The word of the Gospel is the onely ordinary means to work Faith.Doct.

It was not onely then, when the Apostles were prea­ching and planting, not onely there and in those coasts, where the sound of the Gospel was Glorious and Fa­mous: But whoever did then, and whoever shal be­leeve, unto the end of the world [...] for After-times, in al ages, and in al places, in an ordinary course of Gods dispensations, (leaving secret exceptions, or miracu­lous proceedings in the privy purpose of his counsel) there never was, nor shal be any under the power of Christs prayer, or possessed with the truth of saving Faith, but by this meanes, and this onely.

He prayes for no other than bel [...]vers, he wil own none, save none, but such. And therefore none but such have saving Faith. And that is the reason, why the Gospel is set in opposition to the law: Rom. 10.5. compared with vers. 9. The word of Faith is that which is neer unto us. Hence its called the Ministration of life and power. 2 Cor. 3. When the Law is said to be weak, through the infirmity of our flesh, Rom. 8.3. and not able to give life, Gal. 3.21.

Saving Faith hath the Lord Jesus for its object.Doct.

So the text. Though not him alone, to exclude the other Persons, so not them alone, to exclude himself. Ye beleeve in God; beleeve also in me. That ye beleeve in the Father is not enough, ye must beleeve also in the Son, and by like reason in the Holy Ghost. Joh. 14.1. This is eternal life (faith our Savior) to know thee, the onely true God, and Jesus Christ whom thou hast sent. i. e. To beleeve in the Father and Son, is that onely means appointed to bring in eternal life.

The Second thing is.

The Parties for whom Christ prayers are here set forth by a Comparison of equality and parity. I pray not for my Apostles alone, who are the main Pillars of the Church, & now to be sent upon the most weighty im­ployments, that can be committed to the hands of f [...]e [...]le men, to publish the Gospel to every creature, to plant Churches, and to gather mine elect from al the corners of the world; notwithstanding al the opposition they shal find from Hel, and fierce persecution they shal meet withal, from the hands of unreasonable men. And therefore since the work lyes first upon their hands, and requires present performance, and so have need present­ly to be remembred, and to have the first place in my prayer.

Yet my love and care reacheth proportionably, even to al the meanest and feeblest of my servants, that shal be­leeve in me, unto the end of the world: though they come in the second rank, yet shal they share alike in [Page 12]my prayers. For I pray for them, as for these. That they may know, I remembred them before they were: and wil not therefore forget them, when they shal be here in the conflicting times, upon the face of the Earth.

The Interceding Prayer, or Intercession of our Savior doth alike respect al, that shal beleeve in his name.Doct.

I cal it here an Interceding Prayer, because herein his Intercession is in a special manner both expressed and accomplished. For it is not to be attended as a pray­er which he put up, as man alone, or as the minister of the Circumcision, as the Apostle calls him. Rom. 15.8. For then it can avail no further, then the prayer of a man without sin will do: and answerable to that kind of willing. Math. 23.37. How often would I have gathered them &c.

But its here the special work of Intercession, and proceeds from him, as God and man, Mediator of his elect and faithful, and so Intercession in their behalf: That being (as I told you) shortly to offer up himself, he sends his prayer, as the great high Priest of his Church, in power of his Intercession, to lie Leidger there in the behalf of his beloved Children, that he might provide in Heaven for them, before he lest the Earth. And this prayer is part of that Intercession he now puts sorth, at the right Hand of the Father. So that the Sum in short is.

Hence are al these general and indefinite expressions, as [Page 13]carrying an equal Eye unto all, without any Special restraint to any particular, of what quality or condition soever. Heb. 7.25. He is able to save them that came unto God by him; (i.e. Who beleeve in him) seeing he ever liveth to make Intercession for them. i. e. For any of them, for every one of them, that shall beleeve. And therefore it was, when the high Priest was to go into the Holy of Holies, he was to bear the names of the twelve Tribes upon his Breast-plate i.e. The names of all the Saints, which should profess the Faith, and by Faith beleeve in him. And it is the condition of the great work of our Redemption, it carries no respect of persons with it (provided they be under the condition and terms of the covenant) it lies open unto all.

That which Jude spake of Salvation, its true of the whole work of Mediation and Intercession, Common Salvation: Common Intercesson. In Christ Jesus, nor Jew, nor Gentile, Graecian, nor Barbarian, Bond nor Free, Male nor Female. So that of Paul Rom. 5. If reconciled by his Death, when sinners; much more shall we be saved by his life, being reconciled. If the death of our Saviour could purchase our Reconciliation; much more shal his life (now interceding in Heaven) be able to save us, i.e. All for whom he died.

I shall open here.

• 1 The Nature and manner of this Intercession.
• 2 The works and vertue of it.
• 3 The reasons of the point, why it appertaines to all the Saints.

1 This Intercession, or the manner of our Saviors praying must thus be conceived: that he doth present his merits & obedience before the Father as fully performed in the behalf of his elect, and (according to the righte­ous covenant and agreement past between them) doth challenge the communication of al that spiritual good he hath purchased, and the Father hath promised to bestow upon them. That is the meaning of that ex­pression [Page 14]in ver. 24. Father I will, that those whom thou hast given me, be where I am, that they may beh [...]ld my Glory. It is my good pleasure, that they should enjoy that happiness, that thou hast given me. and given to them, in me, according as thou hast promised.

2. The work of this Intercession is.

To act all our affayrs with God the Father, to further our comfort & spiritual wellfare here on Earth, until we come to him in Heaven, and to shal have an end of al our wants, feares, and desires; that we shall want nothing that is good, [...]o [...] sear any thing that is evil, nor desire any further or more perfect good to be added, which is ab [...]ent from us: but he takes care, al shal be fully accomlished. As it is with States, who have Affayre [...] or great consequences, depen­ding in other countries, they have their Ambassadors, which ly Leidger at Court, to take advantages to con­tinue Love and honourable Correspondence betwixt the King and States, and to discover all undermining Plots, which my breed any distast, and so procure no smal dammage to those who do imploy them. So it is with our Savior, he is gone to Heaven, and there re­maines a Leidger with God the Father, that he may observe, and take al such Special advantages, for acom­plishment of the comforts of his.

Quest. If you ask; What be those Spiritual affayres of ours, there to be transacted?

Answ. They appear in three Particulars.

1. Our Savior being in highest Honor and favor in the Court of Heaven, and of most perfect intelligence touching all the counsels, purposes, and proceedings of the Father: He there speaks good unto God the Father, in our behalf dayly: sets on going al the passages of Providence, in justice, and mercy, grace, and Truth, [Page 15]Patience and Bounty, as may best answer al the occa­sions of the Churches, in al their conditions, as may most concern them: And answerably sends an express by the powerful operation of his good Spirit, into the Hearts of his people. So verse. 11. Keep them through thin own name. Joh. 16.15. All things that the Fa­ther hath, are mine, therefore said I, that he shal take of mine. Christ hath liberty to take of all the choicest of the Treasures of Heaven, and those he doth, and sends them by the spirit unto the Hearts of his people. Joh. 14.16. I will pray the Father and he shal give you ano­ther Comforter, that he may abide with you for ever. Thus our Saviour doth us many secret kindnesses, which we little consider: and sends privy Intimation, how things go in Heaven in our behalf.

2. He stands betwixt us and our Harms by these his prayers and Intercession, and if there by any evil plotted, or intended against us, or hurt coming to us, he foresees it, and way-laies it, that it may not be to our prejudice in any particular. The guilt of new sins daily com­mitted, fresh accusations of conscience, new pleas which Satan the accuser of the Brethren would dayly com­mence and put up unto divine justice against us.

Our Saviour, he is our Advocate, undertakes our cause; pleads for us, and prevailes: gives in so ful satis­faction unto divine Juctice, that neither sin, nor world, nor Satan, can be heard against us. These sins have been committed, these dishonors done, these evils practised, saies Satan, and the world can witness, and their own consciences. Yea saies divine Justice: Their Advocate hath been here, hath plainly and truly related all these; they are not new, and hath fully answered and satisfied to the utmost that can be exacted. Rom. 8.34. Here is the ground of the Apostles Triumph: Who is he that condemneth? it is Christ that died, nay makes Intercession for us. So that there is neither condemna­tion nor accusation that can get any hearing against them, [Page 16]for they are al before discovered▪ and answered: the Lord Christ hath intelligence of their intendments, and disappoints them wholly.

3. He intercepts all our prayers and performances, which we tender up unto God, and perfumes them with the sweet Odors of the incense of his own Intercession, and so they find acceptance, and make a pleasant savor in the Nostrils of the Almighty. As it is with brackish Water, which comes from the Sea, passing through some precious Gold or Silver Mines, it becomes, not only sweet and purified, but of Soveraign vertue and tast. So it is with our services, being brackish with many base distempers, which cleave to them and us, be­ing intercepted by the Intercession of our Saviour, and passing through the Rich mines of his Merits and obedi­ence, they prove marvailous pleasing and acceptable to the Lord. Rev. 8.3. The prayers of the Saints are offered up, upon the Golden Altar of our Saviors pre­cious Merits. As an Advocate in the Court, if any of his Clients commend their cause to ska [...]ning, though they be weak and unskilful, yet he can ripen them, and being Rectified, present them so ordered, as that they may find acceptance with the Lord, through the in­fluence of this Application of the vertue of his Merits.

3 The Reasons are three.

• 1. Because our Savior Christ hath indifferently un­dertaken the Salvation of al his Children: and there­fore out of his faithfulness it cannot be, but he should indifferently attain the accomplishment of it, in the be­half of them. This was the Covenant and Agreement betwen God the Father and Christ. Those that the Father in his counsel determined, he commended them all unto the care of our Savior, and gave him the list, as it were of their names, that he should look, that none of them miscarry: Our Saviour did freely under­take [Page 17]that charge, for al those so committed to his care: and therefore for al, must discharge that trust alike. Joh. 6.37.38, 39, 40. All that the Father giveth me, shal come to me &c. For I came down from Heaven, not to do mine own wil, but the wil, of him that sent me. And this is the wil of the Father, that of al which he hath given me, I should lose none. And this is his wil, that he that seeth and beleeveth should have everlasting life &c. And he professeth he was faithful herein. Joh. 10.14, 15, 16. I am the good Shepherd: I lay down my life &c. And I have other Sheep, and they must come. And therefore when he hath gathered al his elect, and brought in his tally, Here am I, and the Children thou hast given me, He shall then resign up the Kingdom to the Father.
• 2 Because this is common to all alike. The whole work of redemption is common to al that must be redeemed. But this is one part: Ex [...]tation, answer­able to his humiliation, Rom. 4. and the last. The whole sum is every mans. Its called the common Sal­vation. Joh. 16, 8, 10. This is a convincing of the world of righteousness, because I go to the Father. Els it had not been complete righteousness.
• 3 Because its necessary alike unto al. Rom. 5.10. How much more shall we be saved by his life? Heb. 7.25. He lives that he may save perfectly. The Application is as necessary, as the Redemption. There is the vertue of his death and merits to purchase life; And then, the vertue of his Intercession to apply it: to continue, and perpetuate the vigour and vertue of it.

If Christ hath undertaken for all alike. If it be com­mon unto all: If it be alike needful for all: Then its that which Christ intends to al his.

Our Savior hath a speciall care for those that shal beleeve on him,Doct. even in the worst condition of their Unbeleef.

So the text gives in, undeniable evidence; even before [Page 23]many had any being in Nature, and when some were, and others should be brought into the world, and had neither mind to know God nor Heart to seek after Christ, or to pray for themselves. Yet here ye see, our Savior takes in al those now within the compass of his prayer and care, to provide for them, and to con­trive all for their good, when they neither did, nor could care for him, or for themselves: therefore its plain.

Our Savior cares for such, who shal beleeve in him, when they are in the depth of their unbeleef: and his prayer is then working for their good, when they in­tend no good unto themselves. Our Savior, when they were in the heat of that hellish villany, in blaspheming, and killing the Lord of life, even then he intends life to them, procures and purchaseth life for them. Luk. 23, 34. Father, forgive them, they know not what they do. This prayer it was, that wrought more than Peters preaching, when his spirit was warmed with the Love of Jesus, and the Blood of a dying Savior ran fresh now, in al the Veins of his Heart, and the power and vertue of it was mighty upon the consciences of Peters Hearers, such, as had before been Crucifyers of the Lord of life. It then took place and prevailed mightily. Isa. 57.18. I have seen his waies, &c, though he see not him­self.

See this made good in some particulars, as

• 1. In the several degrees of it,
• 2. The Reason,
• and 3. The Use.

This care, and the vertue of this prayer of our Savior will appear thus, in five Particulars.

Hence 1. It is, that the Lord contrives means in the waies of his. Providence for the bringing of these men into the world, so that the Parents and Predecessors of such, though happily desperately wicked and forlorn, shal yet have their stock and posterity continued in the world; because they shal bring these into the world, who shal beleeve. And therefore it is, the patience of [Page 24]God is extended towards many a wicked parent, nay to the whole stock and Linage of vile and loose men; not for their sakes, but the sakes and cause of some that shal come of them, whom the Lord Christ doth purpose to bring to himself. Math. 24.22. Had not God short­ned those daies, no flesh had been saved: but for his Elects sake, the Lord shortned those daies. i.e. The genera­tion of the Jews now rejecting and most Hellishly blaspheming the Lord Jesus Christ, had so provoked the Eyes of the Lord; That should he in Justice have pro­ceeded against them, and executed his righteous Judg­ments, either as the Nature of their sins deserved, or their Enemies intended, and out of their power and rage could easily have accomplished it, there had not been one Jew left alive to propagate their posterity, or name, or Nation.

But the Lord had an Eye to his Elect, that should come of these, in the last Age of the world, after so many Ages and generations past, when their dead Bones shal live, and the Redeemer shal come out of Sion, and turn Jacob from iniquity, then all Israel shal be saved: So the Apostle. Rom. 11.28. Hated for their sins sake: but beloved for their Fathers sake, i.e. For Abraham, with whom, through Christ, the covenant of the Gospel was made to him, and to his Seed: i.e. To al the faith­ful, whether Jew or Gentile: but with the Jew first, and then with the Graecian. For this calling and cove­nant, being everlasting, is without repentance, and wil assuredly take place, in the season thereof, when it shal be most sutable to shew forth free grace.

2. The Lord even so provides, that such means in an ordinary way of Providence, may be sent, continued, and dispensed to such, who never had a thought of them, enquired after them, or had a Heart to entertain them, when they are offered. Upon this ground the Lord appoints, and incourageth the Apostle. Act. 18.9, 10. Speak and hold not thy Tongue: Speak plainly and [Page 25]fully, fear no mans frowns, regard no mans favors, no man shal do thee harm: for I have people in this City. Thus the Spirit stopped the passage into Bithy­nia; for when they assayed, the Spirit suffered them not. Act. 16.7. But Christ sends post, by an express in a Vision to Paul; A man of Macedonia appeares, with this Petition in his Hand, subscribed by the Hearts of the messengers, Come into Macedonia, and help us. And when they came, the Issue shewes their Errand, A poor Woman, a Purple-seller, and a Stubborn and Rebellious spirited Jailour, was all the Markets he made.

But this is the Lords manner: if there be but one Grain of Corn in many heapes of Chaff, he wil never leave winnowing, rather than lose it: send he wil, Messenger after Messenger, until he hath gathered that into his barn. Onesimus, a Runnagate from his Master, without the reach of government of Gospel: God coops him up in Prison, and casts Paul thither also, that so he may come to the speech of him.

3. He keeps them by his restraining Grace, and some strong hand of Providence, sometimes from grosser sins (I say some of those that shal beleeve from some loath­some and hainous evil) but alwaies, from falling into that sin against the Holy Ghost: because that is a Disease which admits no Remedy, a Dungeon of that depth from whence there is no deliverance: beyond the reach of the work of Redemption, as that which comes not within the compass of mercy, and the Riches of the compassion of the Almighty.

The Lord hath passed the sentence, and that most Peremptory, and shews the deadly Malignity of that evil, by way of difference from all others. Math. 12.31. Wherefore I say unto you, all manner of sin and Blasphe­my shall be forgiven unto men; but the Blasphemy a­gainst the Holy Ghost shall never be forgiven, in this world, nor in the world to come. i.e. There is no [Page 26]Hope. It here cannot be pardoned: and at the great day he shal never be acquitted; neither here done, nor then declared. So that such a person hath the Tombstone of everlasting destruction turnd upon him & sealed: past Hope and help. And therefore the Apostle puts it upon an impossibility. Heb. 6.4. How far that goes, I wil not now dispute, whether in regard of the covenant of the Gospel, the counsel of the Lord, the Decree of the Almighty, that he shal never have Grace give him to repent: for then it should not so much aggravate the hainousness of the sin: because from impenitency and final presev [...]rance in any sin, its not possible such should be recovered; and this great evil upon this ground should have no other impossibility than many other. And withal the impossibility should then ly in Gods counsel, and definitive purpose, not in the Nature of the evil, which answers not the terrible expression of the wrath of God in the Text.

But however it is, it is safe and sure to Joyn Issue with the word of truth, and to take that upon trust. Its impossible such a one should be renewed by repen­tance. And therefore its impossible, a man, whom Christ hath ordained to beleeve and repent, should ever fal into that evil.

4. However the Lord many times, for reasons best known to himself, and his infinite good pleasure, suffers some, and many of those, whom he will afterwards effectually cal, to be overtaken with most loathsom abominations, yet he ever over-rules and over-works al those Hellish miscarriages of theirs, for the furtherance of his own work in them, when he seriously sets upon the accomplishment of it.

Somtimes there is no waies to cure Poyson, but with Poyson: no means to crush the pride and self-confidence and overweening conceit of a mans own worth, but to leave him to himself, that he may bedaub himself with some dirty and detestable distemper; that so his own [Page 27]experience may evidence his own baseness, and force him to put his Mouth in the Dust, and cover himself with confusion: when, through his own self deceiving appre­hension, he could never either see it, or bring his heart to be humbled for it before the Lord. Thus many, who in former times have soothed up themselves, with the glorious appearance of a formal profession, so that they could keep out, or wipe off, al the convictions that were presented before them: At length the Lord leaves them to some noysom lusts, one is overtaken with bruitish Drunkenness, another with some base uncleanness: and so the breaking of the impostume, and the venting of those vile evils, constraines their con­sciences to condemn themselves, for rotten; when the evidence of the word could not: and this hath been the occasion of the through conversion of some men.

Somtimes again, the Lord takes some men out of a sink, to make them mirrors of the power of his saving mercy to al posterity: The greatness of their sin, was the occasion, why their Hearts, were pierced for al sin. Act. 2.36, 37. 1 Tim. 1.16.

5. When the time appointed and determined before, in the counsel of the Lord is come, then the prayer of our Savior ever takes place, and makes the means effectual and prevailingly successeful for the good of such, for whom he hath taken the care. Joh. 10.16. I have other sheep, which are not yet of this fold, (such as in his counsel, were ordained to life, yet not called to the saving knowledg of the truth:) them also I must bring, and they shall hear my voice.

These wandering sheep, that are gone astray from the walks of the Lord, yet he must bring: he must pluck the Adulterer from his lusts, and the Drunkard from his Cups, and worldling, who hath been Buried in his earthly occasions, these shall hear his voice; they are within his Ken, and under his care, and he provides for [Page 28]their good, though they intend no good unto them­selves. So Christ to Paul; (he is then pitying, while he is persecuting; he comes to save him, when he purpos­eth to destroy himself:) why persecutest thou me? Act. 9. So, Again he sends a Physitian to him. Ananias, go &c. vers. 11.

