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DOCTRINE. Christ hath approved himself a faithful Prophet to his Church, a faithful Messenger from his Father to his people.

He hath no failed either way by adding to, or taking from; by Addition, or Substraction: But hath been very just in his Embassage to a word. The words which by his Father were delivered to him, he hath delivered to his people, only those, and all those. And this he pleads and urges in my Text, you see, to show his faithfulness, and to make it appear how well he had discharged the trust that was reposed in him by his Father. I have given unto them the words which thou gavest me.

That I may fully and distinctly clear the point, I shall evince that Christ hath shown himself a faithful Prophet, a faithful Messenger from his Father to his people: First in this respect, that he hath added nothing to his Message; And secondly in this respect, that he hath taken nothing from it. Both which are evidently intimated in the Text.

[ 1] Christ hath shown himself a faithful Prophet, a faithful Messenger from his Father to his people, in this respect, that he hath added nothing to his Message. So he affirmeth of himself you see, who is the truth itself, and cannot lie; I have given unto them the words which thou gavest me. He speaks it here exclusively, no other words but those only; We find our Savior sometimes styled him whom God hath sent, the Angel and the Messenger of God, as you may see that place for instance, Mal. 3.1. Yea the Apostle, Heb. 3.1. Consider the Apostle and High Priest of our profession Jesus Christ. And herein he hath done his part, that he hath been exact in the discharge of his Apostleship, and the delivery of his Errand to the Church. He hath not put in anything, no not a word, that may be called his own, in opposition to his Father. He hath not gone beyond the bounds of his Commission in the least degree. And this he pleadeth very often in the Gospel, and beateth very much upon it, that he might be understood, and that he might not be mistaken, because it was of such concernment to the success and efficacy of his message; Even as the Father said unto me, so I speak, saith Jesus Christ, Joh. 12. ult. That [so] respecteth not so much the manner as the matter of his speaking, as you may easily discern, if you will look back to the words immediately before, What I speak, even as the Father said unto me, so I speak. The things which I deliver are the same which I received of my Father. That only I have said and nothing else, not a word besides that. And therefore he inculcates frequently, that he speaks not of himself, it is a phrase he useth often. His meaning is not, that he speaks not of his own strength, but that he speaks not of his own devising, he utters nothing but that which is committed to him by another. The words I speak, saith he, I speak not of myself, Joh. 14.10. but the Father that is in me. They come originally from my Father, and I do not add so much as one of my own words.

And even as Christ hath shown himself a faithful Prophet, a faithful [ 2] Messenger from his Father to his people in this respect, that he hath added nothing to his Message; So in this respect also that he hath taken nothing from it. He hath delivered it entire, declared it fully and completely to his people; I have given to them (saith he) the words which thou gavest me: you must conceive it All those words; I have not kept a word from them; with which accords his protestation to his Apostles and Disciples when he was about to leave them, Joh. 15.15. Henceforth I call you not servants, for the servant knows not what his Lord doth, but I have called you friends. And why so? For all things that I have heard of my Father, I have made known to you; In this respect I have used you like friends, that I have told you all my Fathers Council, I have acquainted you with all, without any reservation. All that he hath delivered to me as the Prophet of the Church, and as a Messenger from him to you; I have exactly and completely made it known to you.

But you will ask me how this accordeth with his own expression to his Apostles at another time, and in another place, [Object.] viz. the Chapter following, that even now alleged, Joh. 16.12. I have yet many things to say to you, but ye cannot bear them now, as if he should have added, therefore I will not speak them now; and how then could he say before, I have made known all things to you?

Truly, my Brethren, he might say it very well. He had indeed made known all things to them, that were to be known by them: [Answ.] I mean as yet, in the Condition they were in at that time. All things which he heard from God the Father, with this intent that they should hear them, and be made acquainted with them, he had imparted to them to the very utmost: so that he had been faithful in the business. There is no doubt our Savior Christ as man had many things revealed to him from his Father, which he instilled not into his Disciples; for he was perfect in regard of knowledge, and they were not so, nor could be so in this world. But whatsoever was communicated to him as the Mediator and the Prophet of the Church in that behalf, and for the information and behoof of his people, all this he manifested and made known to them again, as far as the estate which they were in would bear it, and their condition did require it: And this he clearly intimateth in the fore-alleged place, I have yet many things to say to you, but ye cannot bear them now; And to what end should Christ say that which he knew they could not yet bear? why should he lay a burden on them, which was too heavy for their shoulders?

But if he had said all before, how had he many things to say yet? He had said all that was to be said before, all that his Father had appointed him to say, and he had many things to say, that were not to be said yet, because they were not suitable to the condition they were in at that time. But did our Savior say them afterwards? or if he had many things to say, and did not say them, how was he such a faithful messenger (as I have shewn) from his Father to his people?

For clearing this, we must distinguish of our Savior's sayings; something he was to say to his Apostles and Disciples with his own immediate voice, while he was conversant upon the earth. Other things he was to say by his Spirit afterwards, and he was very faithful both ways.

1. What things he was to say to his Apostles and Disciples with his own immediate voice, he said all those things. He kept nothing back from them. He taught them lesson after lesson, still as they could learn. And so he carried them along, as long as he remained among them: So that he might have said at any time while he was with them, I have made known all to you, all that you are yet to know. And whereas he affirmeth in the cited place, I have yet many things to say to you, if they were such as he was himself to speak, to utter to them with his own mouth, there is no question to be made, he spake them afterwards. before he left them, and ascended to his Father. And it is manifest, that after he was risen, he conversed with them forty days, talking of mysterious things, speaking of things pertaining to the Kingdom, Act. 1.7. The Kingdom which had been set up in the hearts of a few poor despised ones before, but was now to be erected in the Church. These and such things as these they could not hear till now, and therefore though our Savior had these things to say, yet he said them not till now: And now he said them that he might be faithful, and that he might discharge the trust, that was reposed in him by his Father.

2. But there were other things which he was not to say to his Apostles and Disciples, by his own immediate voice, while he was conversant among them, but by his Spirit afterward, when he had left them. And these he said accordingly by that Spirit. And this is chiefly aimed at, and is the main intention of the fore-alleged Text, I have yet many things to say to you, but you cannot bear them yet. But what then? did he say them afterwards? Yes, he said them afterwards by his Spirit, and what the Spirit said, he said. And therefore it is added presently, Howbeit when the Spirit of Truth is come, he will guide you into all truth; For he shall not speak of himself, but whatsoever he shall hear (viz. of me) that shall he speak. He shall receive of me, and shall show it unto you.

While Christ was conversant with his Apostles in the flesh, they were capable of nothing in a manner. It was but little they could bear then, and therefore there was little to be shown to them. But when he was ascended once, their hearts were presently enlarged to a capacity of greater measures and degrees of knowledge. And Christ was now accordingly to show them (and the Church by them) much more by his Spirit: which he performed with all fidelity, as the event hath manifested and declared.

The point you see is fully cleared; Christ hath approved himself a faithful Messenger from his Father to his people. For he hath added nothing to his message, and he hath taken nothing from it. All the words his Father gave him to deliver by himself and by his own immediate voice, he hath delivered. All that he gave him to deliver by his Spirit, all these he hath delivered too; and so he hath been absolutely and exactly faithful every way.

Hath Christ approved himself a faithful Prophet to the Church, a [Use 1] faithful Messenger? &c. Hath he not failed in speaking anything that he should have concealed, or in concealing anything he should have spoken? hath he not spoken so much as a word too little, or a word too much? This then may serve to teach us divers things; As

1. To hear this Prophet, and diligently to observe and mark all that he speaks to us: He hath no loose words, no vain expressions, nothing too little, or too much in that which he delivered to us, and therefore it must be the better noted, and the more valued. The words of men, yea, the exactest of them are sometimes defective, and sometimes redundant. The words of Christ are not so. I speak not this that you should do as some of the Church of Corinth did. I am for Paul, saith one, I am for Cephas, said another; I am for neither of them, said a third, I am for Christ only. That which Christ himself said, I will hear, and I will read, but I will hear no other man; I would not have you hear Christ, so as to hear none but him. But I would have you hear Christ, so as to hear none like him, for never man spake like this man. And therefore when we meet with his words, let us take special notice of them, let us fix and dwell upon them, and let them rest and dwell in us. Let the word of Christ dwell in us richly: Let us have an eye to mark them, an ear to hear them, and a heart to keep them, as Mary had, of whom it is recorded, that she kept all his sayings in her heart. How carefully did the Apostle keep that which our Savior spake, though it be nowhere mentioned in the Gospel, and wishes other men to do so too! Act. 20.35. Remember the words of the Lord Jesus, how he said, It is more blessed to give then to receive. And so he mindeth the Corinthians of that with Christ himself spake. To the married, I command, and yet not I, but the Lord, 1 Cor. 7.10. As intimating that the words which dropped from his lips, did challenge singular regard from them. And such regard, my Brethren, let them have from us, when we meet with his Prayers, his Sermons, his Sayings; let us hear this Prophet, and hear him so to be obedient to him.

It was a dangerous thing you know, to refuse to hear Moses; he that despised Moses Law, was to die without mercy. But it is much more dangerous to refuse to hear Christ. There is a sorer punishment for such, Heb 10.28. It went very hard with those who refused the word that was spoken by Angels. But if we refuse the word that was spoken by Christ, and do it finally, there is but one way with us, we are gone without recovery: For if the word spoken by Angels was steadfast, (for the execution of it) and every transgression and disobedience received a just recompense of reward; How shall we escape if we neglect so great Salvation, which was spoken by the Lord? If we hear him not, we die, and that without mercy too. But if we hear him and obey him, we shall live, and that forever. The words that he spake are spirit and life: And if a man keep his sayings, he shall never see death.

2. This should teach us in the second place, to trust him; since he is such a faithful Messenger that he varies not a word, we may well rely upon him, and believe him to the utmost. His words are all heavenly, all of God; he hath given us those words, that are given him of the Father, all those, and none but those; and why then should we not depend upon them, for our direction, for our Consolation, and trust him perfectly in all cases?

3. To try other Prophets by this Prophet, other Messengers by this Messenger, and so accordingly to embrace them, or reject them. Other men that come from God really or in pretence, may speak more or speak less then he hath put into their mouths; Christ hath said neither more nor less: and therefore let us always try their Messages by his Message; if they agree with his, let us embrace them; but if they disagree, let us reject them.

JOHN. 17.8.

I have given unto them the words which thou gavest me.

ANd thus far of the General Application. Proceed we now a little more particularly and distinctly to apply the divers branches of the point in order.

[Use 1] Hath Christ himself approved himself a faithful Messenger from his Father to his people, in this respect, that he hath added nothing to his Message? That he hath not delivered so much as a word more? Then surely not a word of his must be neglected by us, nor slightly passed over, without the most exact examination. All the words of Jesus Christ have weight in them, and therefore they must all be weighed, by them that handle them, or read, or hear them. Every word that he delivered comes from heaven, it is given him of his Father, as you have it in my Text. And do you think his Father would give down from heaven, so much as one vain word to be delivered by him to his Church and people? And if there be not one superfluous word in his Message, then certainly there is not one to be unadvisedly and lightly passed over by us. And therefore let it be our care to pry into, and study every word of Jesus Christ which he hath left upon record in Scripture, to sift it and to scan it to the very utmost, to seek to God by earnest prayer to open and unfold it to us, that nothing in it (as far as it is possible) may scape us unobserved.

And truly, my Beloved, this deserves the more to be considered by us, because we know not what we lose sometimes by our neglect in this particular: by slight and careless handling, reading or hearing of the words of Christ; Oh the inestimable hidden worth that is wrapped up sometimes in one of his expressions, and we take no notice of it! Either we are ignorant of the Original, the Language and the Tongue in which he speaks, and so cannot: or else we are negligent and idle and remiss, and so do not dive in it. It is not to be imagined what a world of light and information in deep and mysterious things, of sweet direction, of precious Consolation we lose by this means. And therefore when we labor to expound the Scripture, when we read, or when we hear it, let us not look upon a sentence, or a verse in gross; and so endeavor to find out the general intent and drift and meaning of it, but let us scan and study every word. Were there any loose expressions, as there are in other writings, that carry nothing of solidity and weight in them, we might very well omit them, and not spend our thoughts upon them. But there is not a word to spare in that which Jesus Christ delivers from his Father to his people; nothing but what is necessary to express some matter of importance and concernment to us, and therefore let us value it and fist it well, that we may know the mind of God, and the mind of Christ in it.

Hath Christ approved himself a faithful Messenger from his Father to [Use 2] his people, in this respect, that he hath taken nothing from his message? Then let us seek no further for direction in matters that concern salvation, but let us satisfy ourselves with that which Christ hath brought us from his Father. Indeed if he were any way defective, there were some colorable reason then, why we should labor to supply him (as the Papists do) with their Traditions and unwritten Verities, and so botch up as well as we are able, that which he hath left imperfect. But since he hath delivered to us all that his Father put into his mouth, and hath not kept a word back; Oh let us rest in the discovery he hath made, as that which of itself is able to make us wise unto Salvation. Let us beware of itching after novelties, and hearkening after new and strange discoveries, such as Christ hath never made, as many do in these days. Oh let not any of us who have heard and learned Christ, turn away from wholesome doctrine, and be turned after fables, as the Apostle Paul speaks; Let us not leave the Living Fountain, and go to broken Cisterns that will hold no water. But let us stick to Jesus Christ, and satisfy ourselves with that which he hath taught us in the Scripture, as comprehending in it all that is necessary to salvation.

But here to clear myself a little that I may not be mistaken, I acknowledge that many necessary things are not expressly delivered to us by our Savior from his Father; and yet his message is complete for all that: For though they be not clearly mentioned and set down disertis verbis, they may by manifest and necessary consequence be gathered and deduced from that which he hath taught us in the Scripture. And to this end I shall desire you to take notice of these three particulars.

1. Where generals are taught us, there all particulars comprised in them, and comprehended under them, are in the purpose and intention of our Savior taught also; as when he interdicteth any sin, suppose it murder, or adultery, there all the sorts and kinds and measures and degrees of that corruption, are with it interdicted and condemned.

2. Where principles and causes are delivered to us, there the effects that flow and issue from them, and are caused by them, are intended and comprised, as virtually comprehended and contained in their causes.

3. Where we find one like taught, we must conceive alike of all the rest of like nature; Quia parium par ratio; and where there is par ratio, there is also par Lex: where things are like, there the reason is alike; and where there is like reason, there is also like law. And thus not any instance can be given, of any point of necessary faith or practice, that is not taught by our Savior in the Scripture. So that we need to go no further, but may content and satisfy ourselves with his teaching.

[Use 3] Hath Christ appeared himself a faithful Messenger from his Father to his people in both respects, that he hath added nothing to, that he hath taken nothing from his message? Then let the Messengers and Ministers of Jesus Christ be faithful to him in the same respect. As Christ hath his Commission from the Father, so they have theirs from Christ. As the Father sends him, so he sends them. It is his own expression to his own Apostles, Joh. 20.21. As my Father hath sent me, so send I you. And therefore even as he is faithful to his Father, so they accordingly must be faithful unto him. And even as he delivers that which he hath received from his Father, so they must deliver too that which they have received from Christ. And that without addition, without diminution, as Christ doth.

[ 1] They must deliver it without addition; as Christ adds nothing to the message which his Father puts into his mouth, so they must add nothing neither to the message which Christ hath put into their mouths. They must not stray beyond the bounds of their Commission, and come with matters of their own devising and inventing to the people. They must not preach another Gospel, Gal. 1.8. another Doctrine, 1 Tim. 1.3. but must be able in uprightness to say as the Apostle doth to his hearers, 1 Cor. 11.23. That which I have received of the Lord, I have delivered unto you. Only that and no more. And here there are three sorts faulty; I shall but only name them to you, and go on.

1. The Superstitious Teacher; there were a multitude of such not long ago; but blessed be the Lord, their number now is well lessened; whose manner was to beat on nothing in the Pulpit but human Observations, and Inventions and Traditions. They must stand up at Gloria Patri, they must bow before the Altar, and the like. These were the things that many Preachers dwelt upon, in which their greatest heat and zeal was shewn, as if they were of greater consequence then Principles and Fundamentals of Religion.

2. The Sceptic Teacher, who doateth about foolish idle questions, which do not serve to edify, and which when all is done, have neither ground nor resolution in the Scriptures. And here the Schoolmen were extremely faulty who have filled the world with multitudes of needless and unprofitable scruples, and inquiries, concerning which our Savior (the great Prophet of the Church) speaketh nothing of or on. Such were the points that many of them even spent themselves upon: which many Preachers tossed and canvassed in the Pulpit, by which they spoiled the people, as appears by the Egyptian darkness of those ages which they lived in. And truly there are many in these days of ours who spend their time and thoughts on idle questions, and disputes about words, and are extremely vain in their imaginations, and so are hindered from studying weighty things, and matters absolutely necessary to salvation.

3. The vain-glorious Teacher, who stuffs his Sermons to the people with nothing else almost but human Learning; as if that which Christ hath taught us, would not yield sufficient matter to deliver to the people. It's true, my Brethren, there may be in preaching, a lawful use of secular learning, but not a lawful ostentation of it. Use it we may, so far as it illustrates anything of Christ, and helps us to the clearer explication, or better application of it to the hearers. But if we preach ourselves and not Christ, if we lay aside the perfect and the precious doctrine which he hath delivered to us, and study nothing else but how to vent our own wit, our own learning, our own fancies; this is dangerous to ourselves, and pernicious to the people.

And as the Messengers of Christ must utter what they have received [ 2] from him without addition, so without diminution. They must fulfill the Word of Christ as the Apostle speaks, Col. 1.25. declare it fully to the people: as Jesus Christ revealed fully what his Father put into his mouth, as we have plentifully shown you: so must the Messengers of Christ deliver fully what they have received from him; they must not mince it out of fear or favor, or any other base end. It was the strict injunction of the Angel to the Apostle Peter and his fellows, when he sent them forth to preach, Act. 5.20. Go, stand and speak unto the people all the words of this life. And God's immediate precept to the Prophet, Jer. 26.2. Speak all the words that I command thee, diminish not a word. And therefore let not any Messenger of Christ suppress and smother what he hath received, delivering so much as he thinks expedient and no more; so much as suits with his fancy or with his ends. Let him not upon any grounds, considerations, or pretences whatsoever, wrap up anything in silence which Christ would have him to make known: But let all his Ambassadors resolve with faithful Micaiah, whatsoever the Lord shall put in our mouths, whether it be good or evil, whether the hearers will approve it or dislike it, that will we speak.

I shall lay down a few Considerations, which though they may not seem so pertinent and proper for this Assembly, yet may be of some use; At least to make you bear with Ministers the better in their faithful dealing with you, when you see how much it lies upon them to be faithful: For

1. If they suppress and smother what they have received to deliver, they draw upon themselves the guilt of blood; yea, of the blood of souls; yea, of the souls of those whom they are bound to watch for, as those for whom they are to give up an account when the day of reckoning comes. And this appeareth evidently by the Apostles protestation to the Elders of Ephesus, Act. 20.26. I take you to record this day that I am pure from the blood of all men. How so? For I have not shunned to declare unto you all the Counsel of God; not some, but all his Counsel. They that hide any, are not pure from blood; no, not from the blood of souls, which is a formidable thing. The blood of bodies hath a voice, and cries aloud for wrath and vengeance upon them that shed it; The blood of souls speaks worse things, and crieth louder then that of Abel.

2. If they suppress, &c. they do (in the desert) deprive themselves of any share in the mercy of the Lord. It is a dreadful sentence against such, which God himself doth not seem to speak so much as to thunder out against them, Apoc. 22.19. If any man shall take away (saith he) from the words of this book; Well, if he do, what then? the Lord shall take away his part out of the Book of life, and out of the holy City, and from the things that are written in this Book. If there be any happiness to be enjoyed in Heaven and in the new Jerusalem, which is above; if there be any mercy mentioned in the Book of God, in all the precious promises from the beginning of it to the end; if there be any privilege to have a part in the blessed Book of life; the man that takes away one word out of the Book of God (that so doth and so continues) is utterly cut off from all these. He that is able to diminish blessings, and to bring them down so low that nothing of them shall remain, will recompense them who diminish his word, and pay them home in the same kind wherein they sin.

3. If they suppress, &c. they expose themselves to ignominy and contempt with men. They think perhaps to gratify and please, and to be loved and honored and esteemed by this means, viz. by hiding and concealing that which they imagine will not relish with the people. But God will meet with such in this preposterous way of theirs, and cross them so, that this shall make them despicable in the eyes of all men. I have made you (saith the Lord to the unfaithful Priests of Israel) contemptible and base before all the people. And why so? because you have not kept my ways, but have been partial in the Law. Some of it you have delivered, and some of it you have concealed, according as your hearers, and the times would bear, you have dealt partially with it. And thus you thought perhaps to get yourselves esteem and love among the people. But it is fallen out quite contrary, clean against your expectation; For all men look upon you now as self-seekers, men-pleasers, and time-servers: and so you are become contemptible and base by this means. And if you look on those at this day who are partial in the Law, and who apply it only against one side, who reprove and threaten none but those that are not of their own party, you shall find them of no great esteem among the people.

4. If they suppress, &c. as they expose themselves to shame, so to wrong from men too. They lay themselves by their unfaithfulness the more open to abuses and injuries and molestations from the people: Whereas if they be faithful, they are under God's protection; I have made thee (saith the Lord, encouraging the Prophet) a defensed City, and an Iron pillar and brazen walls against the whole Land, against the Princes thereof, against the Priests thereof, and against the whole land; and they shall fight against thee, but they shall not prevail; and what of this? Therefore gird up thy loins, and speak unto them all that I command thee, Jer. 1.17. with-hold not anything for fear that I would have thee to deliver, be bold and confident in my protection. Be not dismayed at their faces, least I confound thee before them. The Lord hath always taken special care of them, who have been trusty in the delivery of his message. And hence the Prophet David having said, he suffered no man to do them wrong, but reproved even Kings for their sakes, discovers in the words immediately annexed, who they were that had this special interest in God's protection. Touch not mine anointed and do my Prophets no harm, Psal. 105.15. And that Prophetical Petition of Moses in behalf of Levi, is notable to this purpose, Deut. 33.11. Strike through the loins of them that rise against him, and of them that hate him, that they rise no more.

Now if you ask me how it comes to pass that notwithstanding th assurances in the Name of God himself, ungodly men have risen and pr • veiled against the faithful Messengers of Jesus Christ, sometimes to their utter extirpation.

