Exposition of John 17

DOCTRINE. That Jesus Christ did not do his work by halves, but he went through with the business that was committed to him by his Father.

He did not enter on it and desist again, he did not give it over when he had begun, and leave it incomplete and inconsummate. No, he followed and pursued it, till he had made an end of it, till he had brought it to perfection. It is his own assertion of himself, who is the faithful and the true witness, and that in Prayer to his Father, I have finished the work which thou gavest me to do. So that we need no other testimony to induce us to believe it.

He tells us in another place, that it was his meat and drink to do the the will of him that sent him, and to finish his work, Joh. 4.34. He was about the work of the Conversion of the woman of Samaria, and many of the people of the City with her, and he was so intent upon it, that he would neither eat nor drink, till he had done it. And as the Father put his work into his hands, to this end, that he might go through with it, and dispatch it, as he himself acknowledges, John 5.36. Where he styleth it, the work which God had given him to finish, so he did accordingly. And therefore when he came to die, he cried out, it is finished, John 19.30. The work of God's Commission, and of Mans Redemption and Salvation is accomplisht, so that I have no more to do in this world. In which respect perhaps is that expression, Heb. 2.10. It became him for whom are all things (that is the Father) to make the Captain of our Salvation perfect through sufferings. Perfect as a Mediator, and as a reconciler between God and Man, because when he had suffered once, his work was perfect, so that there could be nothing added to it to make it more consummate and complete. The point is plain, &c.

Yea, but it seems there was something yet behind, [Object.] there was a remainder, if not of the active, at least of the passive obedience of Christ, which was a part, if not the greatest part of his work. Or else what is the sense of the Apostle in those words of his, Col. 1.24. I now rejoice in my sufferings for you, and fill up that which is behind of the afflictions, or sufferings of Christ. All was not finished then it seems, it was not so completely ended, but there needed some addition.

For clearing this, my Brethren, you must know there is a twofold passion of Christ, the one in his proper and natural, [Answ.] the other in his mystical Body. The one in his own flesh, the other in the flesh of his members. The one for the Redemption and the Reconciliation; the other for the Edification and Confirmation of the Church.

The first sort of sufferings may be styled 〈 in non-Latin alphabet 〉 the former afflictions of Christ endured in his own flesh, of which we have read at the 22. ver. You hath he reconciled through death in the body of his flesh. The latter sort are called 〈 in non-Latin alphabet 〉 , the after afflictions of Christ, endured in the flesh of his members, in the verse now cited. I fill up that which is behind of the afflictions of Christ in my flesh.

Now, my Beloved, there is nothing behind of that first sort of sufferings of Christ, endured in his own flesh, for the Redemption of the Church. There is nothing wanting to them, there is no such indigency or failing in them, as to need a supplement or a supply by the after afflictions of Martyrs or Saints. No, my Beloved, the Passion of our Savior is complete and full, he finished it himself upon the Cross. It was the last word that he spake, before he yielded up his soul into the hands of God the Father. And since it was his last, his dying word, the sin were the greater, if we should not believe him.

But there is much behind of the latter sort of sufferings of Christ, endured in the flesh of his members. And these are more and more completed every day. For even as the Father did determine the number and measure of the sufferings of Christ, which he should endure in his natural body, which he accordingly accomplished and fulfilled. So he hath also determined the number and measure of the sufferings of Christ in his mystical body, which they accordingly, must accomplish and fulfill. So that every persecution and affliction that any of his members suffer, abates the number and the tale, lesseneth the heap of those afflictions. And hence it was that the Apostle Paul rejoiced, because he filled up that which was behind of the sufferings of Christ in his mystical body. This comforts me and cheers me yet, that by the trials and the troubles that are now upon me, I make up the remainder of the sufferings which God the Father hath appointed Christ to undergo, although not in himself, yet in his members. I rejoice in my sufferings, because I fill up that which is behind of the afflictions of Christ in my flesh.

[Use 1] Now is it so, that Jesus Christ did not do his work by halves, &c. they are severely to be censured then, who come in with their additions to the works of Christ; and go about to botch it up with their supplies. As if he had not done what he professes to his Father in my Text, but had left his work imperfect: So that it needed anything which they can either do or suffer, to finish it and make it perfect.

And here the Papists are not only faulty, who make up the work of Christ, and fill it out with the invented superfluities of the sufferings of their Martyrs and the merits of their Saints. As if he had not done enough himself to make us perfect, to satisfy the justice of his Father for us.

But even many of the Saints themselves sometimes, though they believe that Jesus Christ hath finished the work of their Redemption, and that it needs no Supplement in any kind, much less that anything that they can do, can make the least addition to it, yet are insensibly betrayed, they know not how, into a kind of joining of their duties with him, in the work of their Redemption and Salvation. For this they do in some degree, while they expect to be accepted with the Lord, and to be justified and saved, the rather for their works and duties. And therefore when they seriously consider with themselves, how they shall have their sins forgiven them, how they shall be admitted into God's favor, they are not satisfied to look upon the work that Christ hath done, to make him all in all in this business, but they must also cast an eye on that which they themselves have done. And when they think upon their own enlargements; their deep humiliations, their earnest and incessant labors in the service of the Lord, they do, they know not how, put then in with Jesus Christ as joint Savior's. Much hath been said of late against duty, so much, that it hath been more slighted and neglected then it ought to be. That which I speak is not against the doing of it, but against the mixing of it with the work of Jesus Christ. The setting of our posts by his posts, and our works by his works. Ah, my Beloved; let us be extremely shy of this, let us not so dishonor Jesus Christ, as if he had not done enough to justify us, and to gain acceptance for us: But since he hath finished the work himself, and done it perfectly; Oh let us trust him perfectly for Redemption and Salvation; let us rely on what he hath done, and resolve with the Apostle, that we are complete in him, Col. 2.10. so that we stand in need of no addition. When we are thinking how we shall be satisfied, sanctified, justified in this world, and saved in the world to come. Though we have lived like Angels, and done religious duties, as if we were in Heaven already, let us bid all this stand by, and cry out with the holy Martyr in the flames, None but Christ, none but Christ.

Is it so, that Jesus Christ did not do his works by halves, &c. Then [Use 2] let not us, my Brethren, do our works by halves neither, but let us finish them as Christ did. If we be entered on the work and service of the Lord, as many of us are, O let us not give over and desist again. Let not our righteousness be like the morning cloud, and early dew. If we have taken pains in holy Duties, and have gone onward in them many years, in Hearing, in Prayer, and in Fasting, and the like, let us be diligent and constant still, let us hold on our way; as Job saith, The upright man doth; Let us not give over all again, as some have done in these times. Let us not be weary of well doing; No, as we have begun to work, and as we have wrought hitherto, so let us work still, till we have finished all the work that God hath given us to do; and let our last work be more then our first. And to this end, I beseech you carefully to weigh these few things.

First, If we finish not our work, and if we do not end well, it argues [ 1] that we were not right, and sound in the beginning. They that are planted in the house of God, saith David, shall flourish in the Courts of our God, they shall bring forth more fruit in their age, Psalm 92.13, 14. And hence it is observed by the Holy Ghost of the best of God's servants, that they never shown such Zeal, and Faithfulness, and Diligence in the work of the Lord, as when they drew near their end, and when they saw their time was ready to expire. As Jacob, Moses, Joshua, David, Peter shown more care of God's Church, and more zeal for God's Glory towards their end, then they had ever done before. Yea, Our Savior Christ himself was never so much in prayer, so painful and affectionate in comforting, and in instructing his Disciples, as he was when he was ready to be offered up. He wrought the works of him that sent him while it was day, as his own expression is, While the day of life lasted, John 9.4. And therefore so let us too. His unwearied diligence is very notable. Luke 21.37, 38. In the day time he was teaching in the Temple, and at night he went into the Mount of Olives, where he retired himself to prayer. And all the people came early to him in the morning, in the Temple, for to hear him.

If you finish not your work, and if you go not through with your [ 2] business, you dishonor God. There is no way to glorify him, but by perseverance, as our Savior Christ insinuates in my Text; saith he to God the Father, I have glorified thee upon the earth. How so, might God reply? Why, I have finished the work that thou gavest me to do; I have not entered on it only, and carried it along awhile, but I have brought it to perfection. God is never glorified, but by finishing his Works. To begin, and then fall back, is to put God and Christ to shame.

Thirdly, If you finish not your work, as you dishonor God and Christ, [ 3] so you shame yourselves too. This man began to build, but was not able to make an end. Nothing makes a man so base and despicable in the eyes of God, and gracious men, as to have been religious, zealous, earnest, hot in the beginning, and to become an Enemy, a Worldling, a lazy, idle Drone in the conclusion. The salt that hath lost its savor, is good for nothing, saith our Savior, but to be cast out with contempt, and to be trodden under feet of all men, Mat. 5.13.

[ 4] You lose all that you have wrought, and all that you have done already, if you finish not your work. All your obedience both active and passive is utterly lost. Your active obedience is as it were forgotten with God, unless you continue, Ezek. 18.24. So is your passive, if you fail in Perseverance. Your sufferings are in vain, as the Apostle speaks to the Galatians, Gal. 3.4. In a word, It is constancy in doing and suffering that crowneth a Christian; It is not promised to Beginners, but to such as continue: Beloved, Here are many of you that have done many things, and suffered many things for God. Many that have taken pains in holy Duties, in Hearing, Praying, Fasting, &c. Oh let not all be cast away, let not all that you have done or suffered be in vain. I say as the Apostle, John 2.8. Lose not the things that you have wrought. It is a sad and lamentable thing to see a man come home even to Heaven-gate, and for want of one step more, to tumble back again into Hell.

[ 5] If you end your works well, you shall have very good wages, you shall receive a full Reward. He that continueth to the end, shall be saved, Mat. 24.13. If you be faithful to the death, you shall receive the Crown of life, Apoc. 2.10. And if you thus hold out in God's work, till the Period of your lives, when you shall come to die, you may conclude with God as Christ doth, I have finished the work which thou gavest me to do, and now O Father, Glorify me with thyself. And you may sing your dying song with the Apostle, 2 Tim. 4.7. I have fought a good fight, I have finished my course, henceforth there is laid up for me a Crown of Righteousness, which God the righteous Judge shall give me.

And thus we have at length dispatched three of the Arguments, with which our Savior presseth, and enforceth the great Petition that he makes to God the Father. And we are now descended to the fourth and last, and it is drawn Ab aequo, from the Equity of that which he petitions for, and the right he had to it: Nay, He affirmeth, that he had not only Jus ad rem, but more then so, he had Jus in re too. He had not only Right and Title to the Glory which he prays he may be made Partaker of, but he had the possession of it, and that from all Eternity.

DOCTRINE. That even the Man-hood of our Savior participateth of the Glory whereof the God-head hath been seized together with the Father from Eternity.

Jesus Christ as he is man, shares in some measure and proportion in the Glory of the God-head. There is a social Glory (as the Schoolmen call it) of our Savior's human Nature, which it partaketh with the God-head, and which it could not have without it. The Glory which the God-head had alone from Everlasting, is now communicated to the person, consisting of the two Natures, both of the God-head, and the Man-hood too. God hath highly exalted him, saith the Apostle, Phil. 2.9. Him, Who? why Jesus Christ both God and Man, in his divine and human Nature. As for the former, his divine Nature, though that be utterly incapable of an intrinsical improvement of the Glory of it, yet so far forth as it was humbled for the Administration of his Office, so far it was accordingly advanced again. Now he abased himself as he was God, not by putting off his Glory, but by permitting it to be eclipsed and overshadowed with the similitude of sinful flesh, and to be humbled under the form of a servant, even as the brightness of a Candle is hidden in a dark and close Lanthorn; so that declaratorily he is in that respect exalted, he is declared to be the Son of God by Power, in rising from the dead, and returning to his Glory.