Reas. 1. From the Soveraignty of Gods wil, who looks at nothing in the creature, for which he should be moved to do good unto it, but only his good wil and pleasure, according to which [...]e curves out his compassion as suits with his own liking. Rom. 11.7. The Election hath obtained it: its not in the power of Israel. And therefore hence it is, He shews mercy, because he wil shew mercy: and he it is that raiseth up a mighty Salvation for his people, when they were in the depths of their sins and confusions also. Luk. 1.69. Ezek. 16.6. I saw her in her Blood, and then I said, Live.

2 The Riches of Gods mercy in Christ, and the scope of our Saviors coming, it is to destroy the work of Satan, and to bring life out of death, and light out of Darkness. Rom. 5. and last. That where sin abounded, Grace hath abounded much more. That is the aim of the place; why then was the Law given, since the Law could not save, but only Christ? Answ. It was, that sin might abound: when corruption was discovered, opposed, and provoked, then it was made out of measure sinful. That where sin hath abounded, Grace also might much more abound. q.d. The Lord Christ would redeem his people, let the Devil and sin do their worst. So the Apostle again disputes, Rom. 5.8. God commended his love to us, that when we were sinners, Christ died for us. [...], The Lord painted and limned out the surpassing excellency of his love in most lively Colors.

Its the scope also of the coming of our Savior. He came not to call the righteous, but sinners to Repentance. He was not to find them blessed, but to make them [Page 29]so. Isa. 49.5. Christ was formed from the Womb, to be his servant, that he might bring Jacob again. Its he that leaves the ninty nine in the Wilderness, and goes to seek up that which was lost in the Wilder­ness.

If the Soveraignty of Gods good pleasure appointed this; The Riches of his free Grace and the scope of our Saviors coming intended this: then certainly our Savior would carefully accomplish it: but the antecedent is such: therefore the consequent.

The chief Priviledg of the Saints,Doct. for which our Savior especially prayes, is; That they all may be one.

This is the Sum and pith of the great request of the Lord Jesus, which he puts up in the behalf of al beleevers, as the choicest legacy, he would bequeath unto them, and leave with them, and lay in for their behalf; when he was to leave the world: that which he propounds in the first place, before all others, repeates again, and pursues it, as the grand Suit of al, that did concern their good: That they may al be one. If once this can be attained, nothing can be wanting, what ever shall be desired, and is truly good. The unity of Beleevers is the great priviledg, of which they can partake, and for which our Savior prayes.

We are here to inquire,

• 1. Of what kind of unity our Savior and the Text here speaks.
• 2. What that unity is, wherein it consists, and by what discerned.

Touching the Answer to the, First.

I must crave leave under favour and correction to step aside from the common Road, the usual apprehension of many Interpreters; whose Judgment and knowledg I highly prize and reverence, and with whom I could de­sire to concur, and easily so should, but that Evidences out of the Text (to my seeming and shallowness at least) are so cleer, that they constrain my Judgment to go a little aside. I Answer therefore;

• 1. Negatively.
• 2. Affirmatively.

Negatively: The union of love and concord with the faithful, as the members of the same Body ought to maintain in their hearts and consciences, and in their [Page 39]converse and societies one with another; keeping that unity of spiritual agreement in the bond of peace: to think the same thing, and speak the same thing: to be of the same mind and Heart, as it was said of them in the Primitive times; Act. 1.14. They continued with one accord, and Chapter 4.32. The multitude of them which belee [...]ed, were of one mind, and one Heart.

This unity of amity, of love, and mutual and spirit­ual a [...]cord, is not the chief aim and intendment of the Text, nor yet the purpose of the prayer of our Savior. Though indeed it may be collected and inferred from this: and to my apprehension, the very letter doth look another way, and speaks aloud touching another thing. For so,

1. The words immediately following are marvailous plain and express, That they may be one in us. True it is, they should be, and those that have the same spirit. of love, as the same soul in many members, they wil be of one and the same affection each to other: but that Christ now prayes for, which presupposeth this, and is indeed the foundation thereof, is, Namely, that they be one in us: and then they wil be at unity, one with an­other. Yea the very manner of speech, laid down by way of comparison and resemblance, seems to be added, as a further clearing and interpretation, of that which went before. That which was propounded there in the general, here comes more fully to be explicated; As though our Savior had said, when I pray that al beleevers may be one, my meaning may thus be conceived, and my intendment rightly understood by this resemblance. As I am in the Father, and the Father in me: the scope of my prayer is; that they should be one in us, after their manner.

Again when our Savior sets down the order, how he would have this unity attained and preserved, the speaks ful verse 23. I in them and thou in me, and so they [Page 40]shal be made perfect into one q. d. If they all be in me, as I am in thee, then are they in unity: and thou being in me, and I in them, then are they perfected in this unity: As they are one in me, and so in thee, by spiritual dependance, to receive al: So I am one in them and thou in me, by spiritual influence, and we communicate al unto them.

2. The Second reason is out of verse 22. Where the Glory, which Christ hath received and given to his ser­vants, is made a means to obtain this unity. The glory, which thou hast given to me, I gave to them, that they may be one, as we. Whence it follows by undeniable evidence; This unity is one Stayr and degree beyond the glory it self, which the Saints receive: For its a rule-case in reason, the end is more excellent, and of greater worth and goodness, than the means appointed for the end. Unity of affection among the Saints is part of that glory, or an ingredient which makes up the glory of the Saints, but this unity is the end of that glory, and so more excellent; therefore somthing beyond that, or any ingredient in it.

2. I answer affirmatively in a word,

The unity here meant is the unity of that spiritual relation which they have to Christ, and in him to God the Father; not the unity of affection or charity, which they have one to another, and one between ano­ther.

That which is more excellent than this unity of affe­ction, as being the end unto that, is ordained unto that, as the end, that must be somthing beyond it: so this unity is.

That which is properly bounded by the words of the text, and intendment of the place, upon Christ, and the Father in him; That unity is not the unity of affecti­on, but of relation.

But this unity, by the express testimony of the truth and Text is bounded upon the Father in Christ: That [Page 41]they may be one in us. therefore the unity here intended is that of relation, not of affection.

We have now gained the first: what kind of unity this is. We are now to inquire, wherein this consists, or how it may be discerned.

The explication of this, wil be the interpretation of the words of the Text, which follow; which are applied (as far as yet I can conceive by the most sad considerati­on) unto this very purpose now in hand. For when our Savior had prayed; That they might be one; That they might aright understand it, and so, the exceeding love of Christ; who did not seek, nor so obtain (for he is ever heard in what he asks) any mean or ordinary blessing, or common courtesie for them, for their present comfort and refreshing. But the choicest mercy, a blessing of in­comparable worth and surpassing excellency; That, I say, they might understand this and receive sutable comfort for it; He addes, by way of explication, what he meaneth, with as much plainness, as such a spiritual mystery, which touched the very inward Heart-Blood of our happiness could be discovered. q. d. If you ask what I mean by this unity, and whereby it may de dis­cerned: I answer by this familiar comparison: As I am in the Father, and he in me, so I wish, they may be one in us. So that here we must unfold,

• 1. How the Son is one in the Father, & he one in him.
• 2. Then conceive after what manner the Saints and beleevers must be one in them, for this Christ hath prayed: this he hath obtained: this shall undoubtedly be received.

Both which I cannot tel how more nakedly to lay open, than to express in several short propositions, or conclusions.

1. The ground of this resemblance, taken from the manner of the Sons being in the Father, is not to be attended, nor ought to be considered in regard of the God Head or essence of the Deity: but in regard of their [Page 42]subsistence, as they be distinct persons in this their dis­pensation. Therefore the word is in the plural: One in us, as shewing the number of the persons: besides, they are put by way of particular distinction each to other; the Father in the Son, the Son in the Father, not so much as mentioning, nor yet taking the God-Head into the comparison, is common to them both indifferently; as I am in thee, not in the God-Head: thou in me, not as both in the God-Head, for that was to be one in a third, not in themselves.

2. Their being each in other, issues out of the mutual respect they have each unto the other. The Father whol­ly and alone gives his being and sonship unto Christ: The Son, as he receives, so he returnes his being to the Father, as relates, or things in relation, look each to other alone, receive and give consistence one to another, and depend each upon other, in that behalf, and so to be in the other mutually, their very constitution and being, rising from this concurrence, mutual holding each upon the other; and [...]o may be truly said to be in each other. As buying is in refe [...]nce ever to selling. Giving ever in reference to taking: so that one cannot be without the other, give being each to other, and so may be said to be in each other.

So the Father, as such, looks only to the Son: the Son looks only to the Father. He is not a Father, be­cause God, but, because he hath a Son. The Son is not therefore Son, because he is God, but because he hath a Father: for they are both equally one God and have the Deity indifferently agreeing to them both. As a man is not therefore a Husband, because he is a man, for then every man should be a husband, but in reference to the Woman he hath married.

And hence the Father is said to be in the Son, and the Son in the Father, namely to be one in this mutual re­spect. The Father had an Eye only to the Son in giving his subsistence of a Son: The Son again hath an Eye to [Page 43]the Father alone, returning the being of his sonship to him. And they are prefect in this; They wholly give, wholly take. Thus they are said to be in each other. Joh. 14.10. Beleevest thou not, that I am in the Father, and the Father in me? so said again, to be one with another, and delighting one in another. Prov. 8.30. And mu­tually to glorifie one another. Father glorifie thy Son, that thy Son may glorifie thee. Joh. 17.1.

3. The second person in the glorious Trinity so takes our Human Nature into personal Union with him, that he is the same person he was, no other, and it becomes one person with him, leanes upon him, hath his depen­dance from him, & looks alone to him for his subsistence.

As a Son, he assumes our Nature, and as a Son with our Nature looks to the Father. Therefore said, he doth nothing of himself, but what he sees the Father do. Joh. 5.19. As the Father hath life in himself, so he hath given to he Son, to have life in himself because the Son of man verse, 26.27.

4. As the Father is said to beget his Son, and give being to him, so the Son, as thus begotten assumes our Nature, be comes the Head of the covenant and gives being of Sonship to his Children, and they returne al that being to the Lord Christ, and the Father in him Therefore called the eternal Father. Isa. 9.6. Hebr. 2.1, 3. Here am I, and the Children thou hast given me called also his seed. The manner of which words may thus be conceived.

The Lord hath purchased the Spirit, he is said then to beget, when he sends the spirit of Sons in [...]o their Hearts, which by the immutable assistance thereof, sets their hearts for God, holds the bent thereof towards him alone, as their Father, and principle of life. As they receive this being of Sons they returne it wholly to the Father in Christ: The whole man, in the whol, and that with his whol strength, fastens upon God in Christ, acted wholly by the influence of his spirit, and holds the not excellency thereof.

The Sum of all, out of all that hat been said.

1. Ʋnity is the chiefest priviledg for which Christ prayes, and beleevers can partake of, as their peculiar good in themselves.

I add that, In themselves; because there be higher ends than this, in the Text: To-wit, the setting up of God in Christ in the Consciences of the ungodly, that they may be forced to confess, that God sent his Son to this end; That he loved them, as he loved Christ. There is yet another and higher end: That they may behold and wonder, and be swallowed up in the admi­ration of the glory of Christ, which the Father hath given him.

Enquire here, how far Christ being in the Saints, and his love in them, may yet be a higher end, than this.

2. This Ʋnity is not the unity of affection between each other so much, but the unity of relation to God in Christ: That as the Father is in the Son, and the Son in the Father, by eternal generation; Beleevers so ought to be in both, by spiritual Adoption.

3. In this Spiritual Adoption, as there is an influence from God in Christ, to bend and settle the frame of the Heart towards him: So there is a re-fluence and return, by the power and impression left of the same spirit to come again to him. Conveyance of help on Gods hand should quicken our dependance to look to him, and stay our selves with him there.

4. Had Adam stood, his posterity, out of principles, in themselves, might have challenged happiness, though a covenant performed by a man, conveyed by a man, unto them, by way of natural generation.

But in the covenant of the Gospel, the second Adam, the second person, taking our Nature, by the power of the Deity, wrought al for us, communicates al to us: by the same almighty power, inables us to receive what we have from him: To be acted in al by him; To re­turn all to him. The mutable principle in the crea­ture [Page 45]never brought a man to God, nor kept him with him: But the mutable presence and Spirit of Christ.

So that there is a priviledg here above that principle of Grace that was in Adam, for that was but a creature. But here the spirit and so the power of God through Christ, that takes our Nature into the neerest union with him, even personal, which in Adam it attained not, in that purchaseth all for us. Not a principle in us first­ly, but the spirit of God in Christ it is, by which, the bent of our Hearts are held and carried towards him, acted by him, and so inabled to hold out the ver­tue, power, praise, and excellency of the spirit in Christ from the Father.

So that a poor creature is compassed about with no­thing, but whith the power of God in Christ, and becomes one with Father and Son in their mutual relation to them, and totall dependance upon them. And this is above the innocency and excellency of Adam in Para­dise, and all that he could attain unto; and above all created Grace in Heaven, being wholly taken up with God in Christ, and loose our selves in God and Christ. Eph. 4.13. The acknowledgment of the Son of God. It was not the Son of man that did it: The Son of God, that recovered us, held the bent of our hearts to him, acted us, kept us, perfected us, crownes us. God shal be all in all. The Father gives being to the Son, returnes all to the Father, and that eternal generation, and so one. The Lord Christ, as a son, and begotten of the Father, gives us the being of Children by Adoption, sets us, and holds us. We take al, acted by him, re­turn to him. As the Father in Christ gives all, we re­ceive, and to the Father through Christ we return al, and so we are one in the Father and the Son.

The end why the Saints receive all glorious Grace from our Savior Christ, is this,Doct. that they may be one, as the Father and Son are one with themselves.

This is a truth not included, or that which may by way of consequence be collected, or probably inferred out of the text: But that which is clearely intended, as the chief scope of our Savior, yea fully and plainly ex­pressed in the words, beyond all exception or disputati­on, and that which carries such evidence out of the phrase of speech, that unless a man wil cast away the rule and dictate of right reason, he can in no wise reject or refuse.

Ask but the Question, why did our Savior Christ receive all glorious Grace into his Human Nature from God the Father?

The Answer is, He received it by way of gift, that he might give it to others out of his faithfulness. He was their Treasurer.

But ascend one stair higher, if yet further we may stirr. What was the end of our Saviors giving of this Grace?

The Answer is ful and fair from the letter of the text, for this is another reason, that can be fastened upon the manner of the speech, It was for this end; its that which our Savior aimed at in a peculiar manner, That they may be one, as the Father and Son are.

This is the Crown of that glory, which the Saints shal attain in the ful perfection thereof in Heaven, yea the dia­mond of that Crown, the Pinnacle and highest point of perfection, there to be expected in regard of their own particulars; as that which each man hath in his Eye. The Heaven of Heaven, and one step higher than the highest Star of glorious Grace.

For we know the end is better than the meanes, and adds beauty to the meanes, Els there would be a flaw and blemish in glory, and some defect. Eph. 4.13. When all the Churches are perfected and the Saints ga­thered and come to the fulness of the Stature of Christ, and have attained the unity of the faith. The highest strain of their happiness is, to acknowledg the Son of God. q. d. There is nothing to do in Heaven, but only that. That's the top of glory, and one step higher than al the happiness of al that glorious Grace, they shal injoy there to perfection: To give in witness through al Eternity, that al the good they have received, it was in Christ as the fountain: all that was done by al means, it was done by him. So the Apostle gives in the Reason of Gods dispensation, It pleased the Father that in him, all fulness should dwel; That in all things he might have the Preheminence.

Tha Sacraments were ful of comfort and the word and Sermons ful of wisedom, consciences ful of peace that passeth understanding: but it was because the ful­ness of Christ overflowed in these & filled these, otherwise had he withdrawn himself, the word had been a clasped Book and a killing letter, and [...] heart an empty Vessel.

So the Soul in glory, acknowledg no means, nor or­ders, [Page 101]nor offices further than he appoints them, nor was there any power in them or vertue communicated there­by, further than the Lord was pleased to work by them. The power was Christ that strengthened; The life and vertue Christ that quickened. The success was Christs only, who was pleated to breath upon and bless.

I take it to be the meaning of that place very difficult, and the expression very spiritual and of a high strain. 2 Thess. 1.12. That the Name of our Lord Jesus may be glorified in you, and you in him, according to the Grace of God, and the Lord Jesus Christ.

Why, you would say, Is there any Name higher than the Name of Christ, or glory due to any beyond or after Christ? why is it added, that Christ should be glorified and you in him?

For Answer, open the words a little, as we pass for the present, we shall speak more fully and largely, when we shall come to them again, that which may suffice for the while is this. The Apostle having prayed in the fore­going verse, That God would count them worthy of their calling, i. e. Worthy of the glory, Ʋnto which they were called and so fulfil al the good pleasure of his good­ness i.e. fully bestow al that spiritual good, which in the ful purpose of his good pleasure he intended to them, and that he would bring the work of Faith to perfection by his mighty power.

Now the end of al that glory and fulness of al that spiritual good he prayes for, for them, and they should partake of, according to his prayer. The end of all is, that the Name of Christ (Christ as he is made known in his word and Offices and the execution of the great work of Redemption) may be made glorious in you; He from the Father giving al to you. You also may be glorified, not in your selves, but in your reference and Oneness to­wards Christ, in receiving and returning al to the Fa­ther by him. And therefore those words are added, according to the Grace of God, and our Lord Jesus [Page 102]Christ: you so in him, as through him in God. God through Grace in Christ gives himself and Christ to you: you also through Grace give up your selves to Christ, and through him to God.

For the opening, do three things.

• 1. Recal what this oneness is.
• 2. How this oneness and glorious Grace differ each from other, or may be rightly discerned in their several considerations.
• 3. The Reasons of the point, upon what grounds it may rightly be gathered and concluded: to be one with the Father and the Son is the END, and so of greater excellency, than al the glorious Grace the Saints do partake of.

1. This unity, or oneness, is not the unity of affection, which the faithful, as members of the same body ought to maintain in their hearts, and consciences, and convers; As being of one heart and mind; Keeping the unity of the faith in the bond of peace.

For, First. The express words of vers. 21. hold forth the contrary, and the latter looks another way. That they may be one in us. As though our Savior had pur­posely added the interpretation of his prayer and words. q. d. If you ask me, of what unity I speak, when I pray that beleevers should be one: my intendment may most easily and fully be understood of this resemblance, As I am in the Father, and the Father in me, the scope of my prayer is, they should be one in us. The unity in themselves wil surely follow, but thats not it I now so fully look at.

Again the words of the verse wil not admit this sense. The glorious grace given to the Saints by Christ, is made here distinct from this Oneness; as the means is different from the end, and less excellent than the end.

But unity of Affection is part of that glorious Grace, [Page 103]which our Savior hath given the faithful.