To this I answer in a word, It was not that the Lord was careless of their peace and welfare, but it was because they had dispatched the work which God had given them to do, they had finished their testimony, as the expression is, Apoc. 11.7. Or else because the Lord fore-saw he should receive more honor by their suffering then their peace, Phil. 1.12. And thus far of our Savior's faithfulness in the delivering of his Message, from his Father to his people.

The issue and event of this fidelity of his, comes now in order to be handled, and that as I have shown in two respects. First with relation to the Message, which he brought, they have received them, saith he, (that is) the words that I delivered to them in thy Name; Secondly, then with relation to himself the Messenger, they have known surely that I came from thee, and have believed that thou didst send me.

So that here is their good reception of the Message, and their good persuasion of the Messenger delivered in such plain expressions, that they will need no Explication. The only seeming difficulty lies in this, how Christ as Man and Mediator may be said to have come out from God, since in that Nature he was never with him, in regard of his immediate presence in the heavens. Truly, my Brethren, he came not from him locally, but he came from him Ministerially; he came not from him in respect of place, but he came from him in respect of mission, because he came of his Message, and of his Errand: and so our Savior Christ explains himself by an Exegesis in the succeeding parcel of the verse, They have known surely that I came out from thee, that is, they have believed that thou didst send me.

Now both of these particulars, importing the good carriage and behavior of the Apostles and Disciples of our Savior, both with relation to his message, and to himself the Messenger, may be considered two ways. Either in a joint dependence of both of them on that which goes before; Or else in a particular dependence of one of them, upon the other. If you consider them and look upon them, in a joint dependence upon that which goes before. So they are both of them the fruit and the effect of the faithfulness of Christ. He was exact in the delivery of his message to a word, as he declares himself in the fore-going parcel of the verse, which we have even now dispatched, and the event was this; That both his Message and himself were very well received and entertained among his hearers; So that here I might lay down this observation.

DOCTRINE. The faithfulness of the Messenger of God, in the discharge and execution of his Office, is of very great avail, and efficacy to commend his Message, and himself unto the people.

I shall but only touch at this, because though it be a truth, yet it is not a proper and a seasonable truth to be insisted on in this Assembly: You see the issue of it in our Savior here, the chief Messenger of God; he was absolutely faithful in the trust that was reposed in him by his Father; and this was that which came of it, and followed it among his hearers. Their good reception of 〈◊〉 message, they received his words. Their good persuasion of himself the Messenger; they knew for certain that be came from God. And where did ever any Messenger of Christ, that was faithful in his place, miss altogether of success, and good esteem among the people? It's true, some will dislike him and oppose him, and hate him for his faithfulness, as Ahab did Micaiah. But the wisest and the best will value him, and love him, and respect him for it. There is a special blessing of the Lord on the fidelity of his Ambassadors, which is the cause and reason that they seldom fail of doing some good, and of finding some fruit, and of having some regard from those whom they are sent to. And there is something in their faithfulness itself, when it comes once to be observed by the people, to gain their hearts, and to win their good affections and submission to themselves and to their preaching. When they are once persuaded and convinced that their Minister is faithful, this hath a mighty operation on them, if they be not very stupid and profane, to make them hear him, and respect him, and obey him.

So that to give you but a word of Application, [Use.] this points us with the finger to the true and real cause, why many that pretend themselves at least to be the Messengers of God, and the Messengers of Christ, do find no better entertainment with the people. Their persons are despised, their Ministry is slighted, themselves and their words are not regarded. What's the reason? the people find they are unfaithful, and hence it is that they have no opinion of them, no regard at all to them. And therefore they that would be well esteemed among their hearers, that would have their Ministry find some success, and fruit and efficacy in them, must show all good fidelity in the discharge and execution of their Office.

But you will ask me, How may this be done, and wherein doth this consist? I will show you in a word, and pass on to another point of Observation. The Messenger of Jesus Christ, if he will be well received and well-approved, must show his faithfulness especially two ways.

1. In an active way he must show his faithfulness in two respects. First [ 1] in a right delivery of his Message, as he receives it from his Master; and secondly in a delivery of it too for a right end, that is, for his Masters end, and not his own.

1. He must show it in a right delivery of his Message, just as he receives it from his Master. He must not alter it or change it in the least degree, to make it suit with the genius of the times, or the pleasure of Superiors, or the corruption of the people. For if they once perceive that he will screw the word to any interest, and make it to comply with any humor, though they may like it well enough, whose humors and corruptions he complies with, yet they will never like him, nor think the better of him, but the worse. No, they will look upon him as a man of no fidelity, of no conscience: and so accordingly will suspect and undervalue anything that he delivers. Whereas if he deliver what he hath received without fear, without favor, and will not vary in the least degree, to comply with any man, they must take it as it comes, they will say of him as Ahab of Micaiah, 1 King. 22.8. I hate him, for he prophesies against me still; but yet he is a Prophet of the Lord: he crosses me and meets with me continually, but yet I must confess he is an honest and a faithful man.

2. As he must show his faithfulness in a right and just delivery of his Message, so in the second place in a delivery of it too, for right ends; conceive it, for his Masters ends and not his own. To advance Christ's glory, to build up Christ's Church, to save the souls of Christ's people; If we would be well received and entertained, our hearers must have no occasion to distrust, that that which we deliver (though for the matter of it right and sound) is to satisfy our own passion, or to promote our own ends.

First, not to satisfy our own passions. They must not think that our seeming heat and zeal is for ourselves, and not for Christ: and this we must be very wary of in the great differences that are on foot at this time. Corruption will be apt enough (if there were nothing else) to make us sharp and bitter against those and their opinions, who are it may be violent against us; and if they apprehend us so, we shall never do them good: and therefore we should strive to carry matters so, that we may satisfy them, and convince them, that we speak nothing out of spleen against them. And to this end it would be prudence to forbear loose flings, and bitter girds at them. We must in no wise betray any truth of Jesus Christ, by our neglecting to appear and show ourselves for it, whoever set themselves against it; But we should rather do it in a way of reason and solid conviction, then in a way of passion and bitter opposition; and in this way undoubtedly we shall do Christ and it most service.

Secondly, our hearers must have no occasion to distrust, that that which we deliver, aimeth at our own respects: That we seek ourselves in it; our own honor by vain ostentation of wisdom, and eloquence, and secular learning; Our own advantage by insinuation and pleasing, and flattery, so making merchandize of those that hear us, as the Apostles phrase is; we must be able to appeal for this as the Apostle did, 1 Thes. 2.3. Our exhortation was not of deceit or guile; but as we were allowed of God to be put in trust with the Gospel, so we speak, not as pleasing men, but God who tries our hearts. For neither at any time used we flattering words (as ye know) nor a cloke of covetousness, God is witness. If such a cloke as that be used by any that pretends himself a messenger of Christ, a cloke to hide and cover base ends, and once the people come to look under that cloke, and to see what is within, they will never like him more.

And as the Messenger of Christ, if he would be well received, must show his faithfulness to Christ his Master, in an active, so in a passive way. As in a right delivery of his message both for the matter and the ends of it, so in a constant and a patient suffering for that which he hath so delivered, if Christ shall call him thereunto. In the first place he must be sure that that which he delivers is indeed his Masters message; and then he must stand to it, even to the loss of liberty, and goods, and name, and life and all. For if the people see him flinch when he is called to this, if they perceive that he will suffer nothing for that which he hath preached to them with so much earnestness, with so much confidence, with so much seeming resolution, farewell their acceptation, their estimation of him anymore. They will see he is a hireling (as Christ speaks of such a one) and so accordingly they will account of him. The good and faithful Shepherd, saith our Savior, Joh. 10.11. gives his life for the Sheep. But he that is an hireling, and not the shepherd of the sheep, whose own the sheep are not, sees the wolf coming, and leaveth the sheep. The hireling flieth because he is a hireling, &c. By which it is apparent, that it is the part but of a hireling and a mercenary man, who serves for nothing else but wages, to fly when trouble and when danger comes. And hence the faithful Messengers of Christ, have sealed their teachings with their sufferings, and their blood, as I might give you many instances out of the stories of the Scripture and the Church. And therefore they that will preserve the credit of their Ministry, and hold up the power and operation of it with the people, must be extremely circumspect that they deliver nothing but what they know to be the truth of Christ, for which they must rather suffer then revoke it; and then they must be valiant when the time of trial comes; For if they shrink in wetting, they are gone. It will not serve the turn to tell the people they were deceived and misled. For if they be confessedly mistaken once, they will be ready to conclude, they may be so a second time, and so a third, and so a long; and the end of all will be, that they will never give any great credit or esteem to them, or to their teaching anymore.

Thus by the way upon the observation hinted to us in the joint dependence of both particulars, considered in the Text on that which goes immediately before.

Proceed we now to look upon them in a particular dependence, the one of them upon the other, viz. the latter on the former. First you have here their good reception of the message which our Savior brought, They received it, saith the Text. And then you have their good persuasion of the Messenger, that he came out from God, was sent from God; and this persuasion, as I take it, was the ground of the reception, and under that respect is mentioned here; They received my words, saith Christ; but how came this to pass? They were persuaded that I came from God. The point is obvious.

DOCTRINE. The good reception of the message by the people, depends upon their good opinion of the Messenger; their sure persuasion that he is sent to them from God.

The words of Christ himself you see were entertained on this account, as he suggests in his expression to his Father here, I have given them the words which thou gavest me, and they have received them. How so? why they have known verily or surely, 〈 in non-Latin alphabet 〉 , they have known it for a truth, that I came out from thee, and have believed that thou didst send me. If they had doubted this, my words had never found such entertainment and success among them.

And hence it is that the Apostles when they began to deal with any people, the first thing that they do, is to show them their Commission and authority from God. You shall observe in the Epistles, how this is set upon the thresholds still, and in the very entrance of them, that so the Pen-men of them might anticipate or meet with that in the beginning which would be prejudicial to the success and efficacy of their doctrine, and consequently leave the people free, to benefit by that which was to follow. Paul's wisdom is remarkable in this respect; in his Epistles you may see a taste of it, Gal. 1.1. Paul an Apostle not of men, nor by men, q. d. however the false Teachers tell you that I am called by men, as other ordinary Ministers and Pastors are, and so by consequence that I have no such Universal charge as I pretend, and that I thrust myself into the right of other men, to stand a meddling and a tampering as I do with all the Churches: yet I assure you, I do nothing else but that to which I am deputed and designed by my Commission from the Lord; For I am his Apostle called immediately by him: and Jesus Christ is very careful to satisfy and to convince his hearers that he came from God, as I might give you instances enough, but they are known. And this both he and the Apostles, because they did knew the people's good reception the message dependeth much, &c.

[Use.] I might apply this to the Ministers, but I will rather turn it to the people. Is it so, that the good reception of the message by the people dependeth much upon their good opinion of the Messenger? Then let it be a Caution to you, that you do not over-lightly entertain an ill opinion of those who come from God to you. For you yourselves will be the losers by it; it will hinder the success and efficacy of their teaching: And therefore follow the Apostles Counsel, 1 Tim. 5.19. Against an Elder receive not an accusation, but before two or three witnesses. If there be witnesses sufficient, and the fault deserve it, pursue it, follow it. But if not, do not receive it, let not your ears be open to it. Especially in such a time as this, when sides are violently one against another, and when reports are usually raised and aggravated very much by this means.

But above all take heed how you drink in the least suspicion, whether the Minister be sent of God, or no, without a very sure ground; for this, if it be entertained, will altogether hinder the good reception of the message which he brings you.

And that you may not be misled in this particular, I shall in a word or two, direct you how to judge of this business.

1. You may judge a little by his entrance; if he be sent of God, he comes in by the door, and not by the window. The door which Christ sets open to him, and not which he himself unlocks and opens with a false Key. So that if any question grow in this particular, he is able to appeal to all the people, as the Apostle sometimes did, 2 Thess. 2.1. You know our entrance: It was not in a clandestine and surreptitious way; you of the Church, you know it what it was; whether it were according to the rule, and as be seems a Minister of Christ, I leave it to yourselves to judge, I appeal to your verdict.

[ 2] You may discover somewhat whether a Minister be sent of God by his enablement to that Office. Whom God sends, he qualifies; he sends not his message by the hand of a fool. When Christ ascended up on high, he gave gifts unto men for the work of the Ministry: Ephes. 4.12. God makes able Ministers of the New Testament, 2 Cor. 3.6. As he makes them, so he makes them able too, indues them in a measure with ability of knowledge and utterance; gives them wisdom and a mouth. If they be competently able both ways, it is an evidence that they are of God's making and of God's sending.

You may judge a little as by their ability, so by their propensity to do [ 3] the Office of a Minister. And this is that which the Apostle calls a ready mind to feed the flock, 1 Pet. 5.2. A good will to deal out to the people the Gospel of Christ. 1 Thess. 2.8. Indeed my Brethren, when a Minister that hath a Competency both of knowledge and of utterance, regardeth not at all to stir up the gift of of God that is in him, or to use his abilities for the good of the Church, but is idle and remiss, prefers his pleasure and his ease, before the good and the salvation of the people's souls, you have great reason to suspect him, that he is not come from God. But if he be content to spend himself and to be spent, if he be like a burning and shining light, as it is said of John the Baptist, burning in his zealous Doctrine, shining in his holy life, and wasting while he shines to others; if it be his meat and drink to do the work that God hath put into his hands: such a Minister as this, so coming in, so qualified, so employed, beware how you suspect that he is not sent of God.

JOHN. 17.9.

I pray for them, and I pray not for the world.

WE have not yet dispatched the Preface, or the preparation to our Savior's Prayer in the behalf of his Apostles and Disciples; some think indeed, that he begins his Prayer for them in the following verse, which we are now about to enter on, I pray for them, I pray not for the world: But if you mark it, there is nothing in it, either of Confession, or Petition, or Thanksgiving; only our Savior Christ lays down some leading Considerations which induce him to present this Supplication for them to his Father; And they are taken either from their relation, or from their condition. The first is drawn from their relation to his Father and himself, I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. And all mine are thine, and thine are mine; by means whereof it comes to pass that I am glorified in them: the next is drawn from the condition they were in, and were likely to be in, they were at present in the world, and they were likely to be in it out of hand without Christ; I mean without his visible and corporal, and fleshly presence; And now I am no more in the world, but they are in the world, and I come to thee; as if he should have added, and I must leave them behind me; The greater need they had to be recommended by him in his prayers, which were the last he was to make with them in this world. These are the things that move him to become an earnest suitor to his Father for his Apostles and Disciples in a special manner, as he hints in the beginning, I pray for them, I pray not for the world.

Now this he speaks exclusively, you see, as it is very manifest, even in the letter of the Text. A man would think it might have been sufficient for our Savior to have said, I pray for them. For had he said but so, he had implied, that other men were not at all remembered, by him in his prayers: But he will be express and clear in such a business of such high importance; he will shut out the world from having any share at all in this incomparable privilege, in down-right language, and in plain terms from being once so much as mentioned in his prayers, I pray for them, I pray not for the world.

So that the point to be observed is plain.

DOCTRINE. Christ is an Intercessor to his Father for none but his own people.

He prays for them, and none but them; the world are utterly excluded from having share at all in our Savior's Intercession. He intercedes for none that are without the pale that he sets up in this Text; he doth not speak one word to God for them: I pray not for the world, saith he, I meddle not with them at all in that business. But if he pray not for the world, who are they for whom he prays? I pray for them, saith Christ. For them, for whom? why, for them whom thou hast given me. So that they who are Christ's, you see, have a peculiar privilege in this regard; for all the Intercession of the Son of God, the great High Priest is spent upon them; If any sin, we have an Advocate with God the Father, saith the Evangelist, 1 Joh. 2.1. He speaks it there exclusively, we have, and no others. And therefore it is very much to be observed, that he saith not, If any sin, he hath an Advocate; for there are many sinners in the world, that have no Advocate with God the Father. But if any sin, we have an Advocate, we that believe, have Christ to intercede for us. And he may have an advocate if he believe; if he be one of us, let the man be what be will, and let his sin be what it will, Christ will be an Advocate and Intercessor to his Father for him: He ever lives (saith the Apostle speaking of our Savior) to make intercession for them, Heb. 7.25. Them, whom? why them who come to God by him, as you may see if you reflect upon the former parcel of the verse; He is able to save them to the utmost who come to God by him, seeing he ever lives to make intercession for them: Still you see his intercession is confined to a selected company of men, and not extended to the whole world. He appears in Heaven for us, saith the Apostle, Heb. 9.24. Not for all without exception, but for us whom he hath taken into his special and peculiar love and care, who are comparatively but a small number.

So that the point is plain you see, Christ is an Intercessor to his Father, &c.

[Reason.] And the reason is apparent, because he is a Priest for none but them only, and Intercession is a part of his Priesthood. There are two branches (as you may know my Brethren) of the Priesthood of our Savior; Sacrifice and Intercession; and they are both of them for his people. He offers Sacrifice for none but them, and so accordingly he intercedes for none but them neither; for both the branches of his Priesthood of necessity must go together.

He is a Mediator for, and only for his own people; he makes peace for none but them. And even as he is not a Mediator of redemption for the world; so he is not a Mediator of Intercession for it neither. Indeed, my Brethren, all that he is, or doth as he is Man and Mediator, is for his people. Why was the Son of God incarnate but for them? why did he take our Nature on him but for them? why was he made a Mediator but for them? He is a King to rule them, a Prophet to instruct them, a Priest to sacrifice and intercede for them. He had never been a King as he is a Man, he had never been a Prophet, he had never been a Priest, but for the sake of his people. And hence it follows very clearly, that whatsoever he doth in the administrations of these Offices of his, he doth it (next to his own glory) for his Churches good. He carries it throughout in reference to them: and so accordingly the Execution of his Priestly Office in both the parts and branches of it is for them. He is an Intercessor to his Father for none but for, &c.

Is Christ an Intercessor, &c. this may serve to satisfy us in the point [Use 1] which some have vented in these latter times, that Christ is the Redeemer of the whole world; and that he died for all men universally without restraint, or limitation. What think you, my Beloved? is it a likely thing that Christ should die for those, for whom he will not pray? That he should offer up himself a Sacrifice for those, for whom he will not intercede? That he should spend his blood for those, for whom he will not spend his breath? That he should give his life for those, for whom he will not give his word? will he do that which is abundantly the greater for them, and then refuse to do the less? You see he saith expressly in my Text, I pray not for the world. And might he not have said as well, I die not for the world? and if our Savior's intercession now in heaven be not vocal, as it is usually resolved, but a real presentation of the merits of his death, and the virtue of his passion to his Father: That as the blood of Martyrs cries for vengeance to be executed upon those that shed it, so on the other side, the blood of Jesus Christ the Mediator cries for mercy to be shown to them for whom he shed it. It claims it out of right and justice in the behalf of those for whom he died. Why then, it follows, that if he died for all, he cannot choose but intercede for all too. Or if he should be silent, his blood would cry for mercy for them, to whom it was intended and designed; and consequently, if he pray not for the world, he died not for the world neither.

Is Christ an Intercessor, &c. Here then you see the sad condition of [Use 2] those who are without the pale, that are not only in the world, but of the world; Christ never intercedes for them, let their cause be what it will, let their necessity be what it will. Christ even leaves them to themselves, and never interposes for them to his Father. There you may cry and howl yourselves, when you are in any straight, you may stand beging for yourselves, and all in vain; for Jesus Christ will not speak a word for you, nor any such as you are. Beloved, I beseech you think upon it, there come in heavy things against you every day at the bar of God's Justice. Sin cries, and the Law cries, all the Commandments which you break continually come in with open mouth against you, and importune God's Justice for wrath and vengeance to be executed on you. They cry How long Lord? and sin cries How long Lord? and Christ who is the only Mediator to avert wrath, and make peace, he sitteth still and saith nothing. Oh my Beloved, what should hinder now, but that the black decree for execution should go forth against you, when there is none to interpose and stand between you and the wrath of God! when these complaints and cries of all the sins that you have done, of all the Oaths that you have sworn, of all the lies that you have made, &c. come in against you in the Court of heaven: and the Father puts the question to the Son the only advocate in that Court, What have you anything to say for this man, why judgment should not pass against him? will you undertake for him? and Christ shall answer no, I have not a word to say for him; I intercede not for the world: Let Justice have its course against him, let it be executed on him to the utmost: I pray for my own people, and I desire they may be spared as in right they ought to be, for I have satisfied for them. But for the rest I even leave them to the vengeance and the wrath they have deserved, I will not hinder it, or stop it, in the least degree; Let Justice pay them home in full weight and full measure; Look how much they have sinned, and how much wickedness they have committed, so much torment and so much sorrow let it give them. Oh what a flood of horror and confusion, think you, will be poured out upon you, when once the day of vengeance and of visitation comes; when God comes forth against you as an Enemy with nothing else but war and death, and blood, and mine, and destruction in his looks, and there is none to pacify and appease him, none to speak a word for you; but Christ the only Mediator leaves you to the utmost of his fury, Oh consider this, &c.

[Use 3] Is Christ an Intercessor to his Father for none, &c. here then you may behold the matchless happiness of those who belong to Jesus Christ. In this respect they have a privilege above the world, that they have him to intercede for them, to be their Advocate, and to present their Supplications and requests to God. Brethren, I know not how you value it, or what account you make of it, but I assure you, it is a rich Prerogative that you have such an Intercessor with the Father, if you have eyes to see the worth of it. And that you may the better know your happiness in this regard, I shall lay it open to you in a few particulars.

[ 1] Your happiness is great, that you have Christ to be your Intercessor in this respect, that he is so near to God, and that he hath such interest in God. An interest of near union, for he is one with God, the Father; an interest of dear affection; he is his Son, his Son that is extremely like him, his Son that never did offend him, in whom his very soul delights, so that he can deny him nothing; it is but ask and have; ask of me, and I will give thee. And is it not a privilege to have such as he to speak for us? One that can do so much with God, that hath his ear and heart too; One that can surely carry any business for us in the Court of Heaven; for his Father hears him always, Joh. 11.4. and never puts him off with a denial. An Advocate that is not favored; may speak much and plead hard, and yet he may prevail but little. But Jesus Christ is sure to speed in any suit, in any business that he undertakes. Oh the blessedness of those who are within the compass of this glorious privilege, and who have such a powerful Advocate as Christ is!

