Exposition of John 17

DOCTRINE. Christ hath been wont to keep them safe who are bestowed upon him by the Father.

Those whom the Father gives him, he is sure to keep: So he did when he was conversant upon the earth among them; and so he doth now he is resident in heaven; for he is yesterday and today the same forever: Then indeed he kept them one way, and now he keeps them in another; then he was with them to preserve them in a visible and fleshly way, by the presence of his body: Now he is with them to preserve them in an invisible and spiritual way, by the presence of his Spirit: And however in the verse immediately before my Text he resigns them to the Father, as if he meant to take no further charge of them; that Father, my Beloved, is the whole God-head, of which himself as God makes one Person: For Jesus Christ as he is man, is not the Son of the first Person of the God-head only, but of all the three Persons. And in my text he speaks as man, for he speaks in prayer here; and prayer is part of worship, and God doth not worship God. And therefore when as man he yields up his Disciples to the Father (his Man-hood being now to be withdrawn) he yields them to the whole God-head, which is the Father of the Son as he is Man: And consequently Jesus Christ as Man, resigns them to himself as God as well as to the other two Persons; and so in that capacity he keeps them to this day, and will do so to the worlds end. Still you see he keeps them safe who are bestowed upon him by the Father.

Now to evince and clear the point, I shall dispatch these two things. First I shall show you that, and how, the Father gives men to the Son. And then in what respects, and how far forth the Son preserves and keeps them safe who are thus bestowed upon him by the Father.

As for the first of these, that some there are, some certain choice selected [ 1] ones, whom God the Father in a special manner gives to Jesus Christ, this is apparent in the Text; Those whom thou gavest me I kept; Indeed, originally all the world, and all the people in it, appertain to God; his they are, for he made them: So that if Jesus Christ, as he is Man, have any people, it must be by donation from the Father: And therefore he is often said to give men to the Son in the Scripture, especially in the New Testament, according to his promise in the old, Psal. 2.7. Ask of me and I will give thee the Heathen for thine inheritance. And yet you must not apprehend that he doth so bestow them on the Son, that he doth utterly devest himself of all his interest, and wholly pass away his right in them: No, my Beloved, the Father gives men to the Son, just as a great Sheep-master gives his sheep unto his Shepherd, to keep them and to look to them, to save them and answer them again: So Jesus Christ who is the servant of the Father (as he calls him, Isa. 42.1. Behold my servant ) receives men from him under that notion: And therefore he is said to keep them in his Fathers Name, and as his Fathers goods, as a shepherd and a servant to his Father. It is his own expression in my Text, While I was with them in the world, I kept them in thy Name; those whom thou gavest me I kept, and none of them is lost. They are his, you see, to keep them, not to sell them or to lose them; for he is always answerable for them to the Father. Now in this sense the Father gives men to the Son, especially in two respects.

1. In the first place he gives men to him by election; and this he doth from everlasting; He picks out such a certain company of men, and bestows them upon Christ in regard of the decree. There are a people for thee, saith the Father to the Son: So many thou shalt have among the Jews; and if that be not sufficient, thou shalt have as many more as thou wilt ask among the Gentiles; Ask of me and I will give thee the Heathen for thine inheritance, Psal. 2.7. And therefore God is said to choose us in the Son, Eph. 1.4. as in our Head, and as by designation members of his body. He doth not choose us first, and then after choose Christ; No, he chooses Christ first; he is his first and chief Elect, and then he chooses as in him, appoints us to belong to him. It were unnatural the feet should first come out of the womb before the head; and therefore God observes this method; First Christ the Head comes forth out of the womb of his Decree, and then the others follow. First he electeth Christ to be the head of his Church, and then he electeth us to be the members of his body. And hence perhaps is that expression of our Savior's to the Father, a body hast thou prepared me, or fitted me, as it is rendered in the Margent, Heb. 10.5. viz. in thy Predestination: Thou hast not only chosen me to be a Head, but in and by the fame decree thou hast prepared a body for me. Thou hast culled out a certain company of men, whom thou hast preordained to belong to me, whom thou hast chosen as it were in me, and whom thou hast bestowed upon me to be members of my body.