So that it is the unity of relation. As the Father wholly and alone gives his being and Sonship to Christ: The Son, as he receives, so he returnes his being to the Father, as things in relation look each to the other, re­ceive and give consistence one to the other, and so may be said to be in each other, and to be one in this mutual respect. Joh. 14.10. Beleevest thou not that I am in the Father, and the Father in me? So here. As the Father is to Christ, looks only as a Father to a Son, and gives subsistence to him: The Son again looks, only to a Father, and returnes his being & subsistence of a Son to him:

So Christ to the faithful. He gives Spiritual being in Adoption to them, as his Sons only: They as Sons return al that spiritual being to him again. So our Sa­vior; As I am one in them, and thou in me, and by spiritual influence communicate the being of Sons to them. So they are one in me, and to in thee, by re­ceiving and returning al alone unto us. So that our Sa­vior doth not only bring the Soul of the faithful into the nee [...]est relation of dearest love as Adopted Sons; But also into that spiritual intercourse of the peculiar and divine operation of God upon the Soul whereby the Soul returnes unto God, to do al, and receive al. To do all for himself in man: To receive al to himself by man.

The Lord Jesus having fitted the Soul for himself, and united the Soul to himself, and made the Soul acceptable to the Father in his Blood. He sends the spirit of A­doption into the hearts of his, sets their hearts for God. Holds the [...]ent of their hearts towards him.

This is the gracious look of a Father towards them. The faithful receiving this spiritual being of Sonship, Fasten to Christ as the fountain of life: leave their hearts with him and abide in him, to be wholly acted [Page 104]by the influence and assistance of his Spirit, and to hold up the excellency thereof. Thus they return al to God in Christ.

2. How this glorious Grace, which the Lord im­prints upon the Soul, is distinguished from this One­ness.

Answ. The words in the Text evidence the distin­ction: i. e. They differ, as the means appointed to an end are distinct from the end.

This unity of relation carries the glorious operations or motions of the presence of the Spirit upon the belee­vers Heart.

I cal them Stirrings of his presence, as implying that which is somwhat more general, than the gracious dis­positions, spiritual and supernatural habits of Grace. For though those also Issue from the operation of the spirit, yet they are somwhat more.

As the Spirit assisting, fastening, holding the heart, and making it to abide under the stroke of the spirit, pacifying, quickening; Are not so much habits of Grace poured into the Soul, but rather Dints and stirrings of the Spirit assisting or inhabiting.

As he that sets or Joints the part that is out, and chaf­eth it out of its numness, leaves a remembrance of the power and motion of his Hand: But he that puts in Oyl, leaves a quality or Oyly moisture which remaines in the part.

So here, The spirit draws, and unites the soul in vocation: leaves the poyse of the assistance of the spirit upon it in Adoption; whereby it makes the soul abide in Christ and under the stroke of his spirit, as he abides in it.

And hence follows the impression of the image of God, the gracious habits of wisedom, holiness, righte­ousness in the wil, and so a liberty to spiritual good, whereby the beleever is inabled, not only to put forth acts of obedience and observance, which concern the [Page 105]works of the Law, but even to set a going, and that a fresh, those several operations of the Spirit, unto which he had been formerly quickened by the vertue of the Gos­pel, and carried unto by this covenant of Grace, as to fasten to Christ, to abide in him, and resign it self to be acted by him, and the power of his spirit and Grace. And this is indeed a thing of highest excellency, and therefore to this end and purpose the Choicest of all Graces ought in an eipecial manner to be improved.

And this appeares by these Reasons following.

1. That therein the glory of God, and his divine and unconceiveable excellencies are most magnified and Ad­vanced, for that end, even the glorious Graces in their highest pitch ought to be improved.

But in this union of relation towards God, al the di­vine excellencies will most gloriously appear, and in truth much more than in al the gracious habits the Soul is capable of.

Thus the Apostle intimates (to my apprehension) with some evidence, as though he of purpose intended it, and would have al to understand it so. 2 Thess. 1.10. When the Lord shal come at the day of Judgment to render vengeance to those that obey not the Gospel, then saies the Apostle, The Lord shal be glorified in his Saints but admired in those that beleeve. True it is, that those who are Saints do beleeve, but the Apostle seems ap­parently to shew the odds, and this glorious excellency of the true Graces.

They who are sanctified and express the power of Gods Grace in their hearts and lives: God wil be glori­fied in them, that they do express his vertues, and so set forth the glory of his Name.

But when he comes to consider of the bringing of a man to beleeve, here the work of God and the excellen­cy of his dealing, is that which dazels the very Eyes of [Page 106]Angels, and amazeth the hearts of Devils. There his works are beyond all admiration.

Admiration implies a thing not expected, or some thing more than we looked for, or lies open in a com­mon course, we wonder at such a thing when it fals. And secondly we cannot tel what to make of it, or how to conceive or comprehend the Reason, its matter of admi­ration not of comprehension.

When the Devil and wicked men knew such men in their unbeleeving courses, under the curse of the Law and the power of their corruptions, contemners of Christ and mercy. The Devils have seen men holy and to walk unblameably; so in paradise; and therein God is glo­rified, and his vertues expressed: But when they shall see such poor wretched creatures at Gods right hand. He was sunk deep under the curse of the Law, now par­doned: under the Tyranny of Satan, and so in his Claws, he took him alive, now restored. In the bottom of Hel, now delivered. In death, and darkness now again re­stored to life, and he that was so opposite to Christ, now brought so neer to him and the Father, and in them injoy the blessed and holy communion, which is beyond the happiness of Heaven.

The Angels wil be swallowed with admiration, and the Devils confounded and astonished, at the wonder­ment of the unconceivable compassion of the Lord, and the blessedness of this condition. 1 Cor. 15. The first Adam was a living Soul, could by natural generation beget one like himself: But the second Adam is a quic­kening spirit: That when dead, he can quicken them: when lost, and opposite to him and Grace, he can and doth receive them to himself.

2. That which brings us neerer unto God, and makes us to receive more from him, that is most excellent, and other things must be subordinate thereunto.

But this unity of relation doth so.

For to have glorious Graces, and to put forth obedi­ence [Page 107]there from is no more, but that a creature may do, from a principle in it self: had Adam stood, his poste­rity might have challenged happiness by vertue of a covenant of works done by a man, and from a man con­veyed by natural generation.

But in the covenant of the Gospel, the God-Head of Christ in the Nature of man, brings man again unto God, and keeps it with him.

The God-Head in our Nature wrought al for us, communicates al to us. The mutable principle of Grace never brought a man to God, or kept him with him, nor since the fal can do it.

But it was not a principle in us firstly, but the holy spirit of God, by the infinite power of the God-Head, carries the bent of our hearts to him, acts it upon him, keeps it with him, and so inables us to hold up the power and praises of Christ from the Father. So that a poor creature is compassed about with nothing but the power of God in Christ, being one with the Father and the son in his relation to them, and dependance upon them.

I in them. Christ is by his Spiritual Presence in a spe­cial manner in the Faithful.

This was signified to the Church of the Jews in the wilderness, when the Arke, the Type of the presence of our Savior, incamped in the midst of all the tribes of Israel, to watch over them, when they rested. Was a Pillar of cloud and fire to go before them, for special guidance, when they arose and marched in their travel and this Moses prized so highly, That unless he went with them, he would not go into Canaan, the land of promise:

The presence of Christ is better than the Land of pro­mise. Exod. 33.15. If thy presence go not with me, carry us not up hence. Therefore our Savior is said to dwel between the Cherubims and there to give his Ora­cles, his Answer to his people. Isa. 37.16. Psal. 132.14. The Lord professeth; This is my resting place, here will I dwel for ever. Therefore the faithful are said to receive Christ. As ye have received Christ, so walk in him. Christ is said to be in them. 2. Cor. 13.5. Know ye not that Christ is in you, unless ye be re­probates? To dwel in them. Eph. 3.17. To live in them. Gal. 2.20. Yea they live not, but Christ only.

Open here three things.

• 1. In what respect Christ is said to be in his.
• 2. What kind of presence this is.
• 3. After what manner commu­nicated. And here the grounds and the Reasons of the point wil be laid.

1. In what respect Christ is said to be in his.

Answ. If we look at our Savior meerly and only as the second Person in the glorious. Trinity, God blessed for ever, not attending or considering his Human Na­ture, as he filleth Heaven and Earth with his presence, he then would have filled the hearts of the Sons of men in that manner, being present with them, as he is every where by his Omnipresence:

But the gracious & spiritual expression of his presence had never been communicated to Adams posterity: There was so great a distance, such and so strong oppo­sition betwixt the corrupt and polluted nature of man, and the purity of the holy nature of the blessed God, that there was no possibility that ever there should be, any agreement and communion, while man continued in that corrupt condition. Can two walk together, except they be agreed? Am. 3.3. Much less dwel together. Yea the Lord professeth, Psal. 5, 4. Wickedness shal not dwel with him, much less he in it. When his pure eyes cannot endure to behold iniquity with any approbatiō, he shal be thought to take up his abode there? No. What commun [...]o [...] be­tween light and darkness, Christ and Belial? that is, there is none, there can be none. Therefore we must look at Christ, as God-man, as he had taken our nature into union with him, and so in and by it, had made way for the communication of himself to his.

By the nature of man he communicates his spiritual pre­sence to the Sons of men. By this, life is provided for the world of Gods elect. By this they come to be made partakers of it. John, 6.51. I am the liveing bread which came down from Heaven, If any man eat this bread, he shal live for ever. But the question might have been what is that bread? he answers. The bread I wil give is my flesh, which I wil give for the life of the world. Be­cause his humane nature is that mean, whereby life was purchased, and the conduit, by which it was conveyed to lost man. And therefore he adds. Except ye eat the flesh of the Son of man, ye have no life. And vers. 56. [Page 113] He that eateth my flesh & drinketh my blood dwelleth in me and I in him. So that there is no communion with Christ, no sharing in his spiritual presence and special ver­tue, but by his flesh.

Christ, God and Man is our spiritual good, other­wise he is not, nay cannot be digested for the spiritual re­freshing of the faithful soul.

2. What kind of presence this is.

Answer. In the words of the doctrine, it is a spiritual presence, not carnal or corporal; in so much, that the Apostle if he had known Christ after the flesh, yet he knowes him no more after that manner. 2. Cor. 5.16. For the flesh profits nothing, sayes our Savior; the words I speak, are spirit and life. John. 6.63.

Certain it is, the bodily presence of our Savior is not here attended according to the conceit of the Capernaites, and the Papists at this day: as though it were possible for the very flesh of our Savior to be in al places, or in many places, according to the administrations of the ordinances, which signify or represent the same.

Nor yet can the very flesh of our Savior in it self con­sidered be truly availeable to purchase any spiritual good or communicate any spiritual vertue.

Yet this is certain and for ever to be observed, that the humane nature taken with the deity, and in vertue of the deity, puts forth a power in the expression of his spritual presence; whereof more anon.

And the Lord Christ is thus spiritually present in his Church, as a head may be truly said to be really and rven­tually in the body. For this is the office of our Savior and that in a proper and peculiar manner. He is said to be the Head of his Church, neither the Father nor the Holy Ghost. The Father is the Father of the Church: and Holy Spirit the Comfortēr of the Church: but Christ hath this impropriate in him, that He is the Head. Eph. 4.15. Grow up in [...]o him in al things [Page 114]which is the head, even Christ. And Chap. 5.23. He is the head of the Church, and the Savior of the body.

Because this appertaines to him, not as God onely, for then al the persons had partaked thereof, as common: but as the second person in the Trinity sent of the Father working next in order from him, and as so sent and work­king, terminating the same Nature upon himself, for the great work of our Redemption, and so he is head.

1. Its proper to him to have al Grace firstly in himself, in way and right of communication, for had he not been the son of man and son of God together, the way of Grace and life had been shut up from the sons of Adam. Hebr. 10.20. And in this sence it is said, That with him is the Wel of life. Ps. 36.9. And he is said to be a fountain of living Waters; to have life in himself. Joh. 5.26. And to quicken whom he wil. Joh. 5.21.

2. The right and propriety of immediate dispensation is committed to his hand, of all Grace and good: Of his Grace we receive Grace for Grace. Joh. 1.16. And the Holy Spirit takes of his, not of his own, when he communicates to the Souls of the Saints. Joh. 16.14, 15. He shal shew you al things. He shal glorifie me, for he shal receive of mine. Al things that the Father hath are mine. Therefore said I, He shal take of mine and shew it unto you.

3. The manner how this spiritual presence is communicated.

Answ. It appeares in the Nature and maaner of it in three things,

1. The second person in the glorious Trinity assum­ing our Nature into mystical and personal union with himself, remaining the same person after the union which he was before the union, doth therein become surety [Page 115]for the faithful, and enter into covenant with God the Father in their room, and purchase both Grace and glory in their behalf. For had he not taken the Nature of man, it had been unpossible he should have commu­nicated unto man any good. So the Apostle reasons, when he would shew the way how life came to be de­rived to the seed of Adam, and not unto Angels, gives this as the ground. Hebr. 2.16. For v [...]rely [...]e took not on him the Nature of Angels, but the Seed of Abraham. And therefore these were redeemed, life was conveyed unto these: the other in their sins and sorrows.

And being thus fitted for the place of a Surety, He did in special manner enter upon termes of agreement in the behalf of those, he would do good unto; The happi­ness of those were committed to his care by the Father, and undertaken willingly by himself. Joh. 6.38, 39. This is the will of the Father, that those that he hath given me, I should lose none, but raise them up at the last day.

And he is as careful to attend their spiritual welfare, as may be; therefore he concludes of them, in their times, and answerable to their conditions. I have other Sheep, and those I must bring. Joh. 10.16. And when they are brought, I will in no wise cast away, nor suffer any to take them away. Joh. 6.37.

2. Having thus purchased Grace and glory for them, he hath now both right and liberty to improve al power in Heaven and Earth, to communicate Grace and glory to them.

Yea the Human Nature of our Savior hath liberty & power to let on work any, and all the Attributes in the behalf of the poorest beleever in the world: yea right to send the good Spirit of the Lord for his spiritual re­lief. Joh. 17.2. Thou hast given him (that is Christ) power over all flesh, that he should give eternal life to as many as thou hast given him. And therefore in verse 4. [Page 116]he saith, I have finished the work, thou gavest me to do. q. d. Christ hath nothing to do in this vale of [...]eare [...], but search ou [...], and seek up some scattered and wildering Servants of the Lord. Yea liberty to send the spirit upon this imployment. Joh. 15.26. When the com­forter is come, whom I will send you from the Father. Yea makes this his main Errand to heaven in his ascensi­on. Joh. 16.7. It is expedient &c. If I depart, I will send him unto you.

3. He doth improve this power and the operation of the Spirit to close the Soule with himself; and to hold the bent of the heart towards him for ever. 1 Cor. 6.17. He that is joyned to the Lord is one Spirit.

As by his spirit he sanctified our Nature and took it into personal union with himself and gave in subsistence, which of it self it had not, nor could attain: So by the operation of his Spirit he prepares the Soul for himself, carries it in the promise to himself, and acts it upon him­self: The Soul moved by the vertue of the Spirit, moves to and staies upon the Lord Christ. As in the Eccho, the Air moved by the voice, in such manner returns the same voice, by vertue of its own motion. Come unto me. I come, Lord. And not only carries and closeth the Soul with himself, but holds it in this holy bent to himself that way, Christ-ward, Heaven-ward.

This is like the growing up with Christ, being as scions ingrafted into him, as the true Vine, and so are truly, and so called, sons, as the scions united to the stock, may fitly be called the Sons thereof; and hence, Christ is stiled, The eternal Father. Isa. 9.6. Be­hold a Son is given, and this son is a Father, and an e­ternal Father, and begets us as sons unto his Father, and will deliver us up unto him, at the great day. Here am I and the Children which thou hast given me. Hebr. 2.13. This is that which Christ calls his abiding in us. If I abide in you, and you in me. Joh. 15.4.

The Reason in a word is this,

He that is the life of the faithful, must be in the faith­ful: So is Christ. Gal. 2.20. Col. 3.4. When Christ who is our life &c.

It's the care of our Savior to seek and pro­vide for the welfare of his Servants, even till they come to the fulness of their per­fection.

See here in the words of the Text, the inlarged ten­derness of the heart of the Lord Jesus, he doth not con­tent himself to look to his disciples and so beleevers, while they were but in the shel, Babes in Christianity; nor satisfies himself, that he hath purchased and bestow­ed the same glorious Grace upon them, which he hath received from his Father. Nor yet doth he count it e­nough that he hath pressed the Father with such unces­sant importunity to intreate, that they might be kept in that Oneness of relation to the Father and the Son, as they are one with another, and one in another, which notwithstanding in reason might have been conceived to have been a large provision, a goodly portion and inhe­ritance, even for the choicest of Gods servants, to be so left by God the Father and the Lord Jesus with so faire an estate; that in reason they might have been able to maintain themselves wel, and not only made a shift to live Christianly, but honorably, and with much content, since the Lord had left them wherewithal, and aforehand in the world, so fully stocked and stored:

But alas, this is little in the Eye of the Lord Christ, do we but consider the endless compassions, which he extends towards such: He laies in with God the Father, for their welfare in another world, stores up for eternity in their behalf. Father I will they be, where I am. He wil not forsake them, before he see them wel arrived and in safety: therefore doth not ascend to Heaven, and leave them to the wide world, to sink, or swim, and shift for themselves. No, he hath laid in provision of [Page 198]prayer answerable to al their occasions, their changes, and necessities, in life, in death, after Death. In life, Lead them: keep them in their Graves, raise them out of their Graves, bring them to glory, and preserve them in glory for ever: He wil not have his glory, but they must see it, nay his glory wil not satisfie, unless he may see them.

If our Savior pray for this their being with him; then prayes he for and provids and also succeeds al means to attain this.

As wise Merchants victual their shipps for the longest time: our Savior victuals, even for a Voyage of eter­nity; for life, for death, for Grace, for Glory; for a Momentany passage of time in this world, and for eter­nity in another: he laies out for their present needs; but Oh how great is that goodness thou hast laid up for them that feare thee? like Joseph, provide for the se­ven years Famin, laies in provision of prayer for their everlasting supply. The Saints may find even refreshing baits by this prayer of our Savior, in their most fa­mishing distresses, feast their hearts with it. Hence it is, the Lord Christ is said, Hebr. 7.25. To be able to save them to the u [...]most that come to God by him, that is, by the vertue of his eternal intercession, of which this prayer is one part. This was signified by those two types, The Pillar of fire, and the Pillar of cloud, which went before the Israelites in their travailes. Its said, The Lord went before them in a Pillar. Exord. 13.21, 22. He took not away the Pillar of Cloud by day, and the Pillar of Fire by night, from before his people, until he brought them into the promised Land. Thus the Lord Jesus leads his people into the way everlast­ing, and withdraws not the power of his prayer, and presence, and provision of al mercies, until he bring them to himself.

So again Moses left the people in the desert and died before he came into the good Land: but Joshua brought [Page 199]them to the place of rest, of which it was said, they shal remove no more. 2. Sam.

The Law leaves a man in sin and misery, even to perish, while he is in his passage: but our Joshua brings his to rest that yet remains: for there is yet a rest re­maining for Gods people. When he went away, and withdrew his Bodily presence, yet his Bowels yerned towards his, I wil not leave you as Orphans. Joh. 14.18. He sends the comforter, his blessed spirit to lead them into al truth, To guid them in the way, while they are wildering here towards the end of their Hopes: And his care is even in Heaven, to prepare mansions of rest for their welcome and refreshing, after their weary-some travailes. Joh. 14.2. In my Fathers House are many mansions, I go to prepare a place for you and I wil come again and receive you. And before he comes, he sends post to meet his poor servants, and to inquire of their welfare. Joh. 16.22. I will see you again, and your heart shal rejoyce. This was the meaning of the vision, Gen. 18.14, 16. Jacob saw a Ladder, An­gels ascending and descending, and the Lord standing at the top: and he said, I wil bless thee, and be with thee where ever thou goest and I wil not leave thee, un­til I have performed that which I have spoken to thee of.