Your happiness is very great that you have Christ to be your Intercessor, [ 2] in this respect that he is near to you. As he is near to God, so he is near to you also, and so by consequence he is the fitter to be an Advocate to God for you. It is a very great advantage to us, that he that is to plead our case with God the Father, is our near kinsman; He is Immanuel, God with us, God one of us, who took not on him Angels, but the seed of Abraham, who is of our own flesh and blood and bone, and therefore he will certainly be tender of us, and compassionate towards us. And therefore the Apostle Paul observes that we are very happy in a High Priest, He being such a one as cannot but be touched with our infirmities, as being of the self same nature with us, and having had himself experience of them, for he was in all things like unto us, sin only excepted; and therefore cannot but be very much affected with our sorrows and our sufferings, and very sensible when he is pleading for us to the Father.

Our happiness is great, &c. in this respect, that he is not like to die, [ 3] and so to leave the business that he undertakes imperfect. It is the case of other Advocates sometimes, they drop away in the middle of a business: they follow it and plead it very well a while, but die before they finish it, before they bring it to a Judgment; and then the Client knows not what to do, nor to whom to have recourse; for no man understands his business; he must go back again to the beginning. There is no fear of this in Jesus Christ our Advocate and Intercessor; we may depend upon it, he will go through with our business; he will not leave it till he have brought it to perfection; He will save us to the utmost, as the Apostle Paul speaks, Heb. 7.25. and why so? because he ever lives to make intercession for us, as it is added there in that place.

So you see our happiness is great, it is a blessed privilege that we have Christ to be our Intercessor; and it may yield us singular encouragement, and precious comfort divers ways: As

1. It may encourage us and comfort us, in our addresses to the Majesty of God. Now we may go with boldness to the Throne of grace, having so good a friend with God as Christ is. If we were to go alone, and of ourselves, if we had none to make our way for us, it could not choose but be a great disheartening to us. But when we seriously consider that our Advocate is there, our friend is there, who will be ready upon all occasions to second us, to put in a good word for us; to help out us in any business, this is a ground of choice comfort.

2. It may support us in the sense of our many imperfections. However our petitions are put up in much infirmity and fear and weakness, yet if they be according to the will of God, we may remember still that they are seconded by Christ in heaven; That he puts in on our behalf, and demands the same things, that he excuses what is wanting in our prayers, and supplies it in his own. We are flat, but he is quick; we are dull, but he is lively; we are short, but he is full.

3. It may assure us of success in our Petitions, since we have Christ to intercede for us: We might stand begging long enough ourselves, and never speed. But if we be among the number of those for whom our Savior undertakes to plead; if he will put in but a word for us, all is ended presently, and we have a gracious answer out of hand. God may deny us, while we are speaking for ourselves; but if Christ speak for us, he can never be denied; his Father always lets him have his own asking.

4. This may keep us from despair and sinking under the weight of all our sins. If we sin, we have an Advocate to plead for us, to answer all the accusations of the Law and of the Conscience. It is his Office to interpose between his Father and his people, to plead the causes of our souls before him. And this we may take special comfort in, that be our matters never so soul, never so inexcusable as considered in themselves, his very undertaking of them clears all, and sets us right even at the bar of God's justice. True, their iniquities are black and heinous, saith our Advocate; but, are they greater then my merits are? if so, let them be condemned; if not, let them be absolved: If all that I have done and suffered will acquit them, let them be acquitted. What cause have we to cheer our hearts, and bless our God, that we have such an Advocate as Christ is!

And thus far of our Savior's Declaration.

Proceed we now to the Considerations that induce him to become a Suitor for them to his Father: Whereof the first is taken from the relation which they had, not to himself alone, but to his Father. I pray for them; I pray not for the world, but for them which thou hast given me, for they are thine, and all mine are thine.

So that the words indeed contain a reason of congruity why our Savior should commend the case of his Disciples and Apostles in his Petitions to his Father; because as they were his, so they were his Fathers too, and it concerned him to take care of those that were his own, that appertained and belonged to him. As if our Savior should have said, If they are mine and not thine, I had no such great inducement, or no such great encouragement at least to petition thee for them, or to expect a gracious answer and a merciful rerurn from thee in their behalf; But they are thine as well as mine. I pray for them; I pray not for the world, but for them which thou hast given me, for they are thine. True, thou hast given them to me, but so, that they are thine still. Thou art not utterly devested by thy gift, of the right thou hadst in them, and therefore it is meet and congruous that thou shouldst still continue thy regard to them, and that thou shouldst be flexible to the Petitions that I make for them.

Now this he clears a little further yet, that they were his Fathers still, though they were bestowed on him, because all that belonged to him were so; I pray for them whom thou hast given me, for they are thine. How so? might the Father say; if I have given them to thee, how are they mine? Why saith our Savior, all that I have is thine; all mine are thine, and consequently they are thine too, notwithstanding this donation. So that the Conjunction And, they are thine, and all mine are thine, stands for the causal particle, as if he should have said, for mine are thine. And so we find it often used in the Scripture; you may take that place for instance, Psal. 60.11. Lord, do thou give us help from trouble, and vain is the help of man, so it is the Original; but in our last Translation it is rendered by the causal particle, for vain is the help of man: so in my Text, They are thine, and all mine are thine, that is, for all mine are thine, q.d. Father they must needs be thine, for indeed all mine are so, so that the point to be observed is this:

DOCTRINE. That all the people of the Lord Christ do belong to God the Father.

They are not his so, that they are not the Fathers too. Christ hath not a divided, but a mixed and common interest in all his people with the Father. And hence he wraps up both their rights together in my Text, They are thine, and mine are thine, and thine are mine. So that the Father doth not give his people so to Christ, that he doth wholly pass away his right in them; No, they continue his still; yea, let me say, that they are more the Fathers when he hath given them to Jesus Christ, and Christ hath taken and received them, then they were before he gave them, as I shall make it evidently to appear to you: For

When Christ hath taken them for his, then he hath none but Christ [ 1] to share with him: whereas before he had the Devil and the world, and themselves to share with him: before we come to appertain to Christ, we are our own, as we conceive; at least, we are not for the Lord, but for ourselves; we live not to the Lord, but to ourselves: we are the worlds; we are not only in the world, but we are of the world too; we are her own as Christ speaks, Joh. 15.19. The world will love her own: Yea more then so, we are the Devils, we are the things which he possesseth: We are the Devils own possession, we are Satan's free-hold. But when we come to be the Sons by the donation of the Father, then we are our own no longer, as the Apostle tells us on the very same ground, Ye are not your own, saith he, 1 Cor. 6.19. We are the worlds no longer, as our Savior Christ himself informeth his Disciples in the fore-alleged place, If ye were of the world, the world would love 〈◊〉 own; but ye are not of the world, for I have called you out of the world: We are no longer Satan's neither; the Prince of this world is cast out, the strong man is bound, and spoiled of that which was before his own possession. So that you see my Brethren, Christ takes off all other sharers in his people, when once they come to be bestowed on him, and to be seized upon by him: He either buys them out by good purchase, or drives them out by plain force, and so they come to be the Fathers and his own, entirely and peculiarly; so that the Father is apparently a gainer by it, his interest is greater in them then it was before; for whereas there were many sharers in his people formerly, now there is none but Christ to share with him: He, and be alone is lest, and all the rest of the pretenders are casheered.

[ 2] They are more the Fathers when he hath given them to Jesus Christ, and he accordingly hath seized upon them, then they were before he gave them, because his title now is strengthened and enlarged: Indeed before he had a title to them by creation; but now he hath a title to them by Creation and Redemption too: For Christ doth not redeem us for himself, as distinguished from the Father, but as one together with him: His Father gives a people to him for this very end, that he may purchase and redeem them not to himself alone, but to his Father too; He is the Fathers Minister, the Fathers servant in this business, in the great work of Redemption; his Father gives him, and his Father seals him, and his Father sends him; and consequently what he doth, he doth not for himself so much as he is man, but for his Father; and therefore when his Father hath bestowed them on him by Election, and he hath bought them by Redemption, his Father is so far from being outed of his right, that now he hath a better title to them, then he had before: Now he can say, not only as he could before, they are mine; for I have received them: but more then so, they are mine; for my own Son hath bought them, and brought them back again for me, when I had lost them.

[ 3] They are more the Fathers when he hath given them to Jesus Christ, and he accordingly hath seized upon them, then they were before, because now they are one with him: Before they did in some respect indeed belong to him, but now they are one with him; they are not only one with Christ, but they are one with God the Father too, in, and by, and through Christ; for being joined to Christ who is one with God the Father, they cannot but be joined to him whom Jesus Christ is joined to; and hence our Savior speaking to his Father of his people, saith he, they are one in us, Joh. 17.21. not one among themselves alone, but one in us; not in me only, but in thee too: So that when God bestows a people on our Savior, he brings them nearer to him then they were before: He doth not only make them his, but he makes them one with him; and an interest of union, is far beyond an interest of mere possession.

So that ye see the point is clear, The people of the Lord Christ do belong to God the Father; and that the more because they are bestowed upon him by the Father. The Fathers interest is so far from being weakened and abated 〈◊〉 that indeed it is strengthened and increased by this means.

[Use 1] Is it so, that all the people of the Lord Christ are belonging to the Father? Then certainly they are most excellent and precious people; for he will never own vile things. It is a frequent thing in Scripture, that admirable and eximious things are said to be the Lord's; The hill of Zion, the hill of God, because the excellentest of all other hills, Psal. 68.15. The trees of Lebanon, the trees of the Lord, because the excellentest of all other trees. And so the Saints, the people of the Lord, because the excellentest of all other people; and surely that must needs be excellent which he owns: And therefore let us learn to value them aright, and as the Lord in this respect hath made them high above others, as he speaks of Israel, Deut. 26.18.19. God hath avouched thee to be his own peculiar people, to make thee high above all Nations. So let us have an high esteem of them: let us not slight and disrespect them as carnal men are apt to do, because they have a mere outside; but let us look upon them as the Fathers, as that which he peculiarly owns, and that not as his ordinary stuff, but as his Treasure and his Jewels, as they are often styled in the Scripture: And though they may be trodden underfoot awhile, by wicked men, we may be confident the time is coming, when the Lord will make them up as it is said, Mal. 3.17. When he will make up his Jewels, when he will take them up out of the mire, and wipe them clean from those abasures that have lain upon them, to hide their beauty, and obscure their luster, and show them in their brightness, and their splendor to the world.

Is it so, that all the people of the Lord Christ do belong, &c. Then let [Use 2] it be their care and their endeavor so to walk, and so to carry and behave themselves, as a people ought to do who have such near relation, both to God and Christ, both to the Father and to the Son: And hence the people of the Lord are exhorted to be strict, and to be holy in a peculiar manner, on this very ground, as you may see that place for instance, Lev. 20.26. You shall be holy to me, saith the Lord. And why so? For I have severed you from other people, that you should be mine: And so say I to you, my Brethren, you are the Lord's own people, and he hath severed you from others to be his peculiar ones. Oh see now that you walk as it becometh those to do, who are the Lord's, and that upon these two grounds: For

1. The sins of those who are his own, reflect with more disparagement upon him then the sins of others do. He suffers not so much in the exorbitancies of other men that appertain not to him, as he doth in yours, and therefore you should be the more wary. Oh let not wicked men have any cause to say of you, as the Heathen did sometimes of the people of the Jews, the only people of the Lord at that time, Ezek. 36.20. These are the people of the Lord, and they are gone out of his Land. They carried and demeaned themselves so ill, that he could not bear with them, but he was fain to cast them forth out of the Land which he had bestowed upon them: So let not wicked wretches say of you, These are the people of the Lord, and yet they are proud, covetous, worldly, wanton, loose, &c. Let not his name I pray you be dishonored and blasphemed by your means; but think when you are tempted and enticed to any sin, Whether it be fit for those who are the Lord's own people, to do such wickedness and sin against their God.

2. As your iniquities who are the Lord's, dishonor him more, so he will chasten you, if you miscarry, sooner and quicker then he will do other men who are further off from him: & this should make you yet more cautious; that known place is home and apposite to this purpose, Amos 3.12. You only have I known of all the families of the earth, therefore I will punish you: For other families that are not mine, as you are, and that appertain not to me in such a special manner as you do, I shall not be so quick to exercise my Discipline upon them. But you are mine own household, and therefore if you do amiss, I will be sure to take a course with you. If God see many Aliens to him, doing any wickedness, he may bear with them long, for it concerns him not so much to deal against them; but if he spy out any of his own amongst them, doing as the rest do, he will be sure to single him and call him out from all the rest, and say, You are my own, you appertain especially to me; and what, will you do as these vile abominable wretches do? will you run out with them to the same excess of riot? Come I must order you, though I let the rest alone, I must not suffer you in such courses.

Is it so, that all people of the Lord Christ do belong, &c. Here then is precious comfort for the Saints arising from the property and interest that God the Father hath in them. For it they be his own, and that in such a special and peculiar way, as we have shown, we may be confident, he will do very much for them, and that in divers cases; I will name a few of them.

1. If they be his own, the Father certainly will hear the Son for them; he will be easily entreated for those that have such near relation to him: If they were only Christ's, and not his, this were enough to make him facile, to the Intercession that his own Son makes for them, because they appertain to one that is so infinitely dear to him: But seeing they are Christ's and his too, this carries all before it; and this is that our Savior urges in my Text, That those for whom he prayed and interceded, did as well belong to his Father as himself: so that his Father was as much engaged to hear as he was to pray for them; I pray for them whom thou hast given me, for they are thine; q. d. I hope thou wilt not put me off with a denial; For they are thine as well as mine, whom I intercede for.

2. If they belong to God the Father, we may depend upon it, he doth love them, and love them very dearly too, as those that are so near to him: Property and interest is one special ground of love; we use to love our own, you know, yea many times to dote upon them out of measure, though there be nothing lovely in them. And certainly the Lord hath very dear affections to his own too; though they be black, yet they are comely in his eyes: His love towards them is so great, that it covers many faults, and many blemishes and spots in them: and the cause of all is this, the near and special interest he hath in them; this makes his love without measure and without end, Joh. 13.1. Having loved his own to the end he loves them.

3. If they belong to God the Father, he will be very tender of their wrongs; and this he will discover one of those two ways, either he will defend them, or avenge them.

First if he see it fit, he will defend them, and protect them from the wrongs of those that seek to be abusive and injurious to them: They are his own, and therefore he will certainly take care of them. Beloved, these are times of some danger, and it is good to have a sure and safe keeper. And verily they that belong to God are in a very good condition, what ever alterations come upon the world; how ever matters go, he will be careful of his own; he will not be so ill a Master to abandon them to ruin, when they have most need of him: Or

Secondly, if he defend them not from wrong, (as he may leave his own sometimes in the hands of wicked men, for causes which he best knows,) certainly he will avenge them: The property and interest he hath in them, will engage him to appear on their side, to take their quarrel into his hands, and to render wrath to those that are abusive and injurious to them. Especially if they make complaint to him, and if they cry because of the oppression, they are so near and dear to him, that he cannot choose but right them; Will he not avenge his own, when they cry day and night to him, Luk. 18.7. As who should say, Do you make a question of it? it is impossible but he should do it.

4. If they belong to God, he will provide for them: Will he not find his people meat and drink, and clothes, and other things that are expedient for them? Doth he keep so ill an house, to let his Family lack bread? Oh do not so dishonor him, to have such poor and low thoughts of him; it's that which troubles many that belong to God, of the meaner sort of people, they are afraid that they shall want; their charge increases and their Trade decays, and poverty begins to come upon them like an armed man, and now their hearts are quite down; they doubt their Master will not find them bread. Oh you of little faith, wherefore do you doubt? Why do you so distrust God? The earth is the Lord's, and the fullness thereof. You are his who is the Lord of all the Earth, and all the fullness of provision that is in it. He feeds his enemies, and will he see his own want? Truly my Brethren, if you have not such provision as you would desire, it is because he sees it best to diet you, and knows that fullness and plenty of external things would not in any case be best for you.

5. If they belong to God, he will not lose them; what do you think the Lord will be so wretchless that he will not keep his own? No, no, he bought them at so dear a rate, that he will know how he forgoes them: His they are and he will keep them; and however sin and Satan and the world are always plucking at them, to get them (if it might be possible) away from God, he will hold them fast enough, that none shall pluck them out of his hand.

JOHN 17.10.

And I am glorified in them.

AND thus far of the first consideration, that induced our Savior to become a Suitor for his Apostles and Disciples to his Father: The joint relation which they had to himself and to his Father.

Before he pass on to the next consideration, he adds a consectary that depends on this, and flows from this, the near relation which they had to him, to Christ himself; All mine are thine, saith our Savior to his Father, and thine are mine. And what follows? Since they are mine, I am glorified in them. And this adds strength to the Consideration upon which it is inferred, and hath something in it farther to move our Savior to be mindful of his Apostles and Disciples in his prayers, because as they were his own, so he was glorified in them. Many times we are dishonored in those that are our own, and that have near relation to us, more then we are, yea more then we can be in those that are further off from us. Christ is not so in those that appertain to him; no, he is glorified in them: The more inclinable he is to tender them in his petitions to his Father; I pray for them, I pray not for the world, but for them whom thou hast given me; for they are thine, and mine are thine, and thine are mine, and I am glorified in them.

And here the phrase our Savior uses, deserves our careful and attentive observation: He doth not say, I am glorified by them, but I am glorified in them; not by them in an active way, but in them in a passive way, q. d. anything that is commendable and praise worthy in them, tends to advance my praise, and to set forth my glory; I have the honor of any worth or excellency that is in them any way: and that by reason of the near relation which I have to them, and the interest I have in them. They are mine, and I am glorified in them. So that the point to be observed is this.

DOCTRINE. That Jesus Christ is glorified in all those that belong to him.

If they be his, he is glorified in them even as the Teacher is glorified in the Scholar, as the Master is glorified in the servant, or as the head is glorified in the members, so Christ is glorified in his people; he is the great Prophet, the great Teacher of his Church, and if his people learn well, if they thrive and grow in knowledge, it is a Commendation to their Teacher; he is the Lord and Master of his people, and if his servants do well, it is an honor to their Master: He is the head of his Church which is his body; and if his members thrive well, if they have any beauty in them, it is a commendation to their Head; Indeed, my Brethren, if they were the Scholars of another Master, the servants of another Lord, the members of another head, their proficiency and tractability, and beauty, were nothing to the Lord Christ. But seeing they belong to him, he hath the honor of anything that is commendable in them.

To clear the point a little more distinctly to you, Jesus Christ is glorified in all those that belong to him, either in the present life, or in that which is to come. First in the present life he is glorified in their grace. Then in the life to come, he is glorified in their glory.

1. In the present life he is glorified in the grace of all those that belong to him: Their grace is his glory: When they abound in faith, and love, and hope, and patience, and obedience, this is an honor to the Lord Christ, that he hath such people, so qualified, and so employed: when they believe in difficult and hard cases, they glorify him in believing, as it is said of Abraham, Rom. 4.20. He was strong in Faith, giving glory to God: when they are fruitful in the works of righteousness, these are also to the praise of his glory: Herein is he glorified, if they bring forth much fruit: For Jesus Christ is looked upon as the Original of all the good, the Fountain and the Spring of all the holiness that is in his people. And hence the praise of all returns to him, as the Apostle Paul insinuates, Rom. 11. ult. For of him are all things. And what follows? To him be glory forever, Amen. If any of his people have a special gift of knowledge, they have learned it all of Christ: if they excel in other grace, they receive it all from Christ. If they have any choice ability to any holy and religious duty, it is Christ that makes them able, and it is Christ that strengthens them. They that have judgments exercised and are able to discern as soon as they discover any excellency in any kind in any of the Saints, they ascribe it all to Christ, because they know they had it all from him: See what Jesus Christ can do in, and for, and by those that have Originally nothing that is good in them. If any of them shine, the beams that make them glister, come from Christ, and they dart back to Christ again: He shines upon them, and he shines in them, as the Prophet insinuates, Isai. 60.1. Arise and shine, for thy light is come, and the glory of the Lord is risen upon thee. It is a glory to the Lord Christ that he hath such a beautiful and glorious people. And thus you see, my Brethren, he is glorified in the grace of those that belong to him.

2. As he is glorified in the grace, so he is glorified and shall be glorified in the glory of those that belong to him: especially in the great day, when he shall come to be glorified in his Saints, and to be admired in all them that believe, as the Apostle Paul tells us, 2 Thess. 1.10. to be glorified in them to wonder and to admiration. So that the world shall be astonished and amazed to see the matchless and unutterable glory that he shall adorn them with, and in their glory glorify himself. This shall transport beholders into wonder, it shall make them to admire them, and to admire Christ in them.

Its true, Christ shall be glorified wonderfully on that day in the damnation and destruction of the wicked that belong not to him. The wrath of Jesus Christ shall be an admirable wrath; the judgments and the vengeance that he shall inflict upon them shall be full of wonder; that men shall be astonished and amazed to see, that Jesus Christ the Lamb of God, who in this life hath shown himself so meek and patient, and longsuffering to abominable sinners, should be so out of measure wrath with them. Ungodly men themselves will wonder at his fury. The Saints will wonder at his glorious justice, and adore the righteousness of his proceedings with all the wicked unbelievers of the world. Yea, their confusion and destruction in that great and dreadful day will be one special part of that admirable glory, whereby Christ will be wonderful in the eyes of all his people. Because for their sakes, and the wrongs and injuries that wicked men have offered them, shall their judgment be the heavier, and the deeper, and that to all eternity. Oh what an admirable thing is this (will the poor people of the Lord say) that Jesus Christ should have such dear respect to us, that he should be so angry with poor creatures and execute such heavy wrath upon them for our sakes!

But there will be incomparably greater cause of glorifying Jesus Christ, and of wondering at his mercy in the salvation of his own people. For alas the wicked shall have nothing else but their deserts in that day. But this shall be the height of wonder that Jesus Christ should load his people with such an Hyperbolical and transcendent weight of glory without the least desert on their part, yea when they have deserved the same extremity of vengeance that is inflicted on the wicked. Oh what a glory must this be to Jesus Christ? how shall this fill the mouths of all the Angels and triumphant Saints in heaven with his praises? How shall his people wonder at their own glory, and at the glory of their fellow-Saints, and the transcendent love of Christ in it! How shall the great ones of the earth that have contemned and trampled underfoot the poor despised Servants of the Lord Christ, stand amazed at their glory, beyond all that they looked for! Oh my beloved, how wonderful shall Jesus Christ be in that day to all the world, in the incomparable glory which then he will bestow upon his poor contemned and despised people!

