It's uſually joyned with Election, and made diſtinct therefrom. John, 17.6. Thine they were, and thou gaveſt them me. Verſe 9. I pray not for the World, but for them, that thou haſt given me, for they are thine. Where the former of theſe Phraſes and Expreſſions, imply Election, the other a diſ • inct and differing thing therefrom. They are God the Fathers by Election; made Chriſts by Gift and Donation: Yea, the one is uſed by out Savior, as a Reaſon and Ground of the other; I have prayed for thoſe, that thou haſt given me; for they are thine; properly ſo termed. Beſide, the very Nature of the Phraſe, and the manner of the Speech, wil not eaſily bear ſuch a converting, being harſh to the ear, and hardly ſuitable to ſenſe, to be elected to Chriſt, as we ſay, to be given to Chriſt; which if giving were electing properly, might truly be ſo expreſſed; which neither the Nature of the thing, nor the Conſtruction of the words, wil eaſily admit.

2. This Giving, is not the Act of Beleeving, by which the Soul is carried by the Power of God • nto Chriſt; but the Scrip • ure is pregnant, and the Diſpute undeniable, John, 6.37. All that the Father hath given me, come unto me: and thoſe that come unto me, I will in no wiſe caſt away. Coming, we know, is Beleeving, John, 6.35. I am the Bread of Eternal Life, he that cometh to me, ſhall never hunger. If it be demanded; what is that Coming? He anſwers in the words immediately following; He that beleeveth in me, ſhall never thirſt. Coming then being Beleeving, our Savior making this Giving of God the Father to go before it, without which, the Soul wil never come, or beleeve, it cannot be it.

3. This Giving, is the Work of the Father upon the Soul, in Vocation, which goes before the Infuſion of Faith, makes way for the working of Faith by Chriſt, and receiving it from him; and which being there, the ſoul never fails to beleeve and come: for that is the force of our Saviors Diſpute, John, 6.36. where he gives the reaſon, why many did not beleeve. Ye alſo have ſeen me, and bel • eve not; What might be the cauſe thereof? ſince their Abilities were as great, and their Excellencies as many, which they might have improved to that purpoſe, before many other. Our Savior ſets down the immediate root and riſe of this diſtinction, and ſeparation: Thoſe that the Father hath given me, thoſe will come, ſhall beleeve • where that is not, coming wil not be. The manner of this Diſpenſation, we ſhal ſpeak to in the next Queſtion; and that is,

1. Becauſe they are the Fathers own; and therefore he hath moſt right and reaſon to diſpoſe of them, and to give them away, as he ſees ſit, when it wil be moſt ſeaſonable to procure the good and comfort therof. This is the ground our Savior goes upon, Thine they were, and thou gaveſt &c. Each man hath moſt to do with that, which is his proper right. Now the Father had ſet his heart upon them, before the World, and appointed them to be Veſſels of Mercy, in his everlaſting purpoſe: and therefore it's but equal, that he ſhould order al things for the accompliſhment of the Counſel of his own Will, and the performance of his Soveraign good Pleaſure without controul, John, 6. I came not to do mine own will, but the will of him that ſent me: and this is the will of him that ſent me, That I ſhould loſe none that he hath given me. It's ſit that God ſhould do his own Will, whoſe Will is the abſolute Firſt-Cauſe of all things that are done.

2. As Gods own Right, ſo their own proper, and peculiar good, is hereby eſpecially, if not only, procured. For had not God the Father, given them to his Son, he would not, nay, I may truly ſay, he never could have given Grace, and Mercy, or Good to them, in a righteous way, preſerving the Right and Honor of his Juſtice, and ſo the Glory of himſelf. For had not Chriſt taken the care and charge of us, the Juſtice of God would never have ſuffered him to have ſhewed us Mercy: we ſhould never have been fitted, nor enabled to receive Mercy. For we having wronged his Juſtice, and provoked his Anger, by reaſon of our Transgreſſions, his Juſtice would have ſtood offended, and his Diſpleaſure incenſed againſt us, by reaſon thereof. Nay, he did give a Commiſſion to our ſins, under the hand of Divine Juſtice, to take vengeance of the Soul; and this ſtopped the influence of Gods Mercy, or the leaſt intimation of God from coming to our Souls; and being now under the guilt and power of our ſins, though mercy had been tendred, we were utterly diſenabled to receive it, having no power thereunto.

But when Jeſus Chriſt takes the charge of us, and undertakes in our behalf, he takes off al the impediments on Gods part, anſwers his Juſtice, and appeaſeth his Wrath, that ſo they wil not ſtand betwixt us and our Comfort; but an open paſſage is made for the good pleaſure of the Lord, to be fully manifeſted, and the intimation and communication of Mercy tendred and offered to us, 2 Tim. 1.9. Who hath called us according to the purpoſe of his Grace, which was given us in Chriſt before the world was, that is, was then purpoſed, and in time exhibited. It could not be given to us, as in our ſelves conſidered: but when God gave us to Chriſt, and Chriſt to us, he gave us himſelf, and Grace, and mercy in him, and by him: that as the Head of the Covenant of Grace, being in our room, and undertaking for our Salvation.

The Father made him the Treaſurer and Diſpenſer of al Grace and Mercy, to give life to them, that he had given to his hand, betruſted as his Charge, and bequeathed unto his care.

As he takes away al Impediments on Gods part, that his wrath and juſtice wil not hinder: So al on our parts, they cannot hinder: that though our corruptions would oppoſe, and our ſelves, being dead, could not receive it; He is a quickning ſpirit. 1 Cor. 15.45. Job, 36.10. He commands us to turn, and gives by his command. He makes the dead hear his voice, and makes us live who hear. Col. 1.13. He tranſlates us from Darkneſs into the Kingdom of his dear Son.

It ſerves to ſettle our jugdment in many truths of the Lords, which at this day are much queſtioned, and many cavils raiſed by carnal minds and hearts to oppoſe and darken; we may hence have undeniable evidence to convince and quiet our own minds and hearts, as touching Gods counſel therein.

The Papiſts, Pelagians, Arminians, al the Popiſh Schools diſpute; whether God gives ſufficient Grace and power to al men, to be ſaved if they wil?

Whether Gods election iſſues out of his meer good wil and pleaſure, or from the previſion and foreſight of faith and good works? and they determine affermatively, unto both theſe.

Which deluſions notwithſtanding are fully daſhed by the former Doctrins. If God give ſufficient help to al indifferently to be ſaved, to Judas as to Peter: Then he gives al into the hand, and commends al unto the care of Chriſt. For this is a principal Grace and favor, and an eſpecial means of life, without which it cannot be attained.

But this God doth not beſtow upon al. For al that God gives to Chriſt, certainly come to him by Faith: for al ſuch he prayes, they ſhal be with him in glory. But al do not come to him by beleeving, al ſhal not be with him in Heaven.

Again, If coming unto Chriſt be an effect of giving, unto Chriſt an effect of Election. I pray for thoſe thou haſt given me, becouſe they are thine: Thine they were, and thou gaveſt them me. Then it follows neceſſarily▪ That becauſe Elected, therefore they have theſe as fruits thereof, not becauſe they have theſe, therefore they are Elected.

The Parties for whom this Prayer was made and the deſcription of them we have opened and finiſhed.

We are now to inquire after that which is here requeſted in their behalf: and it is, That they might be where Chriſt is.

The Lord Jeſus is, as I may ſo ſay, fond of their preſence, and therefore he is not willing to be in Heaven, unleſs they may be with him: as though Heaven were no Heaven, unleſs the Saints ſhould take up their abode there. The Houſe would be forlorn, and Heaven deſolate, unleſs the Inhabitants were there, theſe poor ſervants of the Lord, to fil up their Rooms and manſions,

In this Second Particular there be Three Points eſpecially obſerveable.

One which is the Foundation of the reſt, is taken, as a thing granted, upon which ground the Prayer is made, To Wit, The preſence of Chriſt and the glory of which Chriſt ſtands poſſeſſed; Theſe are things ſuppoſed, only the Queſtion ariſeth, why Chriſt ſo earneſtly deſires their injoyment of his preſence, ſince now they had it, converſing with him, and he with them.

Therefore they who have made choyce of a Chriſt, have no cauſe to be aſhamed. If he were a baſe Chriſt, ye might have ſome color to ſeek another, to make a change: but it's not ſo. But though he went from the Croſs to the Grave, yet he went from thence to Heaven, and there is now in the higheſt Honor. His ſuffering was but his entring into Glory, nay, the addition to his Glory: therefore that ſhould not ſo much diſcourage, as content, and cauſe us to bleſs God for our Portion.

A dead Savior was better to Joſeph of Arimathea, than his life: his reproaches better than the riches of the World to Moſes.