All beleevers are given unto Christ by God the Father.Doct.

Our Savior presents the persons of the Saints, both here, and often, yea constantly, and almost continually in the foregoing part of this Chapter, to God the Father, under this notion and consideration, rather than any other, As GIVEN by the Father, As that which hath the most perswading and prevailing power with the Father, readily to hear, and willingly to grant, any Prayer or petition that should be made in their behalfs, and freely and aboundantly to give and bless al means, that shal be desired for their good and welfare: For which end and purpose, God gave them to Christ, he also prayes for them, and both Father and Son stand ingaged to provide for their everlasting happiness.

As though our Savior should have said: It is not the condition of thine enemies, I now present before thee, nor the cause of Strangers, (righteous Father) that I de­sire to recommend to thy Majesty, but it is for Thine own, whom thou hast Given, and over whose Good thou hast Given me Charge. For them and for their good it is, that I pray, and therefore I cannot but speed for both.

For the Explication of the Doctrine, two Questions are to be considered; and the meaning of that Phrase opened, and then the Truth wil be evident.

• 1. What this giving is?
• 2. How God the Father is said to give?

To the First, I answer three Things: All which being distinctly attended, wil open the Nature of this Work, and make it easie to the Understanding of the mea­nest.

1. Giving the Soul to Christ, is not properly the Act of Election: though several Interpreters of savory Judgment, do so think and speak: but I suppose their meaning must be further extended, or else their words wil not be able to abide an exact examination by the Rule of Truth. But it is a Consequent which follows it; an effect which certainly, and infallibly flows there­from; and of this, the expressions of Scripture, wil give in evident proof.

The Eternal Glory of Christ, is a Gift of the Eternal Love of the Father.

In grows out of this root, it issues firstly out of this Fountain. Hither our Saviors thoughts arise, and here he rests. This is the Crown of Glory, and the Diadem in the Crown; and the lustre and shine of that is, The Love of the Father. To this our Savior ascends, and [Page 345]in this he satisfies himself, and he would lead al his, as afterwards we shal see. Had not the Father given him glory out of his love, glory it self would never have given our Savior content. Nay Heaven and glory it self had not been worth the loving nor having, unless the love of God were in them. That is the quintessence of al.

We shal open shortly two things.

• 1. What we must understand this love to be.
• 2. How this love is the cause of this glory.

For the right discovery and discerning of this love, that we may come as neer the mind of our Savior and the meaning of the text, as we may, we shal with warines, in some doubtful Seas, sound and cast several pas­sages, that we may find, where the Channel lies.

• 1. It cannot then be taken for the spiritual and spe­cial fruits and effects of Gods love, which the Lord dis­penseth to his, according to the good pleasure of his wil, of which the Apostle speaks. Rom. 5.5. The love of God is shed abroad in our Hearts. This rather looks at the fountain, that those streames, for which Jude Prayes, Grace, Peace, and Love be multiplied. Jude.
• 2. For this love is from eternity! so are not those fruits and expressions: because they are put forth in time.

Beside, the glory of our Savior is one of those fruits which are here said to Issue from that love. And I sup­pose it doth vertually and summarily include those spir­itual expressions, which makes way for it.

2. Somtime, the love of God is put by a Figurative speech for Election, as that, in Rom. 9.13. Jacob have I Loved, that is, Elected, or set apart, to be the subject of the expressions of his love.

And this also seems not to fit the place in hand, For it goes somwhat against the grain of the phrase. The love in the former and following words, in the verse before and after, leads us to another apprehen­sion, [Page 346]and looks another way.

Beside, the aim of our Savior, and his expression would perswade one to think, that he eyes somthing in the Father, which in a peculiar manner relates to him. Not that which equally and indifferently belongs to the Holy Spirit and himself also, as that purpose of Electi­on doth.

Nor yet is this meaning so fully suitable to the sense of the place and force of the Argument. For glory was given and doth appertain to our Savior, not as man a­lone, but as the Second person in the glorious Trinity as we opened, and gave in undeniable evidence thereof in the former Doctrine. As our Savior was the subject of this glory, which was given, so is he the subject of that love, which gives it.

But that Election, properly so termed, should be attributed to Christ, as the second person, I do not remember that any Scripture evidenceth. Therefore in the.

Third and last place, I do conceive, that this love is attributed to the Father, in a personal regard, and for the manner of it, it doth in a proper and peculiar sort, appertain to him, and Issues from that inward and in­timate relation, that is betwixt the Father and the Son. The Father gives al to the Son, as Son. The Son re­turnes al to the Father, as Father. Nor a Father, be­cause God, but because he hath a Son. Not Son. Be­cause God. But because he hath a Father. And hence it is, they are said to have an In-being each in other. Beleevest thou, that the Father is in me, and I in the Father? Joh. 14.8, 9. Thou in me, and I in thee, that they may be one, as we are one. And for that rea­son it is, the Father is said, To dwel in Christ, the se­cond person. Joh. 14.10. And that cannot in any propriety of speech be said of the Essence, because that the person dwels not in the Essence. For relations make no impression in the subject.

Hence it is, the Lord Jesus becomes the object of his Father love: his heart wholly affects, his thoughts are wholly set upon him, taken up with him. An infinite and eternal Favorite of an infinite and eternal Father. Called, the express Character of his Fathers person. Hebr. 1.3. No such likeness. No such Love. So that he cannot once look off from him, Enamoured with him, and with an infinite fulness of Soul-pleasing satisfaction, takes contentment in him. Hence our Savior professeth Prov. 8.30. I was dayly his Delight. The Original word [...] a com­pound of [...] intueri [...] retinere, so to eye, blande applica [...]e fe alteri, ut inclusum retineamus in solidum. So to Eye and pleasingly to apply our selves to another, as to hold & keep that other with us for ever.

So the Father doth gaze upon the infinite beauty of his own image in his Son, bestows his affection wholly upon him, and holds him to himself for ever.

The Father and the Son being subsistences of the same Essence, they are one with another, in regard of the Essence, unto which they be adjoined, and one in another in regard of the personal relation that is betwen them: they are the delight one of another, and glorifie each other continually. The issue then is, In that the Father eyes, affects, delights in his Son, as the brightness of his Glory, the express image of his per­son, as his only begotten, bearing his similitude and likeness, in an unconceivable and unmatchable resem­blance: This love in this manner, is proper to the Fa­ther, the fountain and first cause of that glory the Lord Jesus had with the Father, before the world was, and the first cause whence that glory comes to be restored, after he had emptied himself of his glory, and suffered the shameful death of the Cross. Father glorifie me with thy self, with the same glory that I had with thee, before the world was. And hence it is, our Savior is said to be in the bosom, and to come from his bosom. [Page 348]He lay in the bosom of his love, and from thence was sent to reveal those bosom secrets of the riches of his free love and Grace, which Els had never seen Sun.

This is the love wherewith the Father loved the Son, before the world: and this love is the cause, why he gave him that glory. And that appears by a double Reason.

Our Savior doth affectionately desire to have the presence of the Faithful in Heaven with himself.Doct.

I say, he affectionately desires, and that appears in his expression, I WILL: Which implies Three Things in this place, as thus used.

That it is thing which suits the heart of the Lord Christ, and which he chuseth, as a thing, that is wel plea­sing to him. This is as he would have it.

2. That he presents the efficacy of his Merits, and O­bedience before God the Father; and by vertue of the Covenant and Agreement betwixt him and the Father transacted, touching his Elect and Chosen, whose Re­demption, and Recovery, he hath undertaken: and he challengeth, and claimeth at the hands of the Father, the enjoyment of Heaven, and Happiness, which he hath purchased for his Servants the Faithful, and his enjoy­ment of them, and their presence.

3. He earnestly requests, and praies unto the Father for the accomplishment, and performance of this.

The first and last of these Particulars, ye have fully declared by the same word, as used upon the like occasi­on. When our Savior was to enter into his Agony in the Garden, a little before he was betrayed, he prayed more earnestly, saies the Text; If it be possible, let this Cup pass; and in the close, ends and issues al with this subjection, Not as I will, but as thou wilt, Marth. 26.39. that is, according to the Rules of Nature, and Rea­son, I would chuse, and do desire mine own preservati­on, as man: yet as Mediator, having undertaken the Re­demption of mine, I submit my Wil and Prayers to thy good pleasure, and purpose. And for the Second Par­ticular, it's thus also plain: Because his Prayer is one part of his Priestly Office, and of that Intercession, which he makes for his redeemed ones: and that appears a­mongst other things, in this; As he purchased, so in a righteous way he may obtain, the performance of al that good from the Father in the behalf of his; That they may be with them, and happy in them for ever, Isa. 53.11. He shal see the travel of his Soul, he shal see the fruit of his dying and praying, the bringing of his unto God the Father into Heaven, and their blessedness there. And this our Savior doth not as man only, but as God-man, the Mediator of his Elect, as he volunta­rily submitted to the place of a Surety, and became a Servant for our sakes, and so less than the Father, John 14.30. The Father is greater than I. Look as his Complaint, so his Prayer, may be conceived, as issuing and proceeding from the same ground. But when he complains, My God, my God, why hast thou forsaken me? he was not forsaken of God, by the withdrawing of the sence and sweetness of his Favor, as man only, but as Surety; therefore as Mediator, and therefore so he prayed, and so was heard then, and now also heard and accepted of God the Father.

And this affectionate desire of our Savior, appears in this; That as he cannot take content in Heaven, unless [Page 356]he have his Faithful with him: So he wil not rest in Heaven, but wil come again to fetch them to him. John 14.3. I will come again, and take you to my self. He hath betrothed his Bride and Spouse here, and he wil come (as somtimes Princes and States come from their own Places and Kingdoms) with the great retinue of his Courtiers, and attendance of glorious Angels, thou­sands shal go before him, and thousand thousands ad­ministring to him, at the Solemnization of the day of Marriage; and he shal say, as in Psal. [...]0. Gather my Saints to me, those that have made a Covenant with me by Sacrifice. We shal al be taken up with him into the Clouds, and he shal carry his Bride with Triumph into his own Country and Kingdom, into Heaven, and there we shal be ever with him.

The happiness of our being in Heaven is to behold the glory of the Lord Jesus,Doct. which he hath received by gift from God the Father.

I say they happiness of our being in Heaven lies in this: for this is the end at which our Savior aimes in this Pray­er. This is the end of that Priviledg and blessing for which he Prayes. For it is not the place of Heaven, though the lustre and beauty of it, is beyond compare, and indeed unconceivable; nor yet our being in Heaven, barely and nakedly considered could satisfie either our desires or wants, and answer the Expectation of the Soul. If Christ were not there, or we might no injoy his presence, and [...]ee his face, though we were shut up in a corner of Heaven, certainly Heaven would be no Heaven, our happiness, no happiness, if we had no Christ. As he said, What availes m [...], if I may not see the Kings face? And therefore the dregs of the venge­ance of Hell is discovered in this, that they shal be de­stroyed from his presence, and from the glory of his power.

The End, we say, is better than the Meanes, as that which adds beauty and am [...]bility to them. The End of our being in Heaven, is better than Heaven it self, and that is to see the glory of Jesus. and hence it is, This spiritual and special communion betwixt Christ and the Soul is ever implied in such expressions, as intimate the happiness of our being in Heaven. So when the Apo­stle would by a more than ordinary Cordial fetch up the fainting hearts of the Saints, here he lands al desires, Hopes, indeavours and expectation. 1 [...]hess. 4. and last. The trump shal blow, the dead shal rise, we shal meet him, and be taken up into the Clouds, and [...]ere [Page 367]we shal over be with the Lord. Not be in Heaven, but be with Christ there, that makes the feast, and have glo­rious communion with him, and injoyment of him. Els Gods frowns and displeasure in Heaven would make it a Hell to the Soul, and that indeed insufferable. Hence the Prophet makes this the highest pitch of al the Hopes and desires he had, and the having of that was enough, and did satisfie fully. Psal. 17.15. Having spoken of the Pomp and prosperity of the ungodly, they had what they would, and did what they would in this world, he reposeth his spirit upon this; As for me I wil behold thy Face in righteousness and when I awake I shal be satisfied with thy likeness. When he awakes at the day of resurrection, The sight of Gods glory gives ful satisfaction. Whom have I in Heaven but thee? Its not Heaven but God in Christ in Heaven, that makes it desirable. All desires of al the hearts of the Saints empty themselves and end here. Their desires are to thy Name. And the remembrance of thee. The Soul in Heaven desires the union of the Body, and the perfecti­on and accomplishment of the number of their fellow brethren. But when Body and Soul are raised, and the Saints completed, then al desires are to Gods Name, and to the remembrance of him. There is the remembrance of nothing else. The things and relations of this life are like prints left in S [...]nd, there is not the least appearance or remembrance of them. The King remembers not his Crown, the Husband the Wife, Father the Child, no­thing that we had, that had any worth and desirableness in it. Its forgotten, only the Name of God in Christ, that is, so far and so much, as he hath manifested himself in his Christ to the Soul: th [...]s now in their Eye and aime, that only comes into remembrance. This is the top and highest pinnacle of perfection, which the Apo­stle hath in his Eye. 1 Joh. 3.1, 2. We are now the Sons of God, but it doth not appear what we shal be: Why, what is that excellency that then may be ex­pected? [Page 368]Answ. We shall be like him, for we shall see him as he is. The Sight of his Glory is the highest step and stair of ours.

Here we shal enquire three Things:

• 1. What this Glory is.
• 2. What it is to see it.
• 3. How the sight of this Glory brings in our End, and happiness of our being in Heaven; and that will be the Reason of the Point.

1. What Glory is.

Answ. There be Two Things in it.

• 1. One is supposed, and that is the worth and excel­lency of such Graces and Perfections, which are in Christ; for al Glory presumes some worth, as the Basis or Bottom, out of which it doth arise. This is included, but not the special consideration atten­ded.
• 2. The expression, and putting forth of such perfe­ction, in the most eminent operations thereof: therein appears the lustre and beauty of such excellencies, and therefore it is said to be the Glory thereof. Thus the shine of the Sun in its beauty, is called the Glory of the Sun, as we have more at large opened this Point before.

The Glory of Christ then here attended, Is the mee­ting, and concurrence of the expression of all the Divine Perfections and Grace in Christ, in the highest strain of Eminency, and to the utmost activity of that power they can put forth, [...]or the Creature can receive.

Here is the work of Wisdom, and the power and mer­cy of Faithfulness, expressing themselves for the good and welfare the Faithful: But there the Glory of al these [...] discovered to the utmost of al excellency that is therein. The magnificent triumph of the soveraign roy­alty, and Raign of al those excellent perfections of Wis­dom, Mercy, Power, and Faithfulness Christ, set as it [Page 369]were, in the Throne of Estate, Then wil appear the Power of Christ in the highest strain of Excellency, put forth in the destruction of the wicked to the utmost, in al that the damned can endure, and not be annihilated: In the preservation to the utmost of the Saints, that no­thing can be added, desired, received.

The triumph of Wisdom expressed to the utmost, in breaking the Head of the Serpent, out-bidding al his sub­tilties, al the slights of sin, and the deceit of the hearts of the Sons of men, though deceit ful above al things.

The triumph of Mercy and Grace, which hath put forth the utmost of her activity, to quit the [...]eco [...]lings of guilt, and fears and terrors, Conscience never accusing, doubting, fearing any more [...] delivering from the hand of Hell, and Sin, and Death, and Devil; frees from the Faithfulness performed, and al promises, nay, hath been better than al Promises. Al these perfections of our Sa­vior, and not only set on the Throne of Glory, but they heads. Wisdom shal glory over al plots, subtilties po­licies, deceits of the World, and Sin, and Devil, it hath now defeated al.

The Mercy, and Merits, and Blood of Christ, glories over al the curies and guilts, punishments, acculations, fears; and miseries, and death, they are al swallowed up in Victory, they are hereby abolished al. They were upon every occasion annoying, troubling, molesting distracting nibling; they are now swallowed up, their name, and place, and presence appear no more.

Grace glories now over al the violence of temptations, the rage of distempers, the allurements of the World: not only dead, but buried our of the way, and out of sight, it hath now removed al. 1 Cor. 15.24. Christ is said to put down, [...] take off al activity of rule authority and power [...], no right they can claim, no authority they can exercise no pow­er [Page 370]they can put forth [...] whereas here Satan, before con­version, hath a right, exerciseth authority, puts forth power; and al these in part after Conversion.

When thus our Savior is exalted in the Highest strain of Eminency, and activity or al these Divine Excellen­cies and Perfections, far above al Principalities; so that he stands fully possessed of al right in fulness of Com­munication, and the fulness of al exercise for immediate dispensation (How Christ hath Glory given him, we have shewed before) So that there is no impediment in regard of Enemies, World, Flesh, Devil to oppose; no weakness on our part to receive it; no stoppage on Christs part, either in regard of his Covenant, or Coun­sel, and way of his Providence, to cause him to with­hold the letting in of the ful [...]ou [...] of his saving Grace and Mercy in that ful measure the Saints can attain in the Body of Christ.

2. What it is to behold this Glory.

For Answer, enquire two Things:

• 1. What this Beholding implies.
• 2. The Manner how it is done.

First: The Word translated here, to Behold, carries three things in it.

• 1. An attentive eye, and a setled holding of our Mind and thoughts about the things that are presented to our understanding, Heb. 7.4. Now consider how great this man was. When the holy Apostle would draw the Hebrews to the serious attendance of the excellency of the Type, and so of our Savior, who was typified by Melchizedek; he bid them to consider; hold their thoughts bent to the object of so worthy attention.
• 2. It implies a through viewing of the whol compass of any thing thus presented to consideration, and so the word is very often used among Heathen Authors, to pass as a Traveller from one place to another, to ac­quaint [Page 371]a mans self with the manners, and condition of the place, and people, to the ful. So when the Mind travels to and fro in a serious contemplation of that which is of­fered to our Apprehensions, with a careful search and observation, to take the scantling of whatever on circum­stances of any conceived worth may be in it. Luke, 23.49. It's said the women that followed Christ from Ga­lilee stood aloof off, beholding those things. They kept al the carriages and occurrences of what be [...]el our Savior from first to last.
• 3. Not only a mans apprehension comes to be exerci­sed, as in the two former; but the quality and nature of the thing, comes so to be taken into our observation and consideration; That the heart comes to be experimen­tally affected therewith, John 12.19. Do ye not see how ye profit nothing, The whol World follows him: that is, your own sence and experience wil give you proof and evidence, that this your opposition, wil do no good.

To behold then, the Glory of Christ, is, by an actual and attentive survey of the excellency thereof, to be sui­tably, or experimentally affected therewith.