[Use. 1] Now is it so that Jesus Christ is glorified in all those that belong to him? What think we then of those, and to whom do they belong, in in whom he is not glorified at all, who are perpetually a dishonor to him? We may be bold to say of such, who are so far from being to the praise of his glory, that while they have a being, they are a prejudice and shame to Christ, that they belong not to the Lord Christ, they are none of his people. Methinks the thought of this should even break the hearts of the wicked and ungodly men; you who lie in wickedness, and wallow in uncleanness, whose lives are full of nothing else but lewdness and profaneness, who are conscious to yourselves that Christ hath not a whit of honor by you, unless ungodliness and sin will bring it: to whom a man may truly say as the Apostle doth to some, Rom. 2.24. The name of Christ is blasphemed by your means; I beseech you seriously bethink yourselves what condition you are in; believe it for the present you are none of Christ's. Take notice of his own expression in my text, they are mine, and I am glorified in them. And therefore if he be not glorified in you, depend upon it, you are none of his. And is it nothing, my beloved, to be renounced by Jesus Christ, as men whom he will not own? Is it nothing for the Lord to shake a person off, to say unto him in displeasure, Sir, tell me not of any interest you have in me, for you belong not to me; I will not acknowledge you, I tell you plainly you are none of mine. Truly my brethren, however it may seem at present, the day will come when this will be a sad sentence. When men in the great day of separation shall strive to make a title to the Lord Christ, when they shall tell him, Lord, we have been acquainted with thee heretofore (as they did in the Parable) we have born thy name, and we have been called Christians, and have been accounted thine, and wilt thou not acknowledge us and own us now? And Christ shall answer them, depart from me, I know you not, go, get you over on the other side among the Goats, I tell you, you are none of mine. Ah my beloved, this will be a cooling and a killing word indeed.

Is it so that Jesus Christ is glorified in all those that belong to him? [Use 2] Both in their grace and holiness in this world, and in their glory in the world to come? This then should be a motive and inducement to us to strive and labor after both these, both after grace in this world, and glory in the world to come, both to be holy here, and happy hereafter.

1. This should quicken us and stir us up to labor after holiness and grace, that Jesus Christ may be glorified in us. If grace were only advantageous to ourselves and honorable to ourselves (as to be really and truly gracious, is indeed the greatest honor in the world) there were no such reason then why we should labor to attain it, and abound with it. For then you know we could have no higher aim then only to set up a poor Creature. But seeing Jesus Christ is honored in the grace and holiness, and the obedience of his people, Oh how should this enflame us with restless and unsatisfied desires of these things! How should we covet and covet earnestly the best gifts, and labor that we may excel in inward grace and outward obedience, that we may set up Jesus Christ the more, and that his honor may be the more advanced by us. When we are seeking to the Lord for holiness and grace that he would give it out to us, and give it more abundantly, how should we press and quicken our petitions with this prevailing argument, that Jesus Christ will be advanced by it, and his glory more enlarged. Lord, give us more faith, love, hope, patience, zeal, power against corruption, strength to new obedience, that Christ may have the more glory. We seek not these things to promote our own esteem and reputation, and that we may be somebody among the Saints, but that Christ Jesus may be all in all. It is thy great design to glorify thy Son Christ, and this is the ready way to accomplish the design on which thy very heart is set; if thou give us more holiness and more grace, he will have more glory. Thou wilt not honor us so much, but Jesus Christ thine own beloved Son will be glorified in us. And therefore we beseech thee set thy Treasure open to us, and give us out a large share. In such a manner the Apostle deals with God in his petitions, in that memorable place to this purpose, 2 Thes. 1.11, 12. We pray continually for you, saith the Apostle there, that God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power. That he would carry on that work of grace upon your souls, till he hath brought it to perfection. And why so? to what end? That the name of our Lord Jesus may be glorified in you; not that you may be honored; but that Christ may be glorified in you.

2. And as this should stir us up to labor after grace in this world, so after glory in the world to come; Since Christ is glorified as in the grace, so much more in the glory of his people; For glory is complete grace, and therefore Christ is glorified in that to admiration, as we have shown you formerly in explication of the point. The Apostle speaks of some who seek glory. Rom. 2.7. he means the glory of the other world, as it is very evident by that which is joined with it, glory, and honor and immortality and Eternal life. And truly it is not unlawful for everyone of us to seek glory, I mean our own eternal glory in the heavens, because while we seek that, we seek the glory of Christ in it.

Its that which troubles many of the Saints, they think that they are scarce upright because they have so great an eye upon their own glory. They doubt their own sincerity, merely upon this ground. Indeed, my brethren, if your own glory and salvation went single and alone, it were a greater cause of scruple. But since the glory of the Lord Christ, is comprehended and involved in it, why should you not desire and seek it, as subservient to the great and high end? And therefore I beseech you my beloved, under this notion have respect to it, and draw encouragement and sweetness from it, amidst the many heavy labors and bitter sufferings of this present life. Look up man to the glory that is set before thee, press hard towards it, be diligent and patient in the expectation of it, strive and labor to obtain it: while thou considerest with thyself that when thou art glorified, Christ will be glorified in thee. And so in aiming at thy own glory do thou intend and seek the glory of Christ. And this is that which thou mayest do, yea, this is that which thou must do. And therefore go on cheerfully, embrace the promise that is yet afar of, reach at the Crown of glory that is hung out to tempt thee and to toll thee on; And let this animate thee most of all, that when thou hast attained it, Christ will be glorified and admired in thee. He whom thy very soul loveth, will have one monument the more of his own praise and glory unto all eternity. And thus far of the first Consideration that induced our Savior to become a Suitor for his Apostles and Disciples to his Father, viz. the near relation which they had to his Father and himself, by means of which it came to pass that he was glorified in them.

The second follows now in order, to be handled, viz. the sad condition they were likely to be in, by reason of the near approach of his departure from them to the Father, and leaving them behind in an unquiet and malicious world. And now I am no more in the world, but these are in the world, and I come to thee.

A doleful and heart-killing word, you must conceive, it was to his Apostles and Disciples, and now I am no more in the world. They who left all for him, must needs be very much dejected to be left by him. And to be left alone in such a wilderness in such a troublesome, unpleasing and a vexatious place, as the world hath always been to Christ's Disciples. As long as he was with them, he was a very great support, encouragement and comfort to them in all conditions and in all cases. And therefore now he is about to leave them, he thinks it necessary to commend them to the especial care and mercy and protection of his Father.

There are two things suggested in this dying Song, this last farewell of our Savior in my Text; his own departure, and his Disciples stay behind him. His own departure; and now I am no more in the world, but I come to thee; his Disciples stay behind him: but these are in the world, and are to continue so, for that is intimated in the words. Christ must go, and they must stay, so that a doleful separation is at hand. If Christ had been to have remained among them here, or if he would have taken them up with himself into the other world, it had been well, they had been together still. But Christ is now about to go, and they must not go with him.

Begin we with the first particular suggested in the words, the departure of our Savior, and now I am no more in the world, but I come to thee. And here you have the terminus à quo, the term from which he goes, and that is from this lower World: Now I am no more in the world. And the terminus ad quem, the term to which he goes, to the presence of his Father, but I come to thee. I am no more in this world, this lower world beneath Heaven. He speaks of that which is approaching and at hand, as if it were already acted and accomplished; for it is evident he was in this world, when he uttered these words. And it is usual with the Holy Ghost in the Scripture to speak of instant things as done already. And so our Savior in my Text, I am no more in this world, q. d. I am as good as gone already, the time of my departure is at hand.

Now this our Savior doth not here affirm of himself as he is God, for so he doth not, neither can he go or come. He filleth every place at once, and consequently cannot move (in that respect) from place to place. But he speaks it of himself as he is man, and in relation to his bodily and fleshly presence: So he is now to be no more in this world, he is to leave it, and depart from it.

But whether is he then to go, if he do not tarry here? Why to his Father, as you have it in the following words, I come to thee. Why, was he absent from his Father here? Was there a distance between his Father and himself while he remained in this World? Was not the Father present with him everywhere? Yes he was in his Fathers presence everywhere, but not in his immediate presence, where he reveals and shows himself in the fullness of his glory, that is confined to the heaven of the blessed. And thither is our Savior now about to go, to the Immediate presence of his Father, as accordingly he did in a short time after; I am no more in the world, but I come to thee. So that the Point to be observed is this.

DOCTRINE. That Jesus Christ as he is man, is gone out of this lower world, to the immediate presence of his Father.

Though he were once, yet he is now no more in this world: no, he is gone up far above all heavens, as the Apostle Paul speaks, Eph. 4.10. above all that we see, to the Heaven of the blessed. And therefore David speaking in the person of our Savior, saith, Thou shalt not leave my soul in hell, neither shalt thou suffer thy holy one to see corruption; but shalt show me the path of life: in thy presence is fullness of joy, and at thy right hand there are pleasures for evermore, Psal. 16.10, 11. Thither is our Savior gone to the immediate presence, and to the right hand of the Father: And there are witnesses enough of this; while they beheld, saith the Evangelist, Acts 1.9. that is the Apostles assembled together, as you may see in the foregoing part of the Chapter: While they beheld he was taken up, and a cloud received him out of their sight. And that must be as he was man, in which respect alone he was in sight, before he was withdrawn from them. And after, Stephen saw the heaven opened, and the Son of man standing at the right hand of God, Acts 7.56. He saw Jesus Christ there in his Humanity, and as he is the Son of man. And there he must continue in his human Nature, until he come again to Judgment, as the Apostles were certified by the Angels as soon as he was taken from them, Acts 1.11. Why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as you have seen him going into heaven. And this is that which the Apostle intimateth in his Sermon to the Jews, Acts 3.20, 21. He shall send Jesus whom the heaven must receive until the time of restitution of all things. Indeed, my Brethren, Christ was once manifested in the flesh, appeared in his human Nature in the World, but now he is departed hence, and received up to glory, as the Apostle Paul speaks, 1 Tim. 3.16. So that the point is plain you see, That Jesus Christ as he is man, is gone out of this lower, &c. But wherefore did he not continue here? Why did he leave this lower World? Let us see the reasons of it, and they are many, and of great importance; some of them concern himself, and some of them concern his Church; we will survey them in their order.

[Reason 1] Jesus Christ as he is man is gone, &c. because it was expedient for himself that he should be exalted after he had been abased, and glorified after he had been dishonored. This World you know, was the place of his abasure and humiliation, in which he was to be emptied of his glory, and to be made of no reputation. And so accordingly he was despised, and slighted, and scornfully entreated here. The other world, my Brethren, was the place in which he was to have his recompense for these abasures, and to be glorified after all the shame, and ignominy, and contempt which the world had poured upon him: And therefore when he had been thoroughly humbled here, it was expedient for him to be received up to glory, to be translated to the immediate presence of his Father, where his transcendent exaltation was to be. And this he intimates in his Petition, John 17.5. And now O Father, glorify me with thyself, q.d. I see there is no glory for me till I come to thee; this is the place of my abasure, and therefore I beseech thee take me to thyself, that I may have glory with thee.

[Reason 2] Jesus Christ as he is man is gone, &c. because he hath no more to do here. He came into the world about business, and that business he hath ended and dispatched, and why then should he tarry in it any longer? This world is not such a place, in which one would be willing to continue longer then he hath work to do in it. Indeed as long as Jesus Christ had any business to dispatch he was very well contented to stay here. But as soon as that was ended, he was desirous to be gone, and to return to him that sent him: And therefore this he urgeth very hard, when he enrreats his Father to receive him to himself; I have finished the work which thou gavest me to do, Joh. 17.4 q. d. If I had not done the work for which thou hast dispatched me down into this lower world, I should be willing to continue here: But I have gone through with it, 〈 in non-Latin alphabet 〉 , I have made an end of it, so that I have no more to do in this world, and therefore I beseech thee let me come away to thee.

Jesus Christ as he is man is gone, &c. because as he hath no more to [Reason 3] do here, so he hath very much to do there, and therefore is gone thither, where his business lies: He is called his Fathers servant very often in the Scripture; And truly my Brethren, he is a diligent and faithful one: as soon as he hath done his work in one place, away goes he unto another, he doth not love to stay and idle there where he hath no work to do, but where his business and employment is, there is the place that he desires to be. And hence it is my Brethren, that he went away into the other world, because he had much work to do there. But you will ask me what that work was? I answer.

1. He was to triumph there over his Enemies and ours: This was a necessary and important business, and it was not to be done completely here in this world, at least not till and in the very act of his departure; and this is that which the Apostle pointeth at, Ephes. 4.8. When he ascended up on high, he led Captivity captive; He did it not before, or after, but in that article of time, when he ascended, when he returned to his own Country, then he led his Captives with him: Even as those Conquerers of old among the Romans, when they returned back to Rome, after some glorious victory, were wont to bring their Captives with them which they had taken in the wars, and to lead them by their Chariots in a victorious and triumphant way. So Jesus Christ when he had conquered Sin, and Death, and Hell, and was returning out of this world to the immediate presence of his Father, to the Country whence he came, he did it in a glorious and triumphant way: He did not steal away out of the world, as if he had ashamed of that which he had done or suffered there, as if he had been overcome; No, he went away triumphing, as one that having absolutely conquered and beaten all that stood against him, brings along his prisoners with him.

2. Jesus Christ is gone away, &c. that he might send down his Spirit to his people: That was another work he had to do, the Spirit was not to come down, till he came up; and therefore he ascended, that the Spirit might descend abundantly upon his people. And this is that of which he mindeth his Apostles and Disciples when he was about to leave them, Joh. 16.7. It is expedient for you that I go away, and why so? For if I do not go away, the Comforter, the Holy Spirit will not come. While I am with you in the flesh, you are so taken up with carnal and fleshly apprehensions of me, that you are made incapable of great degrees & measures of the Spirit. And therefore I must even go away from you, that I may send the Spirit to you. And so accordingly he did, as the Prophet David takes notice, Psal. 68.18. He ascended upon high, and he received gifts for men (gifts to bestow on men) that the Lord God might dwell among them. A strange expression, he ascended from them to this end, that he might remain and dwell among them. Yes he ascended from them in his body, that he might dwell among them by his Spirit, or by those gifts which he received for men, in the preceding words. Well then, you see he is departed from us, not to forsake us, but to dwell among us. He hath withdrawn the presence of his Body, that he might dwell among us by the presence of his Spirit, According to that sweet and precious promise made to his Disciples, when he was ready to depart from them, Mat. 20.28. Behold I am with you always, &c.

3. Jesus Christ gone away, &c. that he might intercede for his people. Why you will tell me so he might, and so he did, while he was resident in this world, he offered up strong cries to God, and that not for himself alone, but for his Church, and members too. Yea, the Chapter we are handling is the Prayer of our Savior in the behalf of his people; so that he might have interceded for them by vocal supplication, had he remained still in this world, and had he never gone hence. Yea, but he could not then have interceded for them by personal appearance, as he doth now. And therefore he is gone to heaven, that he may appear in the presence of God for us, Heb. 9.24. And is it not a comfort to us to consider that we have such a choice and precious friend there? That we have such an Advocate in Court continually at all times and in all causes? That he is always by his Father in his Body and his human Nature, wherein he suffered for his people? You know he bare our sins in his body on the tree, and in that crucified body, he appeareth in the presence of his Father. So that he is at hand on all occasions, to show his Father all his wounds and all his scars, all the prints, and all the marks of his bitter bloody sufferings. Oh Father, may he say, (when there is anything in agitation for his people, any supplication for them, or any accusation laid against them) remember what I have endured for them in this flesh of mine, what I have suffered for them, in this body here before thee, look upon these wounds and scars, and for my sake be gracious to them: do not deny them their Petitions, do not reject them for their unallowed and bewailed imperfections.

4. Jesus Christ is gone away, &c. to make heaven ready for us, that so we may be presently admitted when we come. And this our Savior Christ himself, who best knows, yields as the reason of his departure from his Apostles and Disciples; when he was about to leave them, saith he, I go to prepare a place for you, Joh. 14.2. when our Savior Christ entered heaven, and passed into the immediate presence of his Father, he took possession of it in our name and stead, and left it open after him to all his Members. He hath in this respect prepared it for us, that he hath made it ready to receive us; And when we are ready too, he will come and receive us to himself, that where he is, there may we be also, as it is added in the fore-alleged place, Joh. 14.3.

5. Jesus Christ is gone away, &c. that in the mean time till he take us up to him to heaven personally, he may draw us up to heaven virtually. That till we follow him in person, we may follow him in heart and in affection, that may set them on the things that are above, where Christ also fits on the right hand of God. If Christ were still among us in the body, and in a visible and fleshly way, you are not able to imagine how much it would detain us here. We should not care much to look higher then the place where Christ is. But now he is departed from us into heaven this draws up our affections after him, who is so infinitely dear & precious to us; for where the treasure is there will the heart be also. This makes us to desire with the Apostle to be with him, to be dissolved and to be with Christ: This makes us keep him company, though at a distance: It makes us heavenly in our discourses, meditations, conversations, as the Apostle was, Phil. 3.30. Our conversation is in heaven, from whence we look for the Savior, even the Lord Jesus Christ.

JOHN. 17.11.

And now I am no more in the world.

IS it so that Jesus Christ, as he is man, is gone away out of this [Use 1] lower world, &c. Then let us not expect to see him here, till he return again from heaven. It's true he shall so come again from heaven, as the Apostles saw him going into heaven, as you may see, Act. 1.11. He shall come down again in a remarkable, observable and visible way, Behold, he cometh with the clouds, and every eye shall see him, Apoc. 1.7. And in the mean time, my Beloved, the heavens must contain him, or confine him as to his bodily or fleshly presence, he must be comprehended there, Act. 3.21. I say then as our Savior Christ himself upon the like occasion, Mat. 24.4. Take heed that no man deceive you, for many shall come in my name, saying I am Christ. And though it seem so gross a business, that there can be no danger in it, yet it is added presently, and they shall deceive many, so that there may be need of this Caveat.

And therefore I beseech you, my Brethren, lay it up against the time of trial come, if it ever come upon you; For there shall arise false Christ's, and false Prophets, as the true Christ's tell us, Mat. 24.24. insomuch that if it were possible they shall deceive the very Elect. And therefore if they say unto you, Lo here is Christ, or there, believe them not. If they say he is in the Desert, go not forth; he is in the secret chambers, believe it not, as Christ adds in that place. If a seducing spirit tell you, Christ is in such, or such a place, such or such a one is Christ (as some have been so grossly impudent in these times) believe him not. If a Papist, or Ubiquitary tell you, Lo here is Christ, lo, he is corporally present in the Sacrament, the bread is really and truly changed into his body, believe him not. No, my Beloved, do you depend on that which Christ himself, affirmeth in my Text, and now I am no more in the world, as to my bodily and fleshly presence until you see him come again, as the Apostles saw him go away (for every eye shall see him when he comes) be confident he is not here in this world, I say as Christ in the fore-alleged place, Take heed, I have foretold you.

[Use. 2] Is it so that Jesus Christ as he is man is gone away, &c. and that he hath withdrawn his corporal and fleshly presence from us? Then let us make the more of the presence of his Spirit by which he is still among us: If he be absent from us one way, it is good reason that we should the more improve his presence with us in another. The chief comfort of the soul consisteth in Communion with the Lord Christ, in having fellowship with him. Now Christ, as he is man, is ascended into heaven, and so in that respect he is no more in the world. We cannot yet go up to him, though we would gladly die and be dissolved, that we might be with Christ, yet it cannot yet be. But which way then shall we enjoy Communion with him? Why, my Beloved, because we are not able to go up to him, the Spirit will do so much for us, that he will bring him down to us; and thus though he be absent from us in the body, yet he is present with us in the Spirit, and will be to the worlds end, according to his own promise, Matth. 28.20. Lo I am with you always to the end of the world; They are the last words of the Chapter, and the last words of the Book, and there is nothing added, but Amen, Let it be so: and sure it is a sweet close. Well then, my Brethren, let our work and business be to consider with ourselves, how we may the more enjoy him in the Spirit, because we can no longer now enjoy him in the body. How we may make the most of that we have. And I shall give you the best advise that I am able, in this great business.

[ 1] If you desire to make the most of the presence of your Savior in the Spirit now he is absent from you in the body, you must be infinitely cautious, that you do not grieve that Spirit by which he is present with you: If you grieve and trouble him, he will withdraw and hide himself from you, and then Christ is wholly gone both in the Body and the Spirit too; you do not sensibly enjoy him neither one way nor the other, and so are in a very sad case. Since the presence of the Spirit is all that you enjoy of Christ; so that if he be gone, my Brethren, all is gone, you must be very wary that you do not vex the Spirit, and cause him to depart from you.

But you will ask me, Which way do we vex and grieve the Spirit? we would know it, that so we might be careful to avoid it. I might speak much of this Subject, and draw out my discourse into abundance of particulars; but I will say it in a word; you grieve the Spirit when you deal unkindly with him any away. This is the specal thing that grieves friends, when one of them deals unkindely with another; and so it is between the Spirit and the soul; He comes to us from Christ, in much love and much kindness to supply his absence from us, and we are unkind to him, and this grieves him out of measure; Now we are unkind to him especially two ways, and that is either when we slight him, or resist him.

1. When we slight him, this is a very great unkindness, and that which friends can very ill bear. He makes tenders of himself, and we take no notice of him; he stands knocking at our doors, or rather Jesus Christ by him, and we let him knock still; He would be entertained by us, and we will not entertain him; or if we do, it is in such a careless, and in such a slight way, as if he were not worthy to be looked upon: The evil spirit comes, and he hath all the welcome that the house can make, he finds it swept and garnished; the Holy Spirit comes, and he is set behind doors. He offers holy motions to us, he stirs us up to read, to pray, to humble and afflict our souls, to meditate of holy things, and we neglect them, as if they were not worth the hearkening to. He offers sweet and precious comforts to us, and we forsake our own mercy; we hanker after other pleasures and delights; the comforts of the Spirit will not relish with us, our souls loath this light bread; we must have fleshly satisfactions and refreshments, spiritual will not serve the turn: Brethren, this is no good usage, the Holy Spirit grieves at this; He thinks (as well he may) he hath deserved better at our hands then this is: I have brought down Christ to them, and so have comforted and cheered them (thinks he) and now they slight and grieve me.

2. And as we deal unkindly with him when we slight him, so we deal more unkindly with him, when we oppose him and resist him, when we set ourselves against him; I know the Spirit of grace is irresistible in some respect, but yet ad luctam, he may be resisted, though he cannot ad victoriam; and so he is sometimes even by the Lord's own people. Even they have flesh within them, that lusts against this Spirit, as the Apostle Paul speaks; That doth not slight it, and neglect it only, but lust against it. The Spirit will have this or that done: no saith the flesh, it shall not, the Spirit shall not be obeyed; the Spirit will have such a lust cast out that is always crossing him, and thwarting with him. No saith the flesh, it shall not go. The Spirit would have us set about such or such a holy duty; the flesh opposes and resists the motion; and we are well content (it may be) at present that it should do so, and so we sit still and let all alone, say the Spirit what he will. Brethren, the Spirit takes it very ill to be thus used by us; it makes him sad, that these whom he hath done so much for, should make him such a recompense, and that he should be wounded thus in the house of his friends: That they should keep and favor fellows there, and make them household-guests, that go to thrust him out of doors when he comes to lodge with them. I beseech you think upon it, and give him better entertainment, that so he may take pleasure to be with you.