As for the human Nature that is properly exalted: For being joined to the God-head, it hath an ample and immediate claim to all the Glory, which from the God-head might be communicated to it, and conferred upon it. So that however, while our Savior Christ continued here, the Exigence of the condition, and the office which he had assumed and undertaken, made him a man of sorrows and of sufferings, and intercepted as it were the beams of the divine Glory from shining in the other nature, so that there was no form nor beauty in him. Yet having finished that Dispensation, there was by virtue of the intimate Association of the Man-hood with the God-head, a giving out, or a Communication of all the Glory from the Deity which the other Nature was capable of. And this is that which Jesus Christ desireth of his Father in my Text: And even as by the Spirit of Holiness he was filled with Treasure of Wisdom, and Knowledge, and Grace, and thereby fitted for the office of a Mediator, and made the Head and Ruler of the Church. So likewise by the Spirit of Glory, he is filled with unmatchable perfections, beyond the Comprehensions of all other Creatures. Being not only full of Glory, but having in him all the fullness of Glory, which a created nature, joined to an infinite and endless fountain, could receive. The God-head of our Savior was at the right hand of the Father from Eternity. But now the Man-hood of our Savior is exalted to the same condition. I say not to the same measure, but to the same condition of Majesty and Glory with it. God hath raised him from the dead, (and that you know must be as he is man) and set him at his own right hand in heavenly places, Eph. 1.20. That is, he set him up above all other things or persons, in the next place to himself. And therefore it is added in the following words, Far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but in that which is to come. In which respect it is that God will have him worshipped with divine and religious Adoration, and that by the very Angels, Heb. 1.6. Of which the human Nature single is not capable, but that it shineth with the God-head in this high Glory.

Much might be added for the proof of this, that even the Man-hood of our Savior participateth of the Glory whereof, &c.

Now to open it a little more particularly and distinctly to you. Beloved, you must know that the Man-hood of our Savior comes not by nature to partake of this Glory. Look upon the human Nature as considered in itself, and so it hath no right to it. It is by Grace then that the Glory of the God-head is communicated to it; and that by a double Grace, the Grace of Union, and the Grace of Dispensation.

First, The Man-hood of our Savior participateth of the Glory of [ 1] the God-head by the Grace of Union. It comes to be Partaker of it by its unutterably near, and intimate Association with the God-head in the same person. For so the God head and the Man-hood as you know, are joined together in such a tie, as cannot fully be expressed. Not as a man and a wife are joined together, who notwithstanding their Conjunction continue two distinct persons. But as the body and the soul make one man, so God and man make one Christ. And as the glory of the soul, by reason of the nearness of the Union, redoundeth to the glory of the person, and consequently of the body too; even so the Glory of the God-head redoundeth to the Glory of the Man-hood in the person of our Savior. So infinitely near is the Conjunction, that both the Natures cannot choose but share together. And as the God-head was in some respect abased, in being joined to the Man-hood, being eclipsed and shadowed with the meanness, and the imperfections of it. Even so the Man-hood on the other side is honored and advanced in being joined to the God-head, and consequently shining with the Glory of it.

Secondly, The Man-hood of our Savior participateth of the glory [ 2] of the God-head by the Grace of Dispensation from the Father. He hath made it to partake of that Glory. And therefore he hath raised it up, and set it at his own right hand. He hath highly exalted it, he hath crowned it with Glory and Honor. The Father, if you mark it, hath always had a mind to set up his Son Christ. Not so much as he is God, for so indeed he doth not need it. But as Man and Mediator he hath endeavored every way to raise him, and advance him, and make him glorious in the eyes of all the world. And this is that which the Apostle Peter notes, Acts 3.13. The God of our Fathers hath glorified his Son Jesus, whom ye delivered up, and denied the holy one. Though you abused him, and abased him, yet God hath glorified him. It is by him, and his means that he is raised to such Glory.

[Use 1] Now is it so, that even the Man-hood of our Savior participateth of the Glory whereof the God-head hath been? &c. Here then we may take notice of the high Advancement of our nature in the person of our Savior. The very Glory of the God-head is in a sense communicated to it. Our nature shareth with the God-head in such incomparable and transcendent Glory, as can by no means be expressed. It is many ways advanced and set up in Jesus Christ; But this, my Brethren, is the heighth and top of all that in him dwelleth, the fullness of the God-head bodily, as the Apostle speaks, Col. 2.9. Not that the God-head is confined, or circumscribed within the narrow limits of our Savior's flesh, or that his body is co-extended with the God-head, as Ubiquitaries dream. But the God-head dwells in Christ, as Bernard speaks, not umbrative, by external signs, and shadows, and tokens of his presence, as once Christ dwelt in the material Temple: not effective, by the effects and operations of its Grace, as now it dwells in the bodies of the Saints, who in the same respect are called the Temples of God. But in him dwells the God head bodily, that is, really united to the human nature, to the body of our Savior; And herein Christ hath no Peer. It is an high and matchless honor, which no other Creature is capable of. By which our nature is advanced in him above all other things and persons in the world besides.

[Use 2] Is it so, that even the Man-hood, &c. Then as we may take notice here of the advancement of the nature, so of our personal advancement too, as many of us as belong to Christ. For all the Glory of the God-head, with which the Man-hood shines, is for us, and our advantage. If he sanctify himself, it is for our sakes, as his own expression is. And so if he glorify himself, it is for our sakes too. It is for our sakes that he prays, And now, O Father, Glorify me with thyself, with the Glory, &c. For all his Mediator-ship throughout is with some respect to us. And so it is for our sakes that this unparalelled and matchless Glory is conferred upon him. Why, you will ask me, what is our advantage by it? I answer, It is very great, for we poor men (if we be members of the Lord Christ,) do share in this incomparable Glory of the Man-hood of our Savior, and that partly in fruition, and partly in assured expectation.

First, Partly in Fruition, for the present we share in this incomparable Glory of the Manhood of our Savior. For as the Man-hood of our Savior shareth in the glory of the God-head; so we, my Brethren, share in the Glory communicated from the God-head to the Man-hood of our Savior, by reason of our Union to them both in the person of Christ Jesus. And even as we are punished, in that Christ is punished; and sanctified, in that Christ is sanctified; so we are glorified, in that Christ is glorified. We shine with the incomparable and dazzling Luster of the God-head, in that Christ shines with it. And as we sit in Christ in heavenly places, Eph. 2.6. so we are glorified in Christ with the same glory which he had with God the Father before the world was, because he is invested with it, as our Head in our flesh, on our behalf. In him God (having raised him up, and glorified him, he) hath glorified us with the very same glory. In him we took possession of it. So near and so indissoluble is the union between Christ and us, that the Divine and Godlike glory wherewithal he shines is truly ours. The members cannot choose but share in the glory of the head.

Secondly, we share in this incomparable glory of the Manhood of our [ 2] Savior by assured expectation. For as his glory (in answer to the Prayer of our Savior) is now already communicated to the Manhood, so far as it is capable of it. So we are certain that the glory of the Man-hood of our Savior shall one day be communicated to us, so far as we are able to receive it. We know that when he shall appear we shall be like him. And that these vile bodies shall be conformed to his glorious body, Phil. 3.21. And this should have a double operation and effect upon us.

1. First it should make us to despise the shame of this world, though we be trampled underfoot, and made the dung and the off-scouring of the Earth; as this is many times the portion of the Saints, our spirits should not droop or sink within us. No, we should bear them up, in spite of all the ignominy and contempt that men pour out upon us, and all the venom that they spit against us. We should endure the reproach, and despise the shame, while we think of this glory. We should not reckon of a little undeserved shame with men, while we consider that we shall shortly shine with the glory of God.

2. Secondly it should cause us so to walk, that we be not in anything a shame to Christ, whom God hath made so glorious, and who will shortly make us so glorious. In whom the human nature is advanced to such honor, as to partake of the glory of the Godhead. Mark what the Apostle saith, Shall I take the members of Christ and make them the members of an harlot? So may I say on this occasion, shall I take the nature of Christ, the Nature which our Savior in his Person hath so highly dignified, and make it in my person, the nature of a Devil? Suppose a Prince should marry with a mean woman, would he endure to see those of her nearest kindred, her Brethren and her Sisters live like Scullions and like Strumpets in his own eye? Now Christ my Brethren hath assumed our Nature into a nearer union with himself then that of marriage, a union which death itself was not able to dissolve. For when the soul was separated from the body, the Godhead was not separated from the one or from the other. It was the Lord that lay buried in the grave, and he that ascended into heaven, was the same that came down from heaven. And shall we then defile this nature by wantonness, intemperance and vile affections, which Jesus Christ hath so honored, to take into so near a union with himself, and to cause it to partake of the glory of the Godhead? Especially if we expect hereafter in our persons to partake of this glory. Oh let us learn to keep our vessels in all holiness and honor. And as we look hereafter to be like him, so in the mean time let us purify ourselves as he is pure.

DOCTRINE. That Jesus Christ hath made an absolute, complete and full discovery of his Father to his people.

The Name of God sometimes imports his Nature, sometimes his Titles, sometimes his Attributes, sometimes his Ordinances, and sometimes his works, as I could give you instances of all these. And all of these our Savior had laid open fully to his Apostles and Disciples, as he professes to his Father here, I have manifested thy Name unto the men which thou hast given me out of the world.

And this is that which the Evangelist affirmeth of him, John. 1.18. No man hath seen God at any time, the only begotten Son which is in the bosom of the Father, he hath declared him. Observe it well, it is not said he hath declared something of him, but he hath declared him. Declared him wholly and completely, all that is declarable of him he hath made known to his people. The protestation which he makes to his Apostles, when he was about to leave them, runs very much to this purpose, Joh. 15.15. All that I have heard of my Father, not from my Father, but of my Father, I have made it known to you. Whatsoever I have been informed in concerning my Father, at least as Mediator, and as the Prophet of my Church, I have discovered it to you. I have been very faithful to you in the business, whatsoever hath been shewn me of my Father, for your instruction and your information, I have not kept one whit from you. I shall add no more for proof, that I may have time to show you, How Jesus Christ hath made this full discovery, and then why Jesus Christ hath made this full discovery of his Father to his people. And in pursuance of the latter, I shall examine and resolve why Jesus Christ, and none but he hath made it. And in the second place, why the discovery he hath made is such an absolute and full discovery.

[ 1] As for the first of these, how Jesus Christ hath made such a discovery of his Father. This will be necessary to be known, for the distincter understanding of the point: And he hath made it principally three ways: by his Personal appearance in the flesh; by his Word; and by his Spirit.

1. First by his Personal appearance in the flesh, our Savior Christ hath made some discovery of his Father. Jesus Christ as he is Man, and as he hath assummed our Nature, is the Image and resemblance of his Father. And this is that which the Apostle aims at, when he saith, He is the Image of the invisible God, Col. 1.15. by which he intimates expressly, that however God be in himself invisible, yet there is some resemblance of him in the Lord Christ, so that he may be seen in him. It's true indeed, that Jesus Christ as God is the invisible Image of God, and thus he is the very picture of the Father, Heb. 1.3. But as he hath assumed our flesh, he is the visible Image of God. And this is clearly the Apostles meaning when he saith, He is the Image of the invisible God. His purpose is not to declare how Jesus Christ is the invisible Image of God the Father from Eternity, but visible to us in time. And hence he saith not simply, who is the Image of God, but of the invisible God. In which there is a close Antithesis. q. d. Having assumed our Nature, he is now become the visible Image of the invisible God. That God who is invisible, is made visible in him. And this is that which is suggested, John. 1.18. No man hath seen God at any time, you may conceive it with the outward eye, the Son of Man who came out of the bosom of the Father hath declared him. He hath discovered him in some respect to that eye. And therefore when our Savior was incarnate, it is said, that God was manifested in the flesh, which is the object of the eye of sense, 1 Tim. 3.16. So that he that had looked upon him, might have seen the Father in him. In which respect it is, that when Philip was so earnest to have the Father shewn him, our Savior bid him to behold himself, and addeth presently, He that hath seen me hath seen the Father also, Joh. 14.9. This is the Vision mentioned in the Book of Job, I know that my Redeemer, &c. yet in my flesh I shall see God. Not in my spirit, or my understanding only, but my flesh: yea, and I shall look on him, not with other, but with these same eyes. Which can be no other way, but in the glorified Body of Christ.

2. Secondly Christ hath made a discovery of his Father by his Word, and by his Gospel. There he hath shown him forth to men, so far as it is necessary that he should be known by them. And this is partly intimated in that speech of his to Philip, Joh. 14.9, 10. How sayest thou show us the Father? Believest thou not that I am in the Father; and the Father in me? The words that I speak unto you, I speak not of myself, saith Christ. My manner is not to be speaking to you of myself so much, as of my Father, nor to advance myself so much, as to set up my Father upon all occasions. And how then is it that you that have so long conversed with me, and have heard so much from me, are yet so unacquainted with my Father? If you observe the manner of our Savior's teaching and discoursing, you shall find that he insisted very much on matters that concerned his Father, he was always talking of him, especially when he was drawing near his passion, and ready to depart from his Disciples, he labored very much to make his Father better known to them. And when he was about to leave them, he professed that he had perfectly acquainted them with all things that concern his Father, so far as they were come to his knowledge for the instruction and the information of his people. Indeed the word of Christ, the Gospel, containeth in it all things that are necessary to be known of God the Father, whether his Nature, or his Will, or his Son, or his Spirit, &c. And therefore it is said, that it is able (of itself without addition) to make us wise unto salvation, 2 Tim. 3.15. This is a perfect and a full discovery, so that we need no other knowledge of the Lord to bring us to salvation then that which is revealed to us in the Scripture.