2. The Manner how this is done, appears in three Things:

• 1. Immediately, as he is then pleased to shine in, and send in beams of his Grace and Holiness, directly and nextly upon the Soul, 1 Cor. 13.12. We now see through a Gla [...]s darkly: as the excellency of our Savior comes covered and vailed in Providences and Ordinances, and so made liable to the dimness or our Eye, while we walk in the shadow of darkness here. As the Soul of a man, which cannot come to our view in regard of its Spi­ritual Nature, yet we perceive the presence of it, as it's speaking in the tongue, and stirring in other parts of the Body. So▪
• 2. We see him then more fully, wese 11. more of [Page 372]him, and the excellency of his Glory, than can be attained in this Life, 1 John 3.2. [...]e shall see him as he is, that is, in himself. We here appre [...]end so much of Christ as the Ordinances either present, or convey in the work thereof, either according to its weakness, or Gods bles­sing. One text affords matter of Humiliation, another of Comfort, another of Direction; and that so much of Christ as he wil drop in, in this or that Ordinance: and how li [...]tle do we see of hin [...] yet that's al we seek; and that's al the good we can receive to do us good. But them [...]hrist in the glorious sufficiency of the fulness of his Grace, shal shine in a-main upon the mind, in the ful beauty of it. Al Comfort, and Peace, and Grace of al kinds, shal like a mighty stream, take up the whol man. Here by re-tale, as persons who are poor, buy, and bring in their Provisions. Then by whol-sale. Here the Light of the Sun shining in a crevis, and day-hole, leaves yet the place dark, but then the Lord Christ shal arise as the Sun of Righteousness, and fil (as that the whol Heaven; so this) the whol heart. So Christ shines in the Counsels, Comrorts &c. of the Ministry of the Word, and makes us see the Day-star arising, but stil there be shadows: But then he wil arise in our hearts, and al these shadows shal fly away. I shall know as I am known.
• 3. Most effectually and powerfully, 1 John. 3.2. It's the Inference the Apostle makes, and the reason he brings to force this Consequence, and that infallibly. We shal be like him; How comes that? We shall see him as be is. For as the Spirit of Christ, by his Special presence in the Soul, and work upon it, is the only Au­thor of al Grace and Holiness, which we do here, or shal hereafter possess, 2 Cor. 3.18. We are transformed in­to one degree of glorious Grace from another, by the same Spirit. So the Spirit of God, useth first to enligh­ten our minds, a [...] the first means, whereby he comes to make way for himself into the heart, and to communi­cate [Page 373]al that glorious Grace to those, upon whom he is pleased to bestow it. And hence our Savior, when he would difference his Servants from the wicked in the World to whom he never intends any saving good, nor do they partake thereof, he gives this as a ground, John 14.17. The Father will send his Spirit of Truth, whom the World cannot receive, because it seeth him not, neither knoweth him; but ye know him. No Spirit, no Grace. But the World hath no Spirit, because they cannot receive him; and that because they do not see not know: But they see, therefore receive, and there­fore have the Spirit, and therefore have Grace: and therefore the Apostle concludes, 1 John 3.6. Whoever sinneth, hath not seen him, nor known him. True, it is possible the wicked may have a glimmering of the Truth, and hear tel of a Christ, by the common bruit of the World, as they read such things writ: But this is a false Light, the Star-light of some common apprehensions of Reason, Arguments which are presented to us in Speech and Discourse. But the Apostle ads, Eph. 4.20. If ye have heard and learned Christ, and been taught by him as the Truth is in Jesus. Ye have heard of the Truth and Christ, as then are in words which report him, as Arguments and Reasons which discourse and dispute about him; but the Truth as it is in Jesus, as it issues from a Jesus, from a Savior, and from that sa­ving, enlightening, over-powring work; when it's set on by the hand of a Jesus, not by Man, Education, or Disputation, then it wil make men to put off the old man, and be renewed in the spirit of their minds. This the eyeing of Jesus in a right manner in this Life, wil do. But when we come to see Christ as he is in his Glory, all those impediments which either stopped, or lessened the work of the Spirit from conveying that fulness of Grace, which otherwise it would, and by which we might have been perfectly like him, are then taken away.

Now the impediments which stop the current and pas­sage [Page 374]of the Spirit are, either in regard of the means, whereby he is dispensed, or in regard of our hearts, wherein he is received.

1. For the means; they are either narrow, as Con­duits from the Fountain, or Creeks from the Sea, of smal power, and convey little help in spiritual supply, as Word and Sacraments.

Or else the Instruments are weak and cracked, and so stop the stream, and corrupt, and sinful; and therefore though not utterly hinder the work of the Spirit, yet wrong and defile it much.

But then the Lord Christ wil do his work by himself, when his Spirit shal have ful scope; the narrowness of means shal not streighten him, the weakness of instru­ments hinder him, to express the ful power of his Grace in ful perfection, but God shall now be all in all, 1 Cor. 15.28.

1. Whatever Word, and Sacraments, and Prayer, could, or did convey; whatever the Power of Ordi­nance, the Ministry of the Word, the Counsel of Saints, endeavored to work in you; he wil be instead of al, and do more than al. Ye prayed for a Christ, did ye not? Ye heard for a Christ, received for a Christ, conferred, humbled, to come more neer a Christ, to enjoy more of him, do more for him: Alas, that Christ ye desired to hear some Tidings of, ye shal see him, not in weakness of Ordinances, Ministry of his Servants, &c. ye shal see him as he is, in the highest strain of Eminency of al Grace, acting to its utmost for your good, that which they all could not do.

They did convey but imperfect power against sin, peace and comfort to your Conscience: but now ye shal find al power perfectly, and constantly, gloriously con­veyed from this Glory of Christ.

2. There shal be no impediment to hinder or streigh­ten the Spirit from conveying; no impediment on our part, no hindrance in our Souls, because they shal rea­dily [Page 375]receive the ful impression of Grace. The set frame and face of the Soul being alone for Christ, and towards him. The whol imployment of the whol man being nothing else, but to attend upon Christ, and to submit to him, to be carried by the presence, power, and influ­ence of his Spirit alone. Look as it is with In-mates under a Roof; the one is constrained to confine himself, to heap up, and tumble his Houshold-stuff together, be­cause he hath not room to set it forth: but when al are outed, and he hath ful scope in his House and Family, he may order al in their ful beauty. So here, pa [...]ly our Corruptions, partly the World, and Earthly occa­sions keep house with Christ; thoughts of Christ, and the Family, [...]are for the Promises, and for Provision also; pains and labor to settle our Spiritual, the like contrivements to suit our temporal Condition: and al takes up, if not take off, and carri [...] our minds and thoughts, our hearts, our care; so that Christ, and the works of his Grace, are crowded into corners and nar­rows: But then the House wil be free, the heart quit of al these, and Christ wil have ful scope. Hence the Apostle, 1. Thes. 4.17. We shall ever be with him. We are now pestered with unwelcome guests, which we can­not send going, Pride and Peevishness, Wearishness, slug­gishness, &c. and they are with us in our Prayers, Du­ties, Hearing, Conferences: Whence it is we crowd Christ into a narrow corner, not an Ear to hear, a Mind to attend, our Prayers few and faint, &c. We are ma­ted, and molested with Friends, miseries, wants, necessi­ties, families, occasions, they are calling and crowding. But then the Coast wil be cleer, we shal only be with Christ. Thus the Apostle speaking concerning fasting and Prayer, enjoyns the Man and Wife to part mutual Company and Society, and forsake their Contentments in their mutual fellowship, 1 Cor. 7.5. that they might give themselves to Prayer. While we live here, we give away some Love, bestow some delight, spend some [Page 376]thoughts and affections, take some content in these; therefore he would have them al laid aside, that we might give our selves, &c. Now this shal be done at that day: nay not only, and alone bound for Christ: But now it's the whol imployment of the Soul to attend upon him; the Soul hath none other to see, nothing else to do. Rev. 14.4. They follow the Lamb where ever be goes; see no Wife, nor Child, nor Friend, nor Ho­nor, Pleasure, but Christ only; Old things are passed: Have none to love, to desire, to delight in, to be satisfied with, but Christ alone. Now we send our thoughts and affections upon other Errands. If a man knew no­thing, loved nothing, needed nothing, but one thing, how would that carry him, command him, prevail with him?

3. How this brings in this Happiness.

Answ. Upon a double Ground: and here we have a double Reason of the Point.

1. Because men come to receive more of God, and that in the most intimate and inward manner: and this is one end of the great Works of God in our Creation and Redemption, of our being men and Christians, that he might leave the impressions and manifestations of himself, and his Divine perfections upon us, whom he would have to be Monuments of those everlasting Mer­cies, and glorious Attributes through al Eternity. For God cannot but work for his own Glory; and because there can be no addition made to himself, who is infinite in al his Excellencies, therefore there must be only a manifestation of these, and this is the aim of al Gods Counsels. He wil shew forth, and make Editions of his glorious Grace and Mercy, which may be seen, and read, and acknowledged; therefore a world, therefore a man; and he a Vessel of glorious Grace: When they partake most of his glorious Mercy, and are tunn'd top [Page 377]ful of glory, and there is nothing els; Then the Lord attains the end of the work of his Grace. For its not Heaven, the place, nor the freedom from evil, or the presence and confluence of al pleasure, or our being there that makes us happy: But the injoyment of God in al his perfections; and should he withdraw himself, Heaven were a Hel, and we as miserable as Devils. We then attain our supream happiness, when we attain our end, and our good is, to have more of God. Whom have I in Heaven but thee? That Christ may be glorified in life and death.

Its part of the scope of Gods proceeding at the day of judgment. 2. Thess. 1.10. He wil be glorious in his Saints, but admired in al those that beleeve. He wil be glorious in the Eyes of al standers by, Angels and Devils, for the Grace that then shal be expressed in the Saints: But that by faith they have received Christ, and come to be one with God through him, and receive al by him, this dazels the Eyes of Angels, and amazeth the hearts of Devils. Yea its a work beyond admiration implies some thing unexpected, such as we cannot tel the reason of, that is matter of admiration, is not in comprehension.

The Devils have seen men holy and innocent and un­blamable, as Adam in Paradise. But when the Devils shal see such as were haters of Christ and God, to receive Christ, and to be made one with God, through him: to have God to be al in al, when they were without God in the world, this wil make Angels to be swallowed up in admiration.

This is an especial part of that reward that God hath promised unto his: not to have freedom from annoyance, nay the presence of evil, but to have himself: God communicating himself in al the fulness of perfections fully to the Soul, as it is capable of. God is the Ob­jective happiness to the Soul in himself, and so its equal to al: but God communicating himself in his fulness, as [Page 378]far as a sinner is capable, is part of that special reward we have in Heaven. Gen. 15.1. Lament: 3.24.

2. Reas. More of our Souls are for God. For now the strength of the whole man is wholly spent and exer­cised in the injoying of God, and him only and immedi­ately. God without means: God instead of al means: God only and no means. Now some love, and joy, and desire &c. Is spent upon the choice ordinances:

But then none of al these, are in the Eye and desire; but al the faculties of the Soul are fully taken up with God. This is the errand of our lives, and the end why we came into the world. This is intimated in. 2. Thess. 1.11, 12. Wherefore I pray alwaies for you, that God would make you worthy of your Calling, and fulfil al the good pleasure of his goodness, and the work of faith with power, That the Name of our Lord Jesus Christ may be glorified in you, and you in him, according to the Grace of God, and our Lord Jesus Christ. The meaning is, That God would Count them worthy of their calling; That is, the glory unto which they were called: and so Fulfil al the good pleasure of his good­ness; that is, fully bestow al that special good which in the purpose of his good pleasure, he intended to them, and the work of Faith with power; that is, bring the work of faith to perfection.

Now the end of al that glory and fulness of al per­fection and spiritual good he prayes for, is,

• 1. That the Name of Christ] That is, Christ as made known in his word, Offices, and the great work of Redemption. Might be made glorious in you, in re­ceiving this and the impression of this, that is, that it may be said, See what the Lord Christ hath done.
• 2. And you al may be made glorious and glorified, not in you selves, but as you are in him.

As he made glorious in you by receiving: So you may be glorified in him, by returning al to him, while you, Put forth the exercise of all upon Christ, and [Page 379]through him, upon God. You by receiving of Grace become to have his image: by the exercise of Grace, you become to be like him, and suck out the sweet of that in­finite good that is in him. For herein lies the beatifi­cal Vision of God. If truly glorious and efficatious, brings in the fruition of him and his goodness, which is our last end, and chiefest good, which is not to be in Heaven, but to please God, and choose his wil, wil his wil. We meet with God, and suck out a satisfying goodness in him in so doing, this is one end.

But both these are to be attended and neither seper­ated from the other. The wel-working and exercise of our Grace is the end: but that Barely I doubt wil not do it. For no creature can give content to the Soul, but our wel-working is a creature. Therefore with that I added also, A rellish of satisfying goodness, or com­prehending of that goodness, That is, God in his good­ness, by acting upon him, and we communicating from him, al the perfection we are capable of.

We may be said to be like God, and to have his Image, because we have Grace. But we are most like him, and communicate most of al good from him, when we close with him in the act of his Grace. Satisfie me with thy mercy. I shal behold thy Face, and be satisfied. The issue is, If by our beholding of the glory of Christ so immediately, effectually, we receive more of God, are more for God in meeting with him, and sucking out satisfying good from him,

Then the happiness of out being in Heaven is to be­hold the glory of our Lord Christ.

The wicked and ungodly of the world,Doct. they know not the Fatherly Love of God, which he in faithfulness dispenseth to­wards his.

They know him not as a Righteous Father, though they may, and happily do know him, as a God.

This our Savior takes as granted, and gives it as the reason of al that wretched proceeding of the ungodly a­gainst the Saints in al Ages. Joh. 16.3. These things they wil do unto you, because they have not known. [Page 397]the Father, nor me. Joh. 15.12. These things wil they do unto you for my Names sake, because they knew not him that sent me. And this is not only true of those, Who are of meane place and parts, who happily nei­ther had helps to instruct them, nor abilities to improve such means of knowledg, as might lead them to the un­derstanding of the Father: As they spake of the baser sort: This People that know not the Law: A compa­ny of Poor, silly, deluded, sottish Creatures, that never had teaching and training up in the knowledg of the Lord: But our Savior affirmes it of such, who thought their penny good Silver, and prided themselves in the profession & knowledg of the truth, nay Chalenged both interest and acceptance in God as a Father. Joh. 8.54, 55. If I honor my self, my honor is nothing: It is my Father that honoreth me, of whom ye say, that he is your Father. And yet ye have not Known him. q. d. Though ye lift up your heads, and would bear the world in hand, that ye are the only people of the Lord, & stand in such neer relation, & are so dearly affected to him, and so highly esteemed of him, that he is your Father, when in truth, these are but fals Presumpti­ons of your Priviledges, and vaunting of your Pride: for yet to this day ye have not known him: you that are the learned Doctors of the Law you who profess your selves the Guides and Leaders of the people, and to be instru­cters of such, who are ignorant, and therefore should know the mysteries of Godliness, yet ye know not the Father, but I know him.

Object. But you wil say, however this may be gran­ted confessed to be true, of the rude and unlearned multitude, which are marvailous sottish in themselves, and insufficient to search into the knowledg of the per­fections of the Deity. Yet that the profound Schollers, yea Ministers, though wicked and ungodly, yet for time, Standing, studies, mervailous eminent, Dextrous [Page 398]and famous for their skil in al Tongues and Arts: Nay who have Preached both long and much of the Deity and persons, of Christ, and of the special relation be­twixt the Father and Christ, should yet be ignorant of them, how can this suit with reasonable apprehen­sion?

Answer four things.

1. Though the perfections of the Deity may be ap­prehended, by the dictates of our consciences and the creation of the world: yet the discerning of the Trinity of the persons in the unity of the God-Head, is beyond the ability of any of the lost Sons of Adam, being left unto the search, which the light of their own reason wil lead them unto. And because, as the unity of the God-head doth most appear by the works of creation: so the di­stinction of the persons is best perceived by the works of Redemption. Because our natural reason cannot com­pass it; its not sufficient to conceive this. And there­fore ye shal observe when ever either question or ex­pression is presented to any of the wisest of the Heathen, touching Redemption, or resurrection; They look at it as a meer delusion and dream, and cast it a way with scorn. Act. 17.32. When Paul Spake of the resur­rection, some mocked, some wondred, and said, we wil hear thee again of this matter.

2. That God the Father should be the Father of Christ, as God-Man, and in Faithfulness dispense Fatherly love to any of his. It exceeds the reach of al Humane Reason, and had it not been revealed in the Scriptures, it could never have been apprehended by the improvement of the best abilities of men and Angels. 1 Cor. 1.20. When the world in the Wisdom of God knew not God (that is, by the Wisdom that he had left imprinted on the works of creation and providence, they could not know God in Christ, nor the way of his dis­pensation therein. It pleased God the foolishness of [Page 399]Preaching to save them that bel [...]eve: By that which the world cals foolishness. For the Cross of Christ is foolishness to the Grecian, and a stumbling Block to the Jew.

3. Though it doth exceed the reach of reason to find this, or Fathom this, being improved to the highest pitch, Yet after it is revealed and dispensed with plain­ness out of the word, The reason of a carnal man may yield assent thereto, and by force of Argument be con­strained to submit to the convincing Evidence thereof: for its above reason, but not against reason. Its beyond the reach of reason to Fathom, but its not Cross to the rule of right reason, but it may, and wil confess it. For its a staple truth, for ever to be held. There is nothing in the Nature of God, or the actions of God, that can be contrary to the Wisdom of God (for then God should be contrary to himself, which is assuredly blasphemous to think) and certain it is, the rule of right reason is a beam of Gods blessed Wisdom, which he can no more Cross, than in truth he can be Cross or contrary to him­self. Therefore Paul cals it Wisdom in the greatest Eminency. 1 Cor. 2.6.

4. When this Fatherly love and Faithfulness of God is revealed out of the Scripture, though the judg­ment of a carnal man may confess the truth, yet he can­not conceive it. He may be constrained to yield to the evidence of Argument which he cannot gainsay, yet the reality and spiritualness of that divine good that is there­in couched, he cannot comprehend.

The Sum in short is this.

When the love and Faithfulness of God is in the Scriptures revealed, or out of the experience of the faithful recorded in Books, or wrightings, or by relati­on; There be these three things carefully to be consi­dered, and as warily to be distinguished.

• 1. There is the sound of the word, syllable, and sentences whereby they are expressed.
• [Page 400]2. There is Reason, and Argument which is conveyed by those words, Arguments cloathed with Language and Speech: a mans Apprehensions walk abroad in a mans Expressions.
• 3. There is the reality of that Spiritual, and Divine Good and Truth, that lies couched, and contained within that Reason, as a precious Diamond in a curious Cabinet.

A carnal man may hear the sound of the words, under­stand the Grammer Congruity and signification: His Judgment may see the Evidence of the Argument, and force of Reason, which concludes beyond gain-saying, what is there disputed.