If you desire to make the most of the presence of your Savior in the [ 2] Spirit, now he is absent from you in the body; as you must not grieve him, so you must take singular and extraordinary comfort in him; for he is sent down as a Comforter (you know) in Christ's absence; and therefore this is the special use that you are to make of him. It is sad that Christ is gone; but it is comfortable that the Spirit is come down from heaven to supply his place, and therefore let us see that we take comfort in it. Ah, my Beloved, is not this a sweet and welcome Office of the Spirit to represent Christ to us, and so precious and so sweet a friend as Christ is? when he comes in and tells us, Christ is gone up indeed to heaven, and he will fetch you after him ere it be long, that where he is, there may you be also. And in the mean time he hath taken care of you, and he hath sent me down of purpose to be instead of him to you; and he would have you look upon me, as if he himself were with you. Ah, my Beloved, should not our hearts even leap within us, at such news as this? Doth not the Spirit comfort us? should it not be a ravishing, and a reviving thing to us, when he comes in Christ's stead, and supplies Christ's room, and Christ's place?

Doth not our Savior Christ himself propound it oftentimes to his Apostles and Disciples for their comfort, when they were in heaviness, and when their hearts were even about to break within them? come be not troubled, that I am about to leave you, I will send you another Comforter that shall abide with you forever, Joh. 14.16. I have been a comfort to you I confess, but I will send you another Comforter, one that shall comfort you as much as I have done, and one that shall stick to you, and shall not leave you (as I am about to do) but shall abide with you forever; I will not leave you comfortless, as Christ adds in the 18. verse. No, which way will you help it might they say? How can we but be comfortless when Christ is gone? why, this way I will help it, might our Savior say, I will come to you, and be with you by my Spirit: And though the world can never see me while my body is withdrawn, and I am only present with you by my Spirit, yet you have eyes to see me present with you this way; and while you have this presence with you, I hope you have no reason to complain that you are left without comfort: So that the Spirit is a comforter you see by representing Christ to us; yea, it is a greater comfort that the Spirit is with us, then if Christ himself were with us: It is a greater comfort that Christ is present with us by his Spirit, then if he should be present with us by his body; then the comfort were more narrow, but now it is more large; then the comfort were more outward, but now it is more inward; then the comfort were more fleshly; but now it is more spiritual, and therefore let us take in this comfort.

[ 3] If you desire to make the most of the presence of your Savior in the Spirit, now he is absent from you in the body, as you must take in the comforts, so you must take in the graces of the Spirit; for even as Christ is present with you by the comforts, so he is present with you by the graces of the Spirit: By these he dwells among us, though he be in heaven in the body, as the Psalmist intimates, Psal. 68.18. When he ascended up on high, he received gifts for men, the gifts and graces of the Spirit to bestow on men, that the Lord God might dwell among them, by those gifts and those graces: And therefore the Apostle prays for the Ephesians, that Christ might dwell in their hearts by faith, one of the principal of those graces, Ephes. 3.17. Well then, my Brethren, when Jesus Christ makes tenders of himself to you, by these graces, let him come in and dwell with you. Make the more of this way of his residence and habitation with you, because you cannot have him in the other. When he offers any grace, consider with yourselves, Now Jesus Christ draws nigh to me, he that is above in heaven, and with relation to his bodily and fleshly presence is no more in this world, is in another way coming into my soul; And therefore do not shut the doors against him, but bid him very welcome when he comes; when he offers more knowledge, faith, love, hope, patience, let not these offers be refused: Remember when you take in these, you take in Christ with them, in the presence of his Spirit: So much as you enjoy of these, so much you enjoy of Christ; and therefore seek and value every saving grace the more, and be the readier to receive and entertain it, because it brings Christ with it.

Is it so, that Jesus Christ as he is man is gone away, &c. Then let us [Use. 3] also go away out of the world to him, that we may be where he is; I say as Christ to his Disciples in another case, Arise, let us go hence. Jesus Christ is gone, you hear, and why then do we stay behind him? why do we tarry here, when Christ is gone? It's true, we cannot go to him in the body; but yet as Christ though he be absent from us in the body, yet he is present with us by his Spirit: so we upon the other side, though we be absent from him in the body, let us be present with him in the Spirit; and as he comes from heaven to us by his Spirit, though his body stay there; so let us go from earth to heaven to our Savior in our spirits, though our bodies stay here.

But you will ask me, How may this be done, or how may we be present with our Savior in our Spirits?

I Answer;

1. We may be present with him in the thoughts and meditations of the Spirit. These are the proper actings of the soul, the inner man; and if our thoughts be much upon him, we are in this respect much with him. And therefore I beseech you, my Beloved, let us feed ourselves continually with sweet and precious thoughts of Jesus Christ; though we be here below, and must continue so till Christ be pleased to take us to himself, yet let our minds ascend to heaven, and let our thoughts and meditations be where Christ is. Oh let us think upon him in the day and in the night; upon our beds when we are still, and have nothing to distract us; then let our hearts be filled with sweet soliloquies, with ravishing and transporting thoughts of Christ, that we may speak to him as David did, Psal. 104.34. How precious are the thoughts of thee, O Lord? How great is the sum of them? It passes my Arithmetique to cast them up.

2. Let us be present with our Savior in the affections of the Spirit; let our spirits cleave to him, though we be absent from him in the body: Where Jesus Christ our treasure is, there let our hearts be also. That as Elisha said to Gehazi once, Went not my heart with thee? when at that very time he was sitting in his house, and Gehazi was abroad, 2 King. 5.26. So we may say to Jesus Christ, though in another way; However we be absent from thee in the body, yet is not our heart with thee? as the Apostle to the Thessalonians, We Brethren, being taken from you in presence, not in heart, 1 Thes. 2.17. so we to Jesus Christ; Oh Lord, though we be separated from thee in our bodies, we are not separated from thee in our hearts; They are continually with thee, nor shall they be divided from thee.

3. Let us be present with our Savior in the desires and anhelations of the Spirit; let them be always mounting up where he is; he is gone, and in the mean time till he come again to us, let us long to go to him. Oh let us build no Tabernacles on the Tabor of this world, since our Savior is not here: But let us look upon ourselves as banished men, as the Apostle did, knowing that while we are at home in the body, we are absent from the Lord, 2 Cor. 5.6, and so let us groan earnestly to get to Christ as he did. Let us be always breathing, gasping, fainting after Jesus Christ, and putting out our heads to see when he will come and receive us to himself, that where he is, there may we be also. And thus far of the first particular suggested in the words, the departure of our Savior out of this lower world to the immediate presence of his Father; And now I am no more in the world, but I come to thee.

The second follows now in order to be handled, and that is, his Disciples stay behind him; But these are in the world, and are where they are like to be, and where they are to tarry and remain when I am gone.

The world in which our Savior Christ's Apostles and Disciples were, and were to stay, must be conceived to be the very same which Christ himself was now about to leave, and from which he was ready to depart, viz. this lower world beneath heaven; that from which he was to go, in that were his Disciples and Apostles to remain. And now I am no more in the world, but these are in the world, the self same world in which I am to be no more.

But why is this alleged by our Savior to his Father here, that the Apostles and Disciples were to stay in this world? apparently to show what cause he had to mention them in his Petitions, and to commend them to the special care and mercy and protection of his Father. As in the words that are immediately annexed, Holy Father, keep them through thy own Name. q. d. I am even now about to leave them, and to leave them in the world, and thou knowest what a place the world is, how troublesome, unpleasing, and vexatious it hath continually been to my Disciples; and therefore I beseech thee, Father, keep them, have a special eye upon them who are to stay behind me in such a place as this is.

So that the point apparently suggested here is this;

DOCTRINE. The world hath always been, and is, an evil and uncomfortable place to Christ's Disciples.

It is a sad and doleful place to live in, and hence our Savior seeemeth to bewail the case of his Apostles and Disciples in my Text; These are in the world, saith he, as if he should have added, and that is but an ill place.

Now that I may the better clear it, and evince it to you, I shall show in what respects the world is such an evil and uncomfortable place to Christ's Disciples.

It is in this respect an evil and uncomfortable place to Christ's Disciples, [ 1] that it is a place of suffering: In which they are continually to be exposed to many trials and to many troubles. Though they be in the world, yet they are not of the world, and therefore they are hated by the world, as Jesus Christ himself informeth his Disciples, John 15.19. If ye were of the world, the world would love its own, but because ye are not of the world, therefore the world hates you. And hence it comes to pass that it pursues them, persecutes them, casts them out, creates them all the trouble and vexation that it can: so that they are not like to have a quiet hour almost in this world. Besides the evils and afflictions to which they are exposed by the necessity of nature, as man is born to trouble as the sparks fly upwards, Job 5.7. distempers and diseases in their bodies, loss of their estates and friends and earthly comforts and the like, ungodly men come in with their additions. The Church of Christ while she is here, is ill-seated, she grows in an ill place, as he himself affirmeth of her, 2 Cant. 2. as the Lily among thorns, so is my Love among the daughters. She is environed and begirt with them, so that she is annoyed and hurt and pierct on every side. She cannot stir but one or other of her thorny neighbors hath her by the sleeve. She dwells in Mesech while she dwells in this world, and hath her habitation in the Tents of Kedar, in the midst of wicked men, so that she is beleaguered as it were and hem'd about with those that hate her, and desire her ruin. This is the state and the condition of the Saints while they are here, they are continually vexed and troubled: So that no marvel though our Savior tells his own Apostles, In the world you shall have tribulation. John 16.33. That is your portion, as long as you remain here.

The world hath always been an evil and uncomfortable place to [ 2] Christ's Disciples, in this respect, that it is a place of sinning. Indeed, my brethren, they are troubled with the sins of other men, their righteous souls are vexed with their filthy conversations. Rivers of waters run down their eyes because men keep not God's Law. But they are chiefly troubled with their own sins, from which they are not to be wholly freed, while they remain in this world; As long as they continue here, they are perpetually in Satan's danger, who is the Prince of this world, and whose authority and power is confined to this life. There will never be an absolute and perfect cure of sin in any of the Saints, till this corruption have put on incorruption: And hence perhaps the corruptions of our natures are styled worldly lusts, Tit. 2.12. And our members that are upon the earth, Col. 3.5. because we cannot possibly be rid of them, while we are here upon the earth, and while we live in this world. The Apostle Paul compares himself and others of the Saints, to earthen Vessels, 2 Cor. 4.7. And earthen vessels when they were legally defiled, could not be made clean again, till they were broken all in pieces, as you may see Lev. 11.33. So we, my brethren, are not to be fully cleansed, till we be shivered all in pieces. We are not to be wholly rescued from the bondage to corruption, till death translate is to another world. And then he that is dead, saith the Apostle, is free from sin, Rom. 6.7. So that no marvel though the world be a place of such disquiet and discomfort to the Saints; For how can they be fully comfortable here, while they are always sinning against God. He that hath entered into rest indeed hath ceased from his own works, as the Apostle speaks, Heb. 4.10. Till then he cannot wholly cease from those that are most properly his own works, but is in danger of offending God and falling into sin continually, and so can have no rest here.

Nay, my beloved, no man knows how far the Lord may suffer him to fall in this world. Though it be a certain truth that they that are elect, can never wholly fall away from God, yet they may sin exceedingly, to the dishonor of the Lord, the scandal of their brethren, and the irreparable wounding of their name, while they have a day to live. And this they are in danger of, I mean of falling fearfully, so long as they remain here. What deadly falls have many of God's worthies taken in their latter times! It is observable that David's first ways are commended 2 Chron. 17.3. By which the Holy Ghost insinuates that his last ways were not answerable to them. He (speaking of Jehoshaphat) walked in the first ways of his Father David. Indeed the latter ways of David were blemished with extremity of sin and scandal. The like is also noted of Solomon, 1 King. 11.9. And Asa, 2 Chron. 16.10. And Jehoshaphat, 2 Chron. 20.35. And how then can the world but but be a doleful and uncomfortable place to Christ's Disciples, where they are in such hazard? How can they but complain as Rebecca sometimes did, though in another case, If I must still be troubled with my lusts, and my corruptions, if I must still be over-ruled by them thus, what good will continuance in the world do me?

[ 3] The world hath always been and is an evil, &c. in this respect, that it is a place of banishment from Jesus Christ, from him in whom their very souls delight. This makes it sad and grievous to them, that they have not Christ with them. And this is that at which our Savior aimeth in my text, I am no more in this world, but these are in the world. There is the dolefulness of their condition, that they are to continue here without me. Indeed we are debarred of the immediate presence of the Lord, while we remain in this world. And therefore it is said expressly, 2 Cor. 5.6. That whilst we are at home in the body, we are absent from the Lord. And is not this a grievous thing to be kept from the enjoyment of such a one as Christ is? Especially to him that knows him, and is well acquainted with him, and hath tasted of his sweetness? can you blame him if he be weary of the world, and if it be a trouble to him to continue here? if be be willing to be absent from the body, that so he may be present with the Lord? What holy heart can choose but find a weariness in that place (let it be otherwise as pleasant as it will) which keeps Christ and him asunder, and hinders him from the complete fruition of his blessed Savior? Who would not gladly leave a place in which as long as he continues Christ and he must be asunder?

[Use 1] Now is it so, my brethren, that the world hath always been and is an evil, &c. Then let it be a Caveat to us, not to cast (as we are very apt to do) on too much joy and comfort here. Our manner is when things look a little well, and when we have some present quiet and content, to promise great and extraodinary matters to ourselves; To sing a requiem to our souls, with the rich man in the Gospel, take thine ease, eat, drink and be merry. Its true, the men of this world may have some content and quietness and satisfaction here. They have their portion here, and they receive their good things here. But as for Christ's Disciples, they must look for no such matter; And therefore he forewarns them when he is about to leave them what they are like to meet with in this world, persecutions, tribulations and afflictions, all the injury, and wrong, and malice, and despite, and evil usage that the world can pour upon them. There remaineth a rest to the people of God, Heb. 4.9. their rest remaineth for them, it is not to be had in this world.

And therefore it shall be their wisdom to provide for trouble, and not to look the world should be a better place to them, then it hath been to Christ's Disciples that have gone before them. Oh my beloved, do not deceive yourselves in this particular, do not conceive the world will ever yield you any great content or quietness, or satisfaction; for this is that which makes affliction bitter when it comes. But when you live at greatest ease, when you enjoy the greatest calm, when all things look as if you were confirmed and settled in a prosperous state, as if your Mountain should not be removed, be sure that you provide yourselves for worse times, that so afflictions may not find you unprepared when they come. How often shall you hear it from the mouths of many, when any heavy cross is come upon them, Alas they never dreamt of this, they never looked to see this doleful and unhappy day! the weaker and unwiser they. Did they not know that they are here abiding in a vale of tears, and that the world hath always been an evil and uncomfortable place? And why should they expect it should be better to them then it hath been to others of the Saints, who have perhaps exceeded them in holiness and grace? And therefore in the midst of comfort and prosperity, let us be wisely casting on the day of trouble and distress. Let us not reckon upon much felicity and sweetness here, for certainly it is not to be had in this world.

Is it so that the world hath always been and is an evil, &c. why then [Use 2] if we find it so, let it not seem strange to us. Let us not look upon it as a thing to be admired or wondered at, if we meet with nothing else but tribulation and affliction, and vexations in the world, if we have very little quiet or content here. Let not the members of the Church think much of it, if they be always troubled and distressed, if they be always followed and pursued with one affliction or another, so that they cannot have a comfortable hour almost; but let them look upon it as an usual thing. The world hath always been such an uncomfortable place to Christ's Disciples; And therefore let them seriously consider, that they could expect no other living in such a place as they do; but this I do but glance at in my passage by.

Is it so that the world hath always, &c. why then should Christ's [Use 3] Disciples be so much in love with this world? and why should any of them be so desirous to continue in it as they are? It is the case of many that do indeed belong to Jesus Christ, they have a great unwillingness to leave the world. O what a cutting thing it is to many of them to think of coming forth out of their earthly tabernacles! it is a burden to them that they cannot bear. They say with Peter, it is good to be here, though their Savior be not here, whereas they should say with Paul, It is better to be dissolved and to be with Christ. Though Christ himself make mention of it as a sad and doleful thing, that his Disciples were to stay in this world, they look upon it as a doleful thing that they are to remove from it. And this it seems was Hazekias case, when he heard that he must die, he turned to the wall and wept sore, yea he chattered like a Swallow, and mourned like a Dove. Our Savior Christ forewarning Peter of his death, John 21.18. tells him, he should be carried where he would not. By which it is apparent, that even in the blessed Martyrs there may be a loathness to depart out of these earthly Tabernacles. Though the righteous soul of Lot were vexed every day, as long as he remained in Sodom, yet Oh how did he linger when the Lord would take him thence! Gen. 19.16. Even so the Saints of God, though while they live in the Sodom of this world, they have a sorry habitation, being continually vexed with the sins and with the persecutions of ungodly men; yet are they not so unwilling to depart and leave the world as they have cause to be. When Cyrus made a Proclamation to the Jews, that whosoever was disposed might return out of the Land of his Captivity, it is observed notwithstanding that none were willing to go out but those whose Spirits God had raised up to go. So though this world be nothing but a Babylon to us, the Land of our Captivity, an evil and a • uncomfortable place, yet till the Lord raise up our Spirits by his grace, we are loath to part with it, but are desirous rather still to serve in this bondage. Now I beseech you my beloved, you that have senses exercised, look about you; What do you see in this world, why you should be loath to leave it? There is great reason why you should be weary of it, why you should look upon it as a sad thing that you must yet continue in a place where you must always sin and suffer; there is no avoiding of it. But there is no such reason why you should be so unwilling to depart out of it.

[Use 4] And therefore on the last place let this persuade you, as many of you as are Christ's Disciples, to be always ready to be translated and removed out of this place, which is so evil and uncomfortable to you. Indeed you must not wish and long for a departure out of passion and impatience, add in a peremptory way, as being now no longer able to endure the evils and perplexities that are upon you; as thus it seems Elijah did when he fled from Jezebel, 1 Kings 19.4. And thus it is extremely probable that Moses did, when he conceived his burden was too heavy for him, Num. 1 • .10, 15. For it is said he was displeased, and in that angry fit he said to God, Wherefore •• st thou afflicted me? I am not able to hear all this alone. And if thou deal thus with me, kill me I pray thee out of hand; and do not 〈◊〉 for my wretchedness. And this is apparent Jonah did, who being crossed in a punctilio in a point of honor, out of a p •• tish, fo •• sh, childish humor, will go die forsooth, God must take away his life. But if you do it out of reason, and with submission to the will of God, that if he please to take you from a place that is so sad and so uncomfortable to you, by reason of your daily troubles, but especially and chiefly by reason of your sins against him, you shall look upon it as a mercy, this is not to be condemned. When Joseph was in prison, though he wanted nothing there, yet see how earnest and importunate he was with Pharaohs Butler to help him to his liberty, Gen. 40.14. Think on me when it shall be well with thee, and show me kindness, and help me out of this house. Brethren, our heaven-born souls are but imprisoned in these earthly Tabernacles; we have the manacles and fetters of our lusts about us. We cannot walk abroad with liberty and freedom, and enlargement, &c. Oh let us cry to Jesus Christ to show us kindness, and help us out of this house.

JOHN 17.11.

Holy Father, keep through thine own Name, &c.

AND thus of the transition to our Savior's supplication in the behalf of his Apostles and Disciples, consisting of a heap of grand considerations that induced him to become a suitor for them to his Father.

Proceed we now to enter on the prayer which he makes for them. And here I shall take notice only of these two things; The object of it, and the parts of it.

The object of it, or the person whom he presents it to, is mentioned by his title, and his attribute. His title here, you see, is Father, and his attribute is holy. Holy Father; The sweetest title, and the choicest attribute. As for the first of these, the title that begins the object of his supplication here, is Father. So he stiles him in the entrance of his Prayer, and the same phrase he uses all along, as you shall see if you survey it, from the beginning to the end. Indeed he gives him once the attribute of holy, as you have it in my Text and once the attribute of righteous Father, at the 25. verse. But this is still the appellation that he uses, and from whence he never varies. If he call him anything, he calls him Father; And in this notion he Considers him while he is putting up his prayer to him. And therefore this you see, my Brethren, is the first word that he uses when he sets himself to pray. Thus he begins his prayer for himself in the first verse of the Chapter, Father, glorify thy Son: And thus also he begins his prayer in behalf of his Apostles and Disciples in my Text, Father, keep them through thy own Name: So that you see our Savior looks upon him as a Father still, when he is pouring out his prayer to him, either for himself, or others. And this would yield us matter of very good consideration, but that it hath been very largely handled heretofore. And therefore I shall pass on from the title Father, unto the attribute our Savior gives him here, and that is holy.

But wherefore doth our Savior mention this rather then any other attribute of God, on this occasion why might he not have said as well Almighty, or Eternal, or Merciful, or Gratious Father? the special reason why he chooses this Expression (as far as I conceive) cannot be clearly and undoubtedly resolved. Indeed he prays for holiness for his Apostles and Disciples afterwards, and therefore it was congruous he should seek it of his Father under the notion of a holy God, who is holy in himself, and who is also the hallower and sanctifier of his people. But seeing there are divers other things in his Petitions, this doth not seem of weight enough to bind him up to this Expression. Once, this is clear and manifest that he picks out this attribute of God among the rest; and whereas many other lay before him, he fixes upon this only; He comes to God in Prayer by the name of Holy Father. The thing is evident, though the particular consideration that induced him to it, be unknown. So that this observation we may safely pitch upon.

DOCTRINE. As God it holy in himself, so Jesus Christ came to him as a holy God, and looked upon him as a holy God, when he was making his Petitions to him.

The point you see, hath two branches. First, God is holy in himself; Then Jesus Christ came to him as a holy God, and looked upon him as a holy God, when he was making his Petitions to him. I shall pursue them in their order.

