thee therein; No wonder if a man not beleeving or acquaint­ed with this Truth be afraid to think of his sinnes; That with Luther he hates the word Repent, for there is nothing but despair and hopelesnesse about sinne till this Truth be discovered; Oh then be no longer afraid to have thy sinnes brought to thy minde; Say not, They are a greater burthen then can be born; for had Cain beleeved in Christ, Had Judas beleeved in Christ, Their sick and wounded Souls had quickly been healed; It's not the great­nesse nor the multitude of thy sinnes; It's not the terrible aggravations of them may wholly overwhelm thee if so be thou dost but cast Anchor upon Christ.

2 2. If you would have an high esteem of this Point labour for a spiritual hea­venly heart; For as Christ in his Mediation is wholly spirituall, all his offices and works are spiritual, so it's onely the spirituall and heavenly heart that can close with it; There must be a proportion between the Object and the faculty or Subject; Supernaturall will not agree with that which is natu­rall; If therefore thou art carnall, earthly, and wholly minding worldly Comforts, thou wilt preferre every Thistle before this Jewell; To you that beleeve Christ is precious, saith Peter, 1 Peter 2.7. but to others he is not so; Oh then if thy heart doe not leap for Joy within thee, as John did in the womb at the Presence of Christ, it's because thy heart is carnall and sensuall; Thou knowest no better good then what pleaseth sence: It's not because the matter is empty, but because thy heart is em­pty of heaven: What makes Paul desire to know nothing but Christ and him crucified; Was it not the high spirituall Frame of his heart? and it can­not [Page 226] be otherwise, for Christ is all that an heavenly heart can desire; He is the Way, the Truth, and the Life; He is the Head, and the Vine, He is the true Bread that came down from Heaven; He is made of God Wisedome, Righteousnesse, and Sanctification: If then there were more Pauls, Christ in his Mediatourship would be more magnified, but the ge­nerall sort of people are like the Gadarenes, they had rather that Christ should depart out of their Countrey then that they should lose their Swine, Or like unto the Jews, that desire to shew more favour to Barabbas then to Jesus.

3. Would you be affected with this Truth? then pray earnestly for the Spirit of Adoption, and an Evangelicall Frame of heart: An heart not under the Law in a well-explained sence, but under Grace; Pray that ye may be led by the Spirit of God, and so be as Sonnes; For by this means Christ will be all in all: It's our hard, unbeleeving, and distrust­full thoughts of God that makes us keep at such a distance from Christ, and so neglect him who is the Peace-maker and Reconciler: Whereas an Evangelical disposition would make us draw nigh to God as a Father in Christ; It would remove the great Gulf that is in the way: It takes away the partition Wall; So that the longer we are kept in discoura­ging Fears, the lesse Fellowship have we with the Father and the Sonne, and so the lesse esteem and respect of him who is to create and work all this.

4 4. Would you Rejoyce in this Truth? Then Acquaint your selves with the Imperfection of your graces, and the insufficiency that is in you even when you have done the best; For by this means you will finde that eve­ry thing within faileth you, Nothing will stand sure enough, and there­by you will be necessitated to seek for a Mediatour without: Thus Paul Rom. 7. when he discovered all that drosse within himself, That when he would do good evil was present with him, Yet what doth this drive him to at last; I thank God through Jesus Christ; And David upon the appre­hension of what defects did cleave to him, praieth That God would not enter into Judgement, for then no flesh should be justified, Psa. 133. Not a­ny one person in the world because he is flesh; Oh there is little cause for any man to bear up his Head, though he did ten Thousand times more then he did, though he were a Gyant in Grace, whereas now he is but a Dwarf, because there is so much Imperfection in the best Duty, that it needs pardon; Not onely our sinnes but our Righteousnesse needs the Righteousnesse of Chtist, as you see Paul acknowledged, and the Church of old complained comparing them to a menstruous Cloth, Isa. 64.6. Oh then if thou wert setled in this, thou wouldest cry out, Christ he is all in all.

Ʋse. An Invitation of the greatest sinners to come to Christ Ʋse 3. of Invitation, Even to great and grievous sinners to bewail their Iniquities, and to come in to Christ; For even your case is not desperate; Seeing we have such a Mediatour, if Christ be truely apprehended what he is, all our sinnes will be no more to him then the Earth to Heaven; It's a long while ere the Law hath its due efficacy upon many sinners; They blesse themselves when God curseth them, They acquit themselves when the Law condemneth them; But when once their hearts are mastered, and they feel the wounds of sinne whether they will or no; Then it's as hard to direct them to this Mediatour; Then they think their sinnes grea­ter not onely then they can bear, but then Christ can or at least will bear; Then the thoughts of the Multitude and bloudy aggravations of them are so great that they see no way but Hell and Damnation before [Page 227] them; Oh let such consider what this Mediatour is, who is sufficient to save to the uttermost; That he is more able to justifie then the first Adam to condemn; Let them remember how well-pleasing it is to throw our selves into the Arms of Christ; That he will not in any wise cast out those that come to him, That he will not break the bruised Reed, nor quench the smoaking Flax.

But you will say, This Truth if preached publiquely will do more hurt then good, For the Prophane ungodly Wretch he will go home in the hard­nesse of his heart, and when he can sinne no longer, nor live no longer, then he will say, Oh it's good to trust in the Mediatour.

But first Consider That there is an Order and Method in our Trusting in Christ; It's not the first Duty we are to set upon; But as he that would get the Fruit of some Tree must first pull away the Briars or thorns that haply hang in the way, So it is here; Before thou art called to be­leeve in him, thou art called to Know thy Self and thy sinnes, how wret­ched and damnable thy Estate is; Unto what wrath and vengeance threat­ned by the Law thou art obnoxious; Thou must be lost in thy own self ere Christ will finde thee, and further thou art called to have strong de­sires even as hunger and thirst is after Christ above all worldly and earth­ly things, so that none can bid thee beleeve; and as for thy Repentance or thy love to thy sins that is no matter, Christ will receive you howsoever: And then

Secondly, As you cannot come to Christ but this Preparation must be made, so neither can you keep him as yours, but with a constant, holy, and earnest endeavour to all Godlinesse, 2 Cor. 5.17. He that is in Christ is a New Creature, and He that is Christs hath mortified the affections of sin; Never think the Spirit of Christ will abide with willfull and obstinate wic­kednesse.

IN this Verse we see the End why Christ so largely commended the Faith and Obedience of his Disciples; It is to shew that they were such Subjects for whom his Praier was proper and peculiar: To have praied for the Re­probate, and such who did not, nor ever would give themselves up to Obe­dience had been either to pray that God would alter his eternal purpose, or else the course of his justice, but seeing they were both given to him by the Father; and did really discover the Fruits of this gift in their lives, Therefore they were fit to be recommended in Praier.

So that the Text doth describe the Subjects of Christs Praier; And again, For whom he will not pray: It's like that terrible Separation of the Sheep on the right hand and the Goats on the left; It's horrenda Sententia, as one Divine cals it. What? not pray for the world, said another? I pray God none of the world hear me:

Though this Text hath some thorns of Controversie especially about Universal Grace and Christs death for all men, yet it likewise beareth excellent practicall matter·

In the words let us Consider,

• 1. The Description of those Christ praieth for,
• 2. The opposition for whom he will not pray.

Those that he doth not pray for, are the world, who they are and the contro­versal matter therein is in time to be dispatched.

Those he praieth for are described,

• 1. By that relative particle Them, I pray for them.
• 2. They are described by their Original descent, Those thou gavest me, for they are thine.

For the first part the Relative particle them, viz, They that have thus obeyed, thus beleeved; From whence in the general observe,

First, That it's very hopeful and a good encouragement to pray for those that are godly: We may learn it from the example of Christ, They are such and such per­sons therefore I pray for them.

Observ. 2. That the people of God are under the fruit and benefit of Christs Praier.

[Page 229]Of the First.

It's good and comfortable praying for those that discover the signs of Grace in them: Thus Paul, Pray for us, for we trust we have a good Conscience, Heb. 13.18.Doct. It's very hope­ful and encou­raging to pray for those that discover signs of grace in them. That he makes an Argument, They should pray for him in his Apostolical work and emploiment, because he did with all Truth and Faithfulnesse of Con­science labour therein, and on the contrary when people were come to an high degree of wickednesse, The Prophet is forbid to pray for that People, Jeremy 7.16, 17.

To open this Point Consider this particular.

It's not only our duty to pray for our selves but for others also;Consider these particulars. Some are said to Question Whether it be lawfull to pray for any one man in particular, because (say they) He that praieth in the due qualifications of speeding praier,I. It's not our duty only to pray for our selves but for others also. doth as effectually succeed in tbat Duty, as if he had been praying for any particular, But this can no waies hold, It's a Duty sometimes to pray in particular for some persons, as the Disciples did for Peter when he was in prison; And Paul many times desireth the praiers of the Church for his own particular: A Praier pour­ed out for some particular person may have more love, fervency, Quest. Whether it be lawful to pray for any man in particular. and faith in it then when for the general, especially their particular necessities are then com­mended to God, which would not be in the general.

This being cleared we go on to assert that fore-mentioned Position, It's the duty of godly men to pray for others;Answ. Our Saviour doth suppose that in his Form of Praier, Our Father, and he extends this, Mat. 5. even to our very Enemies that are Enemies for our godlinesse sake, persecuting and reviling us, and that though continuing in their wickednesse; Thus Paul is thought to be converted by Ste­vens Praier, while he was consenting to the stoning of that first Martyr; Ste­phen was praying that God would remove the stone from Pauls heart, yea, the Apostle 1 Tim. 2.1. exhorts, that supplications and praiers be put up for all men; That is, for all sorts of men, as the distribution doth evidence, yet this is no con­trariety to Christs Example who would not pray for the world, for certainly he would not, so neither may we in that sence.

Therefore Secondly, Though it be our duties to pray for others, II. Yet we may not pray for Reprobates as such. A twofold faith in praier. yet we may not in generall pray for those that are reprobated, formalitè as they say; For that praier could not be in Faith.

There is a twofold Faith required in our Praier.