2. And as the Father gives men to the Son by the decree, so more expressly by the execution and accomplishment of the decree; as he bestows men on our Savior by election, so further yet by actual union and incorporation. In the first he assigns them, in the second he delivers them, when he takes those very men whom he had preordained from everlasting and puts them into Jesus Christ: There, saith the Father, are the members which I appointed for thee from Eternity. So that now the Son receives them, and hath them in his own possession. And he may say to God the Father as the Prophet doth, Here am I, and the people which thou hast given me. Thine they were saith Jesus Christ, Joh. 17.6. They have been thine, I must acknowledge; but now the property is altered, they are mine. Why, which way came you by them? might the Father say. The Son replies, By thy donation, by thy own free gift; Thine they were, and thou hast given them to me, as it is added in the next words. So then you see, my Brethren, that, and how, the Father gives men to the Son.

[ 2] Now for the second thing proposed, in what respects and how far forth the Son preserves and keeps them safe, who are thus bestowed upon him by the Father, This will need a little opening, because indeed there is some difficulty in it. And that you may the better understand it, I shall show you in the first place, how far our Savior doth not keep them, who are thus bestowed upon him. And in the second place how far he doth.

1. He doth not keep them that they do not suffer. Though Christ be with his own Disciples in the Ship, there may be a storm upon it, and a very dangerous one. They may be under heavy trials, and afflictions, both within them and without them. Christ may expose them, though they be his own, to bitter persecutions in the world; yea to the greatest miseries that human cruelties can devise to inflict. And when in the extremity of their distresses they run crying to him, as they are about to sink, Master save us we perish, Christ may seem to be asleep, to wink at all this misery of theirs, to make as if he knew nothing, and as if he did not dream of the intolerable pressures that lie upon his poor people.

2. He doth not keep them that they do not sin; and that most grievously, sometimes with hideous circumstantial aggravations. How fearfully have many fallen, who have indeed belonged to Jesus Christ? We have very sad examples of it in the Scripture. Peter was one of them, concerning whom our Savior tells his Father in my text, those whom thou gavest me I kept. And indeed he prayed for Peter in a special manner, that his faith might never fail, that it might not wholly fail, so as to be quite lost and utterly extinct in him. Yet after this you know, he fearfully sinned notwithstanding, so as in some respect to deny the Lord that bought him; and that in a stupendous way, with dreadful Oaths, yea, more then so, with bitter curses, and direful imprecations too. What sin almost may not Christ leave a person to commit, whom he hath taken into his tuition?

3. But now my brethren, in the third place, though Christ do not keep them that they do not suffer, and though he do not keep them that they do not sin, who are bestowed upon him by his Father, both by election and incorporation: yet he doth keep them that they do not perish. All that are so bestowed upon him he keeps so that they are not lost, as you have it in my text, Those whom thou gavest me, I kept saith he, and none of them is lost. They may suffer grievously, their sufferings may deprive them of the life of nature, but they cannot deprive them of the life of grace. They may be persecuted, but they cannot be forsaken totally and finally. They may be cast down, but they cannot be destroyed, as 2 Cor. 4.9. They may be destroyed as men, but they can never be destroyed as Saints. In this respect they are like Mount Zion that can never be removed. The wind may 〈◊〉 drive away the chaff; but all the storms of persecution shall never blow away one grain of good wheat.