But now, when he is exalted in Heaven, attended by Angels, received into Glory, advanced to the right hand of his Father; what madneſs is it now, to think we could once have done better? The Crown of Thorns which our Savior wore, was to be choſen before the Credit of the World; what ſhould we judg of the Crown of Glory? The Poverty of Chriſt, is better than the Wealth of the World; the Shame of Chriſt, better than the Honor of the World; the Contempt, and Humiliation of a Chriſt, better than the greateſt Pomp and Advancement that the Earth can attain. How much more ſhould our hearts be comforted, and ſatisfied now, with the Honor, Life, Happineſs, and Heaven, where our Savior now is, upon whom ye have truſted, and depended? How good is your Choyce? How great ſhould be your Content?

Here is invincible Aſſurance of the final ſafety, and glory of the Saints, out of all thoſe preſſures, with which they ſeem, not only to be aſſaulted, but overwhelmed almoſt beyond ſtrength.

If the Head be above Water, the Body cannot be drowned, though it be under Water. Chriſt is in Heaven, and he wil never leave his Members in Hell, nor Grave. So that a man may boldly, and comfortably conclude: He wil make this ſick, and weak Body, like to his glorious Body; this ſinful Soul, like unto his, in al Holineſs, and happineſs.

As Chriſt of himſelf, thou mayeſt in Chriſt bear up thy ſelf againſt the Gates of Hel. Behold, I was dead, and live for evermore, and have the Keys of Hell and Death. Rev. 1.18. Behold, I was dead in my ſins, ſunk in my diſtreſſes, overborn with diſtempers, and temptations; but I ſhal be for ever comforted, quickened, delivered for evermore.

Nay, ye have the Promiſe and Engagement of our Savior. Becauſe I live, ye ſhall live, John, 14.19. He is far above all Principalities and Powers, and we ſhal be as he is. He hath not only promiſed what he wil do; but he is gone on purpoſe to make way for us, to prepare a place for us, and to bring us thereunto. So he chears the hearts of his Diſciples, John, 14.2, 3. He deals truly, and faithfully, and tenderly with us: If it were not ſo, he would have told us. He is gone on purpoſe to make room, and to ſee that al things be ready. And if we know not the way, nor can help our ſelves in it; he profeſſeth, he will come again. When we are and ſtands, he wil again ſupport us; when we are foiled, and overborn with Temptations, he wil again deliver us, and receive us to himſelf; though caſt out of Earth, and Societies of men, he wil receive us to himſelf, ſhelter us under his wings, put us into his own boſom, caſt up the reckoning that the Apoſtle doth. Rom. 6.9, 10, 11. He dieth no more, death hath no more Dominion over him, &c. Reckon ye alſo, ſhal I yield to my Corruptions? No, diſtempers ſhal have no more Dominion over me. Yea, grow in upon greater, and more glorious confidence, Rom. 5. If juſtified by his death, how much more ſhal we be ſaved by his life? He hath abidden the ſhock of Satans aſſaults, the ſource and power of darkneſs; and when the Juſtice of God delivered him into their hand, and they brought him to the death of the Croſs; yet he thence delivered himſelf, and he lives for evermore to ſave to the uttermoſt them that come to him.

Therefore be willing to die, and to go to Chriſt. The Members long to be with the Head, the Body where the Life is, our Life is in Chriſt; the Wife where the Huſband is. As Thomas ſaid, Let us go, and die with him: much more, let us die, to raign with him. If Chriſt be in Heaven, why are we on Earth? Saies Paul, I deſire to be diſſolved, to be uncloathed, to put off theſe rags, that I may put on the Robes of Immortality. We have been too long with the world, our ſins, &c. let us long to be with him.

See the Hainouſneſs of their ſin, and heavy plague, which appertains to ſuch, as rebel againſt this Chriſt now in Glory.

We have done with the firſt Part of the Point; we are now to enquire the meaning of the other. V • z.

That Chriſt hath unconceivable Glory, given him of the Father.

This is taken for granted, and preſuppoſed, That they may behold the Glory which thou haſt given me; therefore he hath Glory, and it's given of the Father: And of this now we are to enquire, with Modeſty, and Godly fear, as being a ſearch, and inquiſition, far exceeding the meanneſs of ſuch poor An • s as we be, creeping here upon ou • Molehils, ſitting here upon our dunghils, compaſſed about with the Mud-wals of Mortality, Miſery, and Corruption: An enquiry ſuitable for ſuch as are come to the higheſt form the ſouls of the bleſſed now aſcended, and the glorious Angels, who are before the Lord, and ſee his Face: They may ſearch into the ſurpaſſing excellency of his Glory, which is far removed out of our ſight, who ſit here upon the Face of the Earth, at ſo far a diſtance from thence.

It ſhal beſeem us then to be wiſe unto Sobriety, not to peep into Gods Secrets: Yet becauſe that which is writ, is writ for our learning, it's not only in our Liberty, but our Duty, and matter of neceſſity to look after ſuch things, and to learn them with what pains and endeavor we may. We ſhal then open the Senſe of the Words. 1. What is meant by Glory in the General. 2. In what respect it's attributed to Chriſt, as God, or Man, or both. 3. Wherein that peculiar Glory conſiſts, which is thus attributed to him. 4. How it's ſaid to be given him of the Father.

I. What is meant by Glory, in the General.

Anſw. It commonly, and uſually implies three things in Scripture.

1. The world and excellency that is in any thing, whereby it obtains Superiority and Eminency, above other of meaner quality and condition. Thus the Apoſtle cals the Graces given to us in Adam, Our Glory, Rom. 3.23. We have all ſinned, and are deprived of the Glory of God. 2 Cor. 3.18. We are transformed from one degree of Glory, unto another; that is, of glorious Grace. Thus we cal a man of ſpecial, Spiritual Abilities, a glorious Chriſtian, an eminent Chriſtian. So in verſe 22. foregoing, The Glory thou gaveſt me, I have given to them. So it is ſaid, Joh. 1.14. We beheld the Glory of Chriſt (what that is, he ads and explicates) full of Grace and Truth.

2. The Expreſſions, or putting forth of ſuch Abilities, in the moſt eminent, and choice Operations thereof, becauſe in ſuch Actions, the luſtre and beauty of all ſuch excellencies ſhines forth, and diſcovers it ſelf.

Theſe are termed the Glory of any thing. Thus Acts, 22.11. The ſhine of the Light that compaſſed Paul, is called, The Glory of the Light. The luſtre, and majeſty which appeared upon Moſes Face, when he came from the Mount, is called, The Glory of his Countenance, 2 Cor. 3.7. And that beauty of the Light of the Sun, whereby it out-bids the reſt of the other Stars, is called, The Glory of the Sun, I Cor. 15.41. And when our Savior raiſed Lazarus from the dead, the expreſſion of that power, he cals, The Glory of God, John, 11.40. Said I not unto thee, if thou would'ſt beleeve, thou ſhould'ſt ſee the Glory of God? that is, the glorious expreſſion of Gods Power, and it's the beſt and only explication of that place, 2 Theſ. 1.9. They ſhall be deſtroyed from the glory of his power; The infinite and utmoſt expreſſion of Gods power ſhal put forth it ſelf in the deſtruction of the ungodly.

3. The acknowledgment of all theſe Excellencies, and of al the expreſſions thereof, in al the eminencies that are diſcovered therein. This is Glory. And thus we are ſaid to give glory to God or Man, in ſuch acknowledgments which are ſuitable and agreeable in ſome meaſure to the worth of the things. My Son, give Glory to God.

The Second Senſe is moſt properly intended in this place. The firſt is not altogether excluded, but in part only conſidered.

II. In what reſpect is Glory attributed to Chriſt, as God, or Man, or both?

Anſw. It is given to the Perſon of the Son, both as God and Man, now ſitting at the right hand of God the Father.

1. As God.

That Glory which no meer Creature is capable of, that muſt appertain to him that is more than a Creature, and in that reſpect.

But of this Glory, no meer Creature is capable: For it's ſuch a glorious power which he poſſeſſeth, and which is here underſtood, whereby he ſubdues al things, even death, unto himſelf. Phil. 3. laſt.

2. This alſo is evident, by the Queſtion which our Savior Chriſt makes, and the Argument he brings for the evidencing and evincing this Senſe, that indeed he was God as wel as man, and that this Glory of his exaltation, did in that behalf; belong to him, Matth. 22.42, 43. He asked the Phariſees, What think ye of Chriſt the Meſſias, whoſe Son is he? They ſay unto him, the Son of David, that is, they looked at him, as meer man: Againſt which he thus reaſons; How then doth David in ſpirit call him Lord? In Spirit, that is, by the dictate and direction of the Holy Ghoſt, as Mark, 12.36. The Lord, that is, God, ſaid unto my Lord, that is, unto my Seed, which is my Lord, Sit thou on my right hand, until I make thine Enemies thy Footſtool. Now if his Son, how is he his Lord?

If Davids Seed, be Davids Lord, then Davids Seed is more than meer Man. For if he had been meer Man, the Child is inferior, and ſubject to the Father, is not Lord over the Father; as it's ſaid, He was ſubject to his Parents. But Davids Seed, is Davids Lord, and therefore more than meer Man. As Chriſt is Davids Lord, ſo is he exalted: for it's ſo affirmed, ſo attributed to him; He ſaid to my Lord, ſit at my right hand. But as God, he is Davids Lord; therefore as God, he is exalted.