1. That it be according to Gods will, a dogmatical Faith.

2. A fiducial Faith, that it be with confidence in Gods Promise and Power: Now he that should pray for Reprobates as Reprobates, could not pray in a dogmatical Faith, for he did in effect desire that God would be mutable and changeable; It's as if we should pray that God would not create the world, whenas he hath done it already, yet this must be very warily understood; For

1 1. We are to pray for any particular man though never so wicked, unlesse sin­ning a sinne unto death, because we cannot tell who is given by the Father to Christ and who not, So that although to pray for all men that they might be sa­ved is against dogmatical faith in Divinity, yet there is no particular man that we may exclude.

2 2. The Apostle 1 Joh. 5.16. speaketh of a sinne unto death, that we are not to pray for one guilty of that; This hath much troubled the Learned; The Anci­ents they thought it was not an absolute prohibition of all to pray for such, but only that eminent men might do it; They thought for an ordinary Christian to pray for such sinners, it would be high presumption; As it's not for every one in the Court to speak for some hainous offender but a special Favourite; When God said, Though Noah, Job and Daniel Eze. 14.14. should pray for that people he would not hear them; This implied that they were nearer to Gods ear, and might pre­vail sooner then others; Though this Exposition be old, yet the Text seemeth to [Page 230] be absolutely prohibitive; And so Austin said, that if we knew who had sinned that unpardonable sinne against the holy Ghost, we were no more to pray for him, then for one damned in hell: Now whether such a sinne as is unto death be ordinarily committed, and what it is, and whether we may know when such do commit it is worth the enquiring into, but is greatly extravagant unto my matter.

3 3. To speak exactly, Gods Decree about Events is not the Rule of our Praier, but his Word is; And therefore though it should be revealed that God would not do such or such things, yet it may be our duty to pray for them; As Austin instan­ceth, If it should be revealed that my Father must die of such a disease, yet I might lawfully, though with submission, pray for his life, because it's my duty to use all means for my Fathers Life; Thus though Nathan the Prophet had told David His Childe should die, yet David humbleth himself, and by fasting seeketh to God for his Childes life; So it's lawfull to pray that God would wholly morti­fie sinne in us, yet God will not do it in this life; Thus also though Christ told Peter he should deny him, yet Peter was bound to pray for Faith and perseve­rance.

4 4. We are to distinguish between a simple affection expressed conditionally in praier and an absolute petition; It's lawfull even for all men, though reprobated, and formalitèr as so, to expresse our desires and affections with this condition, if it were the Will of God; Even as Christ when he knew that it was Gods decree he should suffer, and that he came into the world for that very hour, yet condi­tionally he expresseth himself, If it be possible let this Cup passe away, Mat. 26.39. So ought we to expresse such a desire and love to the salvation of all men, that we are to wish it, but with submission to Gods Will and his glorious Wisedom: Thus Paul conditionally expressed his desire in reference to the salvation of his Nation, Rom. 9.3.

III Whether we may pray in faith for others as for our selves.Thirdly, It's debated, That although it be our duty to pray for others, yet whe­ther we can pray in such Faith for others as for our selves; Whether we may with as much confidence pour out our hearts for the necessities of another as for our selves, Some think not, because we cannot have such certain knowledge of ano­ther as of our selves, but the contrary is true, for seeing the Promise is Univer­sal, Whatsoever ye shall ask in my Name beleeving, ye shall receive, Matth. 21.22. And this extends to others as well as our selves; Therefore we may with as much Faith and Hope pray for others as for our selves, yea, it may be, and it's our du­ty sometimes to think so, that God heareth our Praiers not so much for our sakes as those we pray for.

These things premised Let us consider why it's so hopeful to pray for those that are godly and belong to Christ.

And first, Because then our praiers are likelier to have a powerful effect; Now there is no man but heartily desires his Praiers may prosper, he would not have them return empty into his own bosome;Then our prayers are lik­lier of a pow­erful effect when we pray for the godly. These returns of Praier should be more prized by us then the Merchant doth his Return of Ships, So that the godly man is very careful that he may not do any thing to blunt these Tools.

Now there are these Grounds of more probable speed,

1 1. Because Christ praieth for them, and how greatly should we be encouraged to pray for those, for whom Christ praieth; We see his Example in this Verse: Now his Praier is a Mediatory Praier, a Praier that cannot but take effect; for the love of the Father doth not only move him, but Justice also, being he stands in the Relation of a Surety; Oh then let us be more fervent and constant in this duty of praying for others that are holy; Thou maist think with thy self, What I am doing for him on Earth, Christ is doing for him in Heaven: Shall Christ regard the estate of such an one, and shall I forget him? It's to be feared that the godly do not look upon this, as so necessary a duty, and certainly such are the dis­sentions [Page 231] and alienations from one another, that I doubt this great duty of praier for one another is greatly neglected.

2 2. Therefore it's like to be a speeding praier because they are such as are with­in the Promise and Covenant; Now when we have a promise from Gods Word when he hath obliged his fidelity to such, Then we have strong Arguments to pleade for such; Oh what a sad disheartening is it in praier to think, I pray for such an one, but I know no promise to apply to him; It's true God is merciful and his goodnesse that is a general Encouragement, but yet there must be some more peculiar Encouragements from the Word of God, to be hopefull in praier: Oh then be not guilty of the neglect of so much help and comfort to the Children of God, as to forget thy praiers for them, Thou maist urge the promises of God for them as well as for thy own self.

3 3. Therefore there is hope to speed because they are such Subjects who desire to walk in such a way that they may put no stop to the proceedings of praier; One great and sure destruction of all praier is to regard iniquity, when we pray yet to do also service to sinne; If I regard iniquity in my heart the Lord will not hear my praiers, saith David; Psal. 66.18. And again, I will wash my hands in innocency so will I compasse thy Altar, Psal. 26.6. He that praieth and yet is given to sin doth benedicere Linguâ, but maledicere Vitâ; As the strings of an Instrument that are moistned are not fit for any Musick, so neither is that mans heart or life which is polluted with any foul and noisome lust; If therefore thou praiest for the godly they are such who labour to keep hearts and lives pure; And therefore the benefit of praier will finde no gulf to stop it: It encourageth the Physician to give Physick to him who by his disorderly diet and Conversation will not go about to marre and destroy all.

4. There is hope to speed in praying for a godly man, because there is a good Foundation already laid by God; God hath begun with many hope­ful dispensations to those that are his, and we may not think he will have the reproach of the unwise Builder that began to build and could not make an end; Thus the Apostle encouraged himself, The Lord hath delivered and will deliver from every evil work, 2 Tim. 4.17. Let therefore the gracious workings of God upon those that are his people, be so many strong Invitations to pour out thy praiers for them.

But you will say,Of praying for ungodly men. May we then onely pray for those that are already godly, must we like the Priest and the Levite passe by all wicked men? God forbid; Though there be not such comfort and hope in praying for them, yet it's our duty, 1 Tim. 2.7. to pray for all men:Motives there unto. There are no sorts of persons excepted but such as have sinned that sinne unto death; Indeed God is angry with Samuel for praying any more for Saul, and God com­mands Jeremiah to pray no more for that people, Jerem. 7.6. but that was chiefly in respect of temporall Mercies, Saul to have his Kingdome still; The People of Israel to have their Judgements removed, but that could not be, God had determined otherwise; It's our duty to pray for the wic­ked though wallowing in their sinnes, that they may be converted and brought home to God; Thus Christ that would not pray for the world of the Reprobates, yet praied for wicked men, That God would forgive them for they knew not what they did; And seeing that Christ was heard in what he praied for, we may think all those were converted; Those that knew not what they did, that were ignorant in their crucifying Christ, or if not all yet many, for our Saviour spake indefinitely not universally: Thus Ste­ven converted Paul by his Praier at the hour of his Martyrdome; So Mo­nica the Mother of Austin, by her daily praiers was a means of converting [Page 232] Austin, So that we may say of the ungodly as Samuel concerning the peo­ple of Israel, though a stubborn and wicked Nation, God forbid I should cease to pray for you, And indeed if it be our duty to admonish and ex­hort others, and with much patience to endure, if it be possible to bring them out of the snares of sinne, no doubt we are to pray that God would blesse such Reproofs, That he would prepare the heart to receive them; And again the very miserable and wretched estate they are in through sinne makes them fit Objects of praier: There is never a prophane man that wallow­eth in his lusts, blessing himself in his hearts desire, but he is an Object of great pity, Even as mad men that think themselves Great Persons, when they are bound up in chains; Seeing therefore they lie under such great misery and they feel not this, They pity not, nor pray for them­selves; This should make us that can pray to commend their estate to God; And the rather because as Preaching of the Word, so Praier is ap­pointed as a means of Conversion, but by the Word: Ask, and ye shall receive; So that if I ask for Conversion, If I pray for the Reformation of another, my praier may be the Execution of Gods Election; It's by praier that God will make good this promise; Oh how comfortable will it be to see thee a Father answered in praier for the conversion of thy Children, That they are the Fruit of thy Praiers, So likewise what re­joycing is it to a Minister, when not onely his preaching but his pray­ing for his people is answered; That it is not all our duty to preach to you but pray for you as Christ did; And what a joy is it if we see God answering our praiers in the conversion and reforming of one man; It's true there are some wicked men so highly prophane and so wilfully wic­ked that they greatly cool the heart of a godly man in Praier: It's said, the Church shut Julian out of her praiers, and there could not a great­er and more sorer judgement befall him, for that was futuri judicii preju­dicium.

Ʋse 1. Is Praier thus hopefull in the behalf of the godly? then this should teach the godly to be more fervent and constant in this duty for one another: Paul though so eminent in office and graces, yet again and again desireth the Churches praiers and he promiseth his praiers for them; He informeth Philemon in particular that he makes mention of him in his praiers al­waies; Thus you see what the godly have been used to do, If David Psal. 119.4, when his Enemies reviled him and reproached him, yet he gave himself to Praier, and humbled himself in Sackcloth for them, what then would he do for those that were godly, Psal. 72. It's made a great blessing unto Solomon, that praier shall be made for him, and the fervent Praier of a righteous man prevaileth much, Jam. 5.16. If so, why do we not stir up our selves more to this duty; The Apostle James biddeth us confesse our sinnes and pray for one another in the same place; Shall Christ pray for all his, and wilt not thou? Do not say It's enough to pray in the general for Gods Church, but thou art in particular to pray for others as their con­ditions and necessities require, be moved hereunto.