[ 1] God is holy in himself; so he is styled in my Text, you see, and that by Jesus Christ himself, who, of all others in the world, is best acquainted with his nature, for he came forth out of the bosom of the Father. Indeed it is the attribute that he delighteth in, and therefore he is called the Holy One 〈 in non-Latin alphabet 〉 , very often in the Scripture, to show that he excels in this regard; so that however there be many others that are holy in a measure, yet he is the Holy One; there is not one so holy as he is; And he is known in the Old Testament by the name of the Holy One of Israel, which is ascribed to him more then thirty times. The Seraphims which stood before the Throne, Isa. 6.3. cried out three times a row, Holy, Holy, Holy is the Lord of Hosts. And so accordingly the Beasts that stand about the Throne, Apoc. 4.8. rest not day and night, saying, Holy, Holy, Holy Lord God Almighty. To show that God transcends in holiness, he is superlative in this regard; for so thrice holy in some Languages is most holy. To say the truth, this is the attribute that makes him glorious; He is great in power, fearful in praises, but he is glorious in holiness, Exod. 15.11. In this respect he is a None-such; none to be compared with him, none like him, not among men only, but among the God's too. Who is like to thee O Lord, among the gods, glorious in holiness, fearful in praises, doing wonders! And hence he glories in his holiness, and swears by it. Even as the great men of the world are wont to swear upon their honor, because it is esteemed among them the most sacred and inviolable thing: So God you see, my Brethren, swears by his holiness, Psal. 29.35. Once have I sworn by my holiness, saith God: Once for all, and by my holiness, having no better or more precious thing to swear by. Let me no longer be esteemed a holy God, and that I would be very loath, then I inviolably keep the Covenant that I have made to David in my truth.

So that you see the former member of the point is firm, God is holy in himself.

Now for the second branch, that Jesus Christ came to him as a holy [ 2] God, and looked upon him as a holy God when he was making his Petitions to him, you see it evidently in the Text, this is the appellation that he gives him, Holy Father; His thoughts are taken up it seems, more with the holiness of God, then any other of his attributes, while he is pouring out his prayers to him.

I shall not undertake to show why he did so, he had his reasons in his own breast, and in his own bosom. Only this is probable, that he did it that he might be an Example, and a president to us, that we might learn of him to do as he did; That when we are approaching to the Throne of Grace we might be very much possessed with deep and serious contemplations of the holiness of God. I shall add no more for proof, but hasten to the Application.

Now is it so, that even as God is holy in himself, so Jesus Christ came [Use 1] to him as a holy God, and looked, &c. Then let us learn of Jesus Christ, how to behave ourselves when we are making our addresses to the Majesty of God, and pouring out prayers to him. We are exhorted very often in the Scripture to be followers of Christ, and so to walk and act as we have him for an Example. In all his imitable ways and actions, his practice ought to be a rule to us. And therefore let us labor to conform ourselves to Jesus Christ in this particular, when we are drawing nigh to God in prayer, let our thoughts be taken up with meditations of his holiness, let them work much upon this attribute of his. Indeed the Saints of the Old Testament, when they set God upon his Throne, and clothe him with his Majesty and glory, (as they use to do in the beginnings of their prayers) do seem to take more notice of other attributes of God, of his power, of his dreadfulness, his righteousness, his faithfulness, his truth, his mercy, then his holiness. But under the New Testament you know, God hath been served & worshipped in a more spiritual way, and here we have the High Priest of our profession Jesus Christ, the most unparalleled and matchless pattern teaching us by his example, to exercise our thoughts upon the holiness of God, when we are making our approaches to him: And therefore when at any time we set ourselves to pray, let us endeavor to affect ourselves, and to be taken up with deep considerations of this attribute of his.

Let our most working apprehensions fix upon his holiness, and make a deep impression of it in our hearts, that we may carry it along throughout, from the beginning of our supplications to the end. It will be singularly useful to us as I shall show you in a few particulars.

1. It will help exceedingly to frame our hearts to put them into such a posture as the Lord delights in. It's true, the meditation of other of the attributes of God, hath its work upon our spirits when we are drawing nigh unto him: But this, me thinks, hath somewhat proper and peculiar to itself further and beyond the rest. It's true, the apprehension of the Mercy of the Lord will make us to have comfortable cheerful hearts; the apprehension of his truth and faithfulness will make us to have bold courageous hearts; the apprehension of his power and greatness will make us to have trembling and awful hearts: But now the apprehension of his holiness, will make us to have holy hearts, that so we may be like him whom we are making our addresses to: And holiness alone comprises all that hath been said, and much more; our cheerfulness, our confidence, our reverence in prayer, are all but parts of holiness: A holy frame of heart involves and comprehendeth in it all this, and more besides then we are able to express. Indeed what ever God takes pleasure in, as to the temper of his people when they are pouring out their prayers to him, is all contained under holiness: Let them come with holy hearts, and all is well; and this they shall the better do, if they consider with what an infinitely holy God they have to do. Oh, this will raise the heart if it be duly weighed, to such a sweet and precious frame, that it will be no longer earthly, it will be fit to have Communion with the holy God: And therefore David presses the Consideration of this attribute of God, in those whom he exhorts to worship him, by way of preparation to that great business, Psal. 99.9. Exalt the Lord our God, and worship at his holy hill, for the Lord our God is holy.

2. The meditation of the holiness of God, will quicken us, and stir us up as far as it is possible, to cleanse ourselves from every sin when we are making our approaches to him. For sin, my Brethren, is against his holiness, yea in directest opposition: And therefore it is known by the name of filthiness and uncleanness in the Scripture. Not only whoredom, and adultery, and fornication, and sins of that kind are unclean, as they are called uncleanness in the abstract, but sin is generally so, as you may see that place for instance, 2 Cor. 7.1. And hence it is, my Brethren, that it is so odious to the Lord, there being nothing in the world so contrary and so opposite to him and to his Nature, as sin is: No man in the world hates anything, no man's heart abhors, and loathes, and rises against anything, as the Lord's against sin: By reason of his pureness and his holiness, he cannot brook it, Hab. 1.13. he is not able to endure it: He seems, me thinks, to shut his eyes, and to cry out to his people, Oh do not this abominable thing which I hate: And therefore when men will not hold, but commit it, the infinitely holy God is vexed and troubled out of all measure; so he is represented in the Scripture, Isa. 63.10. They rebelled against him, saith the Prophet, and they vexed his holy Spirit. Because he was so holy, he was vext the more at sin, which was so filthy.

And truly, my Beloved, if we did seriously consider the holiness of God when we are about to pray, we would not dare to bring this filthy thing into his presence, which is so contrary to this attribute of his, and consequently is so odious and detestable to him. At least we would endeavor to the utmost of our power to cleanse ourselves from all the filthiness of flesh and spirit, to wash our hands and hearts in Innocency (with holy David ) and so to compass God's Atar, to offer up the Incense of our prayers to him. Oh we would shake and quiver every joint to think of coming to the Holy God, in the midst of our pollutions, unpurged and unhumbled for. We would consider with ourselves, What will the Lord say to me when he sees me in his presence, so defiled? How will he look on such a filthy and abominable wretch as I am? how is it possible but he should hide his eyes from me, when he perceives the hands that I spread forth before him are so full of gore and blood? how can he choose but loath me and abhor me? Do I expect to find favor in his eyes, and come before him with that which he so abhors, as if I meant to vex him and provoke him? And therefore if we ever look to speed with God in prayer, let us consider what a holy God he is, and let us labor to be holy too. Let us be separate from the remainder of the world (as he himself advises us, 2 Cor. 6 17.) and touch no unclean thing, and then we have his promise, that he will receive us.

The meditation of the holiness of God, as it will be very useful to prepare us, and to make us fit for prayer, so it will be very helpful to us, in the parts of prayer, and that both in confession, and petition, and thanksgiving.

1. It will help to humble us in the confession of our sins. While we consider that they are so filthy and unclean: and God upon the other side, whom we confess them to, so holy. This cannot choose (if it be duly weighed) but shame us wonderfully in the presence of the Lord, that we have been, and are so filthy before such an holy God. Indeed we ought to be ashamed to commit iniquity, being such an odious thing. The Lord hath planted shame in man, to be a bridle as it were to check him, to curb him, and to hold him in from sinful courses. But if we have not been ashamed in the commission, we ought especially to be ashamed in the confession, as God advises Israel, Be ashamed and confounded for your own ways. Ezek. 36.2. To review our sins with shame, and to cry out as Daniel doth, Dan. 9.8. to us belongeth confusion, &c. And Ezra in his sad confession, Ezra 9.6. Oh my God, I blush (saith he) and am ashamed to lift up my face to thee. We should remember our evil ways and our doings that are not good, and loath ourselves for our abominations, Ezek. 36.30. we should remember and be confounded, and never open our mouths anymore because of our shame. We should cast ashes on our heads, and rent our hearts, and cry unclean unclean, Lev. 13.45. And there is no one thing that will confound and shame us more then the consideration of the matchless purity and holiness of God, whom by our sins we h • ve offended. Oh this will make us wonder that he should endure such filthy persons in his presence!

2. As it will humble us in the confession of our sins, so it will encourage us in our petitions for the cure of sin. As it will make us low in our confessions, so it will make us high in our petitions. For how is sin, which is uncleanness removed and cured in any of us, but by holiness? And is it not a comfort to us when we are making our requests for holiness, that we are praying to the Holy God? who is holy in himself, and who is the original of all the holiness that is communicated to the Creature, who is the Sanctifier of his people. Is it not comfortable that when we come to draw, that we are at the Well-head? If you observe, it is the great petition that our Savior hath to make in the behalf of his Apostles and Disciples, verse 17. Sanctify them with thy truth, and this he prosecutes throughout. And therefore he begins his prayer for them, Holy Father.

3. It will enlarge us in our thanksgivings to the Lord for holiness, when we consider whence it came, and by whom it was bestowed. We shall see what cause we have to praise the Lord, the Donor and Dispenser of it: As David intimateth in that memorable place to this purpose, Psal. 97.12. Rejoice in the Lord, ye righteous, (ye that are sanctified, ye that are holy,) and give thanks at the remembrance of his Holiness. And yet again, Psal. 30.4. Sing unto the Lord, O ye Saints of his, and give thanks at the remembrance of his holiness.

And thus far of the Object of our Savior's Prayer, as he is mentioned by his title Father, and his attribute Holy, Holy Father. Proceed we now to enter on the parts of it.

There are two things especially for which our Savior is a suitor to his Father, in the behalf of his Apostles and Disciples; Preservation and Sanctification. To these may be reduced and referred all that he desires for them, preservation in my text, and onward to ver. 17. Sanctification in the rest that follow.

First he desireth preservation, Keep them through thy own name. And this desire of his, he backs especially with two reasons, and they are weighty and of great importance. First he would have his Father keep them now, because he himself had kept them, and kept them very safe till now. While I was with them in the world, saith he, I kept them; and none of them is lost, but the Son of perdition, but he who was designed to be lost. And now I come to thee, saith Christ, I am to be no more among them, and therefore I beseech thee now receive them into thy special care and tuition. Here I resign them safe, and whole, and sound to thee, I pray thee keep them henceforward as well as I have done to this time. Secondly he would have his Father keep them, because they were in such a dangerous place, where they were in great peril every day, and every hour, where they were hated and maligned upon all hand, and that for the truths sake. I have given them thy word, and the world hath hated them, and so on. And therefore I beseech thee Father, look to them, and keep them from the evil, as it is added in the next verse. The evil of fault, and the evil of pain. Some other things are interposed and touched incidentally, which shall be handled in their places.

The thing desired, is first in order to be handled, before we pitch upon the Arguments and Reasons with which our Savior presseth and enforceth this desire of his; and this, as we have heard, is preservation. And here we have to be considered two things: First the means by which our Savior here desires that his Apostles and Disciples might be kept, and that is by or through his Fathers name. Holy Father, keep through thy own name, those whom thou hast given me. And Secondly the end for which he prays they might be kept, that they may be one as we are. So that you see the supplication of our Savior Christ is full, he prays both for the Means and End, desireth that the end might be attained for them by the means.

Begin we with the means by which our Savior here desires that his Apostles and Disciples might be kept, and that is through his Fathers name. Holy Father, keep through thine own name, those whom thou hast given me.

The name of God is generally taken for anything that makes him known to men, as one man is distinguished from another by his name: Particularly it imports sometimes the attributes of God, now one and then another of them. Sometimes his attribute of mercy, as that is called the name of God, Exod. 34.5, 6. The Lord descended in a Cloud, and there proclaimed the name of God. And what was that? The Lord, the Lord God merciful and gracious, and longsuffering, and abundant in goodness and truth: Keeping mercy for thousands, forgiving iniquity, transgression and sin. Sometimes his attribute of Justice, as that is also called his name in the very same place, who will by no means clear the guilty, visiting the iniquity of the Fathers upon the children, and upon the children's children, unto the third and fourth generation. Sometimes his attribute of Power is intimated by his name, as you may see that place for instance, Psal. 20.1. The Lord hear thee in the day of trouble, the name of the God of Jacob defend thee, that is, the power of God defend thee. And this is that by which our Savior prays, that his, Apostles and Disciples might be kept, keep them through thy own name, that is; through thy own power. And so accordingly the point to be observed, is this.

DOCTRINE. They that belong to Jesus Christ, as long at they remain in this world, are kept by the Almighty power of God himself.

It is the prayer of our Savior for them, in my text you see, Holy Father, keep them through thy own name, whom thou hast given me, and therefore out of question they are kept by that name, the almighty power of God. For Jesus Christ is always heard in everything for which he is a Suitor to his Father.

So that his people are as safe as the power of God can make them. They are committed by him to his Fathers Custody, and he is able very well to keep that which is committed to him, as the Apostle Paul speaks, 2 Tim. 1.12. And this is clearly intimated in our Savior's speech, John 10.29. with reference to his people, My Father which gave them me is greater then all. Greater, in what regard? greater in place and dignity? No my beloved, greater in power and in ability. And therefore it is added presently, and no man is able to pluck them out of my Fathers hand. Many are willing, but none is able because his power is infinitely greater then theirs is. So in another place, he shall be holden up, Rom. 14.4. he that is weak shall be held up; how so? For God is able to make him stand. And Jude to the same purpose, he is able to keep us from falling, verse 24. you see our preservation and support is still ascribed to the power and ability of God, by which it is apparent what guards us, that we are kept, and kept safe by that power. That of the Apostle Peter is express and full, so that we need to add no more for confirmation, we are kept by the power of God, saith he, through faith unto salvation, 1 Pet. 1.5. The point is plain, They that belong, &c.

Now to open this a little, because you do not see it in the full extent of it, you must conceive that such as appertain to Jesus Christ, are kept by the almighty power of God; Especially two ways. Either by the power of God in them, or by the power of God for them. Either by the power of God assisting, or by the power of God protecting. Either by the power of God within them strengthening, or by the power of God without them guarding and defending. I shall speak to these in order.

[ 1] They that belong to Jesus Christ are kept by the Almighty power of God in them; assisting them and strengthening them, and fortifying them to stand, and to hold out, both in temptations and afflictions. Man is by nature 〈 in non-Latin alphabet 〉 a feeble and infirm thing. So weakened and enfeebled with his fail, that of himself he is able to do nothing. And therefore God communicates his own transcendent power to such as he intends to keep and to preserve, so far as they are capable of it. And thus however they be weak in themselves, yet they are strong in the Lord, and in the power of his might, as the Apostle speaks, Eph. 6.10. He stands by and strengthens them, 2 Tim. 4.17. And of this inward strengthening it is that the Apostle speaks. Col. 1.11. Strengthned with all might according to his glorious power, that is the power of God himself, which he gives in to his people, and so corroborates them, makes them strong as Oaks, to bear the burden that is laid upon them. For if you mark it, the Apostle saith not, the power of God bears our afflictions, resists and overcomes our temptations for us but we are strengthened by his glorious power to both these. And God is able, saith the same Apostle, to do abundantly according to his power that worketh in us, Eph. 3.20. Observe it well; not his power that worketh for us, but his power that worketh in us, and that makes us able. So that you see my brethren, it is an infused thing, there goes forth power and virtue from the Lord to us, and becomes inherent in us. Not as one friend may help another that is weak, with an external succor and support, bearing his heavy burden for him, but giving him ability himself to bear it. Even as a man that hath been much enfeebled with along sickness, and being now recovered in a measure, and his malignant humors purged away, increaseth every day in strength: So we my Brethren, having been enfeebled by the fall, God makes us sound and strong again, enables us to do and suffer what he calls us to So that it is an inward and habitual power that we partake, infused into the soul by God. And God in this respect is strong in us. His power is perfected, declared to be perfect in our weakness.

Now my beloved, to follow this a little further, this glorious power of his the Lord conveyeth into a Christians soul through Jesus Christ. The Father hath anointed him with the Holy Ghost and with power, as the Apostle Peter speaks, Acts 10.38. And upon him the spirit of power doth rest, as you have it in the Prophet, Isa. 11.2. That so from him it might be given out to all his people. He is the Conduit-pipe through which the spirit and the graces of it run, obtaining them by virtue of his meritorious intercession from his Father, and so conveying them to every member, as he (by reason of his near communion with the manhood, being more deeply touched with the feeling of their wants) observeth their necessities to be. And so to everyone of us is given grace; and what is grace but power to do, and power to suffer? power to stand out, and not to faint or yield in temptations or afflictions? Habitual grace is nothing but the inward strengthening of the soul. To everyone of us, I say is given grace, according to the measure of the gift of Christ, Eph. 4.2. that is as he is pleased to distribute.

And as this power proceeds originally from the Father by and through Jesus Christ, so it is wrought immediately by the Holy Ghost. And hence the strength infused into a Christians soul, is called the spirit of power, as you may see, 2 Tim. 1.7. Because indeed it is wrought in us by the spirit. That place of the Apostle Paul is clear and full to this purpose, Ephes. 3.16. where he desireth God in the behalf of that people, That he would grant them to be strengthened with all might in the inner man. How so? Why by his spirit, as you may see in that place. And thus you see both that, and how they that belong to Jesus Christ, are kept by the almighty power of God in them.

They that belong to Jesus Christ, are also kept by the almighty [ 2] power of God for them. For even as God is strong in them, so he is also strong for them. And as he makes them strong, so he shows himself strong in their behalf, as the Expression is, 2 Chron. 16 9. The eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose hearts are perfect with him. And thus they are preserved and kept, not only by the power of God strengthing and fortifying them within, but also by the power of God protecting them, and helping them without. And therefore it is said the name of the Lord, that is, the power of the Lord is a strong Tower, the righteous runneth to it and is safe, Prov. 18.10. Now security of any person that runneth to a Tower for shelter, consists not in his own strength, but in the strength of the Tower he runs to. A strong Tower will protect a weak man; if he can get within it he is safe. And such a stong Tower is the name, the power of God for the safeguard of his people. And thus you see, he keeps us through his own name, his own power (according to our Savior's prayer in my text) in a way of protection, by giving outward help and succor, when we are in great danger. And this outward help he gives us two ways.

First sometimes immediately by his own power: he helpeth us himself by his own almighty arm, without the use of second causes, and then his arm is made bare. He brings in succor to his people, as he made the world of nothing, and therefore he is said in Scripture, to create it, as you may see that place for instance, Isa. 65.18. Be ye glad and rejoice forever, in that which I create, for behold I create Jerusalem a rejoicing, and her people a joy. And thus he kept his people in the fire, and in the water, and in the wilderness, where there were no means at all of preservation, he did it merely by his own name.

Secondly, Sometimes he helps and keeps his people mediately by his power communicated for that end to second causes: He raises instruments of their delivery, and makes them able to relieve his people, as he did the Judges often. And as it is observed of David, when God was pleased to use him for the help of Israel, in a time of great distress, he furnished him with power sufficient to go through with the business which he had designed him to. And therefore saith the Lord of that instrument of his, Psal. 89.19, 20. I have laid help upon one that is mighty, I have exalted one chosen out of the people, I have found David my servant, with my holy oil have I anointed him. Mighty he is to help indeed, but it is because I have made him so, because I have laid help upon him. And so he stirs up some continually to favor and relieve his people; he makes the earth sometimes to help the woman, men that have nothing else but earth in them; but still the power by which they help them is from him. Their power is his power, and therefore when his people are preserved and kept by them, they are kept by his name, as you have it in my text, and his name must have the glory.

This shall suffice for explication of the point, they that belong to Jesus Christ, are kept by the almighty power of God himself. And there is pregnant reason for it. For first of all, no other power but his will keep them, and his is every way sufficient. And secondly his power is mightily engaged to keep them.

[Reason 1] They that belong to Jesus Christ are kept, &c. because no other power but his will keep them. Kept they must be, and none but this alone will do it. Alas the adversaries power that is against them, is abundantly too strong for any power that can appear for them, but that of the almighty God himself. The power of all the world, and all the strong temptations that are in it, of pleasure, profit, honor, which is bent against the Saints, you will conceive to be a great matter: Yet this is nothing in comparison; this is the least part of their danger. What think you of the power of all the lusts and the corruptions that are in them, that are continually raging, warring? Who is able of himself to overpower and master these? What think you of the power of Satan, and his black confederates, the power of darkness, as it is styled in the Scripture? All the united strength of hell itself? nothing but the power of heaven is able to out wrestle this: and they that will struggle with it, had need be strengthened by that glorious power.

And hence our Savior places the security of his Disciples in this That they are kept by him that is greater then all, John 10.29. That is, of greater strength, as I have shown, so that none can pluck them out of his hand.

[Reason 2] They that belong to Jesus Christ, are kept, &c. because as no other power can keep them, so this is mightily engaged to be for them: And that especially two ways, by the Sons prayer, and the Fathers promise.

1. By the Sons prayer, and that must not be denied; For this we need to go no further then my text; Holy Father keep them through thy own name. It was one of the last requests he made when he was taking leave of this world, and therefore certainly it was successful. Simon, Simon, saith our Savior, Satan hath desired to winnow thee as wheat. But how is Peter kept now? Why by our Savior's intercession, I have prayed for thee that thy faith fail not.

2. By the Fathers promise; he hath engaged himself by promise to his people many times, that his power shall be for them. The Covenant is a Constellation, and a heap of promises, and he is a God in Covenant with them. So that as he himself is theirs, so all his attributes are theirs too. His mercy to forgive them, his justice to avenge them, his power to keep them.

The Romans were in league with many people, and if those people were in danger, they were obliged in point of honor to defend them; And so they did with as much diligence and care as they did their own City. Even thus it is between the Lord and his people; he is in League and Covenant with them, and he hath undertaken their protection: And therefore if they be in any straight, he is bound in point of honor to set his power on work to save them: And hence it is that they are kept by the almighty power of God as long as they remain in this world.

JOHN. 17.11.

Keep them through thy own name, those whom thou hast given.