3. It's plain alſo by that Prayer, and Expreſſion of our Savior, John, 17.5. Father, Glorifie me thy ſelf, with that Glory which I had with thee, before the World was. Now that muſt needs be the Glory which did appertain unto him, as God: For his Humane Nature was not before the World; and therefore did not, nor could not partake of any Glory. And hence it is undeniable, it muſt be meant of that Glory which he had before the World was, and did in the Phraſe, and according to the meaning of the Scripture, lay aſide, in the daies of his Humiliation, and abaſement in the form of a Servant, and did now aſſume, when he aſcended, and while now he ſits at the right hand of God the Father.

That Glory which he had before the World was, muſt be a Glory belonging to the God-head.

But that which our Savior deſires, and according to his deſire; obtains in his Aſcention and Glorification in Heaven, is that which he had before the World, and therefore it doth appertain to his God-head.

2. As this Glory belongs to him or God; ſo as Man.

Becauſe this glorious Power is executed by him, as Man now aſcending and ſitting in Heaven: So that his Man-hood doth concur, as an Inſtrument working with his God-head, in the adminiſtration of it, John, 5.27. The Father judgeth no man, but hath given all power to the Son, to execute Judgment, in as much as he is the Son of Man, that is, Becauſe the Humane Nature is aſſumed into perſonal Union, and therein he hath ſatisfied Divine Juſtice, and ſo purchaſed Redemption, and ſo al the power, as that being the only way, by which this Redemption purchaſed, comes to be applied to the Saints.

III. Wherein this Glory conſiſts, which is thus attributed to the Perſon of our Savior?

Anſw. For the right underſtanding of this Third Particular, wherein the pith, and life of the Point lies, This is a Rule that muſt be premiſed, and carefully carried along with us in our thoughts, as that which wil guide through the following Explication, namely, That Glory is here to be attended in the ſeveral Branches of it, which the Lord Chriſt did lay aſide by voluntary Diſpenſation, out of his own free wil, and mutual Agreement with God the Father, Glorifie me with the Glory I had with thee.

That which was laid aſide by him, that may be taken up again, and given to him, by the ſame Agreement.

And hence all thoſe infinite Excellencies that are in God, the abſolute might of Soveraignty over the Creature, is not properly any part of Glory, unto which he was exalted. Becauſe this is a property of the Divine Nature, and ſo doth neceſſarily appertain to every perſon that hath this Nature, as neceſſarily as to be God. This he had of his own, and this could not be given to him, nor laid aſide by him. And this was the firſt ſignification of glory before mentioned. But our Savior by voluntary diſpenſation did lay aſide the right of preſent-taking Dominion, and exerciſing Dominion, over every creature in that Nature he did aſſume. And hence Satan and his inſtruments, he in and by them, did not only aſſault our Savior by their outrages and temptations, but by violence of power did out-bid, and over-bear him for the preſent. Thus, as it were with a violent hand, he carried him into the Wilderneſs, and ſet him upon a Pinacle of the Temple: yea not only aſſaulted, but prevailed and had the better for the preſent, brought him to his death, and held him captive in the grave by the ſpace of three daies: Our Savior by agreement with God the Father laying aſide and cea • ing his own right of taking and exerciſe dominion over Devils, and men, and creatures: but giving way hereunto by agreement with God the Father for the while, that the work of our Redemption was to be accompliſhed. Hence are theſe paſſages, This is your hour and the power of darkneſs. Luk. 22.53. q. d. This is the time, when ye have allowance to Tirannize, and I wil not exerciſe dominion over you (for he could have croſſed and confounded with a word) but ſuffer my ſelf to be foiled for the preſent and held captive by you. This is the power of darkneſs, when I lay aſide the exerciſe and expreſſing of my power. Hence he returned that anſwer. Knoweſt thou not, that I could but ask my Father, and he would give me more than twelve. Legions of Angels, but how then ſhould the Scripture be fulfilled? That agreement that was tranſacted between me and the Father, and now recorded in Scripture. Math. 26.53. Hence its ſaid, Though he was in the form of God: Had the might and ſoveraignty of God, and was equal in that with the Father, had it as his own, without any robbery, or taking that which was not his right; Yet he emptied himſelf: Laid aſide the Right either of taking or exerciſing that power. TOOK upon himſelf The me • nneſs of the Nature and relation of a ſurety and ſervant, and under-went really the condition of a ſervant and ſurety, and ſo ſubmitted himſelf To the Death of the Croſs, Becauſe it was the loweſt ſervice he was to do in the work of our Redemption. Thus our Savior laid aſide his glory.

Now the Father gives and he aſſumes glory to himſelf,

1. In that he freed him from the former Tiranny and power of darkneſs, and exalted him, far above al principalities and powers, and what there is named in this or another world. Beyond al Gunſhot, not only beyond their power, but their aſſaults, yea their preſence and ſight.

2. In that al power and Grace belongs to him in way and right of comunication for the good of his, therefore called Head of the Church. And this follows the former. Mark the Coherence; He hath exalted him, and given him to be Head 〈 in non-Latin alphabet 〉 , a Head that hath life and motion in it, To plot and contrive al for defence, Eph. 2.22.

For had not the ſecond perſon ſuffered and ſatisfied, there had never been way nor right to communicate Grace to his, or to improve of ſet on going the power and providence of God for his. And therefore its his propriety to be Head, not the Father, nor the ſpirit. Hebr. 10.20. Joh. 5.26. To have life of himſelf. And verſe, 21. To quicken whom he wil.

3. And immediate diſpenſation and execution of al power over al creatures, for the bringing home of his Elect. Thus the Father judgeth no man, but hath committed al to him: not that the Father hath not power for the execution of the work: for he that gives it hath it in a principal manner: but he hath committed the immediate execution thereof unto Chriſt. 1 Cor. 11.3. The Apoſtle ſpeaks not of the Faithful, but of al. For that is the ſcope.

Theſe different degrees are to be attended in regard of Subordination, and immediate diſpenſation:

For, Head Implies Excellency and power to move all in Subordination to it. Authority to rule al in ſubjection.

So its not excellency, but power and authority, not at large, but in Subordination in the next and immediate diſpenſation.

1. Hence, he croſſeth and confoundeth al the power and Policy of al the enemies of his Church, brings to nought the rage of Devils and Malice of Men, and each inſtrument that is formed. Eph. 4. Being aſcended up on high, he led Captivity Captive. Nay makes them al ſerviceable to his Church. 1 Cor. 3.18. All is yours, and you Chriſts, and Chriſt Gods. This is the order. Chriſt is Gods Servant: and all your Servants through Chriſt.

2. Hence, he reſtores his Elect from the power of Darkneſs, and tranſlates them into the liberty of his own, by an invincible and irreſiſtable power, breaks in upon the rebellious heart of a ſinner, and brings him home unto himſelf. No man comes to the Father, but by me. Rev. 1.18. I was dead, and I am alive, and live for evermore, and I have the Keyes of Hell and Death. Joh. 10.16. I have other Sheep, that are not of this fold, and thoſe I muſt bring. He ſends and ſucceeds al Officers and ordinances.

3. Hence, from this immediate diſpenſation of al power, he ſends his ſpirit the Comforter into the hearts of his, that he may ſupply al their wants, furniſh them to al their works, and fit them with fulneſs of power and ſpirit to each holy performance. Its requiſite I go, becauſe If I go not, the Comforter wil not come: but if I go, I wil ſend him. The glorification of our Savior makes way for the miſſion of the Spirit and obſerve what he adds. Joh. 16.13, 14. He ſhall take of mine, and give it to you. And what wil he give? All things that the Father hath, and mine, therefore I ſaid, he ſhal take of mine. They are al Chriſts, for the immediate diſpenſation, and its from the vertue of a glorified Savior, that the ſpirit takes them, and conveies them.

4. He gives unto his Eternal life. Joh. 17.2. Thou haſt given me al power over all fleſh, that I may give unto them eternal life; And this as the ſecond perſon in the former ſence. For as meer man, he gives not eternal life.

This is the end and Errand. And when this is done, then he profeſſeth, He hath finiſhed the work, he gave him to do; when he hath gathered and glorified his Saints, he hath done al he hath to do in this world.

2. His Human Nature is made glorious, 1. Becauſe it hath the ful ſource of al the influence of the divine operations and Graces thereunto, as much as any creature is capable of. 2. It hath liberty and authority to ſet on work or put forth any attribute for the good of the Saints. It knows al the neceſſities of the Saints, and can have reſort, and ſet on work al the ſufficiency of God to yeeld ſupply. Math. 28.18.