First, From the common body and fellowship that ye are in; The Scri­pture delights to resemble the Communion of the Church under the simili­tude of a body, to shew how near and conjoyned they are together; If one member suffer shall not the Tongue pray for it; If any part of thy own bo­dy be pained and grieved, how much doth it affect thee, thou shouldst have the same affections to those that are of the body of Christ.

Secondly, Praiers are an instituted help and means to procure the good of others, so that it's a duty you owe, Phil. 1.19 Paul trusted that all the op­position he had would turn to good by their praiers; So then, the afflictions, [Page 225] the mercies that others are under prove good by Praier: Oh how apt is one to consume another! They are proud under such mercies, They are im­patient under such afflictions, but thou that art thus apt to finde fault, dost thou or hast thou praied for them? It may be they are no better because thou hast not done thy duty: Thou little thinkest how near their sinnes may come to thee, Not that we are bound to mention by Name every godly man, for that is infinite, but as occasion draweth thee out, and thou art desired, making as much Conscience of praier for others as a debt thou owest, or as a pledge thou art to restore.

Thirdly, Fervent Praier for one another will take away all differences, all jealousies and suspicions, it will make the Godly of one heart and one minde: Oh who can bewail the divisions of Jacob, Not the garments but the body of Christ is now rent: In former times it was said, Behold, how they love one an­other, how they call one another Brethren, but now what differences in opini­on and other carnal contentions: There is no Love and communion, and there is no greater cause then neglect of this duty, and it's also an excellent remedy against all discontents: Art thou apt to receive unkindnesses, To think this or that hard dealing, Go and pray for that man, Oh how immediatly will it quiet those windes and waves.

Ʋse of Admonition To wicked men, to avoid all impiety, if not for other Reasons yet for this, it makes other mens praiers the lesse effectuall; It may be though thou art so vile and naught, thou hast a godly Father, or a godly Friend praying for thee; Though thou art so ungodly, thou hast a godly Mi­nister praying for thee: Oh do not raise so great a gulf between Heaven and their praiers, as thy sinnes are; When Lazarus was dead and buried in the grave, Mary giveth it over as a desperate case: If thou hadst been here he had not died, saith she: So are we apt to say, Lord, Praier for such before they come to be thus obstinate, before they bave rebelled so much against the Light, might have been hopeful; But now what hope is there? Take heed thou go not so far in sinning that God saith, Pray no more for this man.

THE Subject of Christs Praier is here described,

First, By the Relative particle them, and although he speak strictly of his Disciples, yet in the end of this Chapter he joyneth all Belee­vers unto them, So that the 2^d Observation is,

Doct. All Gods peo­ple are under Christs Medi­atory Praier. Concerning which consider That all the Children of God are under Christs Mediatory Praier; Now the Children of God which are also called his Sheep are of two sorts.

I 1. Those who for the present are in a state of sinne and opposition to Christ, and are called Sheep only in respect of Gods purpose and Election, Joh. 10.16. Other Sheep I have that are not of this Fold, Them also I must bring and they shall hear my voice; These are under Christt Mediatory Praier, for it is by vertue of his Mediation that they are brought home unto him, but then there are others who are actually put into a possession of Christ, having new Na­tures,The Children of God are of two sorts. and so enjoying a Title and Right to him; These are much more under the Mediatory power of Christs Praier, And therefore of such I shall treat.

II Again Consider, That though Christ praied on Earth as a Mediatour, yet still he doth in Heaven make Intercession for his: He ceaseth not praying though the manner be different; His praier while in his humiliation is accompanied with strong crys and tears, with much humility and debasement, but his praier in his Exaltation is only a representing of those to God whom he died far, as also their condition and necessity, willing that what he had purchased for them should be actually applied to them; Hence in the Text it is [...]; A Learn­ed man observeth that that word is only applied to the Praiers of Christ in his humiliation, and [...] to his Intercession, which he makes in heaven, so that though Christ be now in heaven, yet we may not think he hath laid aside those compassionate bowels he had toward us, Heb. 4.15. when he was on the earth.

III Thirdly, Take notice that as there was a Typical High-Priest in the Old Te­stament, who offered Sacrifices and praied for the people, carrying on his Breast the Names of the Twelve Tribes of Israel, that thereby they might be in a continual memory as it were before God, So under the New Testament [Page 227] Christ is the substance of that shadow, and he is the reall High-Priest, who not only once offered up himself a perfect Sacrifice for sinne, but was earnest in Praier for his people;

Now it's comfortable to consider in how many respects Christ is preferred by the Apostle Heb. 7. & alibi above him in the Law.The Priest­hood of Christ exceeds the Priesthood of the Law.

1 1. Those High-Priests were mortall, and therefore whatsoever affections they might have and compassions, yet those died with them, but now we have one who is immortall, and therefore v. 25. He everliveth to make intercession for us; Oh what a strong support is this, That there is an everliving Intercession for us; Though Parents cannot pray alwaies for their Children, nor Ministers for their people, yet Christs Praier is eternal for us.

2. All other High Priests had sinnes of their own to offer for as well as others, v. 27. They were compassed about with infirmities as well as other men, but Christ who praieth for us is holy, harmlesse, undefiled, and separate from sin­ners, so that Christ had no sinne of his own to purge away, he offered not up a Sacrifice for any infirmity he had, but it was for the sinnes of those who are his Childrin; Therefore the people of God are in a transcendent blessed­nesse by reason of this Mediatory Intercession.

And that our hearts may be fully affected herein Let us consider the ag­gravations of it, not naming what hath been already said.The aggrava­tions of Christs praier.

1 And 1. This praier and Intercession of Christ is ready at hand, immediatly up­on any sinne or fall the godly are cast into; We reade of David that after his sinne committed he himself was a long while dead and stupified in it, but Christ he is presently sensible of what we have done; Oh how often doe the People of God either wholly forget or else not a long time after take notice of their Infirmities; Their hearts do not alwaies immediately strike them, but Christ who praieth for us he takes notice of every failing, and immediatly becomes an Advocate to pleade for them, 1 Joh. 1.1. If any man sinne, viz. of the godly, for he speaks to them, we have an Advocate with the Father; Oh what would become of the godly man who fals seven times a day; If our Ad­vocate did not make up our breaches, every hour, every moment, we should be wholly estranged from God. Were it not for Christs Intercession; Not only great and grosse sinnes but even the very least sinnes, Millions whereof we are guilty do in their own nature deserve hell, and so might make God ab­borre us, but it's because of Christs Intercession, This Communion is not dis­solved, It's not any vertue or dignity in our praier that can re-estate us into Gods favour, but it must be Christs Intercession for us: As Aaron when the wrath of God brake out, presently stood up and offered incense, upon which the plague staied; This doth Christ as it were all the day long.

2 2. This Mediatory praier of Christ is the ground of all the acceptance of our praiers; Our Praiers if not found in him are provocations rather then appease­ments; If a Godly mans Praier avail much, it is because Christs Praier avail­eth much, He is the Altar upon which all the oblations are sanctified, and from hence it is that the Incense of their Praiers are perfumed, so that God findes a sweet savour in them: Alas, what is even in Davids and Pauls praiers but much infirmity; Their praiers need praying over again, when they have ended, they are even to beg pardon of all their holy duties, so that here­in we may admire the advantage of being under Christs Mediatory Praier, in that by it only our Persons and duties are accepted, our praiers live and move in his; There could not be a crying tongue in them did not the Praiers of Christ speak louder? And this may unspeakably support under sad Tempta­tions, when thou canst not pray, thy heart is bound up, Thy affections are faint and cold, Thou criest out, Oh the sinnes and infirmities of thy Praiers, yet Christs Praier is full and fervent for thee, There is no Imperfection, no [Page 225] fault to be found with him; Oh it's a good refuge to run unto, when thou art almost overwhelmed because of thy dull, formal and distracted Praiers! If Christs Praier had no more dignity and worth in it then mine hath I were undone for ever.

3 3. This praier of Christ for us is constant, perpetuall, without ceasing; There is not a moment wherein we may say Christ doth not present thy cause to God, Thus it's said in the present Tense, We have an Advocate, and Heb. 7.25. He e­verliveth to make Intercession for us; Thus as he that keepeth Israel neither slum­breth nor sleepeth, so neither doth he that praieth for his Church either slumber or sleep, when Paul said He made mention of such alwaies in his Praiers, that is to be understood alwaies when he praied not that he praied alwaies, so when we are commanded to pray alwaies, to pray without ceasing; That is when our duty is and the command requireth, not that we should day and night do nothing but pray; But when we speak of Christs Intercession, it's constant and never interrupted; There is no day or night that it ceaseth; Elisha scorned at the Priests of Baal, bidding them cry aloud. It may be they were either sleeping or in a Journey, 1 Kin. 18.27. But the Lord Christ is alwaies attending and min­ding this very thing; Oh the unsearchable depths of comfort that are in this, when thou art preaching, drinking, working, then Christ is interceding for thee, when thou hast no minde of thy self, dost not pray for thy self, yet even then Christ is commending thy case to his Father: Oh the godly soul should cry out, I have enough, what can I desire more? If this will not satisfie thy disqui­eted soul what will?

4 4. This Mediatory praier comes from him who not only because of his worth doth merit, or because of his dear Relation, The Father cannat deny him as you heard, but also from one whose affections and compassions are larger to thee then any of thy dearest Friends can be; You heard, that he was one who was touched with our infirmity, one who had gone under several Temptations that he might know experimentally how to succour those that are tempted; Oh now it's farre bet­ter to have one praying for us that is experimentally tempted, or hath been, as we are, then ten thousand others; Non ignara mali miseris succurrere disco; So that so far as any grief or temptation may go without sinne, so far Christ knoweth the meaning of it, and even for the guilt of sinne and the displeasure of God, that he did undergo in the height of it: Thus he that intercedes for thee is one who knoweth the meaning of thy Temptations, of thy desertions, what it is to fear God hath forsaken thee.

5 5. A great aggravating consideration in this Mediatory praier of Christ is the potency and prevalency of it; It is an almighty and omniscient praier; Luther cal­led the praier of a Godly man so, how much rather may we say so of Christ him­self: God said to Moses, Let me alone, as if his Praier hindred him from doing what he would do: Iacob wrestled, and made Supplication, and prevailed with God, how much more doth Christ then prevail, and that upon two Titles: 1. of Iustice, his Praier is satisfactory and compensatory to God. And then 2. Because of Love, For he is the only begotten Sonne and welbeloved of his Father: The prevalency of Christs Mediatory Praier is seen both for impe­tration and application, for as it is with his oblation of himself, so it is with his Intercession.