So they may sin exceedingly, but they can never sin to death. Any sin they may commit (if you respect the matter of it, for of that I speak, not of the manner of Commission) but that against that Holy Ghost. There is a sin to death, saith the Apostle, 1 John 5.16. to death, not in the merit of it only (for so is every sin to death if we look to the desert) but to death, in the event, so that eternal death and condemnation is the infallible and unavoidable effect and issue of it. And this Christ surely keeps his people from, so that they never fall into it. He gives his sheep eternal life, and they do never perish, as himself speaks, John 10.28. And though they be not kept in all respects to preservation, either from sinning, or from suffering, yet they are kept unto salvation, notwithstanding both these, 1 Pet. 1.5.

And thus you see the point is clear, that Jesus Christ doth keep them safe who are bestowed upon him by his Father, in the sense before expressed. Not safe from sinning and from suffering, but safe from losing, whatever their afflictions, whatever their transgressions be. Those whom thou gavest me, I kept, saith he, and none of them is lost.

[Object.] But you will interrupt me with our Savior's own exception in the very next words, but the Son of perdition; none of them is lost but the Son of perdition, so that one of them was lost who was bestowed upon him by the Father.

To this some answer, that the particle But is not exceptive, but adversitative, and so doth not at all imply that Judas was bestowed upon our Savior by the Father. Those whom thou gavest me I kept, and none of them, no not one of them is lost. But as for Judas, he indeed is gone, being none of that number. He is not given to me by election, but is indeed the Son of perdition.

But if it be allowed to be exceptive, and so that Judas was in some respect bestowed upon our Savior by the Father, it will not follow that he was so bestowed upon him as the rest were. Indeed the Father gave him Judas for outward Ministration as the rest of the Apostles, but not for inward union and incorporation as the rest. He gave him Judas for a Servant as the rest, not for a member as the rest; he was not bestowed upon our Savior by election as the rest, for he was a reprobate, and therefore called the Son of perdition.

But why then doth Christ except him? Because he was in some respect bestowed upon him as the rest, and for ought appeared then in all respects. And therefore though our Savior Christ's exception be improper, as to the Grammar of the words, as Calvin very well observes upon the Text, yet it is not improper as to the sense of those that heard him. For anything that they were able to discover, he was as much bestowed on Christ, as any of the rest of the Apostles. And therefore though this [but] might have been spared, if all things had been rightly understood, yet it was very necessary with respect to them who thought far better of that hypocrite then he deserved. None of them is lost saith Christ, but he who though he be accounted for the present of the number, yet he is indeed and will in time appear to be the Son of perdition.

[Use 1] Now is it so that Jesus Christ doth keep them safe who are bestowed upon him by the Father? They are exceedingly mistaken then who hold and teach, that Christ may and doth often lose those whom the Father gives him: And that not only for outward Ministration, but even for inward union and incorporation; That he that is in Christ today, may be out of Christ tomorrow; That he that is elect today, may be reprobate tomorrow; that he that is today an heir of salvation, may be tomorrow a child of perdition.

A Doctrine infinitely prejudicial to the honor of our Savior, as if [ 1] he were regardless of that which is bestowed upon him by his Father, and looked upon it as not worth the keeping. As if he were unfaithful to the trust that is reposed in him by the Father. He commits a people to him to be kept and saved by him. The Father doth it to this very end, that he may give eternal life to as many as he hath given him, John 17.2. And what doth Jesus Christ abandon them to ruin and destruction notwithstanding? No, my beloved: mark what John the Baptist saith, John 3.35. The Father loves the Son, saith he, and hath given all things into his hands; you must conceive it, all things of one sort he hath bestowed upon him; so that he hath put them into his hand, to honor them and to keep and preserve them: all his elect and chosen people: for all things of another sort he hath (as the Apostle speaks) put under his feet to tread upon them and to ruin and destroy them. But what doth Jesus Christ with those his Father gives him in the former way? why as his Father would he should do: he keeps them and he gives eternal life to them, as it is added in the next verse. Yea they have everlasting life (as that is the expression there) they have it in the present world in regard of inchoation, and are as sure of the perfection of it in the world to come, as if they had it in their own possession. And to affirm that such may perish and be lost forever, is to make the Son of God unfaithful to the Father, which is a horrid derogation.