1. TERROUR To the wicked, the enemies to, and oppoſers of the Lord Jeſus, and his Kingdom. See whom ye have deſpiſed, he is now advanced to al power, and therefore wil uſe al his power for your ruin. Upon this ground Peter ſhook the hearts of the Jews. Act. 2.36. He now being exalted ſheds abroad &c. Let the Houſe of Iſrael know aſſuredly that this Jeſus, whom ye have cruciſied, God hath raiſed, and made him Lord and Chriſt. Math. 25.31. When Chriſt-ſhal come at the day of Judgment &c. He ſhal come with power and great glory, thouſands before him, and ten thouſand thouſands miniſtring to him; Dan. 7.10. Rev. 5.11. And they ſhal creep into holes and clefts of the rocks, and corners of the Dungeons, and not be able to behold the dreadful looks of Chriſt. Rev. 6.15▪16. But he ſhal fetch them thence, dragg them out of their Dungeons, draw them out of their holes. When it ſhal be ſaid, they have feared, and fled, and hid themſelves, bring hither, ſaies Chriſt, mine enemies, thoſe who have been enemies to my Grace, Goſpel, Children, Glory, bring them hither, and ſlay them before my Face. And however the Lord Jeſus abates much of the dreadful expreſſions of his direful anger, and almighty power; Now they are terrified, and then quieted. Now in horror, and then calmed, Yet then he ſhal deſtroy them from the glory of his power; that is from the expreſſion of al his power, and that unto the utmoſt, for their ruin, Chriſt wil do his beſt.

DIRECTION. It leads us by the hand, the right way, whither to go, and ſhews us the ready means, how to derive quickning power and inlivening vertue. Do as Stephen in his greateſt ſtreight, Act. 7.56. He looked, and ſaw Chriſt ſtanding at the right hand of God. Hebr. 7.16. He is the Author of endleſs life, and therefore without end, look this way. Hence do two things.

1. Know that he ſtands poſſeſſed of al right of communication and hath the immediate execution of al efficacious power and dominion over al creatures. Math. 28. This is the commiſſion he hath, and in vertue of this, he ſends, quickens, ſucceeds and therefore look at him, as a glorious Savior. When he aſcended, then was the time of his coronation gifts; then he gave gifts. As we ſay, of men honeſt and able, when we repaire to them for relief, its replied, Alas, they are out of commiſſion. So if we look at Chriſts Graces in his humiliation, and in the daies of his ſuffering, they are out of commiſſion: But when he comes to aſcend, he is then in commiſſion, and ſo carries al before him. Being aſcended, he ſheds abroad &c. Say, there is no power in me, neither word nor ordinances, but al power and all things are given to thy miniſtry, therefore bleſſed Lord, by thy power ſubdue our ſins, and quicken our Souls.

2. Know, that in vertue of this glory, he is bound to do al for thee, nay hath promiſed to diſpence al unto thee. Joh. 14.19. Becauſe I live, ye ſhal live alſo. I am with you. Eph. 2.4. He ſets us in heavenly places with Chriſt.

Here is matter of unſpeakable and unmatchable comfort to refreſh the fainting hearts of the ſervants of the Lord, which have an intereſt in this Chriſt, and are poſſeſſed of him, who ſtands poſſeſſed of al that glory, that Heaven and Earth hath, or the God of Heaven and Earth can give.

The Chymiſts they dream of a Catholicon and Medicine of that excellent confection and compoſition, and of that ſoveraign vertue and efficacy, that it wil cure any Diſeaſe, recover and remove any diſtemper. They conceit that which they could never yet compaſs, nor yet the skil and induſtry of al men could ever find out. That which they dreamed and deſired for the Body. The Lord hath provided for the good, and ſpiritual refreſhing of the Souls of his. Here is a Cordial, that wil undoubtedly Cure thee of al diſcomforts; whatever thy temptation, thy condition, thy miſeries are, can be, ſhal be: haſt thou but a ſhare in this Chriſt, to whom the Father hath given this glory in Heaven, It cannot but give thee content: doſt thou but know the value and vertue of the receipt, and doſt underſtand the right way to uſe it, and art careful to take it, for thine everlaſting refreſhing. See the proof of it a little in the particulars following.

Have this glory of Chriſt in thine Eye, and keep the ſavor of it in thy heart▪ Thou canſt not but have glorious peace in thy conſcience, joy in thy heart, and contentment in thy courſe, as the particulars wil evidence.

This wil. 1. Cure all thy Fears, 2. Supply all thy wants, 3. Reſcue thee from the rage of all Enemies, 4. Remove the guilt of all thy Sins. 5. Strengthen all thy Graces, 6. Quicken thee to all Duties, 7. Give unto thee Eternal Life.

1. Cure thee of all thy Fears, Unto which we are ſubject all our lives by reaſon of our own infirmities, and the world of evils with which we are compaſſed about, while we live here in this world; conſidering what our ſins deſerve, men and Devils intends, what God in juſtice may inflict, and our conſtant provocations incurr, which are as it were a new mint of Plagues, which we may daily expect. We have felt ſomwhat in our ſelves, heard of more in others, and what's yet behind we know not.

But we know what Devils can do, what our ſins merit, what God in a righteous judgment may execute: So that the fear of what may be, is worſe than that we feel and find for preſent.

Here then is our comfort; Our Savior hath felt the worſt that can be, borne al, and conquered al, drunk the dregs of the Cup, Grapled with the ſting of death, and the ſtrength of the law; Triumphed over extremities ſo that there was no poſſibility he ſhould be held, or we now hurt by them. There can be no deſtroying evil, there need be no fear.

By the glory of Chriſt, we may glory over al our fears, Terrors and diſmayings of ſpirit. It cannot be, but Chriſt in glory wil over work al for our good: nothing ſhould work any diſmaying fears in our hearts.

Upon this ground our Savior put theſe Fears to flight, when John fel at his feet as dead, in the ſenſe of his own vilenes & the ſight of the dazelling excellencies of the Lord. Rev. 1.18. He ſaid, Feare not, I am he that liveth, and was dead, and behold I live for ever. I live as one that hath conquered, as one that hath triumphed over al Enemies, and have the Keyes of Hell and Death. So to his Diſciples. Joh. 14.27. Let not thy Heart be troubled, neither let it be afraid, not diſtracted, nay not ſtirred, Why? ye have heard, I ſaid unto you, I go away, and wil come again. That he goes to his Father, who is greater than he, the greateſt in glory; and with whom he was to poſſeſs the greatneſs of al glory in greateſt excellency: and therefore the hearing of this ſhould quit them of al Fears, quiet them of al diſmayings. He is now gone to take poſſeſſion of the greateſt power that is in Heaven, that no power on Earth, Heaven or Hell, ſhould be able to hurt. And therefore we need not Fear. He hath the greatneſs of power to prevent al evils that are to come; and therefore we ſhould Fear none, that are to come.

2. Supply all wants, That thoſe need not diſquiet, nor the heart be carried with anxiety, Care, and Solicitouſneſs, how to provide For our Savior is not only Heir, and hath right unto al theſe as he had in the time of his Humiliation: But is, as an Heir come to years, entred upon his Revenews, is ſeated, ſetled upon the throne of his glory, and ſtands poſſeſſed of the treaſures in Heaven and Earth, and therefore can and wil ſuit with Conveniencies, according to their needs and deſires. It's that which God himſelf profeſſeth, Pſal. 2.8. Ask of me, and I ſhall give thee the Heathen for thine Inheritance, and the uttermoſt parts of the Earth for thy Poſſeſſion. It's that wherein the Saints rejoyce with joy and thankſgiving, Rev. 11.15. The Kingdoms of the World, are become the Kingdoms of the Lord, and of his Chriſt, and he ſhall reign for ever and ever: and verſe 17. We give thee thanks, &c. becauſe thou haſt taken to thee, thy great Power, and haſt raigned, and that thou ſhould'ſt give reward unto thy Servants the Prophets, and to the Saints, and them that fear thy Name, great and ſmal, &c. verſe. 18. Happily the Kingdoms of another World would not content, but ye deſire ſomthing in hand. Behold, the Kingdoms of this World, are the Lord Chriſts; and he hath taken to him that glorious Power that formerly he laid aſide, and now he raigns. And if this wil not ſatiſfie, not only the Kingdoms of the World, but al things in the World, are given to Chriſt, John, 13.3. Yea, the Glory of al Wealth, and Pleaſures, and Contents, when now he is entred into Glory. And he hath given himſelf to thee, and al them alſo. Thou canſt not want ſo much, but he hath more than thou canſt want, and therefore thou canſt not want ſupply.

The Child cares not for Apparrel, if his Father hath Wardropes to cloath him. The Wife troubles not her ſelf for Money to provide, if ſhe have a Husband, whom ſhe knows hath millions of ready Caſh in his Treaſury to enrich her, and relieve her at her asking. So it is with the Saints, who have Chriſt for their everlaſting Father, and Husband.

3. This alſo will reſcue thee from the rage of all thine Enemies, in the greateſt hazards which may ſurprize thee, and threaten thy total ruine.