IS it so that they that belong to Jesus Christ are kept, &c. Then in [Use 1] the first place let it serve for information, to let us see where our strength and safety lies. We are in danger every day and every hour as long as we remain in this world; we have mighty enemies both without us and within us; we walk continually in the midst of traps and snares, and gins that Satan and his instruments do lay for us. How are we preserved now, and where is our security? Truly my brethren, not in our own wisdom, grace, strength, &c. but in the name of God himself. We are kept by his power, and not our own. Our blessed Savior in his prayer doth not commit us to ourselves, or anything that is in us, but to his Fathers own name, q. d. They cannot keep themselves by any grace or strength that is within them or without them; and therefore I beseech thee Father keep them through thy own name.

Well then, my brethren, let none of us be strong in his own strength, let us not trust to our own abilities to support us and uphold us, to bear us up, and to safeguard us, in temptations and afflictions. But let us know that grace received and infused is not sufficient of itself to keep us, unless it be corroborated and supported still with new assisting grace and strength from God. And therefore he is said to keep us who are sanctified, that we fall not. And we are kept not by inherent faith alone, but by the power of God through faith unto salvation; 1 Pet. 1.4. And thus the Lord hath ordered it, that though we are endued with some degrees of grace and spiritual strength, we might be held to a perpetual necessary firm dependence on him, notwithstanding: And therefore when we rely on what we have received already, as if those measures which we have inherent in ourselves were strong enough to cope with a temptation, the Lord will let us see how weak it is, by the withdrawing of his succor from us. And this indeed was Peters case, he was too bold and confident upon the strength of his inherent grace, he thought no doubt his faith was so impregnable, that no temptation could prevail so far against it, to cause him to deny his Lord and Master; No, not the fear of death itself: and therefore God deserted him in reference to his assisting grace, and so he fell in the temptation; let us be wary of the same error, lest we find the same issue.

[Use. 2] Is it so, That they that belong to Jesus Christ are kept, &c. This then should teach us to be bold and resolute in all cases, and not to cast away our confidence, how desperate soever our condition be: I say as the Prophet, Who is among you that feareth the Lord, that walketh in darkness and can see no light? let him trust in the Name of the Lord, that is, the great and Almighty power of God, and stay upon his God, Isa. 50.10. And this was that which Abraham trusted in, and stayed himself upon, in such a case wherein there was no likelihood, no probability at all to a human apprehension. He staggered not at the promise of God, but was strong in faith, giving glory to God, Rom. 4.20. And whereupon did he repose and rest his faith? on the Almighty power of God, being fully persuaded that what he had promised, he was able to perform: And so let us, my Brethren, rest on this power in all extremities and straits, let us hide ourselves in the Name of God, and let us not be dashed, or permit our hearts to sink by reason of improbabilities, or want of means: But let us seriously consider with ourselves, that Jesus Christ hath, as it were, resigned us up into his Fathers hands, to be kept by his Name. And by that name and power of his, let us be confident we shall be kept, what ever our distresses be.

And more particularly according to the Explication of the point, let us be confident, that if the danger be within, we shall be kept by the Almighty power of God within us strengthening. If our danger be without, we shall be kept by the Almighty power of God without us guarding and defending.

[ 1] If our danger be within, by reason of temptations or afflictions that lie hard upon us, and are about to overcome us, let us take courage to ourselves, and resolve we shall be kept by this Almighty power of God within us, strengthening and supporting: And that we shall be strengthened with all might, according to his glorious power. Oh thy temptations or afflictions (thou wilt say) are a crushing burden to thee, thou art not able to sustain it: Thou wilt cry out as Job perhaps, Job 6.11. What is my strength that I should hope? Is my strength the strength of stones? or is my flesh of brass? But man consider, is it thy own strength that thou standest in? If it were so, I must confess thy case were very sad indeed. But if thou be supported by the glorious power of an Almighty God, why shouldst thou doubt or be discouraged? Thus far perhaps (although with many bitter pangs of fear) thou hast past through the midst of thy temptations and afflictions; thou hast been shaken fearfully, but yet thou hast not utterly been overthrown and cast down, thou hast not yet denied the Holy One, as Job speaks; How hast thou been supported hitherto, but by the Name of God himself? was it not he that strengthened thee in those distresses, fears and agonies of thine? and cannot he uphold thee still? Is God's hand shortened, that he cannot help? is anything too hard for the Almighty?

Suppose thy burden shall be heavier yet, as that it may be is thy great fear: Is that anything to God? is not his glorious Name sufficient to keep and bear thee up, as well in heavier as in higher trials, that hath kept thee hitherto (it must be yielded) or else thou hadst been overwhelmed in thy troubles? And what now will it be too weak, if thou be brought to greater exigencies and distresses? Indeed if thou wert kept by creature-strength, either within thee, or without thee, the difference were very great, I must confess, between a heavy and a light affliction. But now it matters not at all; it is all one to the Almighty power of God, that will be sufficient for thee, let the case be what it will, or what it can. It may be thou conceivest, that if thy burden were a little heavier, if but a grain or two were added to it, thou wert gone, thou must be overlaid, and crushed, and broken instantly. Oh but remember that of the Apostle, Ephes. 3.16. God is able to do exceeding abundantly above all that we can either ask or think, according to the power that worketh in us. He is able by that power whereby he hath sustained thee so long, to strengthen and support thee still; what ever further trial come upon thee, beyond all that thou canst ask, yea beyond all that thou canst think, he is able to do more then thou art able to imagine.

If our danger be without, from enemies that set against us with all [ 2] their policy and power, and have reduced us to great extremities and straits; let us resolve we shall be kept by the Almighty power of God without us, guarding and defending. Let us say boldly as the Psalmist did in such a case, The Lord is my helper, I will not fear what man can do unto me. I must confess that we are apt to cast away our confidence, and to despair of succor and deliverance. It was the Prophet David's weakness, as himself acknowledges, Psal. 77.10. But if we fail at any time with holy David, let us come off as he did; let us ingenuously confess that it is our infirmity, and let us call to mind with him, the right hand of the most High. Oh let us think upon the great and the Almighty power of God; for that is intimated by his right hand, which commonly is stronger then the left, and so let us uphold our fainting spirits, when they are apt to sink within us. As Luther did, when one supposed that the Emperor with all his Forces would fall upon the Duke of Savoy, who was the great Protector of the Protestants at that time: And where, saith he, will Luther be then? That holy man returned this sudden answer, Aut in Coelo, aut sub Coelo, either in Heaven, or under Heaven, because he expected protection from Heaven as long as he lived, and knew he should have possession of heaven when ever he died.

But may we rest upon it then, that we shall have protection from the Name of God in all dangers? That he will keep us through his own Name?

To this I answer, if we belong to Jesus Christ, we may be sure we shall be kept by it, either one way or other, either from the outward danger, or else from the inward damage; either in a way of deliverance, or if not so, in a way of assistance. The Prayer of our Intercessor in my text shall not be in all respects in vain for us. It's true, the Lord may leave us sometimes in the outward danger, and may not keep us by his power for us; But then he will be sure to keep us by his power in us. If he take not off our burden, he will give us strength to bear it. And if he do not keep us from the evil, he will keep us in the evil. One way or other we shall have succor from his great Name. If it be not a shield to cover us and protect us, it shall be an arm to underprop us and support us; underneath us shall be the everlasting arms, as Moses speaks. Deut. 33 27. So that here is comfort still, in any trial or temptation: If we be not delivered from it, we shall be enabled to bear it.

And here lest any of you should look on this as cold comfort. I must tell you that it is a richer mercy to be enabled by the power of God within, to bear a trial, then to be rescued and delivered from it by his power without; this latter we desire most; but out of doubt the first is best for us: For do but weigh it, my Beloved, outward help and outward succor and deliverance by the power of God, is but a common mercy, of which the worst of men partake; yea of which the beasts partake; in this respect he saveth man and beast. How often doth the Lord put forth his power to rescue the vilest of the sons of men, from outward danger; yea the vilest of the creatures! But he supports and strengthens by his grace within, none but his own people. It is the proper and peculiar privilege of those that are given up to Jesus Christ, to be kept this way by the Name of God. Paul was importunate you know, to be delivered from the Messenger of Satan that was sent to buffet him; For this thing▪ besought the Lord thrice, that is might depart from me, 2 Cor. 12.8. He could not speed in that Petition, he could not get deliverance, but he got support, which was abundantly the richest mercy: And when did God ever say to an ungodly wretch in such a case, as he doth there to the Apostle Paul, My grace is sufficient for thee, and my strength is perfected in weakness? He hath very often given wicked men sufficient outward succor, but he never gave them yet sufficient inward grace; this is peculiar to his own people.

[Use 3] Is it so, that they that belong to Jesus Christ are kept, &c. Then when you are in any danger or distress, have recourse to this power. Seek not so much to outward means and second helps, but say as David, Psal. 68.11. Lord, do thou give us help from trouble: If you be kept, it must be by the Name of God, to which you are committed by your Savior. He saith not to the Father in my text, Let them be kept by human strength, by worldly succors and accommodations; But keep them through thy own Name: And therefore when you know not what to do, run to this Tower, the Name of God: Seek the Lord, and seek his strength, as the Psalmist counsels you, Psal. 105.4. For you must know, my Brethren, it is not enough to make us capable of having sure protection in the name and power of God, that we belong to Jesus Christ; No, we may be so careless of our duty, that we may be deserted for the present of the power of God, and may not have it to relieve us and defend us: And this is that which Ezra intimates, Ezra 8.22. The hand, that is, the power of God, is upon all them for good that seek him: If we neglect him, we may miss of favor from him, as Asa did in such a case, the Lord would not put forth his power to heal him, because he sought not to the Lord, but to Physicians: And therefore when we are in danger any way, from within, or from without, let us lift up our hearts and cry to God, with the afflicted Church, Psal. 80.2. Stir up thy strength and come and save us; and let us see that we do it in the way that God would have us, and that we seek him in the due order, as the expression is, 1 Chron. 15.13. And to this end I shall give you some directions.

1. Seek him early while he may be found of you; you must not run through all your other holds, and fly to all your other stays, and when you find that you are disappointed in them all, then go to hide yourselves, and not till then in this Name, when you know not what to do; for then perhaps the Lord will shut the doors against you, and leave you helpless in your troubles: And truly it is just with God, that they that seek not to him, till they be driven out of all their shifts, should be neglected by him when they come.

2. Humbly, or else the Name of God will not be a refuge to you. You may come to him for shelter, but he will not receive you into his protection; No, he will resist the proud, he will keep them out of doors, he will leave them succourless in their distresses. They were so proud, and their stomachs were so high in prosperous times, that they looked not after God, God was not in all their thoughts, Psal. 10.4. And therefore now when they come running to him, because they know not how to live without him, the Lord will look as little after them; let them do what they will for God. But on the other side, my Brethren, there are many sweet and precious promises of mercy & protection to the humble person.

3. Heartily, with all the heart, and all the soul, for so is the direction, Deut. 4.29. you must not seek him feignedly with half a heart, with a divided spirit; for if you do, you may expect such entertainment as is threatened to those dissembling wretches mentioned Prov. 1.28. They shall call upon me, but I will not answer; they shall seek me early, but they shall not find me; and you may look to speed as hollow-hearted Israel did, Hos. 5.6 They shall go with their flocks and with their herds to seek the Lord, and shall not find him.

4. Reformedly, in a way of Reformation, and amendment. It is in vain for a profane and filthy person, so continuing, to run to the name of God in his distresses; He must not look for any shelter there, he shall not come near God, for God will be sanctified in all that come near him. He that cannot endure to look upon profaneness with his eye, will not shroud it with his wing. But to the Saints, to holy persons, the Lord will be a sure refuge; The Name of the Lord is a strong Tower, Prov. 18.10. the righteous runneth into it and is safe.

5. Constantly, we must hold out in seeking God, and that not only in the act, but also in the power and vigor of it: And as the Spouse, though she were long delaid, and though she met with many difficulties and disheartnings; yet she continued seeking still: She followed Christ through every lane and every street, and never left till she had found him: So we must follow God, my Brethren, through all the Ordinances, all the means, all the ways that lead to him, and though he fly away and hide himself, we must not faint, and languish, but continue and hold out, till we have found him.

[Use 4] Is it so, that they that belong to Christ are kept, &c. If then we have been kept in any dangers or distresses, let us look up to this Name: let us not rest in the external means, and secondary causes of our succor or deliverance; but let us look beyond them and above them, to the name of God. Let us see this Name of his engraven and enstampt upon them, as the Prophet counsels, Mich. 6.9. The man of wisdom shall see thy Name; and when we see it, let us acknowledge it to be the fountain of our help, the cause of all our succor and deliverance: Let us confess that God (according to our Savior's Prayer in my Text) hath kept us through his own Name. And let his Name have all the glory.

And thus far of the means by which our Savior here desires, that his Disciples and Apostles might be kept, his Fathers Name; Holy Father, keep through thy own Name those whom thou hast given me.

The End for which he prays they might be kept, comes now in order to be handled, That they may be one as we are.

A strange expression, if we look upon it with a superficial view. That the Disciples of our Savior may be one in some respects, is very easy to imagine: But how they should be one, as God the Father and the Son are one, who are so one that they are the very same, the same essence, (for so the union is identical) though they be not the same person, this is hard to be conceived; yet this is the expression of our Savior to his Father in my Text, That they be one as we are.

Which that you may the better understand, my Brethren, you must know that [as] in Scripture is many times a note of similitude, and not of equality. It intimates the truth and the reality of that wherein the likeness stands, and not the measure and degree. I might give many instances wherein that particle is so taken; you may see that place for instance, Luk. 6.36. Be you merciful, as your Father also is merciful. It is impossible for any man to be merciful as God, if you look to the degree: For as the Heavens are higher then the Earth, so are his ways and thoughts above ours, in reference to mercy and forgiveness: But yet we may be merciful as God is, really and truly so, although not so in such a measure. We may be merciful as he, though not as merciful as he. So in my Text our Savior prays in the behalf of his Apostles and Disciples to his Father, that they may be one (saith he) as we are, as thee and I are. The meaning is not, that they may be one as nearly (that is impossible) but that they may be one as truly as we are. Not that they may be one by a substantial and identical, but by a real union as we are. Not that they many be one in all respects, but that they may be one in some respects as we are.

But you will ask me then, what those respects are? I will show you in a Word. God and Christ, the Father and the Son are two persons. And yet though they be two persons, they agree in everything Though they be divers, yet they never differ; No, they do continually mind the same things, they will and nill the same things, they love and hate the same things: There is an inexpressible agreement and consent between them every way; even so it is exceedingly to be desired, that the Disciples of our Savior, though they be many persons, yet they may be of one mind, and one heart, and one affection: That they may agree in all things, that there may be no difference, no divisions, no jars, no strifes, no rents among them; but that they may in this respect be one, even as the Father and Son are.

And this, you see, is the great thing for which our Savior is a suitor to his Father, in behalf of his Apostles and Disciples, that they might be at unity among themselves. This is the end for which he prays they may be kept by the Almighty power of God himself, that as far as it is possible for men to be, they may be one, even as the Father and the Son are one; Holy Father keep them through thy own Name, that they may be one as we are. So that the Observation clearly intimated here is this.

DOCTRINE. It is a matter of wondrous difficulty, and of high Concernment, for Christ's Disciples to be at nearest unity among themselves.

Both these particulars, I take it, are apparently suggested in the words, First, that it is a point of wondrous difficulty; Then that it is a point of high concernment, that all that are bestowed on Jesus Christ, should (as far as men may be) be one, as God and Christ are one. I shall clear them in order, from the Text and other Scriptures.

It is a matter of wondrous difficulty, even for Christ's Disciples to be [ 1] at nearest unity among themselves. Our Savior saw it to be very hard for them in all things to agree together, and therefore he desires it may be brought about by the Almighty power of God himself; Holy Father keep them through thy own Name, that they may be one as we are. He prays his Father to set his own Almighty power about it, to effect it; by which he intimateth that it is no easy matter. It is observable how the Apostle struggles for it, 2 Thess. 3.16. The God of peace himself give you peace always by all means: So that there is no possibility of having peace, unless God himself bestow it; unless he bow the heavens and come down, and work it in the hearts of his people. It is beyond the power of any creature to keep the Saints themselves in unity and peace, unless God himself do it. And so the Apostle having well considered the wondrous difficulty of it, turns himself to God. Now the God of peace himself give it. q. d. I see no other means will do it, and therefore I beseech thee Lord, thou who art the God of peace, do thou thyself make unity among thy people. That phrase of the Apostle is notable to this purpose. Eph. 4.3. Endeavouring to keep the unity of the spirit in the bond of peace. 〈 in non-Latin alphabet 〉 , The word there used, imports the doing of a thing with much intention, with inward care, and outward diligence, and labor, and endeavor to the very utmost. The setting of ones self about a business strenuously, and with all his might, which would not need, if it were an easy matter. Endeavouring to keep the unity of the spirit in the bond of peace. So that you see it is a matter of wondrous difficulty, for Christ's Disciples to be at nearest unity among themselves.

But you will ask me how it should be so? A man would think it should be no hard matter for Christ's Disciples to be all one: for them who are so closely and so nearly joined so many ways, and by so many tyes; who are all one body, one spirit, who have all one Head, one God, one Lord, one faith, one hope, one baptism, to be at unity among themselves. Indeed it is a task almost insuperable to have peace with all the world. To say the truth, it is impossible, as the Apostle Paul insinuates in his exhortation, Rom. 12.18. If it be possible, as much as lies in you, live peaceably with all men. But to live peaceably with Saints and fellow members, for such to be at unity among themselves, what difficulty should there be in this! How cometh it to pass that this is such a hard matter, That the almighty power of God himself is called down from heaven about it?

Why my beloved there be many things even in the Saints and Christ's Disciples, that make the matter difficult. And I shall draw them all that I shall mention, to these two heads. There are some things in which they are too much alike, and there are other things in which they differ overmuch; and both of them do make it wonderfully hard even for the Saints to be at unity among themselves.

[ 1] There are some things in which they are too much alike to agree among themselves. They are all (the holiest of them) too carnal, they have too much corruption in them easily to close together. And this is that the Apostle Paul observes in the Corinthians, 1 Epist. 3.3. Whereas there is among you strife, and envy, and division, are you not carnal? Is it not very manifest, that there is much corruption, and much flesh in you? And is not this the cause of these dissensions? It may be you are apt to think it to be otherwise, but mark what the Apostle saith James 4.1. From whence come wars and fightings among you? Whence do they come? Why hence they come, will some men say; I am so troubled and molested, I am so grossly injured and abused that I cannot live in peace. Never was any man so basely used, so vilely dealt withal, as I have been, and that by those that are accounted honest men. And hence it is that I cannot be at rest: No, no, saith the Apostle, thou art much deceived, I had as lief thou hadst said nothing. It is the wickedness and the corruption that is in thee, that is the true and real cause of all this. From hence come wars and fightings among you, even from your lusts that war in your members. And I will show you what those lusts are, which make it so extremely hard, even for the Saints to be at unity among themselves.

1. They are too proud: The wise man tells us this hath a stroke in all quarrels, Prov. 13.10. And if in all, then in the quarrels of the Saints too. And truly my beloved, were it not for this, there would not be such endless and implacable contentions about matters civil, as there are sometimes between those that are Christ's Disciples. It is their pride that neither side will stoop or bow; both are high and both are stiff, and so there can no possible accommodation or accord be made between them.

And were it not for pride there would not be such endless and implacable contentions about matters doctrinal. This is the true and real cause, why men will not endure to be gainsaid and crossed in their opinion, but presently they fret and fume and fall into an everlasting strife about words, whereof cometh envy, railing, evil surmisings, and perverse disputings, as the Apostle shows, 1 Tim. 6.4, 5. Now would you have the character of such a person as carries matters in this fashion? saith the Apostle, he is proud, knowing nothing. He thinks himself a very knowing man, but this is nothing but his pride. And hence it comes to pass that men are so unalterable in their fancies and conceits, that having once asserted them and owned them, they will not lay them down again (no though they be convinced) for their honors sake. Remarkable and exemplary is the resolution and humility of Job in such a case, Job 6.24. Teach me and I will hold my peace, and make me know wherein I have erred.

In which ingenuous disposition, did those who differ in their judgments constantly agree, they might be quickly brought, if not wherein they err, to change their minds, yet to allay them so, with humility and love, that they should never break forth into bitterness against their brethren. But while they have such a deal of pride among them (while they are so alike in this regard) it is impossible they should agree together.

2. It is impossible, even for the Saints, to be in all respects at unity among themselves, because as they are too proud, so they are too selfish. Herein they are too near alike easily to close together. This is indeed the great make-bate, it hath a special hand, and is a violent eager stickler in all the quarrels that are driven to and fro among men. From hence it is that men are so inflexible and so extremely stiff in their opinions, that they will abate nothing, nor yield to nothing for quietness and peace sake; it is their love, not to the truth, but to themselves, it is their self-love. And so it is the selfishness of men that makes them so intent upon their own things that they will have the utmost in a business, and urge extremity of right, and will not part with anything almost to purchase precious peace. It is because they love themselves too well, and because there is so much of this even in the Saints, this makes it wonderfully hard for them to be at unity among themselves.

I might name other things in which they are too much alike to close so nearly as they should, but these shall serve for that branch.

[ 2] It is a hard thing for the Saints to live at unity among themselves, because as there are some things in which they are too much alike: So there are other things in which they differ overmuch, so close so nearly as they should together. For differences make divisions many times, even among Christ's Disciples. And that you may the better look into the business, I will show you many things in which they differ many times, which render a conjunction and a perfect union infinitely hard to be made and kept among them.

1. They are of divers tempers and of divers constitutions, and those will hardly close together. As divers strings, unless they be of purpose tuned alike, will not be unisons, they will not be of one sound: They may be very sweet apart, but if you strike them all together, they will make a discord; So it is in this case: some of the Saints are of a melancholy sad, and others of a sanguine cheerful temper. The melancholy doth not like the cheerful, the cheerful doth not like the melancholy Saint. Or if he like him in his judgment, he cares not to converse with him, or not so much at least as with another, because he doth not suit his disposition. One Saint by reason of his constitution, (which grace doth never wholly alter,) is very hot and very active: Another Saint is very cold, and very dull. Those two being so unlike, will continually be disliking one another, and it may be censuring: so that it will be very hard to bring them to so near a close as should be between Christ's Disciples.

2. They are of divers stations and conditions, in the world, and in the Church. Some are high, and some are low, some are rich and some are poor. The high are ready to despise the low, the low are ready to envy the high. The rich are ready to despise the poor; the poor, &c. One of them will be apt on all occasions to be perking at the other. And this will make a perfect union extremely difficult between them.