Or if not so, at least unable to preserve them from destruction; Save them he would, but it is not in his power. Whereas the Apostle tell us that he is able to save his people to the utmost, Heb. 7.25. And he himself who is the truth itself affirms, that none shall pluck them out of his hand, John 10.28. The world would, the devil would, the flesh would, many would, but none shall. He hath power to overtop them and to master and control them, so that they shall not have their will in this business.

And as this Doctrine, that they may be lost whom God the Father [ 2] gives to Jesus Christ, is very prejudicial to the honor of our Savior, so to the comfort of his poor people. Alas, my brethren, what solid and enduring comfort will the best condition that they can be in, afford them, if they be not sure to keep it? Suppose they give all diligence to make their calling and election sure; yea, suppose they make it sure; Though they be sure they are elect, they are not sure they shall continue so; by this doctrine, they may be reprobates tomorrow; suppose they prove themselves whether they be in Christ or no; Suppose they prove they be in Christ; they cannot prove they shall continue so; by this doctrine, they may be out of Christ tomorrow. And is not this cold comfort? Ah my beloved, how will it sting the soul that is about to take her flight for another world to be at such uncertainty, when all the consolation she can have is only this, that for the present she belongs to Christ, but the next hour before she get away out of the world, he may lose her and disown her, and so she is undone forever.

John making mention of the Locusts that crawl out of the bottomless pit (and they are Antichristian Teachers) affirmeth that they shall torment men, Apoc. 9.5. and that with exquisite and horrid torture: it shall be like the torment of a Scorpion that striketh a man, as it is added in the next words: which torment they shall put men to by teaching Antichristian doctrine. And truly, my Beloved, this doctrine of the possibility of falling quite away from Christ, and being lost by him forever, after the most sweet experience of his love, and after all his dearest kisses and embraces of a poor soul, is one of the most venomous and bitter stings with which these Scorpions strike men. Oh my Beloved, what exquisite and racking pangs and agonies of fear and horror, this may cast a soul into, in the sad hour of temptation, desertion and dissolution, no tongue of Men or Angels is sufficient to express.

[Use. 2] Is it so, that Jesus Christ doth keep them safe who are bestowed, &c. You then that are delivered up into the hands of Jesus Christ by the donation of the Father, triumph and be exceeding glad in the security of your Condition. Believe it, you can never perish, be your afflictions, or temptations, or corruptions what they will, or what they can: depend upon it, you are safe as to the main. If you belong to Jesus Christ, he hath undertaken for you to the Father, and he will see that you shall not miscarry. Let the flesh, and let the world, and let the Devil pluck at you with all their power, and might, it is in vain; they shall not get you off from Jesus Christ. They may pluck you, and pluck you violently in his hand, but they shall never pluck you out of his hand: No, my Beloved; he that hath received you from the Father, will be sure to answer you safe and sound to him again: And in the great day of account, he will bring you forth and say, Here am I, and the people which thou hast given me: Those which thou gavest me, I kept, and not one of them is lost. Indeed, my Brethren, if your preservation depended on your own care, strength, ability, you were in very great hazard: But seeing this depends upon the care and power, and faithfulness of Jesus Christ, what can be added to your safety? Now the better to assure you, & settle you in this particular, I shall lay down a few particulars as an immovable foundation, upon which this comfortable truth is built, that Christ will surely keep them safe who are bestowed upon him by the Father. And they are of three sorts. Either such as respect the Father who bestows a people on the Son; or such as respect the Son on whom this people are bestowed; or such as respect the people who by the Father are bestowed upon the Son.

[ 1] As for the first of these, you may be sure that Christ will keep you safe, if you have been bestowed upon him by the Father; out of love, and out of duty to the Father.