Thou ſayeſt the ſubtilty in deep, the malice outragious, and their power great. But behold, here the Glory given to Chriſt, even al power in Heaven and Earth is given into his hand: He over-works al their vileneſs, over-powers al their rage; ſo that they can work but what he hath determined, and wil cauſe to work to the good of his own. It's the promiſe of the Father, when he was advanced, at the right hand of his Power, Pſal. 110.1, 2. Sit at my right hand, until I make thine Enemies thy Footſtool. Rev. 19.7. there we have the marriage of the Lamb mentioned, and his Wiſe made her ſelf ready. The Saints humbled by Faith, they put on their fine Linnen, the Righteouſneſs of Chriſt. No ſooner is the Bride married, but War is raiſed; Kings, and Captains, and mighty Men, come into the Field; their out-rage, helliſh and fiery. But her Husband, whoſe name is written on his Thigh, King of Kings, and Lord of Lords, appears in her quarrel. No ſooner the Combate is entered, but the Conqueſt is gotten, the Bride reſcued, and the Enemies totally ruinated; and the Lord invites all to feaſt themſelves with the ſlaughter; To eat the Fleſh of Kings, Captains, Horſes, Men, free and bond, great and ſmal, verſe 18. Yea, it's the proviſion Chriſt makes, Touch not mine anointed: Nay, the portion of the Saints which the Lord Chriſt hath laid out from Heaven, and the Conqueſt he hath made, John, 16. laſt, Be of good comfort, I have overcome the World. Iſa. 54.17. No Weapon againſt thee ſhall prosper. This is the Heritage of Gods Servants.

4. This will remove the guilt of all thy Sins, which ſeems to over-whelm, and under which thou goeſt up and down, as a condemned man, and ſinkeſt in the dayly apprehenſions of Wrath, and expectation when thou ſhalt be arraigned, and condemned by the righteous Sentence of Gods revenging Juſtice. Satan accuſeth, Conſcience gives in witneſs againſt thee, and the Juſtice of God paſſeth Sentence. Look up to this Glory that Chriſt ſtands poſſeſſed of now in Heaven, and al theſe Accuſations, will vaniſh immediately, nor wil once appear to plead againſt a beleeving ſinner. Upon this ground, Paul flings out the Gantlet againſt al Adverſaries, and there is not an Action that can paſs, nay, not ſo much as a motion made againſt him, that can find audience in Court, Rom. 8.33, 34. Who ſhall lay any thing to the Charge of Gods Choſen? it's God that juſtifies, nay, it's Chriſt that hath died, nay, rather riſen again, nay, ſits at the right hand of God. Juſtice cannot condemn, Chriſt hath ſatisfied, and is freed, and now is at Gods right hand, and is at the better hand with Juſtice, triumphs there; Devils cannot cavil, they are ſilenced; Conſcience accuſe, that is anſwered; nay, thoſe dayly failings which might ſeem to interrupt the Terms of Agreement betwixt God and the Soul, and make new Controverſies: Theſe are taken up, and intercepted by the Lord Jeſus. Nay, the main Pith of this Glory was, as ye have read before, That the immediate execution of Gods whol Counſel towards the Sons of Men, is by his means, comes through his hands. And if there be any thing againſt his Members, his Spouſe, he wil be ſure to ſtop that proceeding. So Paul diſputes, Rom. 5.9. If reconciled by his Death, how much more ſhall we be ſaved by his Life?

5. By this all Graces ſhall be ſtrengthened, and made glorious; anſwerable, and in ſome meaſure proportionable to the Glory that Chriſt hath poſſeſſed. The Father gives glorious Power and Grace to him, and he diſpenſeth glorious Grace and Power to us. This is the ground of the Inference; The Spirit was not ſent becauſe Chriſt was not aſcended. That the larger meaſure of the Spirit, in the more ſpiritual and efficacious operations thereof, was not yet given, becauſe he was not yet in the Throne of Glory, and inveſted with the fulneſs of that power, which then he ſhould re-aſſume, and challenge to himſelf. And this Peter renders to be the reaſon of thoſe extraordinary Gifts that were given, and admirable Works that were done by the Apoſtles. When al the People wondered, and ſtood amazed, to hear each man ſpeak in his own language, the magnificent things of God; the holy Apoſtle Peter carries them hither, as to the firſt root and riſe of al thoſe miraculous Diſpenſations, Acts, 2.34, 36. That Chriſt whom ye have crucified, God hath raiſed, and made him both Lord and Chriſt; and having received the Promiſe of the Spirit, having as man received the Spirit without meaſure, as much as Nature was capable of: and as God, poſſeſſed and recovered the ſame Glory, which he had with the Father, before al Worlds; He now ſheds abroad this, which ye now ſee and hear. Great Princes reſerve the greateſt Gifts, and Entertainment, unto the daies of greateſt Solemnity, as Coronation, or Conqueſt. The day of Chriſts Aſcention, and ſitting, and ſo poſſeſſion of Glory, is the day of his Coronation and Conqueſt, returns into his own Country, and there triumphs, and then gives Gifts, enlargeth himſelf in the Graces of his Spirit, Eph. 1.20, 22, 23. when Chriſt was ſet in Heavenly places, and advanced to his Glory, It was that he might be Head of his Church, and might fill all in all. By this he comes to be Head, and hath all Graces: By this he comes to communicate himſelf, not in ſparing manner, but fully, and freely, he fils all in all.

6. By this thou mayeſt be enlarged in all Services; not only receive more Graces, but exerciſe what thou haſt received in a more active, and excellent manner, than ever otherwiſe thou ſhould'ſt, or could'ſt have attained unto. The Glory of our Savior over-ſhadowing thee, wil make thee pray gloriouſly, lead a glorious life, and perform glorious Duties. Thus our Savior diſputes, John, 14.22. Verily, verily, I ſay unto you, he that beleeveth in me, ſhall do the Works that I do, that is, in regard of the Doctrine he then delivered, or Works he then wrought: Nay, greater works than theſe, ſhall he do; Why? Becauſe, I go to my Father. He goes to poſſeſs al Glory, in al the fulneſs of the Execution of al power and diſpenſation thereof. And therefore having more, diſpenſeth more vertually, by the power of his ſitting at the right hand of God, than he did when he was bodily preſent in the daies of his Humiliation. Peter by the vertue of his death, and that glorious power which Chriſt poſſeſſed in Heaven, he converted at once, three thouſand, which our Savior never did while he preached. Chriſt healed the Sick, and cured Diſeaſes of ſuch as came to him; but Peter, ſuch as he ſent his Hand-kerchief unto. Nay, our Savior ads, Whatever ye ask in my Name, in the Name of Chriſt now in Glory, as he is gone to his Father: If ye ask any thing never ſo miraculous, hard, improbable, impoſſible to Fleſh and Blood, he wil bring it about. And upon this Tenure it is, that promiſe is made to the Church of Thyatira, That ſhe ſhall rule the Nations with a rod of Iron, Rev. 2.26, 27. A poor handful of People, the mighty, and invincible power of a multitude of Nations: See the Reaſon, it is, As I have received from my Father. This power of this glorious Diſpenſation, is ſuch as he hath received in a more ful, and eminent manner, he wil ſo alſo communicate it. And therefore our Savior profeſſeth, it is expedient that he ſhould go away; for if he go not, he wil not ſend the Comforter; but if he do, he wil ſend him, and then he ſhal lead you into all truth, John, 16.7.13. The laſt reſolution reſts there; Al is Chriſts that the Father hath, and he ſhal take of Chriſts, and give to them.

7. By this thou maieſt be ſure thou canſt not miſs of Eternal Life. This was the end why Chriſt receives, God the Father gives this Glory, that he may give it unto the Faithful, John, 17. Thou haſt given me power over all Creatures, that I may give unto them Eternal Life: Chriſt cannot miſs of his End, nor thou of Glory. And if al power can bring to Eternal Life, thou canſt not but enjoy it. Chriſt muſt fail of his intent, if thou fail of thy happineſs: and therefore you ſhal find our Savior ſo ſolicitous to ſettle the hearts of his Diſciples in this, and himſelf ſo unweariable to accompliſh it, John, 14.2, 3. Let not your hearts be troubled, &c. They were, and al the Saints find a hard ſhock here, they are troubled what wil become of them at laſt, and how ſhal they once arrive at the Haven, the ſtorms ſo ſtrong, the waves ſo fierce, oppoſitions from without ſo great, corruptions from within ſo out-ragious? Why our Savior ſaies, Be not troubled, I go to prepare a place. True, there be Manſions enough; but how hard to come at them? He anſwers, I wil come and bring you to my ſelf.