3. Thirdly Christ makes a full discovery of his Father by his Spirit. And this is that which is the Complement of all in this business. Indeed there is a full discovery of him in the Word, materially there is nothing wanting there; But it is not full to us without the revelation of the Spirit. Christ shows his Father there, in all his glory, excellency, over-flowing love to his people. But if the Spirit do not cure the blindness of our eyes, and open them, and take away the veil that is upon them, we can never see him. It is the Comforter the holy Ghost that teaches all things, conceive it efficaciously and with success, John. 14.28. who comes out from the Father, and makes known the Fathers Name to his people. Thus we have seen how Jesus Christ makes this discovery.

Now let us see why Jesus Christ makes this discovery of his Father; [ 2] And here you may remember I propounded two things. First why Jesus Christ and none but he makes this discovery: And secondly why the discovery which he makes, is such an absolute and full discovery.

1. First, as for the first of these, Why Jesus Christ and none but he makes this discovery. There are two weighty reasons for it: For first, none but he is able. And next, none but he is fit to make it.

1. First none but Jesus Christ is able to make this full discovery of his Father; For none but he is perfectly acquainted with him. Alas all men are strangers to the Father, the worst men absolutely and in all respects, and the best in some measure. And all the knowledge which any soul hath of him, it hath from Jesus Christ too. But now my Brethren, Jesus Christ hath the full knowledge of his Father, he doth not know him outwardly alone, but he knows his very heart, and the secrets of his bosom. And therefore he is said to lodge there, and so to be the only possible revealer of the Father to the world. No man hath seen God at any time, the only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1.18. How is it possible for any one to make the Father known, unless he know him? Now this is proper and peculiar to the Son. No man knows the Father but the Son, that is, originally, primitively of himself, and therefore it is added presently, and he to whom the Son will reveal him, Joh. 11.27.

2. Secondly as none but Christ is able, so none but Christ is fit to manifest his Father to his people. He is the only Mediator between God and man, there is but one, as the Apostle tells us, and that is Christ, 1 Tim. 2.5. And therefore it is congruous that he should manage and transact the business, all the business between God and man, that all should go through his hands. He is to make God friends with us, and to make us friends with God, the peace must be on both sides. And how shall he effect the latter, but by revealing and making known his Father to us, in all his beauty, and his glory, and his excellency in himself; in all the tenderness and dearness of his love to us, and so to join our hearts to him. This latter is especially the Name of God, which Christ was (as a Savior) to discover, viz. his attributes of Love and Mercy. This was the proper work of Christ indeed, to manifest this Name of God, all that is sweet and lovely in him to his people.

This may suffice to let you know, why Jesus Christ and none but he makes this discovery of the Father to his people.

[ 2] We have but one thing yet behind, why the discovery that he makes is such an absolute and full discovery? I give you but two reasons of it, and I have done for this time: he doth it in the first place that he may be faithful, and in the next place that discovery which he makes may be effectual.

1. He makes a full discovery, that he may be faithful as the Prophet of his Church. For if he should not show his Father to us fully, if he should hide anything of God from us, which it concerneth us to know, how should he be a faithful Prophet to us? And even as if he should not make complete and perfect satisfaction for us, he should not be a faithful Priest; So if he should not give complete instruction to us, he should not be a faithful Prophet. Indeed his Father hath appointed him, my Brethren, to make known his Name, every letter of his Name to his people, and hence he gives him this account, when he is even about to leave the world. I have manifested, &c.

2. He makes a full discovery of his Father to his people, that the discovery which he makes may be effectual. For if he should conceal the least particle, the least iota of his Fathers Name, which is required to be known necessitate medii, to salvation, all the rest that he revealeth would be in vain, it would be to no purpose. If he make not a full discovery, (in the sense that I have said) it were as good that he made none at all. And therefore that he may attain the end for which he came into the world, for which he executes his Mediatorship in all the offices, and branches of it, even the Salvation of his people, he makes his Father so far known to everyone of his, that nothing may be hidden from them; in the ignorance of which, whosoever dies, must perish.

Now is it so, that Jesus Christ hath made an absolute, complete, and [Use 1] full, &c. The less are they to be excused, and the more to be condemned, who yet continue ignorant of God, of his Nature, and his Will, notwithstanding this discovery. Though Jesus Christ hath done so much to make his Father known to them, yet they continue wholly unacquainted with him. They are mere strangers to the Father, they do not know so much as a Letter of his Name, which Christ hath made so manifest. And this is very evident, because they do not love him, they do not trust in him, which they would be sure to do, if they did know the Name of God. They that know thy Name will put their trust in thee, saith the Psalmist, Psal. 9.10. And so it may be said as well they that know thy Name will love thee, and they that know thy Name will fear thee. It is impossible but men's affections should be managed and molded by their apprehensions, and that the principles which they have rooted in their understandings should have some influence, and operation on their hearts. So that if men did but know the wrath of God, it could not be but they would fear him, if they did know the power of God, and know it as engaged for them, it could not be but they would trust him and depend upon him. If they did know the love, and mercy, the beauty and the excellency of the Lord, it could not be but they would love him. But while they show forth none of this, it is apparent that the Fathers Name (of which these are but divers Letters as it were) is utterly unknown to them. Now, my Beloved, when the Lord shall be revealed from heaven, with his mighty Angels, in flaming fire, to render vengeance unto them that know not God, what will become of those men? Alas their unacquaintance with him (now Christ hath shown his Name so plainly) will be void of all excuse. If Jesus Christ had kept his Father close, if he had hid his Name, his Love, his Power, his Mercy, and the like, and had not manifested it to men, they might have pleaded something when the day of reckoning comes. They might have said, alas it is no wonder that the Father is unknown to us, for which way should we come to be acquainted with him? He dwells in light, that no man can approach unto, whom no man hath seen, or can see. But then Christ Jesus will be ready to reply, it was a great part of my errand and my business down into the world, to help men to the sight of him, to manifest his Name to men. And I have done it fully and completely, and therefore if you know him not, your sin is willful, and your damnation must be heavy.

Is it so, that Jesus Christ hath made an absolute, &c. then let us bless [Use 2] and magnify the Lord Christ, that he hath done this necessary work for us, that he hath shown his Father, and made known his Name to us. We are all of us by nature strangers to him, and of ourselves we have no means to be acquainted with him. Indeed by nature we may come to have some knowledge of a God, as the Apostle speaks at large, Rom. 1. But the knowledge of the Father in reference to Jesus Christ, and to his people, is another thing. To know God as a Father to his Son Christ, and in and through Christ to us, to know him by this Name of his, is unattainable by any light but that which we receive from Christ himself. So that unless he had discovered him, we had never known the Father, and so had perished everlastingly. No man knoweth the Father but the Son, and he to whom the Son will reveal him, Matth. 11.27. And therefore we are infinitely bound to Jesus Christ that he hath revealed him to us, that he hath made such an absolute and full discovery of his Father to his people, which if he had not done, they had continued strangers to him, both in this world, and in that which is to come. Indeed we might have known him as an angry and a powerful God, we might know him as a Judge and an avenger without any help from Christ. But as a sweet and gracious Father, we had never known him, if Christ had not discovered him in such a way, and under such a notion to us. This Name of his none but Jesus Christ could teach us, we could have learned to spell and understand it of no other Master in this world. And therefore we are bound the more to Christ, and his mercy is the greater, that he hath undertaken to instruct us, and make us perfect in this sweet Lesson, which is indeed the first and greatest in the Primmer of Religion, the Name of the Father.

[Use 3] Is it so, That Jesus Christ hath made an absolute, &c. Then let us be persuaded to address ourselves to the performance of that necessary duty, which this so large so ample a discovery of the Father calls for. viz. To grow up in the knowledge of him, and not to rest, till we be inwardly and thoroughly acquainted with him. That as the revelation of him in itself is very full, so it may be so to us too. Beloved, Jesus Christ hath done his work as he professes to his Father in my Text, I have manifested thy Name, 〈 in non-Latin alphabet 〉 , I have brought it forth saith he, into the light, and set it in open view, for so much that word imports. By which he intimateth, that his Fathers Name was like a rare and curious piece behind a curtain, like a rich treasure covered, or a glorious Image veiled. But now saith Christ, the veil is taken off, the covering is removed, the curtain drawn. I have exposed my Fathers Name to the view of all my people. This Christ hath done, you see, and now let us consider what we are to do. No question he hath brought it forth that we might see it, that we might feed our eyes upon it, that we might grow up in the knowledge of his Fathers Name, of the dearness of his love, and the sweetness of his mercy, the tenderness and the abundance of his compassions unto poor lost creatures. This is the Name which Jesus Christ hath manifested to us that we might be acquainted with it.

Now I beseech you, my Beloved, let us not by neglecting this discovery, go about to frustrate Christ, and do as much as in us lies to disappoint him of his purpose. Oh let us labor that our knowledge of the Name of God, may be in some sort answerable to the revelation that Jesus Christ hath made of it. And that as we have (since our Savior's coming in the flesh) a fuller, and a more complete discovery of it then they in former ages had, we may accordingly exceed and go beyond them in the knowledge of it too. We may know more of God, especially of his love, and of his mercy to his people in his Son, then they did. Or if it be not so, to what end is the pains that Christ hath taken to manifest his Fathers Name to us? Oh let us be ashamed to come behind the Saints of the Old Testament in the knowledge of this Name, who came behind us in the means of this knowledge.

Is it so, That Jesus Christ hath made an absolute, &c. Then let us satisfy [Use 4] ourselves with the discovery he hath made. And let us not attempt or undertake to know more of the Father then he hath made known to us. Indeed if Jesus Christ had fallen short in this discovery, it were but reason that we should exceed and go beyond it. If he had not told us all that is fit for us to know, it were a congruous thing that we should strive to know more: But seeing the discovery he hath made is so complete and absolute in all respects, so that there can be nothing added to it, we have cause to rest in it, and to content ourselves with so much knowledge of the Father as he hath revealed to us.

Indeed there is an itch in Nature to search into those things (especially concerning God) which are concealed and hid from us. Fain we would see his face, when Christ hath manifested but his back-parts to us, we would know more of his Nature, of his Counsels and Decrees, the order of them, the measure of them, the objects of them, then he hath thought expedient to reveal to us. We would approach too nigh to gaze, we would intrude on those things which we have not seen, for which we have no revelation, as the Apostle speaks, Col. 2.18. And this my Brethren, is the evil Genius of these very times, men go beyond themselves in sifting into things concerning God, and beyond Christ too: I mean beyond anything that he hath manifested of his Father to them. Indeed they tell us that Christ reveals it to them by his Spirit. But that is not the Spirit of Christ which shows us anything beyond what he hath written in his Word. The business of the Spirit is not to bring us any other truths then those which are revealed in the Word, but to clear those to us. If any spirit bring us anything, crossing with, or but so much as diverse from the Scripture, if an Angel dropt from Heaven teach us any other Doctrine, he must not be believed, but accursed. To the Law and to the Testimony saith the Prophet, Isa. 8.20. If any man or Angel speak not according to this Word, let him pretend what light he will, it is because there is no light in him. And therefore let us satisfy ourselves with that which Christ hath manifested of his Father in his Word, and in his Gospel. Since his discovery is so full, let us not seek to go beyond it. That speech of God to Moses, who (whether he were curious or no) was very earnest to behold his glory, is observable, Exod. 33.19. I will make all my good go before thee, (that is) I will discover so much of myself to thee, as shall be good for thee to know. And this our Savior Christ hath done completely. We need no further knowledge of the Father here to make us happy, to make us wise unto salvation. And therefore let us rest in it.

And to this end I shall present you with a few Considerations.

[ 1] It is a fruit and evidence of pride to strive to know more of the Fathers Name then Christ hath manifested to us. It proceeds from a desire to be observed, as having something more then ordinary in us, and this hath much prevailed with many men in these times; to know no more of God then Christ hath shown us in the Scripture, this is no such great matter, this will never make them famous. And therefore they must have their nice and curious speculations by themselves, beyond any written word, they must have hidden things discovered to them, which other men are not acquainted with, that they may be observed to be men of singular depth, and extraordinary intercourse with the Spirit of Christ. This the Apostle notes in those Impostors, Col. 2.18. Intruding into those things which they have not seen. But how comes this to pass? vainly puffed up by their fleshly mind. There is the cause of this intrusion. And hence the Prophet David, to show that he was not proud and haughty, makes this the evidence, Psal. 131.1. I do not exercise myself in things that are too high for me.