There are two special effects of it,

• 1. Impetration,
• 2. Application.

Impetration is that whereby he doth obtain at Gods hands the right and claim to all those prieiledges he hath purchased for his people, Such are Re­mission, Justification, Adoption, and Glorification; These transcendent mer­cies which are not in the power of the world to bestow, are obtained by him, [Page 226] and indeed had it not been for this his Mediatory power, there had been no such things in rerum naturâ, Reconciliation and Peace with God had been a meer Ens rationis, men might have imagined such a thing as they may golden Mountains, but there had been no existency of them, so that it was of infi­nite concernment to Beleevers, to obtain of God, that there might be such priviledges, They cost him dear; It was not only praiers with tears, but with bloud also, but Impetration is not enough, for if it had been as Arminians say, That Christ as Mediatour obtained only a possibility of Salvation, or made a way for such mercies, but then the application to arise partly from mans free­will and power; This would be to hold That Christ might have died in vain, That notwithstanding all that love of God sending his Sonne into the world, and all the wrath that he did undergo, Not one man might have been saved: This must needs be very derogatory both to the Father and to the Sonne, but Christs Praier is for the application and actual bestowing of all those benefits he hath obtained, and for this end he sends his Spirit into our hearts, Rom. 8 and that is a Spirit of praier and supplication: So that we have a twofold bottome to stand upon, Christs Praiers and the Spirits Intercession in us; Oh the strong Conso­lations that may be received hence! for the godly soul may think, Though Christs praier be prevalent, yet I must pray also; He that asketh not shall not receive: Now my praiers are weak, dull, sinfull; See therefore the goodnesse of Christ that gives his Spirit to us, to help us against all the Infirmities of our praiers, both to know what to pray and how to pray; It's not then enough to hear that Christ by his Praier doth obtain all good things at Gods hand, unless he vouchsafe them to us, and make us partaker of them. Oh then let not the Godly soul say, how can I ever be at peace with God, how can I ever have power over such strong corruptions? This is to say, God will not regard or an­swer Christs Praier.

6 6. The latitude and extensivenesse of Christs praier is also very full of comfort, For it reacheth as farre as the effects of his death, so that for whatsoever pri­viledge Christ died, for the same he praieth; So that as it is said of the Lords Praier, that it's the breviary and Summary of all things to be pra [...]ed for; Thus it is in Christs Praier, There is nothing that the soul can desire, no evil to be avoided, no good to be procured but this Mediatory praier extends unto it, Insomuch that it's the Treasury and stock out of which the Godly soul is constantly replenished:

We may instance in some particulars.

1. Daily pardon for our daily sinnes and Infirmities; For though all our for­mer sinnes were wholly remitted, yet if we have not a constant remission, eve­ry hour and moment our condition would be damnable; Therefore when we sinne he stands up as an Advocate: We see then what it is that may support our hearts against all quotidian failings, The vain thoughts, the proud and un­beleeving Imaginations, The dulnesse and formality of our duties, all these are done away by Christs praier; We could not have any rest or peace in our con­sciences all the day long, if we had not an Antidote against the daily poison we suck down; Alas it's not thy Repentance, thy godly strict life thou maist build on, for the least vain thought deserveth hell, and would marre all thy graces, But it's the Intercession of a Mediatour without us.

2. As pardon of sinne so power against sinne under the urgent and important temptations thereunto; Oh this is of admirable concernment, That when thou art even eating poison, when thou art within the hot flames of sinne, yet to be preserved; This is so great a matter that we are taught constantly to pray that we may not be led into temptation; What sad bruises and wounds have the god­ly got to themselves in a temptation; Thou little knowest what thou maist be [Page 230] and do, even the most abominable things that are if left to a Temptation; Now this is a special thing in Christs praier to have present help of grace in such a streight: Thus v. 15. I pray that thou shouldst keep them from the evil of the world; Not to be taken out of the world but to be preserved from the sinfulnesse of it; and thus for Peter, Christ saith, Satan had a desire to winnow him, but he praied that his faith might not fail, Luk. 22.32. Had not the fruit of this praier in­tervened Peter and Judas might have been both alike: Oh then the tender godly man that is obnoxious to over-whelming fears, if such and such temp­tations should befall him, he should be undone that saith one time or other this or that affliction will break him; Let such consider that it's not their strength but Christs praier is their support, he that praied Peters faith might not fail hath done the like for thee.

3. Perseverance in the way of grace against all oppositions and difficulties, This his praier extends to, v. 34. Father, I will they be where I am, and how careful was he to keep them that none of them who were given him might perish; The perseverance of Gods Children doth not depend upon grace with­in, for Angels and Adam lost it, but upon the promise of God and Christs In­tercession; Oh how often do we break our Covenant with God on our parts, if we were left to our selves we should be branches broken from the Vine, pulled from the root, we should become Trees not twice but twenty times dead: But it is the praier of Christ that keeps up all life and vigour; It's bet­ter with us then with the People of Israel all the while Moses held up his hands he prevailed, but when he was weary then their enemies prevailed: But it is not so here, Our Intercessor never giveth over, he doth not intermit for a moment, so that as long as Christs Intercession shall abide, so long shall we be preserved.

4. Christs praier extends to their vivification and quickning up to holinesse; San­ctifie them by thy Truth; They were already sanctified, but he praieth for en­crease and growth therein; The hearts and affections of the most holy are in some degree polluted and unclean, therefore they need this further Sanctifica­tion and preparation of them for what is holy.

Lastly, This praier doth extend to our communion and intimate Fellowship with the Father, as is abundantly expressed; That they may be one as thou and I am one, they in me and I in them; Man as he is a man is Animal sociale, and as a Chri­stian he desires fellowship which is not only with other members, but chiefly with the head; And this Communion is the ground of all spiritual, and heaven­ly joy, the fulness of it being that eternal glory in heaven.

7 7. The excellency and comfortablenesse of it is the more aggravated by the contra­ry, viz. the devil who is the accuser of the Brethren, and he continually brings in matter of accusation against us; If Joshua hath rags on, Satan will revile him, certainly he that is so great an Enemy to a godly mans praier, labouring either to hinder it, or distract it, or marre it, with some proud self-confidence, how much rather if he could would he hinder the praier and intercession of Christ; Now though he can finde much accusation against the godly mans praier, yet none against Christs; Though he be an accuser of the Brethren, yet not of Christ the head, The Prince of this world cometh and findeth nothing in me, Joh. 14.30.

Ʋse 1. of comfort to the Godly, behold we open to you Treasures of con­solation, when you cannot, do not, pray, yet even then is Intercession made for you; We are apt to think as the Disciples did, If Christ were corporally pre­sent with us, If he were visibly speaking to us as to that Woman, Be of good comfort thy sins be forgiven; We should judge our selves happy, but it's better for us, Christ appeareth for us in heaven: This is more advantagious then his corporal presence can be; Oh then see what is thy staff to lean upon, not thy [Page 231] praiers or duties but Christs Intercession; Oh maintain this plea against the de­vil and thy own troubled heart; Say, what condemnation or accusation can there be of Christ? how can the Father refuse him pleading for us; O Lord, if I had nothing but my praiers, my duties, I were not able to look up to heaven.

Ʋse 2. To discover the woful and damnable estate of wicked men; They have no Intercessor for them; If they sinne they have no Advocate; It was a dread­ful thing when God bid Jeremiah pray not for this people; Oh but when Christ shall not pray there is no way or hope open for thee: Should all godly Ministers and Friends pray for thee, yet if Christ intercede not, they can doe thee no good; The devil accuseth thee, Justice arraigneth thee, and there is none to speak a word for thee.

HAving handled the positive part I come to the exclusive.

The Subject that is shut out of Christs praiers, and that is the world, I pray not for the world.

The word world is as large in signification according to Scripture-use as it is in comprehension, so that we may say it hath a world of significations, Some say, It's not used at all in the Old Testament, but that is a mistake,The several acceptations of the word World. for in our Translations it's very frequent.

I shall instance in some choice ones.

It is used sometimes for this whole Universe in all the parts of it, as when it's said, Before the Foundation of the world; Sometimes and that most frequent­ly for men who are the Inhabitants of the world, and it's observed by the Learned, that John the Evangelist doth use it in the most various significations: The world when it signifieth men the Inhabitants of it, either is used [...]niver­sally [Page 232] for all; or else Synechdochically for the greater part, for all, as Joh. 3. God so loved the world, viz. mankinde, he did more for that then for Apostate An­gels, Though Learned men expound that otherwaies, it's used synechdochical­ly for a greater part, but indefinitely good and bad, as when it's said, the whole world went after Christ, but it's many times used definitely for a certain kinde of men; And that either the wicked and ungodly who are the greater in quantity, and thus by our Evangelist often, The world hateth you, and I have overcome the world; Or else it's used for the better part of the world, though the lesse, for the world of the Elect, and though this be greatly controverted, yet there are places very probable, 2 Cor. 3. God was in Christ reconciling the world, viz. of E­lect; Thus Christ cals himself the bread of the world, and the Lamb that takes away the sinnes of the world: The doubt then is in what sence the world is here used, And

1. It cannot be the world of the Elect, for they are expresly praied for, be­cause given of the Father to Christ; Neither can it be the world of wicked men meerly as so, for many wicked men that are so now, yet afterwards are converted, as v. 23. That the world may know thou hast sent me, that is, those who for the present are of the world, but afterwards are converted to Faith and Repentance.

World how to be taken in this place.It remaineth therefore by the world must be understood those that are not E­lected, the world of Reprobates; And that this is the genuine Interpretation is plain, because the world is opposed to that number of men who are given by the Father to Christ, as the opposition manifesteth, Not for the world but those thou hast given me; Neither can it be evaded, as some would, I pray not for the world is in the same sence, and for the same things as I do for Beleevers, viz. perseverance and preservation from sinne, because where the Text doth not limit or distinguish we must not; And besides he praieth for those Elected persons that were as yet actually of the world, that they might know and be­leeve in Christ, which praier the Reprobates did most need, and therefore if Christ had praied at all for them, it would have been for that which was most necessary: The sence then thus explained observe.