If God give Glory to Chriſt, how unreaſonable is it for us ſinful wretches, to deny our Savior his own, his due? If the Father give it; we ſhould be ready, and careful ever to acknowledg it. We do not the work of Angels, but the work of God himſelf. And this is the Scope of the Father in al his Counſel, and therefore it ſhould be ours. He turns the Trade this way; The Father judgeth no man, but hath committed all judgment to the Son, that all men might honor the Son, as they honor the Father, John, 5.22, 23. As great Princes, when they wil advance any Perſon, whom they purpoſe to make a Favorite, they ſo contrive that all buſineſs muſt come through his hand, that al may eye him, honor him, and have dependance upon him. So it is with the Father: Chriſt is his Favorite, he hath ſo ordered it, that al muſt come through his hand, al from the Father by him, al through him returned to the Father. So the Father profeſſeth, Phil. 2.10, 11. He hath given him a Name above all Names, that at his Name, all might bow. As therefore the Father determined, mined, ſo we reſolve: I have both glorified him, and will glorifie him, John, 11.28.

There were Three things, as ye have read before, in the words.

Before we could come at the Second of theſe, there was one Point, which was ſuppoſed, and taken for granted, which makes way for al thoſe that follow: namely, That Chriſt was in Heaven, and did enjoy the fulneſs of Glory there, given him of the Father, and of both theſe, that is, both the Parts of the Point( 1. That Chriſt is in Heaven. 2. That he is poſſeſſed of the fulneſs of Glory, by gift from the Father, at his right hand, both as Second Perſon, and as Mediator, God and Man, Redeemer of the World )we have fully written.

And before we can proceed to the Second Thing, which was formerly propounded, and wherein the pith of the Prayer of our Savior appears, containing the main thing petitioned, we ſhal be enforced to take in the laſt clauſe of the Verſe, as being nothing elſe, but an amplification of the former Doctrine, and laies out unto us, the cauſe and reaſon whence it comes, that the Father gave, and Chriſt received this ſo great Glory.

The firſt Original, from whence this, ſo great and unconceivable Glory proceeds, It is, from the Love of the Father, towards our Savior, his bleſſed Son. And that Love is not of yeſterday, nor of late, or in this laſt Age of the World occaſioned; but it iſſues out of his antient and everlaſting Lover, wherewith he imbraced the Lord Jeſus, before the World was; and that not only finiſhed and brought to perfection, but before the firſt corner ſtone, before the Foundation thereof was laid.

I wil not give way to any curious Speculation; but I beleeve it's true, and I ſuppoſe it's ſuitable to the meaning of the words, That the Father laid the Foundation of the Love of his Son in his own heart and thoughts, in order of Nature, before in his everlaſting purpoſe he laid out in his contrivement, the firſt Pillars and Principles, upon which the World was founded. He underſtands himſelf directly, al other; Quatenus ſui imaginem gerunt. So Wiſdom ſeems to ſpeak, Prov. 8.22. He poſſeſſed me in the beginning of his way, before his Works of old. The firſt beginning of Gods way, is to underſtand himſelf.

But we ſhal content our ſelves with that which is taken up with the currant, and common conſent of al. And then we have two Points.

Love laies out it ſelf for the behoof and benefit of the thing beloved, as much as may be, for the furtherance of the good of it to the utmoſt of that perfection its able to contrive, and the other able to receive; ſaies not in wiſhes, but is active and working, not deſires only in a kind of complementing formality, but really procures, what may be moſt uſeful for the advancement of the thing beloved. Let us not love in word and Tongue only, 1. Joh. 3.18. But in Deed.

The love of the Father being of greateſt excellency, even of unconceivable vertue & efficacy, & our Savior being of unmatchable likeneſs to draw out the love of the Father, and incomparable worth to deſerve it, it could not be, but ſo great love ſhould give the greateſt good to one of greateſt deſert: and therefore muſt give him that incomprehenſible glory, which might be the amazement of the hearts of men and Angels, through al eternity.

Behold here is the incomprehenſible glory of the ever bleſſed Son, given out of the unconceivable love of the Father of glory. Hence the Evangeliſt, Joh. 3.35. The Father loveth the Son, and hath given all things into his hand. In love there is no lack; and its bountiful; and ſtudies the advancement of the thing beloved: So Jonathan to David. I know thou ſhalt be King in Iſrael, and I ſhal be ſecond to thee. He loved him as his own Soul, and could have given that to him, and therefore did not grudg him the Kingdom.

We may hereby try what mettal our love is made of, whether it come from the God of Love, carry his likeneſs and ſuperſcription, that we may be ſure, that he will own it at the great day, and we both now and then may find the undoubted comfort of it unto our Souls, we ſhal know the nature of it, by the efficacy and work of it. As it is in prime, cordial quinteſſences, if they be made of lively ingredients, they do not only warm the Mouth and heat the Stomach a little, but they ſearch into al the Veins, clear al the paſſages, Purg al the Humors, and cleanſe the Blood, that the Body is recovered to a lively and healthful conſtitution: But if it warm a little overly, and work no further, we conclude it, Its not the right, it hath not the right work. So with thy love, if it be like the love of God, it wil have the like work; It aimes ever at the glorious good of the thing or perſon beloved; ſtaies not in theſe lower and inferior things, but in and by theſe, looks at thoſe which be higher, and of a more heavenly excellency.

Take then a Survey of the ſeveral operations of thy love according to the ſeveral occaſions, with which it meets, and therein its exerciſed. What doth it work in the family, where thou liveſt, in the place, and amongſt thy neighbours with whom thou dwelleſt, with thy Brethren who are linked to thee, and thou to them in the fellowſhip of the Faith? Nay what doth it do for thine own Soul? if there be any power and efficacy it will then appear.

In thy family thou caſteſt up and down how to compaſs the things of this life, and art marvailous buſie to contrive al earthly conveniences to thine own content. Thou ſeekeſt what to Eat, to Drink, what to put on, and obtaineſt what thou ſeekeſt, and thy love looks no further. Surely its worldly love, and that in the loweſt degree. Thou wilt do as much for the beaſts of the field, and Heards of Cattel, as for thy ſervants, Children, family. Thou dealeſt courteouſly with thoſe, who ſhew Kindneſs to thy ſelf, yieldeſt repect to mens places, honoreſt their perſons, carrieſt thy ſelf honeſtly and inoffenſively towards al. This love is no great excellency, do not the Publicans and ſinners the ſame?

Nay, it may be, thou doſt incourage men in a good courſe and ſtrengtheneſt their hearts and hands in the profeſſion or the Goſpel: laboureſt for ſome knowledg of the truth, and ablities to holy ſervices, that thou maieſt carry out thy profeſſion with applauſe and approbation of ſuch, with whom thou doſt converſe. Lookeſt after ability to pleaſe eares, rather than for humility and abaſedneſs of heart to pleaſe God, and here thou art at thy furtheſt, deſireſt to be no other, and do no more. And its the Pitch thou wouldeſt have others to aim at. This is but the love of Formaliſts and moraliſts. Thou never haſt the love of God ſhed abroad in thy heart, nor yet the true love for the good of thine own Soul to this day. If thy love had been from God▪ it would not have ceaſed until it had brought thee and others unto Heaven, and glory, and God. No • that it is in our power to do this, but its certain, if the Love of God be in us, it wil make us look at this, and be eaſeleſs to endeavor after this. So Paul travels till Chriſt be formed: not til they had got a form of Godlineſs, until Morality, or Civility was formed in them; but Chriſt, glorious Grace, Power, Peace. This is God-like, Chriſt-like Love.

Whether our Love to the Lord Chriſt, be God-like Love, it's then certain God wil own it, Chriſt accept it, and we may find comfort in it. If it bear the Image of the Love of the Father, it wil imitate. God loved the Son, and gave al things to the Son: Do likewiſe, give thy ſelf, yield and reſign thy ſoul, and al things unto Chriſt: Thy Mind, let him teach thee; Heart, let him rule thee; Affections, let him order thee, Rom. 12.1. 1 Cor. 6. laſt. He out of his Love exalted him far above all Principalities and Powers, and whatever is named. Do thou ſet up the Lord in thy Soul, far above al profits, pleaſures, thy deareſt luſts, thy darling delights, al powers, and principalities, the principality of thine own wil; mights and dominions, mighty and domineering diſtempers; above every name, the name of thine own Parts and Gifts, the name of thy Glory and Credit, and that which is named in another World, even thy ſafety and Salvation.

He gave him Glory, made him Lord and King. Acts, 2.36. Do thou likewiſe. Let him Lord it over thy Luſts, thy Pride, thy haughty, and high thoughts, and bring every thing into obedience. Rev. 4.10. Caſt down the Crown of al thy Excellencies, whatever is moſt honored, admired, loved, lay it at his foot. Honor him with al thy ſubſtance. As he in the Goſpel, if he need, let it go.