[ 2] It is a grievous sin to labor to know more of God then Christ hath manifested to us. It is no better then intrusion on the right of God himself, such a man doth 〈 in non-Latin alphabet 〉 in the fore-alleged Text, Col. 2.18. Intrudes upon another's right, enters on the possession of another. Now whose possession are these secret things? To whom do they belong? to God saith Moses, Deut. 29. ult. The secret things belong unto the Lord our God, but those things which are revealed belong unto us and unto our children. So that while we content ourselves with these revealed things, we are like honest-minded men, that keep and use their own, and love not to encroach upon their neighbors. But if we be not satisfied with the things which God hath manifested and revealed of himself, as thinking them too narrow and too mean a purchase for us, and so presumptuously go on to search, and dive, and pry into his reserved secrets which he hath locked and sealed up, we go beyond our own, and enter upon his possession. And this is that which the Apostle notes in these seducers, they entered and intruded into those things which they had not seen, for which they had no revelation from the Lord, no demonstration from the Scriptures, they were not things allowed for them to know, and so their meddling with them was intrusion.

[ 3] And as it is a sinful thing, so it is a dangerous thing to labor to know more of God then he hath manifested to us. It is a matter of extreme hazard. The people of the Jews you know had certain bounds and limits set them, at the promulgation of the Law, beyond which none of them might dare to step, no, not a foot to gaze or pry, Exod. 19.21. Their ground was measured out, and so was God's; so much he allowed to them, and so much he reserved to himself; as long as they contained themselves within their compass they were safe. But if out of a curious disposition any man adventured into God's precincts, there was no other way but death. So God hath set us bounds and limits in our knowledge of himself, so much he allows to us, and so much he reserveth to himself. So long as we contain ourselves within the bounds of things revealed, we are safe, for they are ours, as Moses tells us. But if out of a vain desire to gaze and pry, we enter upon secret things, we have intruded upon God's peculiar, and we may justly fear his stroke.

Consider it is a fruitless thing to labor to know more of God then [ 4] he hath manifested to us, for more of him cannot be known. And to seek to know more, is the direct and ready way to lose that which we know already; to press too near to gaze upon him, is to have our eyes darkened, till at last we see nothing. Excellens visible destruit sensum. He dwelleth in light that no man can approach unto, and therefore the Apostle Paul exhorting us to labor for the knowledge of the Lord, and of his will, advises us withal 〈 in non-Latin alphabet 〉 , not to be wise above that which is meet, Rom. 12.3. Adam had a mind to know as much of God, as God himself, and by this means he came to know nothing. And truly it is just with God to suffer such to err and wander in their vain imaginations, who would be so overwise, till they become mere fools, as the Apostle Paul speaks, Rom. 1.22.

Is it so, that Jesus Christ hath made an absolute, &c. then let us live [Use 5] and walk like men that have this rich discovery made to us. Like men that know the Fathers Name. All people will walk, everyone in the Name of his God, saith the Prophet Micah, Mic. 4.5. And why should not we add as he, and we will walk in the Name of our God forever and ever. I shall persuade you to it especially in two Cases, in times of sinful and of penal misery.

1. First when we are under sinful misery, by reason of the guilt and power of our transgressions, let us walk like men that have the Fathers Name made known to us. We are apt in such a case sometimes to cast away all hopes of pardon and forgiveness, to think that mercy is too narrow for us; to say to God as Peter to our Savior, Depart from us, for we are sinful men. Why, my Beloved, do you know the Fathers Name, the Name which he himself proclaimed to Moses, Exod. 34.6. The Lord, the Lord God, patient and longsuffering, merciful and gracious, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. All sorts, all kinds, and all degrees of sin. And can you doubt whether there be enough of mercy in him to cure your sinful misery? What do you want, or what can you desire that is not to be found in his Name? Are your sins many for the number of them, and great for the measure of them? The mercies of the Lord are more and greater, he is abundant in goodness and truth. Are they of divers sorts, and divers kinds? He forgiveth iniquity, transgression, and sin. Have they been long continued and held out against God? He is gracious and longsuffering. Somewhat there is in God's Name to answer all objections of the humble soul, and to keep it from despair, when iniquities do look most horrid, and most black upon it.

2. So in the second place when we are under penal misery, let us walk like men that have the Fathers Name made known to us. What ever our distresses be, either personal or National, let us not give all for lost, as most are very apt to do. Oh we shall never be delivered. There is no other way, but we must sink in this affliction. Why, my Beloved, do you know the Name of God, do you know his power and mercy? How is it then that you have so little faith? That you depend no more upon him? mark what the Prophet David saith, Psal. 9.10. They that know thy Name will put their trust in thee. And therefore while you are so diffident and faithless, it is too apparent that you are not so well acquainted with the Fathers Name, as you might and ought to be. Now I beseech you, my Beloved, take in the discoveries that Christ hath made of this Name. And when you are in any misery, in any sinful, in any penal misery, hide yourselves in the Name of the Lord your God.

DOCTRINE. There are some certain men, whom God the Father gives to Jesus Christ out of the World.

In prosecution of this Observation, I shall distinctly evidence and clear these four things.

First, There are some men, whom God the Father giveth to Jesus [ 1] Christ.

Secondly, There are a certain number of them. [ 2]

Thirdly, They are of the World before the Father gives them to the [ 3] Son: And

Fourthly, After they are given up to Jesus Christ, they are of the world no longer. All these particulars are wrapped up in the Observation [ 4] and the Text, as I shall show you briefly and in order.

First, There are some men whom God the Father gives to Jesus [ 1] Christ: So he himself describes the persons to whom he manifests his Fathers name, not by their inward disposition, not by their outward action or condition, but by the Act of God upon them, or concerning them, his giving them to Jesus Christ. They are the men, saith he, whom thou gavest me: So that some have this privilege, you see, above the rest of lost mankind, that God the Father gives them to his Son Christ, and gives them to him in a special manner, as I shown you even now, not to be his Servants only, but to be his Members too. He bestows them upon Christ to be his own peculiar people. I will not stay on this, because it hath been largely handled heretofore.

Secondly, Now for the second thing, there are a certain number of [ 2] them; there are some certain men, whom God the Father gives to Christ: They are thus many, not a person more or less: The number of them is exactly known to God and Christ; he knows how many of them there be to a man. And hence our Savior speaks of them in such a way, as being able to distinguish them from all the world besides. I have manifested thy name unto the men whom thou gavest me out of the world. And so he tells us that he knows his sheep that are given him of his Father, as his own expression is, John 10.27, 29. And yet he calls his sheep by name, ver. 3. and in the 9 ^th . verse of this very Chapter; I pray for them, saith he, I pray not for the world, but for them whom thou hast given me. So that our Savior Christ distinguishes you see; he knows who are his own by free donation of his Father, and for them he prays. He knows who are not given him, and for them he prays not. There are a certain number of them known to Christ.

[ 3] Thirdly, now this selected Company are of the world before the Father gives them to the Son: I do not mean before he gives them by Election, but before he gives them to him by actual union and incorporation: And therefore they are said expressly to be given to Jesus Christ out of the World; so that the World is always beforehand with Jesus Christ in this regard. The World hath the possession of them first, and afterwards they come to appertain to Jesus Christ. In the first place they are the worlds, as all unsanctifyed and unregenerated persons are, and then at length they come to be the Lord's.

[ 4] Fourthly, and then when they are once the Lord's, they are no longer of the world, which is the last thing in the point. They are given Jesus Christ out of the world, and consequently when he hath them once, they are not of it, they are no longer men of this World. As for the rest that are not actually bestowed on Christ, they are Inhabitants, Indwellers of the earth, as they are often styled in the Revelation; they are the men of this World, as the Prophet David calls them, who have their portion in this present life, Psal. 17.14. They are not of the Father, as the Apostle speaks, but of the World, 1 John 2.16. They are of the world, therefore speak they of the world, and the world heareth them, John 4.5. But they that are delivered up to Jesus Christ and become his Members, they are of the World no longer. And this the Saints in Scripture have confessed, that they were Strangers, Pilgrims, Sojourners in this World, and therefore looked for, and made towards their own Country, Hebr. 11.6. I am a stranger on the earth, saith David, Psal, 119.196. not in his place of banishment alone with the Philistines, but in the Land of Canaan too, yea in his house, yea in his bed, yea anywhere upon the earth, he was a Stranger, he counted not himself at home in any place but heaven only: To say the truth, the world lays no claim at all to those that belong to Christ; and therefore this will need no great proof: It doth not own them, or acknowledge them for hers: but rather casts them out and persecutes them, and doth them all the spite and mischief that it can. And this evinceth manifestly, that they are not the Worlds, as Christ himself informeth his Disciples upon the very same ground, Joh. 15.19. If ye were of the world, the world would love his own; but because you are not of the world; but I have chosen you out of the world, therefore the world hateth you.

To open this a little further to you, because it is the great thing of the Doctrine and the Text, that they that are bestowed on Jesus Christ, are given him out of the world, and so are of the world no longer, I shall make it to appear in a few particulars.

They that are actually given up to Jesus Christ to be his Members, [ 1] are actually dead with Christ, and consequently they are out of this world. We use to say of men when they are dead, that they are gone, they are departed out of this world. The same may be affirmed (in a sense) of those who are dead with Jesus Christ. And this is that which the Apostle Paul insinuates, Col. 2.20. If ye be dead with Christ, saith he, (as that he takes for granted and supposed) why as though living in the world, are ye subject to Ordinances? He reasons there from the Condition and the state of the Colossians, on whom those worldly Ordinances were imposed: They were dead in relation to the world, they lived not in the world, and therefore were not to be burdened (in their consciences at least) with the inventions and constitutions of the world. Law is the rule of life and action, so that where there is a cessation of life, there is no further obligation of the Law, because there is no action in a dead man to be ordered by it. Know ye not saith the Apostle to the Romans, chap. 7.1. that the Law hath Dominion over a man so long as he liveth? So long and no longer; for as soon as he is dead he is loosed from the Law, as it is added there in that place. It were a senseless thing to lay Commandments on the carriages of men, and to exact obedience from them after they are dead. But ye are dead saith the Apostle, dead to the world, and therefore these unlawful Ordinances ought not to be imposed upon you by the world. They should not burden you with these things, for this is not the Country that you live in. And in another place the Apostle speaking of himself, saith he was crucified to the world, Gal. 6.6, 14. not only dead, but crucified to it, and so he was no more of this world.

They that are actually given up to Jesus Christ to be his members, as they are actually dead, and so departed out of this world, so they are actually living in another world. You are dead saith the Apostle, Col. 3.3. and what follows? you are not so dead, that you do not live at all, but you do not live here, no you live above with God, You are dead, and your life is hid with Christ in God. Their conversation is indeed in heaven, as the same Apostle speaks, Phil. 3.20, their life is Angel-like, they walk with God as Noah did, Gen. 6.9. They are with him in the Palace, Psal. 45.15. Others are abroad in the Town or in the Country, but these men are in house with him; they are without doors, but these are within; such faithful souls have fellowship with the Father, and with his Son Jesus Christ, as the Apostle speaks, 1 Joh. 1.3. They are far from God, and far from Jesus Christ by Nature, they dwell a great way from him, as the Prodigal in a strange Country, and so have no commerce with him. But when they are converted and given up to Christ, they are made nigh, as the expression is, Ephes. 2.13. When peace is once effectually preached to those that are afar off, they have access by one Spirit to the Father, and so they are no longer foreigners and strangers, but fellow-Citizens of the Saints and of the household of God. Indeed my Brethren, whatsoever they that are bestowed on Christ do in regard of their natural life, yet in regard of their spiritual life, they do not live so properly in this world, as in the other, and therefore in that respect are out of this world, as I shall show you in a few particulars. For

1. There is no life but is accompanied with some relation to those that have the same alliance, and descent and Original of life. Now true it is, that they that are bestowed on Jesus Christ, in regard of their natural life, have natural parents and kindred, and allies in this world. But in regard of their spiritual life, they have spiritual parents and kindred in another world: Their Father that begat them, God, is of another world; Their Mother that conceived and bare them, and gave them suck, the Church, is of another world. The new Jerusalem which is above is free, which is the Mother of us all, Gal. 4.26. Their Brethren and their special friends, that are united to them in the nearest bond and tie of grace, are of another world. So that their chief relations are above in heaven. And wheresoever they may sojourn for a Season, there they live where their Father, and their Mother, and their Brethren, and their choice Relations are.