And yet the reality, and Spiritualness of that Divine Good never apprehended. Psal. 25.14. The Secret of the Lord, is with them that fear him, and he will teach, &c. There be Secrets in Praying, Secrets in Preaching, and there be Secrets in al the Truths, Di­vine, and Mysterious, that are spoken and preached: and a man may speak of the Truths, and preach of them, and yet never know those Secrets he preacheth. As a man may preach the Word, and alledg the Scriptures, and there be Spiritual Mysteries which are therein con­tained, that happily he never knew, though he published the Word, and Reasons, that did convey them to the hea­ring of others, when God is pleased to work thereby. There be in the Several Mettals, and Herbs, three things which are secretly inclosed in the bowels of the Mettals; a Salt, an Oyl, and a special Soveraign Water, which Al­chymists, that can dissolve, and unbowel the Mettals, can bring out: Another man happily hath more Gold, Sil­ver, A timony, take whatever other Mettal you wil, and yet he shal never see those Secrets, never know them, nor ever have the use of them, though he see the view, & Met­tals dayly: But he that is a skilful Alchymist, he can tel how by his Distillation, to find them, & by his Art, to use them. So here: There be in the Profession of God, and his Truth, special Secrets of this Fatherly: Love, and [Page 401]Faithfulness, which the Saints by beleeving, as by Spiri­tual Chymistry, can see, & discern, & have the use, & find the comfort of: Whereas others, who profess as much, and can speak a [...] freely, and it may be, more freely, never come to find really, or truly to discern what they speak. As Job; I have heard of thee by the Ear, but now mine Eye hath seen. To speak of God by hear-say, but to find God making himself real, and to see him as he is, though not in Perfection, yet in truth, and in some kind of proportion: and therefore in effectual Calling and Con­version, it's said, That the Saints are turned from dark­ness, to light, and from the power of Satan, unto God. Sin seems another thing than ever: Gods Love and Faithfulness, carry an amazing kind of astonishment, that the sinner wonders where he hath been. Now he can see a God in the World, and the wonders of his God like Love and Mercy: al which were in the dark, and he in the dark before; al came by report and relation: now he sees them real, and knows what it is to have Father­ly, pardoning Mercy; and indeed knows, and confesses, he never knew what God meant, or Sin meant.

There is one only Objection that I know, that is a little to be removed, which carries some kind of difficul­ty at the first appearance. John, 7.27. We know (say the Pharisees, when they would not entertain Christ as the Messias) this man, whence he is; but when Christ cometh, no man knoweth whence he is. They had respect to that of Micah, 5.2, 3. Whose go­ings have been from ever-lasting. To which Speech, Jesus replied, Ye both know me, and from whence I am: and I am not come of my self, but he that sent me, is true (that is, Faithful) whom ye know not. Where­as our Savior professeth, that they [...]ever knew him, nor his Father, John 16.3. And again, if they had seen him, they had seen his Father; and yet now both these seem to be contradicted.

Answ. Our Savior is to be attended in a double Respect.

• 1. As Man; and so they spake of him: We know whence he is: Is not this Jesus, the Son of Joseph, whose Father and Mother we know? John, 6.42.
• 2. As the Son of God, by eternal Generation; and as God and Man, by Hypostatical Ʋnion, who was appointed by God, and in his time, sent out from the Father, upon the great work of Redemption.

He gran [...]s, they knew him as a Man: But as sent from the Father, as God-man, upon the great work of Medi­ation, They neither knew the Father, as sending; nor him, as sent.

The Disposition,Doct. and Carriage of our Sa­vior, and the Saints, towards God, is wholly cross to the world.

This the Reason, and frame of the Words, fully lay open unto us at the first view. And hence it is, that they are set forth unto us by way of Contradiction, which carry the Contrariety of the largest extent that can be. Contradiction divides the whol breadth of being or enti­ty, al come within the compass of one of the sides. The World hath not known thee, I have known thee, and these have known that thou hast sent me.

Knowledg it is, that makes way for the allowance, and choyce of the heart; for the stirring and moving of the Affections; for the exercise, and putting forth of al such Operations, that issue from them, and the whol man. Therefore if they do not know him, then not chuse him, love him, fear him, desire, delight in him, serve him, or seek his Glory in the least measure. And hence there is a contrariety betwixt Christ, Christians, and the World, in the whol compass, and largest extent that can be conceived, either in disposition, or action. And this is made the Evidence, and Ground why the World hath nothing to do with God, nor Spirit, in the things of Grace, John 14.17. The Comforter, the World can­not receive, because it seeth him not, neither knoweth him. And therefore it is, the Scripture expresseth the most perfect, and absolute opposition that can be, when it would discover the distance betwixt Christ and his, and the world, 1 Cor. 3.19. The wisdom of the world, is foolishness with God. It's not the weakness, and the [Page 409]occasional mistakes of the World, or somthing that is most erronious in the world: But the very wisdom of the world, what is it at the best, or it may seem to be in the highest stream of worth, if any worth be in it, that is not only foolish, mingled, mixed, or accompanied with somthing that was foolish, may be a little blended, or blemished with folly: but it is foolishness in the Abstract.

The best that is in the world, is the worst that can be conceived in the way of God. So James takes it for a thing confessed, and notorious, Chap. 4.4. Know ye not, ye Adulterers, and Adulteresses, that the Friend­ship of the World, it is Enmity against God? Al of it is altogether in the highest strain of Opposition against the Lord. This is that the Apostle John peremptorily affirms, and that with as much indignation and distra­ction, as can be, 1 John 5.19. We are of God, but the whol world lies in wickedness. It is not only wicked, or some of it may be so conceived, but the whol of it is wickedness, and it lies in it. The whol Frame, Dispo­sition, yea, the very Constitution of the Circuit of the World, is setled upon such Lees: and therefore the same Apostle undeniably infers it, Chap. 2.15. Love not the World, &c, for if any man love the world; these are at that deadly feud, that they cannot stand together, they destroy each other. If any man, be he what he wil, you ever find it true in al persons, at al times; the Love of the Father is not in him.

To make known the Name of the Father to the truly humbled Soul,Doct. is a Work in a peculiar manner, appropriate to our Savior Christ.

I say, in a peculiar manner appropriate to our Savior; in that he takes it here unto himself, as a part of that Prerogative Royal, that doth appertain to him: I have made known; I wil make known: As though this Trade were wholly, and only in his hand; this know­ledg, [Page 456]and Science were only taught in Christ School, and is only to be learned there, and that by himself alone.

And this is done to the truly humbled Soul: For such only are to be conceived, as intended in the word, Them, [...], with an eye, and reference to that, which was mentioned in Verse 24. To them that thou hast given me. These were Beleevers; but if ye look at them, as under that Name, and special respect, in which they must be considered, when they become as proper Sub­jects, unto which the knowledge of the Name of the Fa­ther, comes to be manifested in the Order appointed by Christ: this is the most proper expression, that can be made, and the Holy Ghost speaks most exactly to in this behalf. So John 17.6. I have manifested thy Name to them, that thou gavest me out of the World. This, as hath formerly been proved, cannot imply Ele­ction properly: for that is meant in another Phrase in the same Verse: Thine they were, that is, by Election, and thou gavest them to me: This is an effect of Electi­on, and so distinct from it, else it would be a vain Re­petition, which cannot fal upon the Spirit of God, nor may by us be once imagined. Those who are given to Christ, are given him out of the World, so verse 6. that is, out of the corrupt World.

But it is not a Truth, nor Orthodoxal to affirm, that Election is out of the corrupt Mass.

Ye see then the Scope, and ful Purpose of the Do­ctrine propounded, and so of the Place in hand.

We shal hence proceed to the Explication, which we shal do by opening of three Things:

• 1. What this Name is.
• 2. What it is to make it known.
• 3. Why this is properly given to our Savior.

1. What is meant by the Name of the Father.

The Name of God, in General signifies any thing, by which God comes to be known as a man is known by his Name, Exod. 20.7. But here it must of necessity be restrained to a narrower sense: But what that is, is hard to discover. We may thus gather in upon it, by the se­veral Circumstances in the Text.

Look backward to that which follows: It's the dis­covery of that Name, by which the Love, wherewith the Father Loved Christ, may be in them: and that can­not be the Name of his Wrath, and Justice of a Judg, and an Avenger: But it must be the Name of his Mercy, and the Name of his Fatherly Mercy also. For unless it were the Name of a Father, How could he love them, as he loved Christ? for he loved him as a Father. Be­sides, it is such Love as is extended to such as have pro­voked him, as the Father, and first Person in the Trini­ty, and to such as be miserable, and distressed: there­fore it must be Fatherly Mercy, that is, he must be the Father of Mercy, as wel as of men, that must extend such Love to such undeserving ones.

Again, As such, who are miserable, and forlorn in themselves, cannot have help, but through Mercy, and the Mercy of him, against whom they had finned: There must needs be a way how to interest them in this, and in­title them to this Mercy, which others, as miserable as themselves, do never share in, nor shal be made partakers of: For what avails it, that there is Mercy, if I cannot come at it?

And that which must convey this interest, can be no­thing on our parts by which we may deserve it, or pur­chase it, or once come to challenge it: It must come from God alone. As there is no mercy but in himself, so there is no way but by himself to interest any therein.

He being bound to none of the Sons of Adam, who had deserved nothing but wrath at his hand, by reason of their sinnes and provocations, If he had been pleased to have shut up the Bowels of his compassions, and re­served his mercy to himself, that none should ever have been able to make any claim thereunto, or have had any expectation thereof, he might have done it.

But as he had Fatherly mercies in himself: though he was free and bound to none: He out of his Fatherly mercy, that he might give others an interest therein, he did freely ingage himself, and al his sufficiencies, to procure and accomplish the good and welfare of such, as he should pluck out of themselves and the world, and put into the hands of Christ. And thus he becomes bound, and makes himself a debtor, to them, to whom nothing was due, both for the conveyance of al good to them, and continuance of al that good with them, that might be for their everlasting comfort. And thus his love might not only be offered, but comes to be and abide in them. That the love, wherewith thou hast loved me, may be in them.

So that its hence evident, that its the name of Father­ly mercy and Faithfulness, that is here to be understood, and the name that Christ would make known; the name of a Father, and a Father of mercies, who hath al good, and of faithfulness, who is ingaged to perform al that may be good and helpful to his servants.

Look we forward a little, the foregoing circumstance gives in the like evidence also. They know that the Father had sent him, and the making known of this name makes them know it.

This sending argues, As his Authority, that be can, So his Fatherly affection, that he wil, use his Authori­ty of Order and communication of work, and his faithful word (which he hath ingaged) to send Christ [...]o this end. And he being sent stands ingaged to answer the Order of the Father, and to act under the wil of him [Page 459]that sends to the ful accomplishment of this work, for the procuring of the welfare of the humbled Soul and then his love may be in them, and Christ in them also.

We have now got shore and gained thus much, that we understand what this name is, which is to be made known.

We shal open it in both the Particulars.

1. The Name of the Father of mercies containes four things.

1. That everlasting compassions are firstly and inde­pendently in him: he is the Father of them al: these yerning commiserations come out of his own Bowels. Isa. 63.15. Where are the sounding of thy Bowels? We should father compassion upon nothing we have, or do, or deserve, but only upon God. No good we have, or can do, can cause these: no evil we can do (except the sin against the Holy Ghost) can hinder these.

2. There is a generation and succession of mercies, which have been extended through al Ages, to al con­ditions of men, and that upon al occasions: al which are of the same House and pedegree, come from the same Father of mercies, are of the same line and lineage.

Al the sins of al his, which have been committed in all Ages and generations, with al the heightning Circum­stance [...] thereof, could never lessen, weaken, interrupt the course of these Fatherly compassions, much less exhaust them, and draw them dry. The Psalmist finds no end of them. Psal. 136.23, 24. For his mercy endureth for ever. Though temptations endure, which may annoy: yet his mercy ind [...]res for ever. And that which is especially to be attended is, that he works as the Father▪ (who hath been wronged and provoked) and yet as a Father pities us..

3. There be renewed and unknown Commiserations, which were never heard of before, yet may be expected, and wil certainly be provided for the good of those, that [Page 460]he wil do good unto. He is the Father of mercies, he begets fresh and new compassions every day and mo­ment, such as never saw light▪ nor happily ever entred into the apprehensions of the sons of men. Such things as wel looked mot for. Isa. 64.3. This props up the heart un­der overbearing pressures. Thou saiest, ordinary medicines wil cure ordinary and common diseases; but thy rebel­lions are not to be matched; no sinner, no sin, like thine.

Be it so, either in truth, or in thy conceiving: yet here be unheard of compassions, if thine be unheard of provocations. Lam. 3.22, 23.

4. He hath sent Christ on purpose to help those that cannot help themselves. Hos. 14.3. With thee the Fatherless finds mercy. With this Father of merc, es, the most helpless, Hopeless Orphane, & Fatherless Soul may find relief. He was sent on purpose not to cal the righteous; not the haughty and self confident, who pride themselves in their excellencies, conceive they can heal themselves with their own balsom, and that their own abilities wil work their own welfare. No: but was sent to cal the sinner, the broken-hearted and self-denying sinner. And he is come on this Errand, and wil not fail of his end, or the effecting of that, for which he was sent.

2. There is yet another piece of this name of the Father, which is his Faithfulness. As he is the Father of mercy and of al good in himself. so he hath freely and fully ingaged himself to accomplish the good and welfare of such, as be truly humbled, and he hath given to the Lord Jesus.

He hath passed his Word, and signified his Wil, to see al good done for them, that can be desired, as needful; al evil removed, which they can fear, as hurtful, and dangerous to their Souls: And in this the Psalmist tri­umphs, Psal. 56.4.10. In God will I praise his Word, &c. In the Lord wil I praise his Word. For what had [Page 461]it availed, that God hath al mercy in himself, unless he had ingaged his word, to improve and imploy that for my benefit; I had had no ground to claime any thing, nor Hope to expect any thing at his hand. Psal. 138.2. Therefore herein God hath magnified his word above al other his Name: he hath laid al his excellencies and sufficiency to pawn, and improved al, that the Salva­tion of an humbled sinner shal not miscarry.

This is the sweet that goes through all his names, and gives a pleasing relish unto al: When his word is in his Power, it wil preserve, not destroy &c. As he sent Christ for to save: so it is his wil, which he hath ex­pressed, and its the end which he intended, in furnishing our Savior with al fulness of power. Joh. 17.2. Thou haft given him power over all flesh, that he might give eternal life to as many as thou hast given him. Now there is some ground for our hearts and Hopes to look unto, that this wil shal be accomplished, and this power improved. See how all the work of life proceeds on pleasantly. They who were thus given, they shal come: that is, beleeve. Joh. 6.37. and Joh. 17.8. When they come, then Christ keeps them. Joh. 17.12. Those whom thou hast given me I have kept and none of them is lost Nay he prayes the Father would keep them also. Yea he wil not overly keep them himself, but he intreats the Father: Keep through thine won Name, that is, the Name of thy Fatherly mercies, for in thy word those are also ingaged for their good. Joh. 17.11. Nay not only kep't, but quickned, increased, perfected in all Grace and not left, til he see them Crowned in glory. Joh. 6.39.

No wonder therefore that our Savior should resolve, ever to be making known this name of the Fathers mercy and Faithfulness, since it comprehends the beginning, continuance, end, and perfection of al we can have or Hope for, here or hereafter. Learn this, and learn all; Perfect this, and perfect al. All that Christ wil teach [Page 462]returnes to this: All that we can learn is Vertually con­tained in this: As a Father of mercies, he hath al, be­gets all good. Out of the Faithfulness of his word, he dispenseth all. Thus we see what the Name of the Fa­ther containes.

2. How doth Christ make known this?

Answ. This wil appear in a double work.

1. The Lord Christ spreads all those glorious excel­lencies before the Eyes of the Soul, darts in the Beams of those surpassing Beauties of mercies and compassions, and causeth all this glorious good to pass before us, (as he speaks to Moses) which at the first dazels and draws the Eyes of the Soul towards them, to gaze at such an amazing sight. 2 Tim. 1.10. — Brought life and immortality to light through the Gospel. Joh. 3.13. No man hath ascended up into these Heavenly appre­hensions but the Son of man, Who is in Heaven, he brings Heaven down to the Soul. Those were, like dazeling Colors laid forth in the greatest perfections, laid in a dark Room, not discerned: but the light came that acted them to the Eyes. The strangeness of the sight takes up the understanding, makes it stand won­dering and gazing. As Moses did by the Bush burning, he went neer to see that wondrous fight. Exod. 3.3.

2. But this is not al: He further sets on those excel­lencies by the discovery of some unexpected suitableness to the Soul and the condition thereof, as appointed and performed with intendment to his good who is given to Christ: Gods wil hath determined, Christ hath re­ceived al power for this very purpose to communicate them to him.

Its possible for God to dart in some kind of ravishing appearances of the excellencies of mercies, life, and Salvation, which pass by, as sudden lightning upon the [Page 463]understanding. So it was with Balaam, who had a glimpse of the glory of Heaven, and it stirred his affecti­ons for the while. Let me die the death of the Righte­ous, and let my last end he like his. Numb. 23.10. But it left nothing behind it, he is as far to seek as be­fore. As a man seeing his Face in a Glass, so these for­get what they were.

But these leave some intimation of some kind of special provision appointed for the purpose. My Message is to thee. Leaves some impression of Wisdom, to disco­ver the way of Grace for our own future good: that he comes to a guess of the way of life and peace: though he hath no perfect skil, yet he can say, it coasts within such a compass, it lies to that point, though he cannot readi­ly hit the Particular Path. As the poor Man said after God had broken his heart; It seised upon me like Thunder and Lightning: from that day forwards I could discern somthing in every Sermon.

This I take to be the meaning of that which torments Interpreters, and exercised mine own thoughts many a time, and its very difficult to cut the Hair, we wil speak a word to it. 1 Cor. 1.30. Christ is made of God to us Wisdom. We may come at it thus: 1. This Wis­dom cannot be justification, not sanctification, for those are mentioned immediately after: and therefore they are not there meant. Therefore it must be in vocation.

When Christ sets open the way

• Of all the good that God wil do: And
• Of the manner of his communicating of himself, for so the word [...]l [...] belongs to a Syllogisme, & impli [...] the laying open of the frame of things as they lie in inference, and sets it on upon the mind.

3. The Reason why this is properly given to our Savior.

1. Argument is taken from that relation he stands in unto the Father. The proper Nature of Relates is to manifest and give knowledge each of other. Math. 11.27. No man knowes the Father but the Son &c. Joh. 1.18. No man hath seen God at any time, but the only begotten Son.

2. Argument from the commission delegated unto Christ. He it is, Whom the Father hath appointed to communicate his counsel to his faithful Ones. Hebr. 1.2. — He hath spoken in these last daies unto us by his Son. Joh. 16.15. All that the Father hath are mine, therefore said I, He shal take of mine and shal shew it unto you. So that the Son hath al committed to him, and he com­municates to the Holy Spirit who speaks not of his own, but what he hath heard.

Thus we have the explication of the point: And the work of our Savior what he hath done. We shal refer, for application, to what follows in the uses hereafter made to the ensuing Doctrins.

The Second and next thing in order, it the work of our Savior and his profession and ingagment; What he wil do. I have declared thy Name; This he hath done: And he add's further, And I wil declare it.

Before I enter upon that, we shal Observe by the way, the conjoyning and coupling of these two works of our Savior together; I have, and I wil: What he had done in former times, and what he would do for future.

The Lord Christ extends the same Care at all times,Doct. to all his Servants, for their Eternal Good.

What he hath been, he is, and he wil be to the Faith­ful, in things which concern their Spiritual Happiness. He deals variously, and dispenseth in a differing manner, the Comforts, and Conveniences of the things of this life. He advanceth me, leaves contempt upon another: one is wretched; another impoverished; another spends his daies in health and peace, as Isaac; another is under dayly pressure, and tryals.

Because al these things, though good in themselves, yet they are under, and petty things, and therefore not good for every man. Diets are ever judged, and dire­cted to men, according to their temper, and disposition: That which is Cordial to one, as heating and nourishing Provisions to such as be weak, and languishing: i'ts hurtful to another, that is of a ful Body, and Feaverish distemper. Therefore the wise God, as a tender Fa­ther, and wise Physitian, he gives liberally to one, when he hold [...] another to a spare Diet. So God Diets his Ser­vants according to their Spiritual Disposition; they are not alike useful, and therefore he doth not in a like man­ner, and measure dispense them.