Doct. Christs Medi­atory Praier and his Death is only for the Elect. That Christs Mediatory praier, and so his Death is not for all the world but only some certain persons who are given by the Father to Christ; Christs praier and Death is not intended for all and every particular man, but for some on­ly; The Doctrine stands upon this bottome, Those that Christ would not pray for he died not for, neither was he a Mediatour for, but not for the world would he pray, onely some Elected by the Father, Therefore neither did he die for such.

This Point is controversall, and I have no Inclination to lanch in such deeps, partly because plain practical matter is more profitable for the greater part that hear; It's bread and not a stone, fish and not a Serpent you ask for; and then partly the Question is of so vast a comprehension, that not one hour or many is sufficient to leade you into the very porch of it, much lesse all the secret rooms of it, and then partly it hath been agitated by the choicest men of Learning, that the former or latter Ages of the Churches ever had, and therefore should be handled in a Scholastical succinct manner, not popular and humiletical, as our Sermons are. These things I say do discourage, but be­cause the doctrine of Universal grace and redemption is a gangreen, every where spreading, and an Idoll which flesh and bloud doth adore, and many specious pretences of Scripture are brought for it; Give me leave to say some­thing; and because the controversie like Moses his face shineth gloriously, and is so sublime that the common eye cannot endure to look on it; I will put a Vail upon it, and condescend to the meanest capacity as much as the nature of the Truth will bear, and shall make way to clear and state the Doctrine [Page 233] by several Notandum's or particular Considerations, which will be to the main Truth as John Baptist was to Christ.

And first,Considerati­ons to clear the Point. Consider there is a necessary connexion between Christs praier or In­tercession, and his Death; They are of an equal latitude and extent, whom he praieth for, he dieth for, whom he dieth for, he praieth for, Rom. 8.34.I. There is a ne­cessary con­nexion be­tween Christs Intercession and his death. Christs Death, Resurrection, and Intercession are all in a Chain together, and applied to the same Subjects, And indeed it must needs be so because Christs praier is one part of his Priestly office; The oblation of himself as a Sacrifice for sinne was the other; Christ then as the great high-Priest did partly pray and partly offer up himself in a Mediatory way for his people; We might well therefore put both these in the Doctrine, praier and his Death; Though the Text speak but of praier, because the one is necessarily joyned to the other, and this Praier therefore is made upon the oblation of himself, being to leave the world; As for that Praier of Christ on the Crosse. Father forgive them for they know not what they do; It's to be considered that seeing the Scripture saith, he was heard in what he praied for, therefore all those whom he intended in that Praier had the forgivenesse of their sinnes, and we may be the rather in­duced so to think because he names only those that did they knew not what in crucifying of him; Wherefore it's thought those three thousand Jews con­verted by Peters Sermon were most of those for whom Christ praied on the Crosse, For the Apostle chargeth this upon them, that they had crucified the Lord of glory ignorantly.

2. Though Christ in his praier and death had special love and regard to some of mankinde and not all, II. Though Christ in his praier and death had a special regard to some of mankinde, yet no man that is damned can blame any but himself. yet there is no man that is damned can lay the blame any where but upon himself; That Rule is of perpetual Truth, O Israel thy destru­ction is of thy self, Hos. 13.9. And thus the Scripture doth every where make death and hell the wages of sinne; Therefore if any would from this doctrine inferre such Conclusions, That then a man is not to be found fault with; No blame is to be laid upon him but upon non-Election, or the particularity of Christs death; We abhorre such consequences, and say with Paul to some who gathered poison out of that honey-doctrine he preached, God forbid; Let not then thy heart cavill prophanely in this Point, for there is no eminent doctrine in Religion, but if a man let loose his carnal heart he may wrest wicked Con­clusions from the best premises; The true cause and ground of every mans damnation, is because of Impenitency and hardnesse of heart in sinne, with un­belief: Neither may we or can we conceive a man able to say thus, O Lord, I was ready and prepared to beleeve and repent, There was nothing of any good desires wanting in me, only the death of Christ that was too much restrained to others but not to me, and therefore not for my sinne but meerly for want of a latitude in Christs death I must perish; Such an Imagination as this is a meer Chimera; There never was or can be any person able to pleade so, so that if you take this along with you, that no such absurdities and blasphemies follow from Christs speciall love in his death and Intercession you have taken away the Gorgons head that useth to make it so terrible.

3. It's good to take notice of that ordinary distinction,III. It's good to distinguish be­tween the suf­ficiency of Christs death and the effe­ctual applica­tion of i [...]. The Sufficiency and worth of Christs death in it self, and the effectuall application of it; For all do acknowledge that Christs death in it self is of value enough to redeem thousands of worlds, if there were so many, It cannot be otherwise because it's the obedience to death of that person who is God as well as man, and by reason of his Deity, there is such a merit and satisfaction upon his death that all the sins of men and devils are not able to counterpoise it; Therefore it's great Unbelief to be cast down as if the greatnesse of thy sins exceeded the greatnesse of Christs Sufferings; As the Heavens exceed the earth in magni­tude, so do Christs merits our transgressions, but then if we speak of the In­tention [Page 234] and purpose of Christ in laying down his life, that is onely for his Sheep, Joh. 10. I lay down my life for my Sheep; And if that be true which Truth it self speaks, Greater love then this can no man shew, then to lay down his life for an­other; Our Saviour if he had died for others besides the Elect had vouchsa­fed the greatest love that could be to them, and certainly to become a Surety for another, to die in anothers stead, must needs be an high expression: The Scripture useth two words when it speaks of Christs death for us, [...] and [...]; Now although they may be used promiscuously, yet [...] is a great deal more then [...], for [...] is vice alterius, in stead of another; So that what generally he was to undergo, the Surety did it in his room, but [...] is for the good of another, though not in his stead, as Paul said he suffered his afflictions for the bodies sake or the Churches sake, Col. 1.24. that was not in their stead, but for procuring of some good; It cannot be denied but that all mankinde even reprobates themselves, do obtain a world of Mercies through Christs Death, yet to say that Christ died for them, viz. in their stead to suffer all that anger of God which was due to them, is to say the highest mercy that can be: If we say that such are justified, such are glorified, it's not so much as to say Christ died for them, as Rom. 8. Christs death is made the foundation of all other mercies, and the Apostle argueth from the greater to the lesse, If he hath gi­ven us Christ how shall he not with him give us all things else; Therefore to say Christ died for all, is in effect to say Christ will actually save and glorifie all: We may as well say Universal Salvation as Universal Redemption: For Christs death is by the Scripture made the highest and greatest expression of love, as also the cause of all other priviledges.

IV. Christs speci­all love to some rather then others is no ground of despair.4. The special and particular love of Christ in his death, and Intercession to some rather then others is no ground of despair; Nor no just cause for any troubled conscience to be perplexed about his estate, but if a man will act according to reason it's more hopeful then for a man to be left to such an universal uncer­tain benefit of Christs death, which yet they confesse none may be actually saved for all that, for this is acknowledged by some that hold universal grace and redemption, That Christ by his death did obtain a sufficiency of Salvation for all, but through mans corruptions it may fall out that they refuse this fruit of Christs death, and so have no actuall application of it at all: Now then Is it not more desirable to have such a special love whereby to be sure some will be saved, then such a general one, by which no man may receive salvation at all; But especially this is no ground of despair, for we can give as large encouragements and comforts to any humbled sinner as the adversaries can, For these Univer­salists do not so hold Christ died for all, that whether all repented or not, be­leeved or not, that still they should be saved; No they hold these conditions necessary unlesse men repent and believe, they cannot have any benefit by Christs death: Now so all the Orthodox say, If thou art a Believer, If thou repentest, question not but that Christs death extends to thee; It's for such as hunger and thirst, and therefore whatsoever soul lieth under any burthen of sinne, and doth desire the grace of God through Christ, let him not stag­ger but confidently goe unto him; Therefore we can administer comfort to all those that are in a Gospel-manner qualified, and the Ʋniversalists can do no more; So that here is no dreadfulnesse nor terrour in this Point, but rather much comfort and encouragement to all those who finde sinne a burthen,V. In this Point as in all others we must not go according to our carnal affections but Scripture. and as for others that love and delight in their sinnes, that doctrine cannot be of God which would speak any comfort or peace to them.

5. In this Point of Religion as in all others we must not go according to our car­nal affections and desires, but the direction and revelation that is in the Scripture; For the way of Salvation being wholly depending upon Gods Will; None are able to judge of it but so farre as he discovers his will therein; There­fore [Page 235] the Gospel is said to be Light come into the world; The world had not this Light of it self; We cannot say of the things of the Gospel as the Apo­stle doth of the things of the Law, that they do them by nature, and know them by nature; No, it's necessary these things should be revealed from hea­ven, therefore when thou goest to study this Point, do as in all other Myste­ries, lay aside thy own thoughts, thy own imaginations, become an abrasa ta­bula, have none of thy philosophical or natural principles within thee; This dust or humour in the Eye will hinder thee from beholding perfectly this Ob­ject; It's true it's a very specious and taking doctrine that Christ died for all, that grace is universal, but if a man would therefore embrace it because it's so pleasing to flesh and bloud, then there is that of Origens which goeth further and is much more pleasing; That all even devils and all shall be actu­ally saved. Therefore to hold universal grace or redemption is nothing so plea­sing as to hold universal Salvation; Alas, though men hold Christ died for all, yet they grant the most of them are damned; Therefore that doctrine is no­thing so desirable as that which maintains the salvation of all; If then you say that is too broad a way the Scripture gainsays that; Thus it followeth al­so, If the Scripture gainsay the other we are to attend to what that saith, and not to what our own hearts would have; Therefore throw away the head of the Sacrifice as God commanded, all thy own thoughts and natural Imaginati­ons in this matter.

6. It cannot be denied but that the Scripture when it mentioneth the Subject for whom Christ died, speaks indefinitely of all; As all died by Adam, VI. That the Scri­pture speak­eth indefi­nitely of All. so all shall be made alive, Behold the Lamb that taketh away the sins of the world, 1 Joh. 2. He is a propitiation not for our sinnes only but the sinnes of the whole world; Thus in many other places the Scripture doth expresly affirm such an universality: Therefore the Question is, Whether this must be understood so generally as that it shall reach to all, and every singular Man and Nation, and that in all Ages, or only indefinitely, he died for all sorts; So that now no Nation is ex­cluded nor particular person, as it was among the Jews, and certainly unlesse we will make Scripture both ro contradict it self and experience; We must take all those phrases indefinitely and not universally.