2. There is no life but is accompanied with some place of habitation (though in some I must acknowledge it may be more unsettled then in others) and with some means of sustentation. Now it is very true, that they that are given up to Christ, in regard of their natural life may have an earthly habitation, and earthly means of sustentation, and so in that respect they may be yet in this world. But in regard of their spiritual life, their mansion house is in another world, as the Apostle tells us, 2 Cor. 5.1. They have a building with God, a house not made with hands, but eternal in heaven. The means which they subsist upon, by which this life is nourished, and maintained, are not any earthly things; They feed upon the bread which comes from heaven, which was prefigured by the Manna, with reference to which the Psalmist saith, that man did eat Angels food. My Father gives you the true bread from heaven, saith our Savior, John 6.32. And what is that? I am the bread, saith he, that came down from heaven, at ver. 41. This bread all they that appertain to Christ do eat, by faith, and of his blood do they drink, and so the life of grace is strengthened in them. And for the estate they live upon, the main possession, it lies not here but in another world. In Christ they have obtained an inheritance incorruptible, undefiled, &c. and so in him they sit already in heavenly places.

3. There is no life but is accompanied with some action. Now they that are bestowed on Jesus Christ, may in regard of their natural life, act in and with, and for this world. They may in many things do as worldly men do, they may labor in their callings, they may deal in the affairs, and trade in the Commodities of this world, for the procuring of subsistence here. But in regard of their spiritual life, their actings are in and for another world. Their minds and thoughts do work exceedingly on heaven and heavenly things. Their hearts are always running out to God and Christ, and the happiness above, and feeding upon such objects. They are too large to be contained within the narrow limits of this lower world; no, as the Psalmist speaks, they are continually with God. With the woman, Apoc. 12.1. They tread upon the Moon, this variable and inconstant world; they trample with an holy scorn upon these earthly things. They are aspiring still to heaven, walking and acting heavenward. Indeed they live in some respect in this world, but it is but as though they lived in the world, as the Apostle Paul's expression is, Col. 2.20. They use the world, but yet it is as though they used it not, as the same Apostle speaks, 1 Cor. 7.29. They lay not out the strength of their affections and endeavors upon these things: But on the matters of the other world, there they are intent indeed, there they are in good earnest, there they act with full vigor; 〈 in non-Latin alphabet 〉 their Trading, their Commerce, their Dealing, their Negotiation is in heaven, Phil. 3.20. The word there used hath very much in it, and can hardly be expressed. Beza assays in many ways: The manner of our living is in Heaven, or which comes nearer yet, we carry and demean ourselves as Citizens of Heaven. As if Heaven were a City, and we (as being free there) do walk and act according to the Manners, and the Customs, and the Laws, and Constitutions of the City we belong to. So that the Saints you see do live as if they were in Heaven already, as being now no more of this world.

Now is it so my Brethren, That there are some certain men whom God [Use 1] the Father gives to Jesus Christ out of the world? Are they the worlds before they come to be the Lord Christ's by the donation of the Father? Here then you see the reason my beloved, why there is such a stir sometimes, when God is giving men to Jesus Christ, and why the business meets with so much heat and opposition. You cannot but take notice what a fray is often made, when any one is about to leave the world, and to close with Jesus Christ. Carnal Parents, Brethren, Sisters, Friends, Acquaintance, by and by are up as it were in arms against it. When the Apostles were bringing men to Jesus Christ, at Ephesus, you know my Brethren, it occasioned such an uproar in the City, and such a mutiny among the Tradesmen and Mechanics there, as you can hardly parallel in any story. You shall observe in the New Testament, when Christ began to gather people to himself, that wheresoever there were any numbers given to him by the Father, some were exceedingly disquieted & out of patience at it. It galled the Pharisees, and cut them to the very hearts, that Jesus Christ had such an harvest among the people there: why (say they in a great passion) the whole world runs after him: And so it is to this day, and will be to the worlds end, when God is pleased to give in souls to Jesus Christ in any place, some will fret and storm at it.

Nor is it any wonder that they should, for they are given him out of the world. And the world is loath to lose that which appertains to it, and which is its own possession. If God did give a people to his Son, to which the world had no right, and to which it could pretend no title, the world would like it well enough, it would never be against it. But this is that which vexes it, and troubles it, that God must give away that which is his (the worlds) to Jesus Christ. He cannot have a man, but the world must be a loser, who cannot keep his own for him: what hath any one to do to meddle with that which is the worlds known right, to fetch away that which hath many years (perhaps) belonged to him? This is an injury (as he conceives) that puts him out of all patience; and this is that which makes him strive and struggle as he doth. Christ enters upon every soul that is bestowed upon him by his Father, by dispossessing and disseazing him: so that it is no marvel though he be extremely startled, and though he labor every way by promises and by preferments on the one side, and by threatening, and by persecutions on the other, to keep that which he hath in his possession.

[Use 2] Are there some certain men whom God the Father gives to Jesus Christ out of the world? So that however they were once the worlds, now they are the worlds no longer. By this let us examine and resolve, whether we be given up to Christ or no? It is an admirable privilege, an high prerogative for any soul to belong to Jesus Christ, to be bestowed upon him by the Father. It carries in it all the happiness that is attainable by any Creature. Now would you know whether the Father have actually given you to Christ or no? Consider whether you be out of this world; whether it may be truly said of you, that you were once indeed of this world, you lived here, built tabernacles here, your hearts, and your affections, and your chief delights were here. But now the case is altered with you, you are no longer of this world, but of another.

Now that you may be able to discover this, I shall give you marks for trial.

[ 1] If you be out of the world, you are not fashioned and conformed to this world in the unlawful ways, and practices, and courses of it. You fashion not yourselves according to this world, as the Apostle speaks, Rom. 12.2. not as this world doth. As Turks and Spaniards are not like to English men, they have another kind of visage, another garb, another habit, and the like. So they that are given up unto Christ out of the world, they differ manifestly from the world. There is a clear distinction to be made between them and other men, by any man that eyes them well, there are none like them in the earth, their ways are of another fashion. Now my Beloved, is it so with you? do you differ from the world? do you live soberly, and righteously, and godlily in this present evil world? In a world of wickedness, are you singular in goodness? so that the same may be affirmed of you, that is recorded to the everlasting praise of righteous Noah, that he was just and perfect in his Generations. Gen. 6.9. and they were wicked and corrupt enough. Of holy Lot, that he was so far from joining with the vicious Sodomites in their vile abominations, that his righteous soul was vexed at their filthy conversation, 2 Pet. 2.8. This is a comfortable evidence that you are given up to Jesus Christ out of this world. But if you walk according to the course and custom of the world, as the expression is, Ephes. 2.2. if you have fellowship with the unfruitful works of darkness, if you run out with others to the same excess of riot, if you be also led away with the error of the world, and so fall from your own stedfastness, if you be carried down with the swinge, and with the current of the times, and of the places where you live, do not deceive yourselves, you are yet of this world. I must confess, it is a very strong temptation, when the stream runs in a wrong course, and often shakes the holiest Saints. But yet in such a case, they that belong to Jesus Christ, must consider with themselves that they are of another world, and therefore are not much to eye the fashion and the ways of this. They must behave themselves according to the fashion of their own Country. They must conclude with holy Joshua 24.15. If it seem evil to other men to serve the Lord, if they will forsake God, and forsake his worship, let them serve whom they will for me; as for my own part, I am at a point for that, I and my house will serve the Lord. And they must say in such a case as David did, Away from me ye wicked; I am not for your company, because I am not for your courses; away from me ye wicked, I will keep the Commandments of my God.

If you be now no longer of this world but of the other, your language [ 2] is not of this world but of the other. You speak the language of the world and of the Country you belong to. You are full of good discourse, your heart boils with good matter, as the expression of the Prophet is, Psal. 45.1. It is like a boiling pot, for that is the similitude that is alluded to; it is always bubbling up and running over, and then it speaks of good things, as it is added there in that place. The heart within boils, and the tongue without speaks; and as the boiling Pot runs over with the self same matter which it hath within it, so it fares with such an heart. It bubleth up with good matter, the matter which it hath conceived and meditated touching Christ, this is that which is so readily and freely uttered with the tongue. My heart is enditing of a good matter; I speak of the things which I have made touching the King. Such are the hearts and tongues of those that are of the other world; their speech is gracious, and either tends to glorify their God, or to edify their Brethren; this is the language of their Country.

What think we then of those whose language is always vain and frivolous? it doth not benefit the hearers, it ministereth no grace, for there is no grace in it; or which is worse, it is wicked and pernicious. Their speech is rotten and corrupt, there is no salt to season it and make it wholesome: and hence their throat is likened to an open Sepulcher, Rom. 3.13. which breathes and steams up nothing else but odious smells and loathsome exhalations: or else at best, their speeches and discourses are of nothing else but earth and earthly things. Talk with them while you will, you hear of nothing else but worldly matters from them. Of what Country do you think are these men? The Apostle John tells you, 1 John 4.5. They are of the world, and they speak of • he world. Shibboleth never descried so many Ephraimites as this doth worldly wrerches. They are of Galilee, they are of this world, for their speech bewrayeth them. Shall I believe they are Inhabitants of the Celestial Canaan, who cannot speak almost without an oath, whose tongues are always dipping in that blood which alone can cleanse them from all sin? Shall I say that such a man or woman is of heaven, whose tongue is set on fire of hell? Brethren do not deceive yourselves, if you cannot spake the language, you belong not to that Country.

[ 3] If you be now no longer of this world, but of the other, you have a dear affection to your Contrymen, to those that are given up to Christ out of the world, as you are. If travelers and strangers meet with any of their Country-men in a remote and foreign Land, how lovingly do they embrace them? what kindness do they show them? how are they knit together in a bond of love? Just so it is with those who are of the other world. If they light any time on any of that same world which they themselves belong to, they are extremely taken up with joy, although they never saw them nor had acquaintance with them in their lives before, and presently their hearts and their affections do wonderfully close together.

And therefore they are gross dissemblers, who would be thought to be given up to Christ out of the world, and yet their bosom friends and their Companions are all of them of this world. These are the men which they converse withal, and which they take delight in: Nay which is worse then this, they hate the men whom Jesus Christ hath called and chosen out of the world. They persecute them with the hand and with the tongue, and do them all the spite and all the mischief that they can. Suppose thou wert in Italy or Spain, or any other foreign Land, and there shouldst meet an Englishman, wouldest thou mock and scoff at him? wouldest thou deride and jear at the fashion of his clothes, the manner of his complement, his gate and carriage, and the like? wouldest thou procure him to be taken up, imprisoned, put to death? thy Earthly Country would not own thee, if thou shouldst be so unworthy: And truly heaven will not own the men, who deal thus basely and injuriously with the Inhabitants of that Country.

[Use 3] Are there some certain men whom God the Father gives to Jesus Christ out of the world? so that however they were once the worlds, now they are of the world no longer. You then that find you are given up to Jesus Christ, think it not much if you have but ill usage and untoward entertainment in the world. Truly my Brethren, if you consider whence you are, and to what Country you belong, there can no other be expected by you; if you were of the world, the world would love her own; but because you are not of the world, but Christ hath chosen you out of the world, therefore the world hates you: And it shall be your wisdom to look out and to provide for such usage. If Turks or Spaniards walk along the streets, everyone will gaze upon them, they will wonder at their gate and at their habit, and the like. Everyone will be ready to abuse them and to put them to the worst, for they are friendless, being in a strange Country. And are not you my Brethren of another Country, yea of another world? are you not men of singularity? are not your ways and fashions diverse from the fashions of this world. No marvel then though you be men of wonder, as the Prophet speaks, though you be pointed at, and though you be made spectacles and gazing stocks: Though everyone presume to injure you and wrong you, and deal unworthily and basely with you, while you remain as Sojourners in this Country.

[Use 4] Are there some certain men whom, &c. so that however they were once the worlds, now they are of the world no longer? Then do not you regard the world, nor the things of this world. We see that Travailers do not use to set their hearts on anything they meet with in a strange Country. If they see stately houses, orchards, gardens, if they hear curious music, they are not taken up with these things, no they keep on their way and are not hindered, or withdrawn by the most pleasing avocations. Doth any stranger fall a building at his Inn? or doth he plant and sow as he travails by the way? And therefore seeing we are of another world; let us not set our hearts on these things. No let us use the world but as though we used it not: for necessity alone, not for delight, to further us in holy duties, not to stop us, to help us heavenward, not to hinder.