But when it comes to Faith in God, Repentance from dead Works, and such things as concern Gods Eternal Love, and so Eternal Life: there look what care God shewed in former times to his, he wil shew the like at al times to al, to provide for their Spiritual wel­fare.

Compare Gen. 28.15. with Hos. 12.2. He found him in Bethel, and there he spake with us. He spake to Jacob, who was dead and buried long before that Ge­neration. But what he spake to him, he spake to al the [Page 466]Saints, Exod. 13.21, 22. He took not away the Pil­lar of the Cloud by day, no [...] the Pillar of Fi [...]e by night. A Type of Christ, who by night and day, in al the Con­ditions, and times of a mans Pilgrimage, vouchsafes his guiding, and saving presence to his People. This also, the rock in the Wilderness typed our unto the Israelites, 2 Cor. 10.2. The Rock that followed, go whether they would, the Water out of the Rock followed them, and attended upon them for their dayly refreshing So doth the Mercy, and Truth of the Lord, follow his al the daies of their lives, Psal. 23.6. And it is the aim of the place, Heb. 13.8. Jesus Christ yesterday, and to day, and the same for ever, that is, in his saving, overshadowing, gui­ding presence to his Saints.

To the First. There is much wanting in the ful know­ledg of Gods Name in the most able Saints.

The most knowing Christians, such as may seem to be in the highest form, neer our Savior, taught and trained up under his Wing, yet have need, that more of the Name of the Father should be made known to them. The Point is plain in the words, we shal need say no more to evidence it from the text; but address our selves to the further explication of it. What this Name is, Viz. The Name of Gods Fatherly love and mercy and Faithfulness. And what it is to know it, or to have it made known, we have opened formerly, when the Lord Christ causeth al the good and incomparable excellency [Page 477]of this Fatherly mercy and Faithfulness to pass before the Eye of the Soul, and sets on that suitable sweetness so effectually upon it, as that it affects and draws the heart to look that way by the Eye of Faith: so to Eye it, as to own it, and fasten upon it. This is the know­ledg here meant, and much of this is wanting, even in those that are most eminent. Its a general ground which takes in the Particulars with advantage.

When the holy man Job laid forth at large the waies of God in his Providence, limmed out to the life his excellencies, he ends with this, and vailes as it were, what he was not able to express. These are part of his waies, but how little a portion is heard of him. Job. 26▪14. q. d. There is little of that unconceivable ex­cellency heard of, or reported, though the Earth and Heaven be ful of his goodness, and his mercy over al shines with the greatest lustre in al his works; yet this is but a little portion of him, and we know little of this. And hence Moses, who conversed Face to Face with God, unto whom the Lord did familiarise himself, as to a friend, yet he finds his necessity most here, and makes it his chief suit, if I have found Favor in thine Eyes, Lord shew me thy glory. If ever he shewed him­self to a mortal man, it might seem he did in an especial manner express himself to him. And therefore it was his preheminence above the Prophets to whom he would make known himself in a vision and dream; My Servant Moses is not so: to him I wil speak Mouth to Mouth ap­parently, Visibly, familiarly, and openly. Numb. 12.8. Deut. 34.10. And yet he begs this as the greatest honor. Lord shew me thy glory. And Gods answer shews his Aim. Exod. 34.5, 6. I will cause my good­ness to pass before thee; strong, gracious, merciful, aboundant in goodness and truth &c. The greatest part of that we know is the least part of that we know not. And therefore Paul desires to come to supply that which is lacking in their Faith; and this is the [Page 478]knowledg especially Aimed at, wherein we shal in­quire.

• 1. In what this want appeares.
• 2. The Reason why there is left such.

1. This want appeares and is made good in four Particulars.

1. Much is wanting in regard of incompre­hensible and boundless greatness of this Fatherly mercy and Faithfulness, which cannot be comprehended by the best ability of the strongest Faith or spiritual under­standing. Adepth that cannot be fathomed. A light unto which we cannot approach: only we are gathering in somthing nearer and groping somwhat more, as we attain to the strength and growth of Faith. Job. 11.7. Canst thou by searching find out the Almighty to per­fection? it is higher than Heaven, what canst thou do? deeper than Hel, what canst thou know? the measure thereof is larger than the Earth, and broaden than the Sea. Therefore the Psalmist instead of com­prehending, he falls into admiration of this mercy. Psal. 31.19. Oh how great is thy goodness, that thou hast laid up for them that fear thee, and laid out for them that trust in thee, before the sons of men! We are not able to value the goodness that is laid out in the waies of his providences and Fatherly dispensations to­wards us. But the treasuries of compassions that have been hoarded and laid up from al eternity, Oh how great! If the stock be so large that the Father puts into the hand of a Child when he is now in his non-age and setting up: what wil the whole estate and revenews be, when he come to his inheritance? therefore the Lord shewes the infinite disproportion betwixt his thoughts of goodness towards his; and the narrowness of their conceivings to teach at the measure thereof. Isa. 55. As high as the Heaven is above the Earth, so far are my thoughts above yours. A point or center that is less than any quantity, and the great Circumference [Page 479]that is the largest of al quantity.

2. Much is wanting in regard of the clear discerning of that, which is some measure we do conceive; much of this Name yet conceived, we know not, and that which we do know, is dimly, and in a dark manner. Its a strange Check of our Savior to Philip, upon his request expressed, Joh. 14. Shew us the Father and it shal suffice us. Verse, 8. Our Savior by a sharp interrogation casts a secret shame of feebleness and heed­lesnes upon him. What? have I been so long with you, and yet dost thou not know me Philip? he that hath seen me hath seen the Father also. And if ye do but cast your Eye upon the 7. Verse. Ye wil perceive that they did know the Father and had seen him. And yet Philip desires, he might be shewed, as though they had never known nor scene. The issue from hence will be here, that its possible for a Christian to see the Father, and in a sense to converse with him; and yet he needs to have him made known whom he knows, and to have him shewed, whom he sees. So he is Job. The Lord pas­seth by and we perceive him not, he speaks once and twice and we hear him not. That as it was said of the Disciples Luk. 24.16. Their Eyes were held, that they did not know him: they did know discerningly whom they saw, and with whom they did familiarly converse, and therefore its added. Verse, 31. Their Eyes were opened and they knew him. So it is with the Eye of our understanding, in the right conceiving of the mistery of this Fatherly mercy and Faithfulness of God; though we converse familiarly with this goodness of the Lord, yet because our apprehensions are marvailous feeble and dim, they must be further cleared before we can know, and discerne that we do know. 1 Cor. 13. We see through a vail and therefore need to be helped to see what we see? to fee more fully what we see feebly and imperfectly.

3. Much is wanting in regard of the experience of this [Page 480]Fatherly Faithfulness which as yet they never found, or having formerly found it, they are now deprived of it.

Some as yet have never found it. For the Lord dis­penseth his favors in the fittest season, and so as his Ser­vants have most need, and may make most improvement of. So Gen. 22.14. In the mount of the Lord it shal be seen. And Rom. 5.4. Patience worketh experi­ence and Hope maketh not ashamed because the love of God is shed abroad in our hearts. Verse, 5. God steps in seasonably, and gives proof of his Fatherly Care. Herb. 4.16. We find Grace to help in time of need. As the Father reserves a special favor for his Child to a season, a morsel, a bit to give him at a turn.

Some have formerly found it by experience, but are now deprived of it. Hence is that of the Prophet Da­vid, Psal. 63.2. To see thy power and thy glory, so as I have seen thee in the Sanctuary. So again Quicken me as thou art wont. Psal. 89.49. Where are those former loving kindnesses? The lower the Eo the greater the flow. God withdrawes the expressions of his Favor, that they may be made more fit and have them more aboundantly. For a little while I have hid my Face, but with everlasting kindness wil I have Mercy on thee. Isa. 54.8.

4. Much is wanting, in regard of that ful as­surance, which they were promised, and do desire, but yet could never attain unto.

So Heman Psa. 88.14, 15. Lord why castest thou off my Soul? why hidest thou thy Face from me? I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted. Thy fierce wrath goeth over me; thy Terrors have Cut me off. They came round about me dayly like Water: they compassed me about together. Verse, 16, 17. So David, Mine Eyes fail for looking for thy Salvation: Ob when wilt thou comfort me? Psal. 119.82.

Much then is wanting, in regard of what may be known; in regard of the cleer discovery of what we do know; in regard of the Experience we have had, and want; in regard of the Assurance we seek, and do not attain.

2. The Reasons hereof are two.

1. Is taken from the Condition of the Saints, while they are in this vale of Tears: They are as Babes in the Womb, or at the best, as Children born; but in their non-age, and tender yeers: and therefore in rational proceedings, their abilities and performances must car­ry some resemblance and proportion: they must be at­tended with Child-like weaknesses, and imperfections. So the Apostle disputes, 1 Cor. 13.11. When I was a Child, I spake as a Child, I understood as a Child, I thought as a Child. Their Speech is not ful, their un­derstanding is feeble, their thoughts are under and low, looking at poor and mean things, such as be most fami­liar, and liable to the Sences: things of depth and diffi­culty, as they cannot conceive them, so they do not for the most part attend them, because they are beyond their reach.

So it is with our Spiritual Child-hood. The things of God and Grace, which are most easie, and openly fa­miliar, we are most exercised, and taken up withal; but the great Mysteries of Godliness, the unsearchable Riches of Mercy, and the deep things of God, we are not able upon the sudden to search into. Our Savior gives this Reason to his Disciples; I have many things to say, but ye cannot yet receive them. A Child that is in the lower Form, happily entring into his Latin, he is not able to carry away his Lecture of Greek, not to touch difficult things of Phylosophy; but his Principles and Abilities must have time to ripen, before he be set up into so high a Form. So here.

2. Is taken from the freeness of Gods Dispensation, in [Page 482]whose pleasure it is, to give when, and what he wil; and after what manner. And hence he doles his Grace, an­swerable to the growth he hath appointed, each man to come unto, and in what time, Eph. 4.13. Till we all come in the Ʋnity of the Faith, to a perfect man, to the measure of the stature of the fulness of Christ. Some are of a larger Stature, and grow more speedily than o­thers; some are of a less, and stand at a stay for a sea­son, until the Lord by the effectual working of the Spirit, make them to grow, and so they encrease with the en­creasings of God, Col. 2.19.

The Second Doctrine. The Lord Christ lends dayly Direction,Doct. and and Discovery of Mercy according to the dayly need of his Faithful Servants.

See it in the Pillar of Cloud and Fire, Exod. 13.21. So also in his Care to his Vinyard, watering it every moment, Isa. 27. Not to al at once; not to al alike: but as in the gathering of the Manna, he that gathered the least, had no lack. So every one, that which answers his present Condition, Psal. 21.3. Thou preventest me with blessings of goodness; takest measure, and sui­test every ones wants.

In the opening, attend,

• 1. The Measure he takes in the supply.
• 2. The Manner how he doth it.

I. The Measure he takes in this supply, appears in Four thing:

• 1. When we are doubtful in our way, he directs us; when we are at a stand, and know not which way to take, we then have a voyce behind us, Isa. 30. And thine Ears shall hear a word behind thee, saying, This is the way, &c. And Chap. 42.16. I will bring the blind by a way that they know not, I will lead them, &c,
• 2. Suitable to our needs, he supplies, Isa. 40.11. [Page 487] Carries the Lambs in his Bosom: Where there is most want, he lends most supply.
• 3. What is most Serviceable to our occasions, he furthers, and sets forward with success; he doth for us, as occasion doth require. My Grace is sufficient, 2 Cor. 12.9. then when the shock was, he steps in: his Faith­fulness is the Magazine, furnisheth us fully; he furni­sheth with Grace suitable to our Service, (Phil. 4.13. I can do all things) with Patience in Journeys; Cou­rage in Difficulties; in the Fire, and in the Water, Isa. 43.2. and 25.4.
• 4. Al these in the best Season, Heb. 4. last, in the time of need, Isa. 41.17. when the four hundred and thirty yeers were expired, that very day, Exod. 12.41.

II. The Manner how.

• 1. Christ hath purchased al at the hands of the Fa­ther, and so is become the Head of the Church, John, 16.10. For had not Christ been possessed of Grace, as our Surety, and purchased the Grace of Adam lost, the corrupt Nature of Man had been uncapable of Mercy.
• 2. He sends the holy Ghost, who takes of his, and gives to us, John, 16.15. He shal take of mine; he doth not take of the Fathers immediately, but Christ of the Father, he of Christ, John, 14.26.

The Reason is, Because al is summ'd up in this:

1. Al depends upon this; I mean, upon the Name of his Fatherly Love, and Faithfulness. I speak of it now, as it issues peculiarly from the special manner of the Fa­thers subsistence, and work. For therein the out-go­ings of the Deity are firstly discerned, and lastly resol­ved. Especially this is to be attended, because the Fa­ther was directly offended by the sin of Adam; and therefore it must come firstly in order from him, to ap­point, and to accept a Surety for the Conveyance of Grace and Mercy. And herein lies the out-going of the [Page 488]God-head first; I look at the manner of his working. The Father works of himself, the Son from the Father, the Holy Ghost from both. So that had not the Fa­ther moved, or put forth this work, the Son would not, the Holy Spirit would not, because they work in order from the Father, John 5.19. and 12. and last verse. So John 16.13. Christ speaks what he hears from the Father, the Spirit what he hears from Christ.

2. Al is contained in this, and from this communica­ted to the Saints. Hence the Covenant of Grace, which is here first attended, The Promise of God in Christ before the World was, 2 Tim. 1.2. This was in Christ, 2 Tim. 1.9. God fed the Patriarchs with this, nothing but the dayly repetition, and consideration of the Cove­nant, therefore blessing goes with it, is discovered by it: I will bless thee. In thee shall all the Nations of the Earth be blessed. He hath sworn that he wil bless us, Luke 1.72, 73. that is, he wil be a God in Covenant.

This is the Cause why God so appears: I am the God of Abraham, the God of Isaac, the God of Jacob. And this is the Ground of our Resurrection. God is not the God of the Dead, but of the Living. God remembers his Covenant with us, and for us.

Collections hence, are many.

This Truth, this Tree is loaded with abundance of Fruit: We wil shake it a little, and see what is most ripe, and most readily offers it self to our Observation, for our benefit; that each man may gather, and take that which may be most for his own Help, and Sa­tisfaction.

1. Collection.

Hence it's cleer, The best of the Saints, men of choy­cest Graces, and best Abilities, as touching the right Ap­prehension of the mysterious Deeps of Gods Fatherly Mercy, the live meerly upon a dayly dependance, while they have a day to live in this World, The Lesson is so hard and difficult, that our Savior is dayly spelling and repeating, alwaies teaching, and yet there is more to be taught; more knots to be untied, secrets to be open­ed. As to Nathaniel, John 1.50. Thou shalt see grea­ter things than these. And therefore David, when he was a Scholler of the highest Form, he craves the fur­ther help of Christ, because the work was too hard, Teach me the way to thee, thy Spirit is good, Psal. 143.8, 10. Open mine Eyes, that I may see the wonders of thy Law. There were yet more wonders to be seen, though he had seen wonders al his daies. This Name is Wonderful, as the Angel to Manoah.

Beside, The Lesson is marvelous large, we had need be dayly learning, and yet we shal never come to the end of it, before we come to the end of our daies. As men who travel in the main Ocean; they see nothing but Water, and yet see neither Side nor Shore, Brim nor Bottom, and there is more Water to be seen.

The saving Knowledg of this Name of Gods Fatherly Mercy, when it fils the mind, as the Waters cover the Sea. Habb. 2.14. we may sail here in dayly search, and when we know, yet there is somthing stil beyond our knowledg, as Eph. 3.19. That we know the Love of Christ, that passeth knowledg.

This Name of Gods Fatherly Mercy, is like that Book, Rev. 5.1, 2. So many Leaves, and so thick written, that we cannot turn over the Pages; much less able to come to the ful knowing, and conceiving of it. So it is here.

The Name of Gods Mercy and Faithfulness, its writ so thick in al the waies and works of God, in al the ordinances, Nay in al the dispensations of God and his operations, from election to our glorification, affords so many ful vollums, and so many fresh editions. That we are stil new to seek, unless the Lord Christ be pleased further to make known these unto us.

As the thing to be known is darke and difficult: So we are shallow in our apprehensions. As our Savior com­plained of his own, brought up under his own Wing. Luk. 24.25. O Fools and slow of Heart to know these depth's of Gods Grace and Mercy. Our under­standings, like narrow mounh'd Vessels, can take in little and that in a long time, though never so much be discovered and laid before us. And Therefore our Sa­vior is constrained to deal with us, as Masters with their Schollers which are dul and heavy of apprehension, ever pointing at the word, and putting the Fescue to the Letter: Line upon Line, and precept after precept, here a little, and there a little, as the Prophet Isa. 28.10. So it is with such Babe-like feeble ones as we be, though we have Daily help, yet we have daily need of new help to be continued to us. As little ones, they must be taken up, dressed, and tended daily, because they are helpless in themselves.

But that which is the maine of al. The very Terms of the Covenant, and the Office of our Savior, and the condition of the State of Grace calls for this. For al the Treasures of Wisdom and knowledg are hid in Christ, and he keeps the Keyes in his own hand and Bo­som, and gives out our pittance and allowance what he sees fit. We need our dayly direction and instruction in the things of Grace and eternal life, more than our dayly Bread.

The Body needs the constant direction of the Eye and advise of the head, for every thing it doth, and that every moment. Its thus in the natural, its the same in the [Page 491]spiritual and mistical Body: So the Apostle 2 Cor. 3.5. Of our selves, as of our selves, we are not sufficient to think a good thought, but our sufficiency is of God. Without me ye can do nothing. Joh. 15.4, 5. He hath taught you in the morning, he must teach you at Noone, and at Night also. He hath cleared up our doubts, he must help us in the next again, or els we shal be to seek as much as ever. He must Water us every moment.

Adam hath the staff and stock in his own hand, and he lost al, and himself and his too. Therefore now the Lord Jesus keeps the stock in his own care, in his own hand, gives us such allowance, as he sees fit, suitable for our good.

As Fathers, when they see their Sons to lavish out their Patrimony, and grow licencious; they keep the revenewes and state in their own hands, only allow them some yearly pension or annuity for their relief. So here our Savior makes us live, not of our yearly, but our daily, yea hourly annuities.

That Grace that helped thee the last month, the last week, the last day, the last morning, how to see God, how to close with him, and depend upon him, and gain assurance from him, wil not serve thee for the next occasion happily. Either the work is more difficult, the way more dark, thine own indisposition makes thee more unfit, thy temptations do more oppose, thy corruptions grow more active and violent, or thy unskilfulness, forgetfulness bring thee to a loss, that thou shalt not be able to see the way. So that as Christ hath made known, so he must make known for the present, and so for the future.

The beggar when he hath got his almes one day, he lives of that and spends it, and he must have a new almes, as a new day, he is as fresh to seek, and as free to beg, as ever. Christ is Gods Almner and we are his beggars. So Paul, He hath delivered, doth deliver, wil deliver. [Page 492]Hath made known, doth make known, wil make known. As the Moon, every new Month, nay every hour, and minute must receive new light from the Sun. So here, Psal. 36.9. In thy light we shal see light.