1 1. Because we see the Scripture expresly limiting Gods love and Christs death to some only;Why the ex­pressions of Christs dying for all is to be taken in defi­nitely and not universally. So that those places could never be reconciled without this distin­ction, as Joh. 10. I lay down my life for my Sheep. Rom. 8. Upon Christs death we are justified and saved, and above all in this Chapter we see Christ often and often again restraining all his praier and Mediation to those that the Father had given him; If he would not pour out a praier, will he pour out his bloud? If he would not shed a tear, will he shed his bloud for them? So that if we will keep up other places with this, we must needs say, That Christ died for all inde­finitely not universally; Even as when we have to do with the Anthropomor­phites, Those that held God is a body: We grant that there are innumerable pla­ces of Scripture which speak of Gods eyes, arms, and his hands, yet we say that Scripture may not oppose Scripture; There are other places though few which describe him to be a Spirit, therefore we are necessitated to say the Scri­pture speaks so to our condescension, thus it is here: Though many places of Scripture speak of Christs death in such an universal sence, yet other places do plainly limit is to certain persons who are Elected and given by the Father to Christ.

2. We must needs interpret it so because those places which are brought for this Universality speak of the actual benefit and fruit of his Death: Now it is granted by all that none do actually partake of Christs benefits but the godly, as 1 Joh. 2.2. He is a propitiation not for our sins only but the whole world; He is a propitiation in an actual sence, and he is so a propitiation for the sins of the [Page 236] whole world as the Apostle saith He is for ours, viz. actual believers; Now then if the whole world should extend to all makinde, it would follow that all are actually pardoned and saved, so 1 Cor. 15.22. As in Adam all died, even so in Christ all shall be made alive; By being made alive is plainly meant a Resurre­ction to glory, as the next Verse sheweth, Christ the first-fruits, Then they that are Christs; So that if all be taken universally it would follow all and eve­ry man should be raised to glory: So in that famous place, The Lamb that ta­keth away the sinne of the world, that taketh it away in an actual sence, and therefore to say Christ died for all, and there is universal Redemption, and yet to say all are not saved is to speak not only false doctrine but meer contra­diction; Indeed to say universal Redimibility by Christs death may have some colour, but universal Redemption, and yet not all actually redeemed; Uni­versal Propitiation and yet not all have their sinnes pardoned, is to say the Physician cured such a man, but yet he did not cure him, or a Magistrate deli­vered such an one out of prison, yet the man was not delivered.

Lastly, We are necessitated to limit such phrases because of experience; For if Christ died for all men intentionally, how is it that in the Old Testament ex­cepting some few Proselites, the offer of grace was onely to some few, and though since Christs time the Gospel be said to be preached to every creature, yet how many Nations and much more particular persons have there been to whom Christ with his benefits have never been offered; Now who can say that Christ died for those to whom he never discovered so much as the very Name of his death; It's true, this should make us adore the goodnesse of God that gives us to live where this Gospel-grace is plentifully offered, What are we more then all those Heathens and Pagans who sit in darknesse and have no light, who never heard of a Mediatour, but oh wretched and miserable if we neglect so great salvation.

WE are explaining this Doctrine that Christs Mediatory Praier, and so his death is not for all and every one of mankinde; Many introdu­ctory particulars have been commended to you; The last whereof was, That though the word useth universal expressions about Christs Death, as all men and the world, yet we are necessitated both from Scripture, reason, and experi­ence, not to take them in a large universality but restrained and indefinite, specialis quaedam universalitas est, there is a special Universality, as Austin said.

We shall go on to further considerations.

And 1.I. Reasons why the Scripture speaketh thus universally a­bout Christs Death. There may be very good reason given why the Scripture speaketh thus uni­versally about Christs death; Not that we should deduce an error from thence contrary to other Scriptures which restrain it to those the Father hath given him, Joh. 6. and Joh. 17.

1 But 1. It may be to shew that this great benefit purchased by Christ, was designed for man, and not Apostate Angels; For Isa. 9. It is said To us a Son is born, to us a childe is given, not to Angels, and the Apostle doth amplifie this love of God Heb. 2.17. h at Christ took not on him the nature of Angels, but the Seed of Abra­ham: Hence it's that the Scripture speaks of his [...] not [...]; See­ing that God so loved the nature of mankinde that he gave his Son, for those that should beleeve in him, passing by innumerable Angels who might have done him more service, It might well be said that Christ gave himself for the sins of the world, viz. men the Inhabitants thereof.

2 2. This might be in opposition to the Jews, For a long time the means of salva­tion were only amongst them, as Joh. 4. Salvation is of the Jews: Therefore we see Peter would not so much as preach the Gospel to the Gentiles till from Heaven he was admonished that he should call no person unclean, Act. 9. See­ing therefore that formerly to the Jews only were the Oracles of God committed, Now that by Christs coming the partition wall is broken down, and God doth [Page 238] not call one Nation more then another; Neither are means of Salvation in­closed in one Countrey more then another; It may very well be called the whole world that Christ died for, for commonly the Scripture comprehends all the men of the world under this division, the Jew and the Gentile; Hence there is that command, Go preach the Gospel to every Creature, that is to Gen­tiles as well as Jews, Mat. 26. and certainly this seemeth to be the most genu­ine Reason why the Scripture speaks thus universally about Christs death. Ob­serve a notable place for this, Rom. 11.15. where the casting a [...]ay of the Iew is said to be the reconciling of the world, i. e. the Gentiles are taken in, while the Jews are cast off, so that the world there is opposed to the Nation of the Jews.

3 3. As it's used in opposition to the Jews, so also to abate and confound the pride of the Iews, who because the Messias was to come of them were apt to be puffed up with this priviledge, and to envy or murmure that the Gentiles should be made partaker of this grace; This our Saviour represented under the Parable of the Prodigal Son entertained at a Feast, and the elder Brother murmuring at it, Luk. 15.30. We see how hard a thing it was to bring the Jew off from those priviledges he enjoyed, and the Righteousnesse of the Law, so as to be beholding to Christs Righteousnesse only.

4 4. This might be because when Christ came into the world few of the Iews were converted to Christ comparatively to the Gentiles; For Rom. 11. you see the Apo­stle speaking of a Veil upon their eyes, and that hardnesse of heart was come upon Israel, and those former branches are said to be broken off, that new ones may be grafted in; Therefore it might well be said That Christ died for all, and that he was a propitiation for the sinnes of the whole world, because the Nations of the world of all parts did now come in and worship Christ; where­as few of the Jews did receive him; Therefore consider the time when those passages were written, and then you will easily understand those Scri­ptures.

5 5. Therefore the Scripture doth thus make an universal Proposition and Oblation of Christs death in the benefits of it, because now no Nations or par­ticular persons are excluded, For although there be an Election of some onely, and Christ had a special love in his death only to those that the Father had gi­ven him, yet because who these individual persons are is not manifested by God; Therefore the outward propounding of it is universall, not excluding any, Thus all the Invitations and commands are universal; Christ cals all that are heavy laden, all that thirst to come unto him; And although it he true that many even where the Gospel is preached, are given up to blinde eyes and hard hearts: That the Gospel of Christ is a savour of death unto many, yet we not knowing who are thus inwardly withered and cursed, are to hope that to all those to whom the offer of the benefits of Christs death extends, even to them the death of Christ it self reacheth, and this may be thought the main reason why the Scripture useth such expressions about Christs death.

6 6. It may use such expressions, For although the greater part of the world are such that perish, and Many are called but few are chosen, Mat. 22. yet if we judge of those for whom Christ died absolutely in themselves, they arise to a great number: So that as Austin made two Cities, the one of good Men and Angels built by God, the other of wicked men and devils, whose authour is the devil: Thus according to the Scripture we may divide the world into two worlds, the world of those that are to perish, and the world of those that are to be saved; The former is the greater part, the latter the better part, yet this better part is very numerous, as appeareth by the many thousands in the Re­velation that are said to be sealed, so that we may not wonder if it be said Christ died for the world, seeing the number of those he died for in all Ages have been so many.

[Page 239]Lastly, No wonder if the Scripture useth such an indefinite expression, be­cause we see it doth in other things also, when yet there is an acknowledged ne­cessity by all that it might be restrained, and speaking of Christ it's said, All flesh shall see the Salvation of God, Luk. 3.6. Now it's confirmed by experience that there were many in Christs time who yet did not see him either bodily or spiritually: Thus Act. 2. I will powr my Spirit upon all flesh, and their Sons and Daughters shall prophesie, when yet all know they were but some that had those extraordinary gifts, especially that famous Promise, That all Nations of the earth should be blessed in Abraham is clear for our purpose; For the Apostle Gal. 3. doth plainly limit it to the spirituall Seed of Abraham.

Thus you see that it's no new thing to use expressions of universality, when yet there is a necessity of restraining their sence; We might also adde those places, Mat. 3.5. Jerusalem and all Iudea are said to go to Christ, and Mat. 9. the whole City is said to meet Iesus, yea, all the world is said to run after him; Therefore it's not the meer bare words but the coherence and other places must direct us herein.

Secondly, Although we cannot say Christ had a special love intending his Death a ransome for all and every one, yet it's very plain,II. Reprobates re­ceive much benefit by Christs death. that even the Repro­bates and those who for their sinnes are eternally condemned do receive much good and benefit by his death; Indeed in some respects their condemnation is the greater, but that is their own sinne who wilfully refuse him, and will not have him to be their Lord and King, as Ioh. 3. This is the condemnation that Light is come into the world, and men love darknesse rather then Light; And again, If I had not come unto them they had had no sinne, Joh. 15.22. So that all those who live under Christs gracious offer, as their sinne is greater so their condemnation will be greater, it being better for them, if there never had been a Christ, or that he had not been crucified: Though mens voluntary wickednesse make it thus, yet several mercies do redound even to the Reprobate by Christs death.

1. There is no man but may for his particular, that liveth under the means of grace, be encouraged to repent, and to beleeve for his Salvation; Every one may with a great deal of hope be encouraged to the duties of Repentance and hu­miliation; Whereas you see God hath left the Apostate Angels as without remedy, so without all hope, It's not said to any of them, Repent and beleeve, and so be saved: Whereas there is no particular man but this is enjoyned him; Therefore this very consideration that there is hope for any individual person▪ that his case is not desperate; That the door of heaven is not absolutely bol­ted upon him is of great consequence.