Are there some, &c. so that however you were once, &c. This fits [Use 5] you then with a reply to that usual argument with which the Saints of God are often pressed to sinful practices. Other men do thus and thus, and why will not you too? will you be singular, and will you go in a way by yourselves, and will you do as nobody doth? Why what though other men do this? whence are those other men? they are not of the world that we are, and therefore they are no examples for us. We must not do as they do; no we must differ from them, we must come out from among them, and be separate, and touch no unclean thing. Though they handle it, we must not touch it. When Shadrach, Mesach, and Abednego refused to bow before the Golden Image which Nebuchadnezzar the King had set up, they might have said to them, What will you do as nobody doth? you see that all men universally fall down before it, and they no small ones neither, the Judges, Counselors, Princes, Rulers of the people, Dan. 3.3. And will you take upon you to be wiser then your betters? will you stand out alone, and be so stiff in your opinion? yet this did not one whit move them, neither must such an argument as this prevail with us. No we must keep the right way though we go alone, though all the world should leave us and forsake us. And to this end I propound two things.

1. It will be a safe course thus to reserve ourselves from the pollutions of the world, and the contagion of the times and places where we live. The Lord most commonly vouchsafes to such a special privilege of preservation, when dangers and calamities and troubles come; as he did to Lot, and Noah, and the Mourners in Ezekiel. And as they have not shared in common corruptions, so he exempteth them from Common desolations, &c.

2. And as it will be safe for us thus to reserve ourselves, so it will be honorable too. The veriest wretch may keep himself from wicked acts sometimes, when there are no examples, no temptations to withdraw him. But in a world of wickedness to be singular in goodness, is Christian-like indeed. It was Tullius Commendation of Muraena, Laudandus Muraena non tam quod in Asia vixerit, quam quod in Asia continenter vixerit. And God's of Job, that there was none like him in the earth.

Are there some certain, &c. And are you of that number? there is [Use 6] no reason then why you should be so much distracted and disquieted to see such stirs and troubles, such alterations and confusions in the world. Why should you be so out of patience to see things turned upside down in such a Country where you do not live, to which you do not appertain? What need you care (I spake of such a Care as eateth out the joy and comfort of a man) how matters go, what stirs and hubbubs and combustions there are here in this world, so long as all goes well at home in your world? Remember still in such a case that you are not of this world but of another. And why then should it startle you, though the earth be removed, and though the mountains be carried into the midst of the Sea? Yea though the Kingdoms of this world be shaken, so long as your world and the Kingdom of it is not shaken, so long as that stands firm and sure, you have no reason to be swallowed up with overmuch fear, and overmuch sorrow: But rather on the other side, when you see all the world and all the Kingdoms of it in a flame, to bless and magnify the Lord that you are out of this world; that you are out of Gun-shot, out of the reach of these things. Indeed with reference to the men of this world, who have their Conversation and their portion here, whose friends, and means, and dwellings lie in this Country, we have reason to be troubled when Concussions and Confusions come upon the earth; for we should pity those who are of the self same nature with us, in their troubles and distresses. But for ourselves, we may behold the greatest tribulation and distractions that come upon the world, as things that do not much concern us, just as we do the wars in Italy; when we have peace, we pity the poor people there, and rejoice that we live not in that Country. So long as all goes well at home, as no ill tidings come from heaven, from our own Country, we are in a good Condition: It may be we may suffer some outward evils and extremities; we may be banished from the Country which we sojourn in, but then we are but banished from a place of banishment. We may be banished (if I may express it so) out of this world into the other, that is, we may lose our lives, but then at worst we are but banished home. They do but send us to the world that we are of, and that we belong to; men may deprive us of the Life by which we live in this world, but this is but a seeming Life, the shadow of a Life; it is but as though we lived in the world. But the life by which we live in the world that we are of, is an enduring and abiding life; It is a lasting and an endless life, it is above the reach of death and dissolution: And though the natural life decay, this life of grace will flourish and grow stronger still, till it be perfected in that of glory.

DOCTRINE. That all the people of the Lord Christ were first of all belonging to the Father.

His they were in the first place, and he gave them to the Son. And indeed he could not give them, if they were not first his own: For he that gives a thing, alters the property of that which he bestows; passes away the right he had, and makes it over to another. And so doth God in reference to Jesus Christ. He gives him all the people that he hath. Jesus Christ hath not a man but by donation from the Father, and therefore they were his first. And this is that which Jesus Christ acknowledges in this place, thine they were, and thou gavest them to me. And to the same effect he speaks, ver. 10. of this Chapter, Thine are mine, and I am glorified in them. They that were sometimes thine, are now mine. Thy interest was first, and mine in the second place by donation and conveyance from thyself.

You see then all the People of the Lord Christ were first of all belonging to the Father.

Now to unfold the point a little further to you, because indeed it needs not proof so much as explication; We will examine and resolve a few things. First, who the Father is, to whom the people of our Savior Christ do first belong? Secondly, how and in what respect they do first belong to him? Thirdly, how far the Father parteth with the right he had in those whom he bestows upon our Savior Christ? Whether he makes them over to him so, that he himself hath now no longer any right at all in them? Or whether only so, that Christ and he do share together, and have a joint and mixed right and interest in those people. And lastly, seeing all do first of all belong to God the Father, why he doth not keep them to himself, but makes them over to his Son Christ. These things would be a little looked into before we come to application.

[ 1] As for the first of these my Brethren, Who the Father is to whom the people of our Savior Christ do first belong? We must be sure that we be right in this, or else we miss in the foundation of the whole business. I shall be brief upon the resolution of it now, because you may remember I have done it largely heretofore in another case, and on another occasion. This I desire you to take notice of, which Calvin also carefully observes, that our Savior in the Gospel, especially in this of John, speaking as man and not as God, under the name of Father, intimates and comprehends the whole Godhead. Nor let this seem strange to you; for Christ as man is God's Son, not God the Fathers Son alone, but the Son of the whole God-head. Indeed as God, he is the Son of the first person only, but as man, he is the Son of all the persons. As man, he is a Creature, and he is not God the Fathers Creature only, for the works of the Trinity without are individed. And therefore Christ is made the Son of God in the same way that Adam is, Luk. 3.33. &c. And it is very evident, that in my Text he spakes to God the Father, as a Creature and as a Man: for he speaks to him in prayer, and prayer is a part of worship, and God doth not worship God. And when as man he prays to God, you must not think he prays to the first person only and exclusively, but he prays to all the persons. And therefore when he saith to God in prayer, thine they were, the people which I have, were sometimes thine, he cannot mean that they were the first persons only, (for certainly one person prays not to another) but they were the whole Godheads. You see then who the Father is, to whom the people of our Savior Christ do first belong. Not God personally taken for the first person of the Godhead, but God essentially taken for the whole essence of the Godhead, as subsisting in the persons. And God so taken is the Father of our Savior Christ as he is man, and so he prays to him in this place.

[ 2] So that now the way is open to the second Quaere, how and in what respect the people of the Lord Christ were first of all belonging to his Father, that is to the whole Godhead, before they came to his hands as he is man and Mediator of the Church. Beloved▪ they were first of all belonging to his Father in that sense that we have said, especially in two respects; either as his Created ones; or as his Elected ones, as his Creatures, or his Chosen.

1. All the people of the Lord Christ were first of all belonging to his Father as his Creatures. His they were, for he made them. It is the greatest reason in the world, that he that makes a thing should own it too, that it should be his that made it; That he that gives a thing being, should have a title to it while it hath a being, unless he voluntarily and freely make it over to another. And by this means, God hath a primitive original and native right in all the world and all the people that are in it. Jesus Christ as he is man, hath not right to one person; I mean originally of himself. But how then shall he come to have a people to be his members, and to make up a Church a body for him? Why God his Father is content to furnish him out of his store. Rather then he shall want a Company of men to be his members, he will spare him some of his, and others he will keep for other purposes to execute his wrath and manifest the glory of his Justice on. There are a people for thee, saith the Father, thou shalt have such and such of mine. All the world are mine, thou knowest; and such a number I will give thee out of the world; So many thou shalt have among the Jews, and if that be not sufficient, thou shalt have as many more as thou wilt ask among the Gentiles. Ask of me and I will give thee, Psal. 2.7. And hence our Savior speaking of his people, acknowledgeth they were his Fathers first, I have manifested thy name unto the men which thou gavest me out of the world. Thine they were, and thou gavest them to me.

2. All the people of the Lord Christ were first of all belonging to his Father as his chosen. Not only as his Creatures, but as his Elect too. And thus he hath a nearer interest in those whom he bestows on Jesus Christ, then he hath in any other. All the world are his indeed, but then there are some certain people whom he chooses for himself in a peculiar and a special way. As he that is the Owner of a goodly Wood, all the Trees are his indeed, but yet there is a Tree or two, or more, which he chooses to himself and which he marks out to himself, and for his own particular and private use. So the earth is the Lord's, and all the people that are in it; but yet there are some certain men whom he hath set a part from everlasting to be his, to be the Vessells of his own House, the Servants of his own Family. As it is said of Jacob, Psal. 135.4. The Lord hath chosen Jacob to himself, and Israel for his peculiar treasure. And therefore when he gives these up to Christ, and makes them actually his, no marvel though he answer him as in my text, thine they were, and thou hast given them to me. And here indeed the gift of God is most to be observed. He doth not give our Savior all that are his by Creation, all the wicked; he gives him but some of them, and therefore he is said to give them out of the world. But he gives him all that are his by Election, he doth not keep one man from him. God hath a special interest in them above the rest, they are his own peculiar treasure, as you heard but now, and everyone of them he gives to Christ. Jesus Christ hath all his treasure, take his trash who will.

Now for the third particular, how far the Father parteth with the right [ 3] he hath in those whom he bestows on Jesus Christ. A man would think, by the expression of our Savior in my text, that he parted with it wholly. That he makes over all the interest he hath, in those whom he bestows on Jesus Christ. That when he gives them up to him, he utterly devests himself of all his former interest, so that he hath no longer any right at all in them. Thine they were, saith Jesus Christ, why then it seems they are not now; thine they were, but now they are no longer thine; for thou hast given them to me.

But certainly we must not understand it in such an absolute and rigid sense, but with some grains of mitigation. For when the Father hath actually given men to Jesus Christ to be his members, they do not cease to be his Creatures, they do not cease to be his chosen, and therefore in a sense, my brethren, they are his still. And this our Savior Christ acknowledgeth expressly, but a little after at ver. 9, 10. I pray not for the world, but for them which thou hast given me, and mine are thine. Observe it well, he saith not to the Father, mine were thine, before thou gavest them to me, but mine are thine, notwithstanding thou hast given them to me. So that the Father doth so bestow his people on the Son, that after the donation, Christ and he do share together, and have a joint and mixed interest and right in those people; and however they that appertain to Christ, are styled his peculiar people. Tit. 2.14. which is a term that intimates not a right in common, but an unmixed and undivided right; you must not understand it in opposition to the Father, but to themselves, and to the world and to the Devil. They are his peculiar so, that though they were once their own, now they are their own no longer. Though they were once the worlds, now they are the worlds no longer. Though they were once the Devils, now they are his no longer. But they are not his peculiar so, that they are no more the Fathers. No, God and Christ do always share, as I have said, and as he himself confesseth, in the fore-alleged verse, All mine are thine, and thine are mine. And in this sense, you must conceive the Expression in my text, Thine they were. They were once wholly and entirely thine; now they are not so thine, for thou hast given them to me, and therefore I must strike in for a share with thee. Once they were thine only, now it is so no longer, for they are thine and mine too.

[ 3] There is one thing yet behind; That seeing all do first belong to God the Father, why he doth not keep them to himself, but makes them over to his Son Christ. And the reason is apparent, because if he should keep them to himself (as things are ordered) he must lose them: And therefore gives them up to Christ, that he may save them.

First, Those that belong to God, are his created ones, or as his Creatures; if he should keep them still in that Condition, and should not give them up to Jesus Christ, there were no other way but they must perish. All that the Creator made, by Adams fall have brought themselves into a lost condition. His work is wholly spoiled and mar'd by sin that is come in upon it, and hath defaced it, and destroyed it so that unless there be a reparation, all mankind is cast away and lost forever. This reparation is the work of Jesus Christ; it is his business to repair the ruins of decayed mankind, and to restore them to that beauty and felicity from which they are declined and departed by the fall. If God the Father give him any broken piece to be amended and recovered by him, he doth his work upon him, and he saves him to the utmost. But if the Father keep him to himself as a created one, if he leave him in the condition of a Creature, and do not make him over to his Son, that he may be a redeeemed one, that he may be recovered and restored by him, he even remaineth in that miserable and undone estate wherein the whole race of mankind is involved by the fall. And therefore when the Father looks on the Creation, and sees his work is wholly spoiled, he considers with himself, I will not leave it all in this condition; no, some of it shall be repaired again, and that shall be my Sons business. And so accordingly he picks out such and such a soul, and brings it to the Lord Christ; There take that soul, and set it right again: I give it thee to this end that thou mayest repair it, and restore it to all the happiness which it hath lost by Adams fall.