2. Collection.

Its easie with Christ to darken the evidence of Gods love and mercy to the Soul, and to cloud al our know­ledg we have, even in the clearest day: to put us to a loss, that we may be to seek for our assurance and knowledg of Gods Fatherly goodness, when we think we are most sure of it.

Though he hath made known the name of the Father formerly, unless he stil make it known for future, un­less he stil renew the knowledg we have, we shal not be able to know what he have known. So Elihu profes­seth Job 34.29. When he giveth quietness, who then can cause trouble? and when he hideth his Face, who then can behold him? whether it be done against a nation or against a man only. q. d. Its not for want of skil that men do not compass this knowledg for their numbers or abilities never so many, even a whole nation God can darken them al. And therefore its said, 1 King. 10.3. When the Queen of Sheba came to try Solomon with some questions, he told her al, nothing was hid. So that God can hide even the glimmering Starr-light of the knowledg of Human things from men: Much more easie is it to conceive, how this may be done in these high, Heavenly, hidden mysteries; when its hard to know them, when they are made known to us. How impossible, if the Lord wil with-hold them from us? al our dexterity and Wisdom wil do nothing, if Christ wil not direct. Therefore the Church complain­ed, Lam. 3.44. That God had covered himself with a cloud, that their Prayers could not come at him. When God sent darkness into Egypt, it was not al the [Page 493]Fires and Candles that could give any light, but they sate three daies and three nights and stirred not out of their places. Exod. 10.23. If the Sun of Righteousness wil with-hold or withdraw his beams it wil be dark night with us in our doubtings and dismayings, notwithstan­ding, al the Learning, yea, the experiences also we have had. Yea Mercy and Grace may be present with us, and yet not be perceived. Philip saw the Father, and yet knew not what he saw.

Beware here of three things, which the Scripture men­tions as the main Cause why.

• 1. Take heed of Carnal Confidence and trusting too much to Earthly Contentments. Psal. 30.6.7. I said in my prosperity I shal never be moved, Lord by thy favor, thou hast made my mountain to stand strong: Thou did'st hide thy Face, and I was troubled. When we turne our Eyes and hearts to the world, God turns away his gracious respect he expressed towards us. He wil make his presence welcome, or he wil withdraw. Math. 23.38. Ye shal see me no more, til ye shal say, blessed is he that cometh in the Name of the Lord. And therefore our Savior settles himself in this, Math. 11.25. I thank thee O Father, because thou hast hid these things from the wise and prudent. If any man love the world, the love of the Father is not in him. 1 Joh. 2.16.
• 2. Beware of Resistance of the Truth, when it is made known. If ye wil not have his word to direct you, ye shal not have the knowledg of his Mercy, that may support and refresh you. When the spirit of truth comes to lead us into al truth, then it shal take of Christs and shew to us. Joh. 16. and Joh. 17.8. I have given them thy word, and they have Received it, and they have known that thou hast sent me. This re­ceiving wil let in this knowing. Revel. 3.20. If any wil open — I will come and Sup with him. 1 Joh. 2.24. If the word that ye have heard abide in you, ye [Page 494]also shal continue in the Son and in the Father, so Verse, 27.
• 3. Take heed of Sleighting and making little ac­count of any of the Commandements of the Lord; Pre­sume not to neglect the least, or tamper with any sinful distemper, or give way to infirmities or passions. So Jonah 2.8. He that trusteth in Lying vanities for sak­eth his own Mercy. That is the mind of the context. Joh. 14.23. If any man love me, be wil keep my words and my Father wil love him, and we wil come unto him and make our abode with him. And Verse, 21. I will manifest my self to him; that is, keep him in his purity, keep him in his power as we keep liquors, that they loose none of their life; they drink lively, and quick, as when new put up.

3. Collection.

The Faithful should increase in the knowledg and right apprehension of this Name of Gods Fatherly mer­cy: and it is their own fault, if they do it not, for els they might. For where can there be any cause of none Proficiency found, but in our selves? Christ hath undertaken the work, and who more able than he, who is the Wisdom of the Father, and came out of his Bosom? and therefore is able to make known those Bo­som secrets of Gods Fatherly Love, which never did see Sun, and reveal them.

Yea he is as willing as able, and ready to communi­cate these unknown depths of Gods indeared affecti­ons.

Yea you that are faithful, you have experience of his sufficiency this way: you have a pawn in your hand, a real proof of what he hath done, when you were at the worst, not only unskilful, but uncapable of his know­ledg.

Yea he hath made you know the things belonging to [Page 495]your Peace, when ye never sought after, nor inquired for him.

And he is the same that ever he was, and professeth he wil make it known, there is no fault, nor want in Christ. But you are wanting to him, and your selves and play the Trevants in this; are laze and heedless to learn that which is so carefully, so constantly taught you.

If a Scholler had the choicest and ablest man for his parts, most diligent in his place, to be his [...]acher, yet if he came not on in his learning, but stood at a stay, every man would conclude, there is no want of sufficien­cy or Faithfulness in the Master, he might have grown, and many have come on under him, but the cause and fault is in his own heedlessness.

Object. But alas, my person is mean, my infirmities so many, my parts so Poor, I am a very Dullard, heavy headed, long before I can attain a little, but am ne­ver likely to come to any great matter.

Answ. There is no one excepted, not one excluded that is faithful. He hath given thee knowledg, he can as wel add to what he hath given, and he wil do it. Thy weakness cannnot hinder his Faithfulness who hath pro­mised. Yea he is ready, and professeth his willingness, that he wil make thee know. Nay he is unweariable to teach, notwithstanding al thy unteachableness to learn. He hath given thee a mind to know, and he wil increase that knowledg, and make him dayly more known that thou mayest dayly increase. Isa. 48.17. I am the Lord thy God, which teacheth thee to pro­fit, which leadeth thee by the way that thou shouldest go. And Chap. 42.16. I wil lead the Blind by a way that they knew not &c. This I wil do unto them, and not forsake them.

4. Collection.

We here see the Reason, why after many Prayers made, many pains improved, by diligence, and endea­vor of the dear Servants of the Lord, that men might see, and savingly, and experimentally know the preci­ous Name of Fatherly Mercy; yet after al, many are at so great a loss, and know so little, find almost nothing of the sweetnes [...] which is to be had out of this Name, that Christ wil make known, and would make known to them.

Truly we do not go to the right door, and we receive not the dole. Christ is the way to lead us to the Fa­ther, and we miss the way, and so attain not to our end. Christ is said to be the Light, Isa. 49.6. He is given as a Light unto the Gentiles. In him was the Promise of Life, and that is the Light of men, to lead them by the hand to the Love of God the Father, and the Faithful Performance of the Covenant: And we follow not that Light, but we compass our selves about with our own Sparks, and follow the light of our own Fire, the car­nal conceivings, and contrivements of our own Carnal Reason, and stay not upon the Name of God, and ther­fore it is, we lie down in Sorrow, Isa. 50.11.

Christ bids us learn of him, Matth. 11.29. Buy of him, Rev. 3.18. And we learn of our own Delusions and Discouragements, we learn of the wrong Master, go to the wrong Shop, buy of our own Abilities, make Tradings of our own. We should not look to our own Grace, but to Christ first to quicken our Grace.

5. Collection.

Here is matter of Abasment of heart, and holy fear; in both which, we ought to walk before the Lord.

1. Ground of Abasement: Not to boast of any measure [Page 497]of enlightening, or Assurance, which at any time we do partake of: as though by any sufficiency of ours, or im­provement of any Ability of our own, we had attained thereunto. There is never a spark of this Fire, but it is from Heaven; not one Beam of holy Light, but it comes from this Sun. The entrance, continuance, perfection, al is from him, he is the Author and Finisher. If we have known any thing, or do, or shal, it's Christ that hath made us know; we have received, and therefore why should we boast, as though we had no [...] [...]ceived.

The least River should lead us to the Sea; and as Abrahams Servant, when his Prayer was answered, He bowed and worshiped, Gen. 24.26. So do thou; when he fils us most, we must be most sensible of our own emp­tiness.

2. Walk in a holy trembling, and fear: Rejoyce be­fore him with trembling, Psal. 2.11. Rejoyce in what he gives, but fear we do not off end the Giver. Those of whom we have dayly kindness, we are very careful we do not give them distast.

6. Collection.

Here is Ground of exceeding thankfulness, and enlar­gadness of heart, for ever, to the Lord Jesus.

The unwearied Faithfulness of the Lord Christ to follow his poor Servants, with the discovery of such Fa­vors, which are not to be found on Earth besides, should cause them to return such acknowledgment which cannot be matched by any men in the World.

Hence he so propounds the Question, as for ever to be admired, but never to be comprehended: Lord, why wilt thou shew thy self to us, and not unto the World? John 14.22 Why wilt thou to us? there is no worth in us to deserve i [...], nor ability to conceive it, no reason to be given, which may perswade it. Why? it's mercy, [Page 498]and that incomparable, incomprehensible, for ever to be adored, and wondered at.

Yea, our Savior is exceedingly taken up with the Consideration, Matth. 11.25. I thank thee, O Fa­ther, that thou hast hid these things from the wise and prudent. These Secrets, these depths of everlasting Compassions, these Rarities, these Dainties, which the World never tasted, men of highest Place, chiefest Parts, never came to the sight of. And our Savior pres­seth this a [...] [...]eculiar evidence of his dearest Affection, John 15.15. I call you Friends, because I have de­clared unto you all things, I have heard of the Father; have so befriended you with such special Priviledges, so familiarized my self unto you, whereas others have not an inkling thereof.

7. Collection.

We have here a never-failing ground of everlasting refreshing and Comfort, to fence, and fetch up the fainting hearts of Saints. Whatever oppositions, deser­tions, wants, or infirmities they sustain, which might eclipse, and take away the sight and fence of Gods Love, this Truth preserves, and bears up from al. I know what troubles you, what your complaints are. It's Gods Face, and Fatherly Mercy, it's that ye have long sought, and desired to see: Mine Eyes fail for waiting for thy Salvation, saying, O! when wilt thou comfort me? If I could get a sight of Gods Fatherly Face, and did but know his Mercy were mine, I could resolve with old Simeon: Let me depart in peace; for mine Eyes have seen thy Salvation.

Stand stil, and stay thy self upon the Consideration of this Truth, and thou shalt see greater things than these. Christ hath undertaken to make it known, and therefore quiet thine own heart; thou shalt know this which passeth knowledg.

• 1. Whatever Oppositions [Page 499]thou hast, he wil out-bid them.
• 2. Whatever Deser­tions, he will recover them.
• 3. Whatever weaknesses, he wil remove them.

Whatever it is that eclipseth the coming of this Love, he wil scatter al.

1. Whatever thy Oppositions be, he wil over-bear al, he wil disperse al Clouds, quel al Temptations, quiet al fears, drive away al discouragements, clear al doubts and difficulties. Christ hath said it, and he is able, who hath promised it, and he can perform it: He can make this known, and nothing can hinder tha [...] power of his.

Object. I know he can, but how shal I know that he will?

Answ. He is ready, and resolute; hear his own expression, I wil make it known. So Isa. 46.10. His Wil shal stand, and none can resist it; not the wil of Devils, nor distempers, nor temptations, nor thine own corrupt wil, Psalm, 115.3. If he wil make it known, who hath resisted his will?

2. Whatever be thy Desertions, he wil recover thee out of al: Thou complainest, The time was, God did shew his Face, and discover his Favor: I have known his Name; but O! that is my misery; I have: But God hath forgotten to be gracious, and hath shut up his loving kindness in displeasure.

No: Quiet thy heart, he hath make known, and be assured he wil make known: he was yesterday, he is to day, and he wil be the same for ever. Thy Sun is set, it wil rise again. It is eclipsed now, but it wil shine a­gain, Isa. 54.8. For a smal moment I have had my Face from thee, but with everlasting kindness, I wil have mercy upon thee.

3. What thy wants be, he wil remove, and break through al. Thou sayest, thy neglects have been fre­quent and grievous, many motions, intimations thou hast had, and yet rejected, quenched al, why should he discover any more? thy disires are very fa [...], thy en­deavors [Page 500]weak and sluggish, and in reason unworthy to at­tain any mercy.

Answ. He doth not make known the Name of his Father, because of thy work or worthiness; but it's the Office that he hath undertaken, he wil discharge it: his Promise and engagement he wil perform, notwithstan­ding al thy neglects, and weaknesses. He that made known this Name, when thou never inquired'st after it; he wil not deny to manifest it, when thou seekest after it, though in much weakness, Isa. 42.16. I will lead them, and will not forsake them. John, 17.2. The Fa­ther hath given Christ power over all Flesh, that he might give Eternal Life; and this is Eternal Life, to know thee, verse 3. he hath power over al Flesh; Fleshly Reason, the wil of the Flesh, infirmities of the Flesh, inordinate desires of the Flesh.

Lastly, Exhortation.

Wait upon Christ for this Declaration; if the Vision tarry, yet wait for it, because it wil surely come, it wil not tarry, Habb. 2.3. How can it tarry, and yet not tarry, it may tarry to our apprehension, but not tarry in regard of Gods Determination. This waiting lies in two Rules.

First: See how Christ dispenseth it. Therefore con­sider,

• 1. That he lies in the Bosom of the Father, and is acquainted with his Bosom Secrets.
• 2. That al that the Father hath, is his, and he may dis­pose of it, John 16.15.
• 3. That he is sent on pur­pose, upon this very Errand, John 6.38, 39. John 17.8.
• 4. He hath received power over al Flesh for the Execu­tion of this, John 17.2, 3.
• 5. It is his wil, and reso­lution to do it; I will manifest it.

Secondly: See the way how we are to receive it.

• 1. Stay his time, manner, measure: If it be not free, it is not Grace.
• 2. Carefully observe what fals, the least [Page 501]intimation, or spark cast in.
• 3. When we have obser­ved the Dispensation of God towards us, let us then fol­low on to improve that spark, and give way to Christ, and we shal receive more from him.

We are now come to the last, and great thing, observed and expressed in these words of our Saviors Prayer, with which he issues and closes al: and that is the Aim, and desire of our Savior, for which he praies; and for the obtaining of which, he hath, and he wil declare the Fathers Name unto the Faithful, Viz.

That the Love wherewith thou hast loved me, may be in them, and I in them.

For the understanding of which words, we shal open these four Things:

• 1. How the Father loves Christ.
• 2. How that Love is said to be in them; that is, the Faithful.
• 3. The Means, and Order know this is done.
• 4. When we shall know this.

To the First.

1. This Love is that, which in an especial manner, is appropriated unto our Savior: It's a peculiar Legacy, and Inheritance which appertains to him as a Son. And therefore look at it, as we must do in this place, as cir­cumstantiated in the special Respects and Considerati­ons, as proceeding from the Father as the Father, and terminated, and bounded upon him, as a Son: It's pe­culiarized, and impropriated to him, and to him alone. That however it may be said, and that truly, in a true sense, of al the glorious Persons in the blessed Trinity, [Page 477]that they love each other: yet this Love, as it is dyed in the heart of the Father, hath as it were the Tincture of that Relation, out of which, in an especial manner, it a­riseth, and is resolved, and rests in, and upon the Son. So it is given to him, and in that respect; and is of the like Nature with some other Acts, which are so attribu­ted. As the Father sends the Son, the Son is sent only by the Father.

2. This Love is founded firstly in that Eternal Gene­ration, whereby the Son was begotten of the Father be­fore al Worlds. For therein is the root of those Rela­tive Properties, and so that Personal distinction, that appears betwixt the Father and the Son, and conse­quently of al those proper respects that appertain to each, and be attributed to them in a distinct manner.

3. Hence there ariseth a special knowledg betwixt the Father and the Son, which answers the Specialty of their Relation. For that is a Consequent which fol­lows from things that undergo relative Respects, they give special intimation each of other, because they give relative being each to other: And therefore our Savior when he checked Philip for his ignorance, because he knew not the Father; Have I been so long time with you, and knowest thou not me? he that hath seen me, hath seen the Father, John, 14.9. Relatives give Being each to other, and therefore give Knowledg each of other, Matth. 11.27. No man knoweth the Son, but the Father; and no man knows the Father, but the Son. As we see it in the Sensitive Creatures, so in al Generations, there is an especial owning each of o­ther: as the yong owns the Dam, the Dam the yong, by smel or bleating. He that hath his mind rectified by a Truth, he wil own that Truth that did rectifie him. The Son is the shine of the Fathers Wisdom, Heb. 1.3. A Light sprung from a Light, John 10.15.

4. The Father begets his Son; he owns him when he is begotten, the shine, and engraven Form of his own personal Excellency.

Lastly: He loves whom he thus owns: The heart of the Father is wholly taken up with him, his thoughts wholly set upon him, his Soul is wholly satisfied in him; an Infinite, and Eternal Favorite, of an In­finite, and Eternal Father; so that he cannot look off him, ravished with his beauties, and with an infinite ful­ness of Soul-pleasing satisfaction, takes contentment in him.

This Love, look we at the next effects of it, discovers it self in these two things, which are to be attended in this place.

In

• Ʋnion, that is most neer.
• Communion, that is most intimate, and inward.

Love laies out it self in these two especially, wherein the heart-blood, and vital Spirits of Love, express them­selves.

1. The neerness of Ʋnion.

Therefore our Savior presseth this with so much in­stancy, and holds the thoughts of Philip upon this Con­sideration: Beleevest thou not, that the Father is in me, and I am in the Father? q. d. It's strange thou should'st fal short of this: and therefore, verse 11. he sets home this Truth, as the main Corner Stone of a Christians Comfort. [Beleeve me] I am assured of what I speak, and it concerns thee deeply to receive what I say, as the lowest Foundation of thy Faith.

I am in the Father, and the Father in me; or else beleeve me for the very Works sake] These Works would never have been done, could never be accompli­shed, nor your Comfort maintained therein, unless this In-being (taken together with the manner of it) as Son and Father, be proper to them. And therefore it is that the Father is said to dwell in the Son, a Phrase not attributed to the Holy Spirit in the Sense and man­ner of Apprehension; nay, they are said to be one, viz. [Page 504]in point of this Relative Union, John 10.30. For having said, verse 28. None shall pluck his Sheep out of his hand; he adds, Because the Father, who gave them him, is greater than all, and he, and his Father are one; and therefore if they cannot pluck them out of his Fathers hand, they cannot out of his. Nay, this is made the ground of the great accomplishment of al the great works he did, John 10.37, 38. If I do not the works of the Father, beleeve me not: But if I do, though ye beleeve not me, beleeve the Works; that ye may know, and beleeve that the Father is in me, and I in him. And therefore they are alwaies conjoyned in the Work by our Savior: My Father worketh hither­to, and I work, John 5.17. therefore he is said to come out of his bosom, and to lie in the Bosom of his Love. And this is true in regard of Christ, God-man, in regard of that Hypostatical Union, the Humane Na­ture hath with the Second Person, and subsistence it hath in him.

2. The intimateness of Communion.

This Love layeth open it self in most inward, and intimate Communion of the Father and Son, each with other; as we have formerly observed from Prov. 8.30. I was with him, &c. and was his delight, a word com­pounded of two, to behold, and to retain. So to eye, and gaze upon another with ravishment, and so plea­singly to apply our selves to that other, as to hold, and keep him with us for ever. They have mutual inter­course in al their Operations. The Son works nothing but what he sees the Father work: Speaks nothing, but what he hears the Father speak: doth nothing, but what the Fathers Wil is.