How we may gain the Gift of Glory from the hand of God. 1. Set his Love on work, and that wil ſet his Grace, Power, and Spirit on work, to be enlarged in al the glorious operations thereof. Go, go to this, 2 Theſ. 3, 5. The Lord direct your hearts into the Love of God. This wil give God no reſt: This made him ſend his Son, and ſet his Counſel on work, to contrive al for thy good. By this thou maieſt plead, and wilt certainly prevail, John, 16. I will not ſay, I wil ask the Father, for the Father himſelf loveth you, q. d. though I ſhal ſpeak a good word, yet there is that which wil do it, and that it may be more effectually. That Love ſent me, ſet me on work, therefore I need not ſet that on work. As David to Jonathan, 1 Sam. 20.8. Thou ſhalt deal kindly, for thou haſt brought thy Servant into Covenant with God. When Boas his heart was towards Ruth, Naomi tels her, Ruth, 3. laſt, He will never reſt, until he bath done the thing.

2. Keep we our ſelves in this Love, John 15.10. If we keep his Commandements, we ſhal abide in his Love. John 14.21, 23. Jude 20.

1. Hereby the Scope and End of the great Work of Reſtitution of loſt man, is in part, and in an eſpecial part thereof attained. This is the end of the Death and offering of our Savior, Heb, 9.7, 8. But into the Second, went the High-Prieſt alone, once every Yeer, not without Blood; the Holy Ghoſt thus ſignifying, That the way into the Holy of Holies, (that is, into Heaven) was not yet made manifeſt, while the firſt Tabernacle was ſtanding: but verſe 11. Chriſt being come an High Prieſt of good things to come, not by the blood of Goats, but by his own Blood, he entred once into the Holy Place (that is, Heaven) having obtained eternal Redemption for us. So that we have boldneſs to enter into the Holieſt of the Blood of Jeſus, by a new, and living way, which he hath conſecrated for us through the Vail, that is, his Fleſh. This is the Scope of his Reſurrection and Aſcention, John 14.3. In my Fathers Houſe, there be many Manſions, I go to prepare a place for you, that is, He aſcended into Heaven, that by vertue of his Aſcention, we alſo might ariſe, and aſcend, and ſit in Heavenly places with him. For Aſcention doth firſtly appertain to our Savior; and from him, as our Head, it is communicated to us, as his Members. Had not the Second Adam aſcended, for ought I can ſee, no Son of Adam had ever come into Heaven.

When the laſt Enemy, which is Death, is vanquiſhed, and that he hath brought al the Elect home, and preſented them to God the Father; Here am I, and the Children that thou haſt given me; then he ſhall deliver up the Kingdom to God, even the Father. The Rule and Government of our Savior, in al theſe outward Diſpenſations, ſhal be at an end. The end and ſcope of the Death, and Obedience, Aſcention, and Redemption wrought out by Chriſt, that he muſt affectionately deſire. But this is ſo. Therefore,

2. By this means, the perfection of his Body myſtical, and himſelf as myſtical Chriſt, is accompliſhed; without this, ſomthing would be wanting, to make up the fulneſs thereof. Eph. 1. laſt, It's ſaid of the Church (and is true of each Member for their meaſure) It is the fulneſs of him, who filleth all in all: the hearts of al his Saints, with al ſaving Graces. If at the laſt day of that great aſſembling of the firſt-born, there ſhould be but the pooreſt Saint wanting, and out of the way, the myſtical Body of Chriſt, would ſo far want it's fulneſs: if a finger, or a joynt be lacking, the Body would lack ſomthing of its ful integrity. And therefore Eph. 4.13. God never leaves ſending Officers, they never leave gathering, and perfecting the Body of Chriſt, until we all arrive and meet at the unity of Faith, and the acknowledgment of the Son of God. The Head and Members ſhould in reaſon be preſent one with another. The Husband and Wife in comlineſs, ſhould co-habit in the ſame place, and dwel together. Chriſt is the Head, his Faithful his Members; Chriſt the Husband is gone into his own, out of fair Countrey; and therefore he cannot but affectionately deſire the coming of his Bride unto him. Nay, rather than fail, as we heard, he wil come down from Heaven, and fetch her. John 14. I will take you to my ſelf, that where I am, ye may be alſo.

3. The compleat happineſs of the Saints, can only by this means be fully procured.

The Lord redeems, not only from guilt, and puniſhment, and power of our ſins and miſeries, but even from the preſence of them. And we cannot be wholly freed from the preſence of the evil of the world, before we be taken out of the World. And therefore as the Lord hath advanced our Savior far above Principalities and Powers, beyond the gun-ſhot of Satans temptations, and the evils of this vale of Tears: So the Lord Jeſus provides that we may triumph with him, as we have ſuffered with him, Matth. 13.41. Therefore in the Parable, while we live in the Field of the World, and the Church is here Militant, there wil be Tares, which wil annoy and trouble. But when the Lord ſhal ſend his Angels to gather out of his Kingdom al things that offend, and them which do iniquity: Then ſhal his Saints be tranſlated into the Kingdom of the Father. That which is the end of Chriſts Redemption, the perfection of his Body, the compleat happineſs of his People: that he muſt affectionately deſire. For the end ever carries, and commands the affection of the Agent, who works by Counſel and Reaſon.

Hence al that are given to Chriſt, muſt be raiſed from the dead, and be in an immortal condition, and in everlaſting happineſs. As our Savior reaſoned againſt the Sadduces, God is the God of Abraham, Iſaac, Jacob: God is a God in Covenant with the Living: Therefore Abraham, Iſaac, and Jacob muſt live, and that in Bodies and Souls, becauſe he is the God of both. So thoſe that muſt ever be with Chriſt, they muſt have a Being, and be raiſed out of the duſt: nor matters it, though they were returned to the duſt, and that ſcattered into the four corners of the World; into the Sea, where they have been drowned; into the Earth, where they have been buried; into the Fire, where they have been burned. The Lord wil ſend his Angels, and he wil gather his Elect: The Sea ſhal give up her dead, the Fire and Earth their dead. They ſhal be made immortal, that ſo they may be ever with the Lord.

It condemns both the Spirits and Practices of ſuch, who cannot abide the preſence, much leſs prize the communion, and company of the Saints. Chriſt is not at reſt in Heaven without them: and they are in a Hell, count themſelves in a Priſon, while the are in the place, and the preſence where they be. Certainly Chriſt is deceived, or thou art juſtly to be condemned, as one who haſt not the heart of Chriſt, the Grace and Spirit of Chriſt in thee, and that one day thou ſhalt find. They ſhal ever be with Chriſt, and thou that canſt not indure their ſociety in the Kingdom of Grace, thou ſhalt never have their company in the Kingdom of Glory. Such is the exquiſite Conſtitution, and Soveraign temper of the Iriſh Mold, that there, poyſonous Vermin, Toads, and Spiders, and ſuch like, they die preſently, if confined to the compaſs of the Earth, and therefore they forthwith leave the Mold, leſt they loſe their lives. So here, if thou counteſt it a kind of death to be confined to the holy Society, and gracious, and Spiritual communion of the Saints, it's certain, Thou haſt the poyſon of a prophane, and a graceleſs heart within thee. They went out from us (ſaies the Apoſtle) becauſe they were not of us; had they been of us, had they grown upon the ſame root, the Lord Jeſus, knit one to another by the ſame Spirit, They would never have departed from us.

When looſ-hearted, and wicked Hypocrites, are hemmed in by the Communion of the Faithful at unawares, they ſtand upon coals, and ſit upon Thorns; like Fiſh out of their Element, their hearts faint, and die away preſently, as profeſſedly contrary to the Spirit of our Savior, as Light to Drakneſs. Chriſts Wil is, They ſhould be where he is: and their wil is, To be any where elſe, but where they are.

Hereby we may learn to ſupport our ſelves in ſeveral occaſions, that would prejudice us in our Chriſtian Courſe: Hence we may fetch ſupply to bear up our hearts in al over-bearing preſſures. Comfort againſt al Oppoſition of our Spiritual Adverſaries, which may hinder our Happineſs: Againſt contempt of the World that would diſparage our perſons and Profeſſions: Againſt our own weakneſſes, and feebleneſs, that might diſcourage us in a Chriſtian Courſe. The former Doctrine affords Spiritual refreſhing againſt al theſe: Againſt the fierceſt of al oppoſition, which al the Enemies of our Salvation can make againſt our progreſs, and ſucceſs in a Chriſtian Courſe. The Prayer of our Savior, is above the Power of Hel, and Devils, though they rage; above their malice and policy, though they undermine; above the corruption of mine own heart, which would betray, and deliver me as a prey, into the hands of Devils, and their Inſtruments. This Prayer of our Savior, ſhal carry the Cauſe againſt them all, and thee to Heaven in deſpight of al. This Requeſt wil not be denied; this Wil of Chriſt, nothing can reſiſt. The grant of the Father to our Savior, none in Heaven and Hell can fruſtrate, to make the Lord repeal his purpoſe.

This was the beſt ſupport that ſhored up Peter, when he was at the hardeſt ſhock, Luke 22.31, 32. Simon, Simon, Satan hath deſired to winnow thee as Chaff; but I have prayed that thy Faith fail not. Thy Heart, and Hope, and Grace, and al might have failed, and would; but I have prayed that it fail not.