3. They are of divers interests by reason of their callings, judgments, opinions, habitations, outward substance and estates; and differences will arise and grow from all these; So that it will be hard to keep them quiet, and to hold them close together. Meum and tuum, is the rise of all dissensions; it is this same thine and mine, that setteth men, yea the best men sometimes together by the Ears. This is my right, and that is thine; this is my place, and that is thine; this is my opinion, and that is thine. If the interest were one, they would be one; but sure it cannot be avoided, but it will be so different, in this world; there will be differences now and then even among the Saints themselves. It was upon the point of interest that Abraham and Lot fell out though they were both good men. And it is noted by the Holy Ghost himself as one especial reason of the strange consent and harmony that was among the primitive Saints, because their interest was one, Acts 4.32. The multitude of them that believed were of one heart and of one soul. How so? They had all things common, neither said any of them that any of the things which he possessed were his own. The state of those times, my brethren, both admitted and required it, and we see the fruit of it. It is not so, and to say truth, cannot be so in our days, and therefore it is much the harder to keep perfect unity among the Saints. When once they shall come all to be in one place, in one condition, of one opinion, and to have one inheritance, and so to have one common interest among them all, when God shall be all in all, there will be no more divisions; but in the mean time it is impossible they should in everything agree together.

4. They are of divers qualifications. There are diversities of gifts, saith the Apostle, 1 Cor. 12.4. Now these I must acknowledge are intended to beget union. But yet by accident, by reason of remainders of corruption in the Saints, they cause divisions. While some are of more judgment, and other some of more affection; while some are of greater, and other some of meaner gifts, here are occasions (I say not causes, but occasions) of dissention, while some are supercilious, and the other envious. As soon as the Apostle lays down the distinction between strong and weak Christians, Rom. 14.1. there follows disputation and division presently. The one despises, and the other judges. The strong Christian is ready upon all occasions to despise the weak. The weak Christian is apt upon the other side to judge the strong. The strong slights, and the weak censures, and so there is a woeful breach of unity and peace among them.

By these things it is evident my brethren, that it is a matter of wondrous difficulty even for Christ's Disciples to be at unity among themselves. And truly if we seriously consider how like they are in regard of some corruptions, and how different they are in Constitutions, Stations, Interests and Qualifications, we will not wonder that the Almighty power of God is invocated by our Savior to effect it.

JOHN 17.11.

That they may be one as we are.

AND this for clearing of the former member of the point, It is a matter of wondrous difficulty for Christ's Disciples to be at nearest unity among themselves. Proceed we to the clearing of the second.

It is a matter of high concernment for Christ's disciples to be at nearest [ 2] unity among themselves. As of wondrous difficulty, so of very great concernment. It is the first thing that our Savior begs in the behalf of his Apostles and Disciples, that they might be one: And prays his Father to effect it, by his own almighty power. Holy Father, keep them through thy own name, that they may be one as we are. By which he shows that as it is a hard thing, so it is a choice thing, a thing of special consequence, worthy the putting forth of the almighty power of God about it.

And therefore the Apostle Paul would have us strain ourselves to get it and preserve it, to do as much as lies in us, even to the utmost, as much as it is possible for men to do, to set all our abilities and all our faculties a work to procure and keep peace, Rom. 12.18. And to this end having persuaded the Colossians to adorn themselves with mercy, kindness humbleness of mind, and with the habits and the acts of meekness and longsuffering as with glorious robes, he persuadeth them at length to put on love, which is an uniting grace, a bond of perfectness, the uppermost garment (as it were) and so the largest, fairest, richest, and most precious piece of the new clothing of a Christian: And therefore puts a special Emphasis upon his exhortation to it; Above all these things put on charity which is the bond of perfectness: which will unite and join you perfectly together. They are not graces of the meanest rank that Paul commends to the Colossians in the former verses. Yet having run through all of them, and being come at length to this uniting grace, as to the top and chief of all, he sets the finger of a hand against it, to point it out as supereminent: Above all these things put on charity which is the bond of perfectness. How is the Prophet David carried out beyond himself, and even ravished in the contemplation of this precious unity among the Saints, and therefore calleth others to join in admiration with him. Psal. 133.1. Behold how good and pleasant a thing it is for brethren to dwell together in unity! The admirable and surpassing excellency of it, is represented to us in the Scripture many ways. If God will promise any special mercy to the Church, it shall be this, Isa. 11.6. The Wolf and Lamb shall dwell together, the Leopard shall lie down with the Kid, and the Lyon with the Calf, and a little Child shall lead them. And great shall be the peace of thy Children, Isa, 54.13. If he will give them any choice blessing, The Lord will bless his people with peace, Psal. 29.11. If we will pray for any favor worth striving for, it must be for Church-peace and unity among the Saints. Pray ye for the peace of Jerusalem, Psalm 112.7. that it may be like a City that is at unity within itself. And therefore the Apostle is so earnest for it, as it were for life and death, The God of peace give you peace always, and by all means. By which he intimateth that as it is a thing of wondrous difficulty, so of great concernment for Christ's Disciples to be at unity among themselves. And this I shall lay open to you in a few paaticulars.

[ 1] It is of great concernment to the growth of Christ's Disciples, and to their thriving in their spiritual estate. It is observed of the Church, Acts 4.32. that they were of one heart and one soul. And that which follows presently, is this, great grace was upon them all. It seems they were in the increasing and the thriving hand by this means. Where there is great peace among the Saints, there is great grace too. Much union brings forth much communion, and much Communion brings forth much holiness and much grace. When Christians walk on in a sweet and amicable way, they cannot choose but grow exceedingly. But when dissensions make them to reserve themselves, this is extremely prejudicial to the increase in holiness which otherwise would be among them. That place of the Apostle is very notable to this purpose, Col. 2, 19. And not holding the head from which all the body by joints, and bands having nourishment ministered and knit together, increaseth with the increase of God; being knit together it maketh increase.

It is of great concernment as to the growth of Christ's Disciples, [ 2] so also to their comfort, that they be at nearest unity among themselves; it is a notable expression of the Apostle Paul to this purpose, Col. 2.2. That their hearts might be comforted, being knit together in love: There is the mercy wished them, that their hearts might be comforted; and then the requisite condition and qualification to make them capable of this comfort, being knit together in love. Much union, much comfort; little union, little comfort; no union, no comfort: Indeed it is a pleasant thing for Brethren to live together in unity; but it is a bitter thing to live in discord and dissention; it eats out all the joy and comfort of a man, and fills his spirit with vexation: When men are over head and ears in Controversies and Contentions, especially Saints with Saints, it makes their lives unquiet and uncomfortable to them: You shall observe how restless such men are, who are embroiled in troubles, and who are deep in Controversies and Contentions; they cannot eat, they cannot sleep, they cannot talk, they can do nothing cheerfully and freely, they are so clogged and cumbered with their own impatient and perplexed thoughts: Listen to them, and you shall hear them ever and anon complaining that everyone is vexing them, and troubling and molesting them, so that they cannot live in peace. Their wives, their children, and their servants cannot be at quiet for them, they are in such a pelting humor upon every light occasion: Their families are like the middle Region of the air, continually rent and torn with storms and thunders and tempestuous stirs, which rise at first of a thing of nothing, a thin invisible fume drawn up from the earth: And all this comes to pass by the dissensions that they have with others, which takes away the meekness of their spirits, and with that their quiet too: And therefore you shall find a meek and quiet spirit joined together, and made the chief adorning of a Christian, 1 Pet. 2.4. Whose adorning let it be that of the hidden man of the heart, even the adorning of a meek and quiet spirit: It it be meek, it will be quiet; if enraged, it will be troubled; it will be like the Sea that cannot rest, whose waters cast up mire and dirt.

It is of so great concernment, as to the growth and comfort of Christ's [ 3] Disciples, that they be at unity, &c. so also to their keeping in with God himself; they must have peace among themselves, if they will have peace with God; if they be angry one with another, God will be angry with them all. If he come in and find his family together by the ears, he will be in a rage too. Manasseh against Ephraim, and Ephraim against Manasseh, and both of them against Judah; and all these you must know, my Brethren, were within the verge and compass of the Church: There were rents and breaches there, they were divided into parties, they were up one against another. And what follows? For all this his anger is not turned away, but his hand is stretched out still, Isa. 9.21. And is not this our case? Are not the members of the body mystical of Christ divided into factions, that struggle one against another (like the twins in Rebecca's womb) that bite, and even devour one another? And this I make no question, is one cause among the rest why the wrath of the Lord is not turned away. Our wrath is not turned away, and therefore his wrath is not turned way neither. Our hands are stretched out one against another still, and therefore his hand is stretched out against us all. We are not yet appeased one towards another, and therefore he is not appeased towards us: We are making and continuing breaches still among ourselves, and God is making and continuing breaches still among us: He deals with us just as we deal with one another; With the froward, saith the Psalmist, thou wilt show thyself froward, Psal. 18.25. We are unjustly froward to our Brethren, and he is justly froward towards us. As we have done, so God hath requited us; Because that Edom hath dealt against the house of Judah, saith the Lord, by taking vengeance, I will take vengeance upon Edom, Ezek. 25.12. Edom and Judah, you must know, my Brethren, came out of the same loins; And truly till we cease from taking our revenge, as we have opportunity, upon our Brethren, God will not cease from taking vengeance upon us.

[ 4] It is of great concernment to the preservation of Christ's Disciples, that they be at nearest unity among themselves. It is one special means to enable them to stand and to hold out against their common enemies both without them and within them. It is an easy thing to break them and destroy them one by one; but if they be united and bound up together, (as the Rods which the Roman gave his sons upon his death-bed) they will not be so quickly broken; they will find that their union is their strength and preservation; If they stand fast in one spirit, with one mind, striving together for the faith of the Gospel, they need to be in nothing terrified by their Adversaries, as the Apostle shows, Phil. 1.27. Indeed they will be terrible and dreadful to them. When God's Jerusalem is as a City that is compacted within itself, when she is at unity, then she is terrible as an Army of Banners, Cant. 6.4.

It's true indeed, that Christ's Disciples as they have the best friends, so they have the worst enemies. But let them be as many and as mighty as they will, if they could but hold together, and if they were resolved as Joab and his brother Abishai, If they be too strong for thee, I will come and help thee; and if they be too strong for me, thou shalt come and help me: If either of us be distressed, the other shall come in with all his succor; If thy corruptions, or temptations, or afflictions be too strong for thee, I will come and help thee with my Councils, with my Comforts, with my Prayers, and thou shalt deal accordingly with me. If it were thus among the Saints, they would be impregnable against all the Oppositions that Earth or Hell could make against them. They are built up to a spiritual house, and if they were cemented well together, no storms would overthrow them. That is worth our observation, which Ferus writes of the Primitive Saints. They were wont, saith he, to meet together very often, and there to lay open their several temptations, their means of resistance, their gracious success and happy deliverance: And so to council, and to comfort, and to encourage, and confirm and strengthen one another. As for my own part, I take very much comfort in the great unity that is to be observed among God's people here in this place, and in the frequent meetings which they have together. It is a joyful thing to see their love in the truth, and I am confident they get much strength by it: while others who reserve themselves, refrain communion each with other, withhold their Counsels, Comforts, Prayers, are very weak by this means, and easy to be overcome. And therefore one observeth very well, upon this prayer of our Savior in my text, that his Disciples are preserved and kept by unity. Holy Father, keep them through thy own name, and to this end let them be one as we are. As if the only way to keep them and preserve them, were to make them one among themselves.

It is of great concernment to the furtherance of the Gospel that [ 5] Christ's Disciples, &c. The work of Jesus Christ is not to be carried on with much knocking. As in the building of the old material Temple, there were no Axes, no Hammers, nor any other Tool heard, 1 Kings 6.7. so in the building of the Church of Christ, and carrying on the business of the Gospel, the less stir, the less noise, the more progress. If there were not such knocking as we have heard too much of late, this Church-work would go on the faster, and come the sooner to perfection. In the building of Babel, you know there was a confusion, &c. so the work was wholly hindered and laid by, Gen. 11.7. The workmen understood not one another's language, and so were forced to desist from that business. And truly there is a confusion happened in another sort of building in this land, the building not of Babel, but of Zion, which is a very great impediment to that work. The workmen understand not one another, and by this means the time which should be spent in laying is spent in knocking of the stones and timber, in making and upholding parties, and in maintaining endless controversies and disputes which tend to strife and variance and not a whit to edification. The Axe and Hammer is in use, but the Trowell is laid by. And verily, my brethren, while it so continues, the work of Christ will never go forward. Religion will not thrive among us as it should, till all that appertain to Christ, come to a nearer unity & a more firm accord among themselves. And therefore it is very notable that when our Savior Christ ascended, and meant to propagate the Gospel, to amplify and to enlarge the Church, He gave some Apostles and so on for the perfecting of the Saints, and for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, &c. Mark my beloved, when we come to unity, then the work goes on amain, then we thrive apace in knowledge, then we grow to perfectness, then the Church of Christ goes up: But till the stones be joined close together there will be no edifying, that is in English, no building.

It is of great concernment to the entertainment of Christ Jesus in [ 6] the world, that his Disciples be at nearest, &c. If they be always wrangling and contending, others will not come among them. No, they will stand off from them, and from the Master which they serve, if he be owned and followed by none but by a company of quarrelsome contentious people. And hence is that Petition of our Savior in behalf of his Apostles and Disciples at ver. 23. of this Chapter. In my text he prays the Father that they may be one even as the Father and himself were one. And in the cited verse, he renews the same petition, that they may all be one, as thou Father art in me, and I in thee, that they may be one in us. And why so? That the world may believe that thou hast sent me. q. d. If my disciples be not one among themselves, if they be rent asunder by a spirit of division, the world will not believe that I came forth from thee who art the God of love and peace, that thou hast sent me down into the world to be a Mediator, and a Peace-maker, to make up all the breaches and the differences between thee and thy people. They will look strangely upon me, and I shall never bring them to believe, that I am come on such an errand as this is. And therefore I beseech thee Father, that I may be entertained under the Notion of a Mediator, that the world may believe that thou hast sent me on this business, do thou take care that my Disciples may be at unity among themselves.

[ 7] It is of great concernment to the happiness of Christ's Disciples that they be at nearest, &c. Among the eight beatitudes, the third in order falleth to the meek and peaceable, Mat. 5.5. And if the meek and peaceable be blessed, then certainly the fierce and furious are accursed. It is a pretty observation of Ludolphus out of Bede on that place, Heaven is promised to the pure, blessed are the pure in spirit, for theirs is the Kingdom of Heaven: Earth is promised to the meek, Blessed are the meek, for they shall inherit the earth; So there remaineth nothing else but hell for the contentious and impure spirit. Ah my beloved, would we avoid the curse, and would we be partakers of the blessing? would we have heaven and earth to be our portion? Let us be pure and peaceable, let us make and keep peace, and so the blessing of the God of peace will be upon us. And therefore David having broken out into a passionate and pithy commendation of the unity of brethren, behold how good and pleasant a thing it is for brethren to dwell together in unity! it is like precious ointment, &c. Psal. 133.2. he shuts up all with this conclusion, There the Lord commanded the blessing and life for evermore. There where brethren live in unity and love, there the Lord commands blessing; it cannot choose but come upon them, for the Lord himself commands it. And this blessing it is life, and this life it is eternal. There the Lord commanded the blessing and life for evevermore.

[Use 1] Now to proceed to application. Is it so my brethren, that it is a matter of wondrous difficulty and of great concernment for Christ's Disciples to be at nearest unity among themselves? Then let this quicken us and stir us up, who would be taken to be Christ's Disciples, to labor after this oneness, and to endeavor to the utmost of our power to get and keep the unity of the spirit in the bond of peace. You hear it is a matter of great concernment, and therefore it is worth the striving for: It is a matter of wondrous difficulty, and therefore is not to be had without striving. Now I beseech you my beloved, let us set ourselves to this business. There was never greater need them now, when God hath suffered such a spirit of division to possess his own people. And when the members of the body mystical of Christ are of so many minds, and draw so many ways, and have sometimes such vehement and hot contentions and disputes among themselves: So that the Church had never greater reason to cry out, as Rebecca sometimes did, when she had parties in her womb, If it be so, why am I thus? and therefore we had need to put some spirit into this persuasion, and you had need to put some spirit into your endeavors, and if the Lord will put his spirit of unity and peace into us, it may subdue and overcome the spirit of division which reigns too much abroad in these times. But you will ask me, How may we attain this? and what are we to do, that we may come to be at nearest unity among ourselves? Though it be very difficult as you have heard, it may be compassed notwithstanding by the blessing of the Lord, upon the use of these directions.

You must endeavor to the utmost of your power to mortify those lusts [ 1] and those corruptions that incline you to dissensions. I shown you formerly in explication of the point, that the cause of our divisions is within, and not without us; They do not come so much from outward provocations, as inward corruptions. If there were no lusts within, there would be no wars without, as the Apostle James insinuates. And verily if our corruptions, as pride, and passion, and self-love, were thoroughly mortified within, those outward provocations would never cause such woeful rents and such implacable contentions as they do. And therefore let us set ourselves effectually and thoroughly to subdue these lusts of ours; though they be naturally as dear and near as the members of our bodies, let us persue them to the very death, as the Apostle Paul advises, Col. 3.5. Mortify therefore your members which are upon the earth. Let nothing satisfy us, till we have the life of them. Let us not wound them only, but destroy them; that ought to be the Christians aim, as the Apostle shows, Rom. 6.6. that the body of sin may be destroyed. Our lusts seek our life, either they must die or we. And they seek God's life, Omne peccatum est Deicidium. And they have sought Christ's life, and brought him to a shameful and accursed death. And therefore let us seek their lives too, and never satisfy ourselves till we have the blood of them. Let it be far from any of us to nourish or to cherish our corruptions, to favor them, or to deal kindly with them any way. No let us dash this Babylonish brood against the stones, let us show them no mercy; And when they are once destroyed, our differences and debates will end with them.

As we must mortify our carnal lusts, so we must chase away out of [ 2] our hearts our carnal reasonings that foment and nourish discords and dissensions. For these, if we will give them entertainment, will set our hearts on fire of hell. And therefore when our thoughts begin to work apace in any injury or provocation that is offered to us, and to tell us strange things, that it is not to be born, and that it may not be endured, let us smother and suppress them, let us not give place to them, no not for an hour, no not for a moment. It is observed of Abraham that when the fowls came down upon his sacrifice, he drove them away, Gen. 15.11. so when such foul and noisome thoughts as these offer to pitch upon our heart, let them have no footing there; no, let us watch them narrowly, that we may suddenly chase them away: And let us follow the advice of the Apostle, Heb. 10.24. Let us consider one another to provoke to love. Let us consider that, and think on that which may stir us up to love; let our imaginations work and dwell upon such thoughts as these, and not those which lead on to Contestation and Dissention.

[ 3] As we should chase away the thoughts, so we should avoid the persons that make and nourish breaches and divisions. It is the Apostles Counsel that we should mark them that cause divisions, and offenses, and avoid them, Rom. 16.17. Mark them, not to join with them, but to decline them and avoid them. Brethren, you shall observe that there are some of all hands whose work it is to make peace, and to compose breaches. And there are others on the other side who are as busy as it is possible for men to be, to make rents and separations and divisions. And it is our unhappiness that these dividers work goes onward faster then the others. Indeed it is an easy thing for one to rip faster then two or three can sow. Alas how many are there in these wrangling times, who are continually meddling, and who make this their work and business, to see how they can set men one against another; how they can blow the coals of discord, and kindle them into a flame; how they can heighten the contention and the animosity that is too high already among those who are in name at least and in profession Christ's Disciples. Now I beseech you my beloved, as the Apostle doth the Romans in the fore-alleged Scripture, Mark these men; let them be of what side they will, if they be of this spirit, do you set a mark upon them, that you may know them another time, and that you decline them, and avoid them. It is a bitter imprecation of the Apostle Paul's, Gal. 2.12. I wish they were cut off that trouble you. Truly I wish that they who are the troublers of our Zion's peace, the main and unwearied sticklers in our Church-divisions, who would not have things come to an accord and a friendly composition (for ends which they best know) I wish they were cut off from all communion with the Saints: That all the people of the Lord on all sides would look aloof upon them, and avoid them as the pests of this Nation. And certainly if all men would avoid them, and keep off from them, they would have the less work, and we should have the less trouble.

[ 4] If we would be at nearest unity among ourselves, we must be furnished with abundance of that wisdom which cometh from above, as the Apostle calls it, James. 3.17. For that is gentle, peaceable, easy to be be entreated, full of mercy and good fruits. Contentious persons may applaud their own wits, and think themselves extremely wise and subtle, in making good the quarrels which they undertake: But what saith the Apostle? ver. 14. if you have bitter strife and envy in your hearts, glory not, lie not against the truth. This wisdom descendeth not from above; And if it come not from above, from heaven, it cometh from beneath, from earth, from hell, it is earthly, sensual, devilish. What ever men's abilities, or parts, or reaches are, if they be always quarrelling and falling out, as many are, it is apparent that they want this blessed wisdom. To say the truth, my brethren, it is want of wit that is much of the cause of all this: Anger resteth in the bosom of fools; and so the wise man tells us, that every fool will be meddling,

Exposition of John 17

DOCTRINE. Christ hath approved himself a faithful Prophet to his Church, a faithful Messenger from his Father to his people.

DOCTRINE. The faithfulness of the Messenger of God, in the discharge and execution of his Office, is of very great avail, and efficacy to commend his Message, and himself unto the people.

DOCTRINE. The good reception of the message by the people, depends upon their good opinion of the Messenger; their sure persuasion that he is sent to them from God.

DOCTRINE. Christ is an Intercessor to his Father for none but his own people.

DOCTRINE. That all the people of the Lord Christ do belong to God the Father.

DOCTRINE. That Jesus Christ is glorified in all those that belong to him.

DOCTRINE. That Jesus Christ as he is man, is gone out of this lower world, to the immediate presence of his Father.

DOCTRINE. The world hath always been, and is, an evil and uncomfortable place to Christ's Disciples.

DOCTRINE. As God it holy in himself, so Jesus Christ came to him as a holy God, and looked upon him as a holy God, when he was making his Petitions to him.

DOCTRINE. They that belong to Jesus Christ, as long at they remain in this world, are kept by the Almighty power of God himself.

DOCTRINE. It is a matter of wondrous difficulty, and of high Concernment, for Christ's Disciples to be at nearest unity among themselves.