2. We who are the Ministers of the Gospel by Christs death finde a way so open­ed for all Gentiles that now we may promiscuously preach the Gospel to all; As we cannot, so neither indeed are we to let any such thoughts enter our hearts, as whether such be reprobated or no; But we are so to preach and exhort as if every one that we publish the Gospel to, were within the Sphear of Christs Death; And certainly if the Apostle writing to Churches wherein many were corrupt both for doctrine and manners did yet give them the Title of a Church, and Saints, and Beleevers, not excluding any from the benefit of Christ; We may also do so in our preaching, and therefore this is to be ob­served, That the Epistles are written to Churches already planted, and there­fore it's no wonder if he use such universal phrases, for that comprehends those that are within the Church already, and in the judgement of charity we may speak so, especially it being their Obligation and duty as Christians to repent and receive Christ; But when we say that the Ministers by Christs death have a Commission to offer Christ to all, You must know that is in a due order and method; We do not propound Christ as a Saviour to them in the first place: But we are to do as Paul when he preached to Felix, Act. 24.25. who [Page 240] desired to hear of Christ, he began first with temperance, and righteousnesse, and the world to come; Felix being guilty of Injustice and unchaste courses; Paul preacheth about those sinnes and hell, laying open the wrath of God, inso­much that he made Felix to tremble, so that Christ must have a way made for him; The mountains must be laid low, and the valleys exalted, and all flesh must be convinced to be grasse; Before Christ can be entertained this ought to be our Method; To men plunged in sinne we are to discover unto them the wrath and anger of God, all the curses that are due to him who breaks the Law in the least iota; To make men see their poverty and misery, and when men are thus prepared and humbled, then we exalt the brazen Serpent, so that by Christs death the Ministers Commission is greatly enlarged and made more ample then in the Jewish administration.

3. Even Reprobates have this advantage by Christ that they enjoy all the mer­cies they have; That they have health, wealth, and the comforts of this world; For seeing that by Adams sinne all was forfeited, and a curse come upon e­very thing, now by Christ who is the heir of all things they come lawful­ly to enjoy the mercies they have, Heb. 1. It is Christ that beareth up the world, if he did withhold his arm the whole world would fall into rubbish; It's true indeed if we speak of a sanctified use, so wicked men have none of the comforts they enjoy, but being impure all things are impure to them, so that the curse of the Law is not taken off from them, because they are not yet in Christ, otherwise they have a lawfull right before God and man to the comforts they enjoy, for that is not to be received though many pious men have preached it, that wicked men have no right to the goods they have, but are as Theeves and Robbers, and shall answer for every bitt of bread they eat as Usurpers; This is against the Scripture which saith, God hath given the Earth to the Inhabitants thereof, Psal. 115.8. And that com­mand Thou shalt not steal doth make it evident, that both by Gods Law and mans Law what wicked men have in Righteous waies they are true and lawfull Possessors of, and this, say Divines, cometh by Christ, who re­stored the Forfeit, Adam made, else the world would not have subsist­ed a moment: Although it must be granted that some Learned men at­tribute the enjoyment of Comforts which the ungodly have, not to Christ, but to the patient Providence of God, whereby he doth not take the present Forfeiture; But may not this Patience of God be attributed to Christs death seeing he did not use any such to the Apostate Angels, but they were immediately chained up in the close Prison of utter dark­nesse.

4. It is by Christs Death, That many unregenerated men are partakers of the common gifts of Gods Spirit; There are many that live within the Church of God, though not regenerated, yet have great gifts and abilities, They have many admirable endowments; Now how come these but by Christ, as Eph. 4. So 1 Cor. 14. It is the Spirit of Christ that giveth severall gifts to men; Christ is the Vine, and so not onely Grapes but the very Leaves come from his Sap and Juyce, So that what temporary Faith, Joy, En­largements in Praier and common gifts of the holy Ghost any in the Church have it comes by Christs death.

Yea Lastly, Christ by his Death is made Lord of the whole world; And hath conquered all the Inhabitants that are therein, So that they are Christs as a Lord that bought them by his Death; Thus that place is to be understood, 2 Pet. 1.1. speaking of ungodly men whose damnation would swiftly come upon them, for the damnable heresies they brought in; It's said, They denied the Lord that bought them, [...]; Christ bought them in that by his Death, which was an Atonement only for the godly, yet [Page 241] he thereby was made Lord over all; So that although it cannot be said he is the Saviour of all in the strict sence of a Saviour; Yet we may say he is the Lord over wicked men, they are his Vassals and Ser­vants, and he can order and dispose of them as he pleaseth for his Churches good.

The last Notandum to be propounded is to see how different they are amongst themselves who have maintained universal Redemption;How the maintainers of Universal Redemption dif­fer among themselves. For some go so farre that they are rejected and cried out upon by others, though Universa­lists also.

1 And 1. Some have said and endeavoured to prove, That so universall is the grace of God obtained by Christs Death, that it's not only sufficient but efficacious in all men as they are men; They think that by Christs death eve­ry man by his own natural Reason and power may be able to save him­self; Thus Puccius wrote a Book wherein he glorieth of an hundred and twenty Reasons to prove this, but this is so monstrous that others cry out of it; For by this means all unbeleevers and heathens should be par­takers of the grace of Christ, whenas Joh. 3.24. He that beleeveth not, the anger of God abideth on him

2 2. There are another sort called Huberians from Samuell Huberus who thought that Christ by his Death procured actuall Reconciliation with God without any respect to Faith or Repentance; So that he saith, Christ did as actually and applicatively bring Gods Reconciliation to all mankinde, as Adam did actually condemnation, And that therefore none are damned for their sinnes as being expiated by Christs Death, but because by their unbelief they reject this actuall Reconciliation made for them, so that all men have a generall Remission of their sinnes, but those only have a speciall Remission that by Faith accept it; But this also is rejected as absurd, although it be observable that most of those places they bring for Universal Redemption speak of the act, and so the Huberi­ans keep more to the plain words then they do who pleade for universal grace, Joh. 1.29. The Lamb that takes away the sins of the world. 2 Cor. 5. God was in Christ reconciling the world, speak of actual not potential or conditio­nal Reconciliation, and they themselves say universal redemption not redimi­bility.

3. There are the Arminians and Remonstrants, men of greater Learning and more refined understandings then the former, and they hold, Christ died for all in respect of Impetration not Application; Christ died intending a Ransome for all if they beleeve, but who should beleeve and who not, doth not a­rise from Christs Death, but comes partly from grace partly from free-will; So that by this Position though Christ died, yet not one man might be saved; But this in the issue will be found derogatory to Christ, and leaveth the grea­test weight of our salvation upon merit.

4 4. There are those that come nearer and are in the number of the Ortho­dox about Election, Conversion, Free-will, and Perseverance in grace; Only they hold Christs dying intentionally for all; But how they can reconcile their Opinion with their other Tenents, holding Christs universal love to all in his Death if they do beleeve, and yet at the same time a special love to some to make them beleeve, and not others, is judged very difficult, and also wholly unprofi­table as to any duty or comfort, The Doctrine whereof they think the more to establish by this opinion.

Lastly, There are those who say, Though Christs Death is in it self suffieient for all, yet the purpose and intention of Christ was to give himself a ransome for some only, with these I joyn as having Gods Truth on their side.

I w [...]ll briefly give you some grounds because others have largely handled it▪

[Page 242] Grounds of the Point. 1 1. Because we are said to be elected in Christ our Head; So that Election though it be originally from the meer will of God, yet we are chosen in Christ as the Mediatour; If then Election be only of some, as it's plain, Rom 9. then Christ died only for some, For Christ is but the medium whereby Election doth bring about all the effects thereof; Seeing therefore Election is only of some and that is in Christ as the medium, Christ also must be for those only that are Elected.

2 2. Out of the Text, For whom Christ would not pray as a Mediatour, he did not die; Shall he give his bloud, and will he not vouchsafe a praier, his intercession and his oblation go together.

3 3. Those for whom Christ died he did not only die for their salvation, but grace to prepare and fit for it, Tit. 2.15. he died to make us a peculiar people zealous of good works: Now this must needs convince, for we speak of dying for all, and think only of salvation, but Christs death was to obtain Faith and Repentance as the means to Salvation, therefore we may as well say universal Faith and universal repentance as well as universal redemption.

4 4. There cannot be a greater love then Christ to die for one, and if he hath delivered up Christ for us, how shall he not with him give us all things, Rom. 8. Therefore to say Christ died for all, and yet will not save all, is to grant the greater and deny the lesse.

Ʋse of Instruction, In stead of needlesse and impertinent disputes about Christs death for all, do thou labour and apply thy self for a particular share in his death; We know not who they are that are shut out, but therefore we encourage and exhort every one; Oh consider the sad consequences of having no share in his death; Who shall accuse? It's Christ that died; Christs death keepeth off all accusation and condemnation; Oh then wo unto that man who is to answer all accusations and condemnations in his own Name, and must ju­stifie himself from the works he hath done; It's now a dispute in every mans mouth; Every one will be arguing in this matter, when alas the Question is of such a vast comprehension, that it's onely for learned, moderate and sober men to handle.

THe controversall part being dispatched so farre as was convenient in this place, we now come to the practicall: We leade you out of the Camp that ye may gather honey; For you may ask To what purpose is all this D [...]sputation? What matter is it whether Christ had a spe­ciall or an universal love in his Death? I acknowledge it is very good to keep within the bounds of Sobriety and Piety, and not to be so disputative about the universality of Christs Death as to be sollicitous whether we are in the number of those for whom he died▪ for whether he died for all or for some, If we repent not and beleeve there will be little comfort or advantage for us either way.