Secondly they that belong to God as his Elected ones, or as his Chosen, if he should keep them still in that Condition, and should not give them up to Jesus Christ (this cannot be, but if this should be supposed,) there were no other way but they must perish; for it is not enough to the salvation of a soul, that it be chosen, unless withal it be delivered up to Jesus Christ, and made a real living member of his body. And therefore God Electeth every soul in Christ; he chooseth it in him, as the Apostle speaks, Eph. 1.4. That is, he looks on it in Christ, in the instant of Election, designeth it in time to be a part of Christ. And so accordingly when the appointed season comes, he brings this Chosen one of his to Christ, and gives it him, yea puts it into him; There take it to thyself (saith he) mine it hath been from everlasting by election, and now I make it thine by actual union and incorporation. I have done my part for it, and now do thou do thine. I have chosen it, do thou save it.

This shall suffice for clearing of the observation. I shall but add a word or two of application.

And is it so that all the people of the Lord Christ were first of all belonging [Use 1] to the Father? then surely he will keep them for the Fathers sake. Before he let them go, he will consider with himself, of whom he had them. Brethren, you may be confident that Jesus Christ will never lose his people, but that he will be infinitely chary and extremely tender of them, because he had them of his Father. How do we esteem a Ring, a piece of Plate or something else that was our Fathers? If any one desire it of us, if he offer money for it, no, will such a person say, I will not take an hundred times the value for it, it was my Fathers and I will not part with it. And do you think my Brethren, that Jesus Christ doth not love his Father, as well as we love ours? And therefore when the Devil or the world, do go about to get away his people from him, when they bid fair for them, when they pluck hard at them; No, saith our Savior, it is in vain; I had these people; these precious Jewels of my Father, and therefore you may spare your labor. His they were, and he gave them to me, and I will surely keep them for his sake that gave them me, yea he gave them to me to this end, that I should keep them. So Christ himself acknowledges, John 6.39. This is the Fathers will, that of all which he hath given me, I should lose nothing. His Father gave them to him, bequeathed them to him, by his will. And this was upon the Will, that he should not lose them too. O what a ground of confidence is here that Christ will keep us? though we be apt to fall away, though the Devil and the world pluck violently at us, we may depend upon it, they shall not get us out of Christ's hands. We were his Fathers, and he gave us him by Will, and that with this Condition that he should not lose us. And therefore let us rest upon it, he will be careful of his Fathers Will, and he will keep us for his Fathers sake.

And thus far of the first particular whereof our Savior minds his Father by way of preparation to the prayer which he makes for his Apostles and Disciples: that which he had done for them. I have manifested thy name to the men which thou gavest me out of the world, thine they were, and thou gavest them to me.

The second follows now in order to be handled, that which they themselves had done in reference to God the Father, they have kept thy word.

And here you may take notice with me of these two things, which show themselves to any one, that doth but look upon the words. First the act of these Apostles and Disciples of our Savior, they have kept; And then the object of this act of theirs, the thing which he affirmeth they have kept, the word of God, They have kept thy word.

And this our Savior mentions (as he doth the rest) by way of preparation to his prayer for them, to show what cause there was, why they should be remembered in his prayers, what did induce him to pray and to be confident that he should speed with God in prayer for them, because they had been faithful and obedient. They had kept the word of God, and therefore they shall have his word to God in prayer for them, he makes no doubt, they shall have a word from God, by way of merciful return and gracious answer to his prayer.

There is the inward and essential, and there is the outward and declaratory word of God. The inward word, the word God. The outward word, the word of God, or the word which comes from God: Though not immediately from God to us, yet mediately by his Prophets and Apostles, and Jesus Christ himself as he was man, whom he made his Scribes, and Heralds, and Ambassadors and Mouth, God spake in times past to the Fathers by the Prophets, Heb. 1.1. he spake by the mouth of the holy Prophets, Luke 1.10. The Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. 1.21. And so for the New Testament, the Apostle tell us, that in these last days God hath spoken to us by his Son, Heb. 1.2. and that which God speaks, is God's word.

Now it is called the word of God in my Text and elsewhere often, because it manifesteth and makes known the mind and will of God. For as the word of man discovers to us, what the man means, what he conceiveth in his mind and heart within, which else we were by no means able to imagine; so the word of God (my brethren) shows us the heart and mind of God, as far as he is pleased to express it, and to make it known to us; it shows us what his will and pleasure is. What he will have us to do, and what he means to do with us.

And this word the Apostles and Disciples kept: that is the term our Savior uses in my text. He made it known to them, he shown them what his Fathers mind and will was, and they kept it. I have manifested thy name unto the men which thou gavest me out of the world, and they have kept thy word. What is intended by that phrase of keeping, shall be fully opened, when I come to explication of the point; in the mean time the observation shall be this.

DOCTRINE. They whom the Father gives to Jesus Christ, do keep his word.

You see it is the Character he gives of those that are bestowed upon him by his Father. Thine they were, and thou hast given them to me, and they have kept thy word. And after to the same effect, they have received thy word; It is usually set down as the property of those who belong to Jesus Christ, that they keep his sayings, John 14.23, if a man love me, saith our Savior there, he will keep my words; and his words and the Fathers words are all one. And hence there is a blessing poured out on such, Luke 11.28. Blessed are they that hear the word of God and keep it.

But not to stay upon the proof in general, because the term is for somewhat dark, I shall proceed to show you more particularly and distinctly what it is to keep the word of God, which is the main thing in the observation, They whom the Father gives to Jesus Christ, do keep his word. Now this imports and carries in it divers things.

To keep the word of God is to retain it in the memory, not only to [ 1] receive it, but also to retain it there. To hold fast what we have received, as the expession is, Rev. 3.11. Reprobis effluit sermo dei, saith Calvin on my Text. The word of God flows away from reprobates and wicked men. It is like water shed upon the ground, which is gone upon the sudden. But it sticks with the Elect, it takes deep root there. It is observed to the praise of Mary, that she kept the sayings of our Savior, all his sayings, Luke 2.50. Others lost them, but she kept them and therefore she is set in opposition to them. They understood not the sayings which he spake to them, they knew not what he meant, and therefore it was quickly gone with them; for what you do not understand you shall be hardly able to remember. But Mary kept these sayings in her heart, while many others, who understood not these discourses of our Savior, let them go. They valued them as things of nothing, and looked upon them but as loose words, and therefore had no mind to keep them. She laid them up with extraordinary care, as singular and choice things. And this is that which the Apostle Paul exhorts us to, Heb. 2.1. We ought to give the more earnest heed to the things which we have heard, that is to the words of God, least at any time we should let them slip. 〈 in non-Latin alphabet 〉 , least we prove like leaking vessels that hold not what is poured into them, but leak it out again upon a sudden, Lest we forget the word of God. That is the first thing then, to keep the word of God, is to retain it in the memory. And those whom he bestows on Christ, do thus keep it.

And as there is a keeping of it in the memory, so in the second place, [ 2] there is a keeping of it in the heart. As in the memory by retaining, so in the heart by believing. And of this sort of keeping speaks our Savior, John 8.51. Verily I say unto you, if a man keep my saying, he shall never see death. His saying is the doctrine of the Gospel which is more properly the word of Christ. He cannot mean if a man keep my saying, if he remember it, he shall never see death. But if a man keep my saying, if he believe it, if he keep it in his heart (for with the heart a man believeth to salvation) then he shall never see death. And so the words are parallel with those which he delivers in another place, John 11.2. Whosoever believeth in me shall never die. That is the second sort of keeping then, in the heart by believing.

There is a keeping of the word of God, as in the mind by remembering, [ 3] and in the heart by believing, so in the affections by loving. They are the Cabinet in which it is laid up, and it is very safe there. So David kept the word of God very dear in his affections, as he professeth very often; sometimes he saith that it is sweeter to him then honey or the honey-comb sometimes that is dearer to him then thousands of Gold and Silver; That he loves it above Gold, yea above fine Gold. He loves it not as Silver, but as Gold, not equal unto Gold, but above Gold. Not above ordinary base Gold, but above fine Gold. That place is notable in which he seems to be transported, Psal. 119.97. O how do I love thy Law! It is, out of all measure, it is so great that I am no way able to express it.

There is a keeping of the word as in the mind by remembering, and [ 4] in the heart by believing, and in the affections by loving, so in the life by obeying. And in this sense the phrase is usually taken in the Scripture; to keep and to obey is all one. And so the Lord himself explains it. Deut. 13.4. Ye shall walk after the Lord your God and keep his Commandments; And what is that? you shall obey his voice and serve him, as it is added in the next words.

Now the word of God is kept as I shall show you very clearly both by active and by passive obedience. First it is kept by active obedience to it; and Secondly it is kept by passive obedience for it.

1. There is a keeping of the word of God by active obedience to it, by doing that which it commands, and by avoiding that which it forbids. This is the common acceptation of the term. This sense the Holy Ghost himself (the best Interpreter) gives of it, 1 John 5.22. Whatsoever we ask we receive of him, because we keep his Commandments. Keep his Commandments! how so? you have it clearly in the following words, And do those things that are pleasing in his sight And thus you must conceive the meaning of the Holy Ghost in the forealledged Scripture. Luke 11.28. Blessed are they that hear the word of God, and keep it, that is; that hear it, and obey it.

2. And as the word of God is kept by obedience active to it, so by obedience passive for it. And this is clearly intimated in the attestation that he gives the Church of Sardis, Apoc. 3.10. thou hast kept the word of my patience, that is, as thou hast kept my word in general, so more particularly thou hast kept those portions of my word, and those parcels of my truth which must have patience to the keeping of them. A man may keep some part of God's word without patience, as being as being universally received by all, opposed by none. But then there are some other portions of the Word and Truth of God, which if a man maintain and hold, and practice, he shall surely suffer, he shall be persecuted for them. A man might have gone clear along with some truth, even in the Marian days themselves. But if he held and openly professed the truth against the real Presence in the Sacrament, and so in many other things, he brought himself into extreme danger. And so in every age there are some passages of holy Scripture, and the truths delivered in them that are more opposed then others, so that whoever sticks to them, shall be sure to meet with trouble, and so to exercise his patience. And he that keeps these notwithstanding, that maintains them, and that yields obedience to them, he keeps the Word of God's patience. And therefore it is noted of the good ground that it receives the Word of God aright, and brings forth fruit with patience, Luke 8.15. That on the good ground are they, which in a good and honest heart having heard the Word keep it, and bring forth fruit with patience, That is, the Word is fruitful in them, notwithstanding persecutions and afflictions. So was it in the Thessalonians, as the Apostle testifies of them, 1 Epist. 2.13. When ye received the Word of God, said he, ye received it not as the word of man, but as it is in truth the Word of God, which effectually also worketh in you. And what was this effectual operation? Constancy in sharp sufferings, as you may see in the next verse. And yet they would not let it go, though they suffered much for it. That of the Prophet David is remarkable, Psal. 119.161. Princes have persecuted me without cause, but my heart standeth in awe of thy Word. He had rather have them against him, then have the Word of God against him. They threatened him if he obeyed and kept the Word. The Word on the other side that threatened him if he renounced and disobeyed it. Whom did he fear most? why, saith the Psalmist, My heart standeth in awe of thy Word. Though they be Princes, very great men, and though they threaten me, and persecute me too, yet I fear the Word of God more then I fear them. I dare not disobey it, how much soever I displease them, how much soever I may suffer from them. This is to keep the Word by obedience passive for it.

Thus much shall serve for the Explication of the point.

Now is it so, that they whom the Father gives to Jesus, [Use.] do keep his Word? Here is a touch-stone then, my Brethen, by which you may try yourselves, whether you be given up to Christ, or no. I have shown you heretofore of how great Consequence it is, for everyone of us to be among the number of the men whom God makes over to his Son Christ. Indeed so great, that all our happiness both in the present life, and that to come, consists in it. If God the Father bestow us not on Jesus Christ, it had been infinitely better for us that we had never been born, that he had never made us. For we continue in the power and the possession of the Prince of this world, his we are, and with him must remain forever. Now my Beloved, would you know whether you be yet made over to the Son of God, or no? Examine diligently whether you have kept the Word of God. Thine they were, saith Christ to God the Father, and thou gavest them to me, and they have kept thy Word. And is it so with you my Brethren? Consider it a little and proceed in the discovery according to the branches laid before in Explication of the point.