Thou happily wilt ſay, Satan is ſubtil indeed, and the ſnares of the World ſecret; but I find moſt harm from mine own heart, a Wil that cannot ſubmit, and wil not come, though I might be ſaved. Look higher and further for help, to the Prayer of our Savior now in Heaven, and there thou mayeſt certainly find. Chriſt ſaies, Father, I will that they be with me. The Devil, and men, and thine own heart, wil the contrary: whether wil the Father grant, and which of al theſe is like to prevail? The wil of Chriſt ſhal ſtand certainly, and he wil do, whatever he wil do; the wil of Devils ſhal not hinder it, thine own wil ſhal not be able to reſiſt.

2. Comfort againſt all the contempt of the World; when the wicked, and the mighty deſpiſe the meanneſs of the perſons, diſdain the preſence of the poor Saints. If thou beeſt rejected on Earth, and received into Heaven: if men diſdain thy Company, and Chriſt deſire it, nay, the World deſire it, the more our Savior longs for it, and thee: Thou haſt no cauſe to be diſcouraged, nor diſcomfited. Thus David fenceth himſelf againſt the reproach of Michal, Oh how gloriouſly, &c. ſaies he, It was before the Lord, who choſe me, rather than thy Fathers houſe, 2 Sam. 6.21. As Haman ſolaced himſelf in this, as no ordinary favor, in that the Queen had invited him alone to her Banquet, Heſth. 5.12. Yea, Heſther the Queen let no man, &c. Much more here, when the Lord Chriſt profeſſeth, I pray not for the World, but for all that thou haſt given me, &c. John 17.9.

3. Comfort againſt thoſe feebleneſſes which attend upon us in our beſt Duties. My Prayers are ſo poor, my Deſires ſo faint and feeble, that I rather beg a denial than have any hope to attain what I deſire, nor like to ſee Heaven, nor Chriſt there. Nay, ſomtimes not a heart to ask: and ſomtimes ſo much deadneſs and heartleſneſs in asking, that how can I think to come to Heaven, when I have not a heart to deſire it? Be it, thy heart and thy prayers fail thee; yet the prayer of our Savior ever took place, and found ſpeeding acceptance in Heaven. Joh. 11.41, 42. Father I know that thou hearreſt me alwaies. He is alwaies ſoliciting, and pleading our cauſe before the Father, and he cannot but find acceptance. Therefore alwaies preſerved. Keeps them in the world; alwayes aſſiſted, alwaies quickned to al perſeverance.

If Chriſt affectonately deſire our preſence, let us long to be with him, to be out of the Peſt-Houſe of the world, where we have been infected: out of this priſon of our corrupt Nature, where we have been deeply annoyed with the Body of death, and the ſtench of this carcaſe of abominations we bear about with us. Long we for the conſummation of the marriage, long for this day, that our Savior ſo much deſires. Our Savior longs for our company, worthleſs, Wretched that we be, though he have not need of us, and was ever happy without us, lies in the Boſom of his Father, and hath been his delight from Eternity, who hath millions of Angels to attend and ſerve him.

Yea ſo far longed for our company, that he came down from Heaven, and took our Nature, that he might die for our ſins in the daies of his humiliation, that thoſe may not hinder our beleeving and coming to him; and he would come again from Heaven, that he may take us to himſelf, that death may not ſtop our paſſage. Therefore we have more reaſon to long for him, of whom we have ſo much need, & in whom we ſhal find ſo much happineſs, to ſleep out our daies in the boſom of his love through al eternity. If our Feofment and inheritance lay here, he would be with us here, but it is not, but reſerved for us in Heaven, where he is, and therefore he wil have us with himſelf. So they Iſa. 26.8. The deſire of our Souls is towards thy Name, and the remembrance of thee. This is the laſt of al deſires, where they are compleat and ended. The Soul deſires union to the Body in the Grave: but Body and Soul deſire union with Chriſt, To follow the Lamb, where ever he goes. Why ſtand we gazing one upon another? go we to Heaven. When our Savior ſaies, I will, they be with me, Anſwer, and I wil be with thee, Lord. Say ſo ye Fathers and Mothers in Iſrael, ye are almoſt within ſight of ſhore: there is one ſtep to Death, that is the Wagon, and then to Chriſt. Say ſo ye Yong men and Maidens, though ye may live long, ye cannot better, this is the marriage I wil go alſo, I wil be with Chriſt alſo, who hath loved me, died for me, and redeemed me. And if any be yet in a demur, let me ask them, as Laban asked Rebecca. Gen. 24.57, 58. When Eleazar, Abrahams ſervant came to fetch her, Wilt thou go? and ſhe ſaid, I wil go. So let me propound the wil of Chriſt. He hath choſen it, deſires it, prayes for it, what ſay ye? wil ye go to Jeſus? I wil go. Truly, let us go. The time wil come, ye would be glad to hear that voice, Come ye bleſſed &c. Where then are our hearts, that your hearts ſhould be thus affected? either the Saints have loſt their intereſt, or their affections. Either Chriſt hath few ſervants, or they have loſt their deſires.

Hindrances are Three.

The Firſt Hindrance. When we ſurfet on theſe ſinful pleaſures and contents in the world: thoſe eat up our deſires, and take off the edge of our Affections. As Lot neer Sodom, then in Sodom, then cannot be perſwaded to leave Sodom. 〈 in non-Latin alphabet 〉 , Hemammered, Lime-twigged with the things of the world, as Birds cannot find their Wing. Gen. 19.16. As ſurfettings take off our Stomach. Al men ſeek their own, none the things of Chriſt. Phil. 2.21.

The Second Hindrance. When through careleſſneſs and guilt they looſe their evidence, and aſſurance of their intereſt in Chriſt, and acceptance with him. And therefore fear and ſo fly him as a Judg, rather than rejoyce to be with him as a Savior. Is it not that Chriſt, whoſe Blood I have ſhed, whoſe Name I have diſhonored, whoſe Spiri • I have greeved? They think to appear before Chriſt as Malefactors before a Judg. As though ſtubble ſhould be with fire. Who ſhal dwel with thoſe Everlaſting Burnings? Hence David deſires ſome reſpit. Oh ſpare a little before I go hence. Pſal, 39.13.

The Third Hindrance. When we pleaſe our ſelves with the certainty of what we have, and ſettle upon our own ſufficiency, and think we can make a ſhift: and therefore lay aſide the care of a Chriſt, becauſs that dale is mown, that danger is over, and fal hand-pat to other things. The ful Soul deſpiſeth the Hony-Comb. Wind and raw Humors cloy the Stomach. As Bears wil live many months, and ſuck the moiſture of their Claws.

Helps are Three.

The Firſt Help. Make ſure of our intereſt in Chriſt. And maintain it. I go to your God, and my God, your Father and my Father. Joh. 20.17. No man will leave the pooreſt cottage, the meaneſt proviſion, where he is, for the uncertain Hopes of a palace, when he knows not whether ever he ſhal injoy it. Ye know the place and the way. Joh. 14. And therefore they deſire not to ſtir. He that knows he hath a Father to go to, he goes freely.

We have here a Cordial againſt Death. This ſhould make the Saints willing to die, that they may gaze upon the unmovable glory of a Chriſt, and be made truly and gloriouſly happy thereby. It was Davids longing from that little glimpſe he had once found. Pſal. 63.1, 3. My Soul thirſteth &c. That I may ſee thee, as ſomtimes I have ſeen thee. So ſay thou, I have ſeen the Lord in his word, when he humbled me; in his promiſes, when he hath comforted me, in his ſacraments when he ſtrengthened me; Oh that I may once ſee him, as he is. The glory of that Wiſdom, that I may never erre more, the glory of that mercy, that I may never fear, ſtagger any more, that Grace, that I may never be foiled any more. Thus Job, I know my Redeemer &c. The marriner wil be content to ſplit the Veſſel if there be no other way to get to the Haven.

Whether we ever knew the Lord aright or no. Whether it be a ſavor of knowledg, or a Viſard of knowledg. If thou haſt true ſight of the glory of Chriſt. It wil make thee a heavenly and glorious Chriſtian: It wil make thee like the Chriſt thou ſeeſt in part, and hereafter in perfection: then in ful meaſure, but here in ſome truth. If the Eye-ſalve ſhal be right, it heals the Sore, of the Eye, as wel as recover the ſight of it. Otherwiſe hadſt thou al knowledg, couldſt thou ſearch al ſecrets, and yet thy learning and skil left thee as ſenſual, as careleſs as ever, thou haſt happily ſeen the glory of ſome learning and Wiſdom of words but thou never hadſt a ſpeculation indeed of the glimpſe of the glory of Chriſt in the reality of it. Iſa. 6.5. That Viſion of the Prophet, ſee what a diſpoſition it wrought in him, This ſight makes him ſit down confounded. This knowledg is like the Sun riſing, that ſcatters al Clouds, Starlight leaves it dark. Falſe light, like lightning, leaves the mind and heart as dark and corrupt as it was before. Eph. 4.18, 19. 1 Joh. 3.6.