Ʋse 1 And therefore the first Ʋse shall be of Instruction to demonstrate the ne­cessity of conversion and turning unto God from our sinnes, for all men that pretend to any reason or piety howsoever they differ about Christs death, yet agree in this, that no man hath benefit by Christs death but such who cleanse themselves from their iniquities, who renounce their former lusts that were like so many Lords, quot vitia tot Domini; And take Jesus Christ for their Lord and King; There was scarce any Heretique ever so besotted as to preach Christ so died for all that it's no matter whether ye repent or no; whether you forsake your sins or no, Christ died to save you; No, they agree in this, though otherwise so different that no benefit of Christs death is actually ap­plied to any man, till by Faith and Repentance he be a qualified Subject; so that the wicked man wallowing in his sins hath cause to tremble and quake under this Truth, he may say Mihi nec seritur nec metitur; Here is nothing makes for me in all these Opinions: If I be Calvinist, Arminian, or any other way, I cannot have any quietnesse, or look for any comfort till I and my sins are divided; Only that of Origens might give thee some ease, if it could be [Page 244] true that all men and devils shall be saved at last, after they have been a long while tormented in hell; But this is so directly contrary to Scripture that cals these torments everlasting torments, a fire that cannot be quenched, a worm that cannot die; That if this be all thy hope thou maist roar out in horrour, and wish thou hadst never been born, so that if wicked men would set judgement on work they would see nothing abides them but a fearfull expectation of the vengeance of God, all Opinions, all Doctrines shut them out; If there could one come and bid thee Go on merrily in thy sins, be as prophane as thou hast been, never think of cries and tears for thy sins because Christ hath died to save thee howsoever; This man indeed might make thee run into excesse of all riot, and to say, Let us eat and drink for to morrow we shall die, and so be saved; But the Scripture is so plain against this, that all may be perswa­ded of it without any difficulty; Shall we sin that grace may abound? saith Paul, God forbid; Rom. 6.1. And he makes the damnation just of those men who gather such consequences: Think then with thy self that in what sence soe­ver Christ died, yet thy sinnes make a great gulf between thee and Heaven; God hath set a flaming Sword to keep thee out of Paradise; therefore cry out I have no hope as yet, Oh my condition hath no comfort, I cannot meet with any sound Doctor that dares give me any comfort while I love and live in my sinnes; Why then, wilt thou embrace those lusts that are such a present poi­son and ruine to thee? Hereafter thou wilt be perswaded when too late; That sinne hath been thy only Enemy when God shall bid thee Depart ye Cur­sed, then wilt thou bid thy cursed lusts Depart, but then it will be too late.

Ʋse 2. of Instruction, To teach the godly what a sad aggravation there is in every sinne they commit, That it's against the special love of Christ in dy­ing for thee; This bloudy circumstance is in thy sinnes which cannot be in the sins either of wicked men or devils; Excellent is that Meditation of Eusebius Emissenus, Though (aith he) the devils should be damned for many sinnes and I but for one, yet that would exceed the devils Impiety, for the devils never sinned against a God that became an Angel for them; They never sinned against God that died and was crucified for them, but miserable and wretch­ed I (pro animâ meâ cur non liquefio cum haec cogito) have sinned against a God made man for me, Against a God dying an ignominious death for me, Against a God leaving me such an example of love and holinesse; Indignior sum Lucifero, indignior sum daemonibus, I am more unworthy then the devils, more unworthy then Beelzebub; Oh that we could all both think and speak so, that not only our tongues may utter it, but our hearts be inwardly affect­ed, that we might as Bernard said, linguam in sanguine cordis tingere; Oh then let this special love of Christ to thee more then many thousands wotk in thee more special love and thankfulnesse then others have; Take heed of sinne, for thy sinnes have this special aggravation in them which wicked men have not; Christ hath shewed thee so great love that he himself could not shew a great­er, and therefore who shall excuse thee if thou sinne for all this; Here is then no doctrine of carnal Security in this Point; Here is no door set open for Licentiousnesse, but as Christ said from a Parable, She loved much, for much was forgiven her; The same should be in all the godly, much hath been given and forgiven them, therefore they ought to love much, and this was set upon Pauls heart even Christs peculiar and special love, Gal. 2. Who loved me and gave himself for me.

Ʋse 2 Ʋse 2. Had Christ a peculiar and special love in his praier and death for some only, then here we see what is the Thesaurus Ecclesiae, not any Po­pish Indulgences or imagined heaps of superfluous merits, but even the death of Christ, that and that only doth inrich, comfort, and make happy all the [Page 245] people of God: If therefore thou art one who canst upon true grounds ga­ther thou hast a propriety in Christs death, thou art not to be afraid, neither living or dying what man or devils shall do unto thee, Rom 8. The Founda­tion of all justification, sanctification, and glorification is upon this, Christ died, Who shall condemn? It is Christ that died; Therefore there cannot be any accusation or condemnation because Christ died; Therefore the main Que­stion is, What Evidences thou hast for an Interest in Christs Death, for if that be once granted, unspeakable and innumerable are the priviledges that belong to thee; Therefore encourage and strengthen thy heart with the com­fortable fruits of Christs Death; Let us consider whether thou hast the qua­lifications of such to whom Christs death is made profitable and advanta­gious.

1 And 1. They that have an Interest in Christs Death they are dead to sin;The Qualifi­cations of such to whom Christs death is made sa­vingly advan­tagious. Christs Death and sinnes death go together; So the Apostle, As Christ died once, so should we to sinne and live to Righteousnesse, Rom. 6.10, 11. and Gal 5. He that is Christs hath crucified the flesh with the lusts thereof; If Christ be cruci­fied for thee, the lusts of sinne are crucified in thee; For the end of Christs Death was not only salvation and happinesse but to kill all the spiritual Ene­mies we have of this happinesse, and sinne is the main, for Death had no sting, no, neither could hell be hell, or the devil a devil to thee, did not sinne put power into all these; Be not then presumptuous, but fear and examine thy self; Thou speakest much of Christs Death, This is in thy month, I trust in Christ that died for me; But is Christs Death the death of thy sinnes? Canst thou see those lusts which like Pharaoh and the Egyptians did once rule over and oppresse thee, now drowned in the Red Sea of Christs bloud. This is necessary if thou wilt have any comfort because Christ is dead, see whether thou art dead to sinne or no: Art thou as a dead man who in respect of all pleasures and delights findes no Inclination, thus it ought to be with thee: The Scripture speaks often concerning this, that the godly are dead to sinne, sinne hath not that dominion and power once it had; Oh but how many as the Scripture distinguisheth are dead in sinne not to sinne; Though they have mountains of sinnes lie upon them, Though the vengeance of God belong to them all the day long; That whether they are eating, drinking, or sleeping, they are an accursed people by the Law, which is Gods own Sentence and doom, yet for all that they are not afraid, neither do they tremble; Oh then examine thy self faithfully in this, If Christ died for me how comes this sinne to live in me, for Christ like Sampson when he died wrought the death of his Enemies; When he died, it was that those lively active lusts should die also.

2 2. If thou hast an Interest in Christs Death thou art not only dead to sinne but to the world, God forbid that I should glory (saith Paul) but in the Crosse of Christ, whereby the world is crucified to me and I to the world, Gal. 6.14. Set your affections on things above, not on things on the earth, for ye are dead, Col. 3.2, 3. Therefore not onely grosse prophanesse doth exclude from a propriety in Christs Death, but an immoderate frame of heart to these lawful things be­low; Indeed if thy overflowing affections to these things be a burthen to thee, and matter of daily conflict, then it's plain these immoderate affecti­ons are not in a quiet pacifical dominion over thee, and so they are the evil thou wouldst not do; And then these can never hurt non sensus but consensus nocet: But if they do withall delight so possesse thy heart that they quite dead thee to God and heaven, Thou sindest no rellish in heavenly things com­paratively to the earthly; Thou canst say contrary to David, when thy Wine and Oyle encreaseth thou hast more joy then those that trust in God, Psal. 4. Then art thou to fear Christs Death, and his Praier doth not as yet belong to thee. [Page 246] Hence it is that the efficacy of Christs death is much discovered in the godly by this twofold Death it works on them, a death to sinne, and a death to the world; Even his Resurrection manifests it self in quickning of us to all ho­linesse, and seeking of those things that are above; Let us then see by the effects that Christs Death belongs to thee.

3 3. They that have an Interest in Christs Death they make that an example of all patience and humble Resignation, 1 Pet. 2.21, 24. Christs Death is not onely efficacious and meritorious but exemplary also, So that if the Lord afflict us it is no more then what hath been done to his only Sonne already; Though he were a Sonne, yet he learned Obedience (saith the Scripture) by those suffer­ings; Heb. 5 6. Now then behold Christ in all his sufferings, when he was re­viled reviled not again, when he suffered threatned not; What threatnings might not Christ have denounced against the Jews because they killed him who was the Prince of glory, and so dear to his Father, but he is like a Lamb that opens not his mouth before the shearer or the killer: Oh then how should this shame us for our unruly passions, for our impatient workings and com­motions of soul; Oh silence thy Soul, saying, Did Christ bear his afflictions no otherwise? Did Christ refuse the bitter cup that was given him to drink? Did he not say, Not my will, but thy will be done.

4 4. He that hath advantage by Christs Death looks upon the bitternesse and ugli­nesse of sinne as being so foul that nothing but the bloud of Christ could wash it a­way: The very thoughts of Christs Death presently makes him say, Oh the cursed and foul nature of all sinne; Neither men nor Angels could take away the spot of it but only Christs Death; Wicked men therefore they are said to trample under feet the bloud of Christ. Heb. 10. Because they have not those right precious thoughts about it as they ought to have; Though the bloud of Christ speaks better things then that of Abel, yet it doth in some respects speak more terrible things, because by that we see how infinitely God is dis­pleased with sinne, how unsatisfied his justice was till such an atonement was made; So that if we look into hell, if we behold all the torments and mise­ries there, it doth not so fully represent the foul guilt of sinne as Christ cru­cified on the Crosse, sweating drops of bloud, and crying out, My God, My God, why hast thou forsaken me?

5 5. They that shall have advantage by Christs Death they are infinitely affected with that love of God and Christ therein; As you see in Paul, That love of Christ giving himself for us sinners and enemies, to be reconciled thereby to God; Oh how mightily did it constrain Paul 2 Cor. 5.14. The love of Christ constrain­eth us, holds us in an extasie, working on us, as the Spirit did on the Pro­phets in their illuminations and prophesies; And why so? Because we thus judge, that if one died for all, then were all dead; To consider from what a dying damning estate Christs Death doth free us, must needs be like fire burning and inflaming a man all over; If we had not been desperately dead, dead eve­ry way, dead in sin, dead in guilt, dead in respect of all earthly hope, Christ would not have died for us; Oh then the unspeakable affections and enlarge­ments which the Death of Christ works in those that have a propriety therein.