[ 1] Have you kept it in your memories? Abundance of you have read and heard much of the Word of God. These many years it hath been preached to you, you have had precept upon precept, and line upon line, here a little and there a little; you have not been overlaid and dulled ou • with long Sermons, but you had a little and a little. A little on a Sabbath day, and a little on a Lecture day. Your lessons have been short, that you might the better learn them. But what have you retained of all this? Indeed some of you have laid up these sayings in your hearts as Mary did, you have them sure and safe there. You have them ready and at hand to bring them forth on all occasions for the Direction and the Consolation of yourselves and of your Brethren; But for the greater number, they have lost all, nothing at all sticks by them. The Word of God hath come to them as the Apostle says, and they have let it go again. I must acknowledge there is difference in the memories of men, and some are subject to a natural defect, so that they fail them strangely in their own affairs, which are of most concernment to them. But when the memories of men are sure and faithful to them in all other things, but hold the Word of God no better then a Sive holds water, that lets every drop go, this is a very sad case. It is a shrewd presumption that they are none of Christ's Disciples. But you will say, How shall we amend this, how shall we do that we may keep the Word of God in this respect? I will give you two or three Directions.

1. Keep your minds close to it, let them not rove and wander while you hear it; if they do, you lose all. This is the Apostles counsel to give earnest heed, to be intent upon the things we hear, to watch the words as they come forth out of the Preachers mouths, Heb 2.1. and why so? least at any time we let them slip. If we would remember well, there must not be the least diversion.

2. Get a good understanding in the Word of God. The observation of the Holy Ghost is notable for this purpose, Luk 2.19. They understood not the sayings which he spake unto them. But Mary kept all these sayings in her heart. They kept them not, because they did not understand them; that which is not understood will very hardly be remembered. They are our understanding hearers that carry all away, while ignorant and sottish people keep nothing.

3. Value the Word of God more, and you shall find you will remember it the better. See the necessity, the excellency of it, and then you will be careful how you lose it. Esteem it as the Prophet David did above gold, yea, above fine gold. He whose memory is weakest, seldom forgets where he hath laid his gold.

4. Strengthen memory by meditation, repetition, conference of what you hear. If it be hard to take in holy Truths, chafe them in, rub them in, and settle them by this means. Let them be as a nail well fastened (as the expression of the Wiseman is) and set home with many strokes that they may not out again.

5. Set instantly upon the practice of the truth delivered to you; as soon as you hear it, act it. That which you do, you will remember. Mark that of the Apostle James 1.25. Not being a forgetful hearer but a doer of the Word; The doer then is no forgetful hearer. Many men remember nothing because indeed they do nothing.

6. When holy truths are gone with you, when they are slipped away, entreat the Holy Spirit to recall them. Mind him humbly of his Office, and of the end for which your Savior sent him down into this lower world, to bring things to remembrance which have been taught you, Joh. 14.26.

DOCTRINE. They that will give the Word such entertainment as it ought to have, must know for certain that it is the word of God.

Had not our Savior's hearers been convinced of this, had they conceived, and apprehended that it came from him merely as he was a man, they would never have believed it, or embraced it, and obeyed it as they did. But this was that which made them keep it in the sense that hath been said: because they knew that that which Christ delivered to them was the Word of God. And to this end it is that Christ is so exactly cautious to persuade his hearers still, that the message which he brings them is not of or from himself, but from his Father. My doctrine is not mine saith he, but his that sent me, Joh. 7.16. He that speaketh of himself, he seeks his own glory; but he that seeks his glory that hath sent him, the same is true, and no unrighteousness is in him. And in the following Chapter at the 28. verse, As my Father hath taught me, so I speak. Even as the Father said to me, so I speak, Joh. 12.50. The words that I speak unto you, I speak not of myself, Joh. 14.10. And this he beats so much upon, to gain the better credit, and respect and entertainment to his Message. By which he intimates that he could look for no acceptance, or regard among them, if that which he delivered to them were not God's Word. It is observable in Nicodemus, that this was that which made him come to Christ, to hear him, and be taught by him, because he was persuaded that he was a Teacher come from God, as his own expression is, John 3.2. that he had somewhat to deliver to him from the Lord. Had it not been for this persuasion he had never waited on him. And this was that which wrought upon the Thessalonians, and brought them to a meet receiving of the Word, because they looked upon it as the Word of God himself. So the Apostle testifies of them, 1 Thes. 2.13. when ye received the Word which ye heard of us, saith he, ye received it not as the word of man, but as it is in truth the Word of God. If you had apprehended it to be the word of man, and not of God, you would not have regarded it, and entertained it as you did. But this was that which drew your hearts to such an high account and estimation of it, because you were persuaded that it was in truth the Word of God; not in appearance only, and in the apprehensions and conceits of men, but really in deed and truth the Word of God.

So that the point is plain, you see, They that will give, &c.

And there is such reason for it, as amounts to demonstration, [Reason.] the clearest and most evident that can be, viz. because there is such entertainment due to it, as nothing else can draw us to, but this persuasion that it is the Word of God. If we conceive it to be nothing but the word of man, this apprehension will never raise the heart to such an estimation of it, to such an acceptation of it as belongs to it: This will never draw the heart, to give it greater credence, or greater reverence or obedience then appertaineth to the word of man. Now this is infinitely short of that which appertaineth to the Word of God. And therefore that we may come up to that, that we may give the Word such entertainment as it ought to have, we must know for certain, that it is the Word of God, and this I shall exemplify in many particulars.

1. Ye must know for certain that it is the Word of God, that we may give it such entertainment as it ought to have in point of reverence. The Word of God must be received with holy fear: This carriage of the heart is due to that which hath so great and so divine an Author as God is; we ought to tremble at the Word of God, Isa. 66.5. To hearken to it, not with an ordinary measure, but with a very high degree of fear; with such a fear as worketh trembling. So did the Prophet Habakkuk, as you may see, Hab. 3.16. When I heard, my belly trembled, my lips quivered at the voice, rottenness was in my bones, and I trembled in myself. And so the holy Prophet David, as he professeth of himself, Psal. 119.10. My heart trembleth for fear of thee, and I am afraid of thy judgments, (that is) of thy word, as some understand it. I fear and tremble at thy word, for that hath frequently the name of the Judgments of God, as you may see that place for instance, Psal. 19.8. Shall a Trumpet be blown in the City, and the people not be afraid? it is the Prophets question, Amos 3.6. By the City understand the Church of God; by the Trumpet, the word of God; and by the people, the hearers of this word: So that it is as if the Prophet should have said, Shall the word of God be pronounced, and the hearers not fear? as who should say, that were a strange and an incongruous thing indeed; So that you see they that will give the word such entertainment as it ought to have, must hear it, and receive it with extraordinary fear and reverence. Now this they will never do, unless they know for certain, that it is the Word of God. If they be doubtful whether it be so, or if they look upon it as the word of man, they will be apt to disregard it, and to give it no respect at all. Nothing but this persuasion that it is the Word of the Almighty, and the glorious God himself, will raise the heart to such an high degree of fear and reverence as belongs to it. No other apprehension of it will prevail to this effect, but this alone will surely do it, as the Apostle Paul insinuates, 1 Cor. 14.24. If there come in an unbeleiver or unlearned person, he is convinced, he is judged, the secrets of his heart are manifested by the word, saith the Apostle there. And what follows? So falling down upon his face, he will worship God and say, that God is in you of a truth: when he perceives that God is in you, that you speak from God, that that which you deliver is the word of God, then he will fear and tremble and fall down and worship God.

2. We must know for certain that it is word of God, that we may give it such entertainment as it ought to have, in point of credit and belief. For you must know my Brethren, that we owe this special and peculiar honor to the word of God, beyond the word of any man, to give complete and absolute assent and credit to it. Though it be never so unlikely, never so much against appearance and above reason; yet when the Lord hath spoken it, when we have his word for it, we ought to make no doubt or question of it. Those truths which own him for the Author of them, do not admit of any doubtful disquisition, but rather call for absolute belief: The very thoughts and cogitations must be captivated to faith, when it appears that God hath spoken. And therefore it is charged home on Israel, as a very great offense that they believed not his word, Psal. 106.24. And on the other side it is observed to the praise of Nineveh, that they believed God, that is, the word of God, his Message sent them by the Prophet Jonah, Jonah 3.5. And yet it was a most unlikely one. What probability that forty days should put a period to all the happiness and luster of such a flourishing and famous City: However they believed it, because it was the word of God. You see then what our duty is in this respect, to hear the word with absolute belief, this is the entertainment which we ought to give it.

Now this it will not find amongst us, unless we be persuaded that it is the word of God; the word of man can never challenge this from us, for men are liars, as the Prophet David speaks, they are deceitful on the balance. Though they give us good words, yet when we come to prove them, and to try them, many times they prove too light: Those that we think are best to be believed among them, may deceive us; so that there is no reason in the world why we should take what they deliver upon trust, because they deliver it. And therefore we are bid to sift the doctrines and to try the spirits, because there be that say, The Lord hath said, when the Lord hath not spoken. But when the word appears to be of God, this apprehension and persuasion is enough to silence all objections, that in appearance may be made against it. This alone will raise the heart, to entertain it with that absolute belief wherewith it ought to be received: while we remember that the God who is the Author of it, is the God of Truth, yea he is the Truth itself: His saying always is a faithful saying, 1 Tim. 1.15. because it is the saying of the faithful God, and therefore worthy of all acceptation.

3. We must know for certain that it is the word of God, that we may give it such entertainment as it ought to have, in point of humble resignation and submission to it. For this belongeth to the word of God, that we quarrel not against it, but that we justify it and submit to it. So it is said of Johns hearers, Luk. 7.29, 30. All the people that heard him, justified God; yea the very Publicans, the worst among them, as it is noted there in that place. So holy David, I esteem all thy Commandments concerning all things to be right, Psal. 119.128. yea he will have him always to be justified when he speaketh, and clear even when he judgeth, Psal. 51.4. when it is hardest to acquit him, and to stoop to him. So that you see, my Brethren, we must justify the Lord in his reproofs and threatenings, how sharp soever they may seem to be. As Rehoboam and the Princes did when they were sharply menaced be the Prophet, they replied not, they fretted not against him, but confessed the Lord is righteous, 2 Chron. 12.6. And Hezekiah when Isaiah dealt so roundly with him in the Name of God, Good is the word of the Lord which thou hast spoken, 2 King. 20.19. Yea, God requireth this of all his people, that they say Amen to every Curse of his, and that they set their seal to it, as you may see, Deut. 27.26.

This is the entertainment which we ought to give the word of God in this respect, meekly and humbly to submit to it, even when it seemeth to be most against us; and not so much as once to mutter or repine at it. Now this we shall not do unless we look upon it as the word of God. Nothing but such an apprehension of it will bring the heart to such a temper, and put the spirit into such a frame as this is. That which comes to us under the notion of the word of man, will never be so yielded to; No, the heart will boil, and rage, and rise against it. But when it hath the stamp of God upon it, it stoops the spirit to submission. Such entertainment (you may see) it found in Eli upon this account, It is the Lord: when Samuel who was then a child, declared to him what the Lord resolved to bring upon him and his house, saith Eli, it becomes me to be humble and sumit to this, and not to murmur and repine against it; for it is the Lord, 1 Sam. 3.18. As Hezekiah, Isa. 38.15. What shall I say? for he hath said it to me. And so in every truth that is delivered to us, in every precept that is laid upon us, in every reprehension that is given us, in every Commination that is thundered out against us, if we consider with ourselves, whoever be the messenger, it is the Lord that speaketh this, it is the word of God and not of man, this and only this will make us in all humility to stoop to it.

4. We must know for certain that it is the word of God, that we may give it such entertainment as it ought to have, in point of obedience. Herein the word of God is singular, it must be absolutely and universally obeyed, and that not only with the outward but also with the inward man. It doth not only take command upon the members, but even the spirit and the conscience must be subject to it. And that without delay, without question, without exception, without reservation; as soon as that which is delivered to us, appears to be the word of God, there is no room for disputation, or expostulation, but obedience. All that the Lord Commandeth we must do, Exod. 1 • .8. if he command it, we must do it. This is the entertainment which we ought to give the word of God. The word of man can challenge no such honor and respect from us. All the commands of men are limited, and are to be obeyed so far, and but so far as they agree with the commands of God, or else at least as they are not repugnant to them. And consequently while we look on any word as that which comes from man, or as that which is of man, we cannot yield it such obedience as is peculiar to the word of God. But when we know once that it is of God, when we are certain that he is the Author of it, we shall no longer think ourselves at liberty to obey or disobey. No, this persuasion will convince us, that it is absolutely necessary to resign ourselves to the obedience of this word of his, who is such a Law-giver as is able either to save or to destroy, and with whom every disobedience receiveth a just recompense of reward.