First he will keep you out of love to God the Father: What do you think that Christ will lose that which his Father gives him? we would not lose the gift but of an ordinary friend, especially if he be dear to us, as I have noted heretofore, and much less would we lose a Fathers gift; we would keep such a thing with all the care and diligence we can. Now Jesus Christ loves his Father better then we can love ours; and therefore as he had us from the Father, so he will surely keep us for the Fathers sake.

Secondly, As he will keep us out of love so out of duty to the Father; For as Man and Mediator he is a servant to the Father; And as the Father hath bestowed a people on him, so he hath given him an express command to keep them, and he hath given him ample power that he may keep them: And consequently Jesus Christ will certainly preserve them, out of duty to the Father: in reference to his injunction that he may not disobey him: in reference to his intention and expectation, that he may not disappoint to him.

First in reference to the injunction of the Father, Christ will surely keep us that he may not disobey him. For you must know, my Brethren, that the Father, as he hath given us to Jesus Christ, so he hath withal commanded him to look to us, and to see we do not perish. This is the Fathers will, saith Christ, that of all which he hath given me, I should lose nothing, Joh. 6.39. And he came down into this lower world to do the will of him that sent him. And therefore certainly he will be very careful of this special charge of his: he will observe it very strictly and exactly. He will be infinitely wary that he lose nothing of the Fathers goods, which he hath given him to keep, and required him to keep, that so he may approve himself a faithful servant.

Secondly in reference to the intention of the Father, Jesus Christ will surely keep us, that he may not disappoint him: For as he hath received a strict command, so he hath withal received full and ample power to keep us: His Father hath bestowed it on him to this very end, as himself acknowledges, Joh. 17.2. As thou hast given him power over all flesh, that he might give eternal life to as many as thou hast given him, and consequently that they might not perish: So that this is the Fathers aim, you see, which Jesus Christ will never frustrate; he hath bestowed upon him large authority and power to this purpose: Power over all flesh that he may give eternal life to some flesh, to as many as God hath given him. Indeed if he were only vested with authority and power over that flesh which God intends that he shall keep and save, it would fall short in this business; For there is other flesh that would resist and hinder our salvation. There is flesh within us, I mean our lusts and our corruptions; and there is flesh without us, I mean the world and worldly men that would oppose this great work; and therefore God hath qualified Jesus Christ with power sufficient to reach his end in this design of his. He hath not only vested him with power over the flesh to which he means that he should give eternal life: But he hath given him power over all flesh, that he may give eternal life to as many as he hath given him; that other flesh may not resist him and disappoint him in this great business; and therefore let the flesh without us, and let the flesh within struggle, we may be confident that we shall have eternal life, in spite of all their opposition: For God hath vested Jesus Christ with full power, to this end, and to this purpose, that he may give it, and that none may hinder it.

As Jesus Christ will surely keep us for his Fathers sake, so he will [ 2] keep us for his own sake, and for the property and interest which he himself hath in us; For you must know, my Brethren, that we are not nakedly entrusted with our Savior as a servant, in which respect he is engaged to keep us out of duty; but more then so, we are bestowed upon him as a Son, in which respect he is engaged to keep us out of property, and this is that which makes us safe indeed. If Jesus Christ were but an hireling, and if the sheep were not his own, he might leave them as a prey to the devouring and ravening Wolf, as he himself informs us in that same Similitude, Joh. 10.12. The hireling flees and leaves the sheep, because the sheep are not his own, and cares not for the sheep, and the Wolf catcheth and scattereth the sheep. But Jesus Christ is not the Shepherd only, but the owner of the sheep; he keeps them not for wages, but for love, and for the property he hath in them, and therefore certainly he will be careful of them to the utmost. Those whom the Father gives him, he will keep: Indeed they are the Sons portion, The Lord's portion is his people, Deut. 32.9. And what follows? He kept them as the Apple of his Eye. What do you think that Jesus Christ will lose his portion which his Father gives him? That he will be so wretchless, that he will not keep his own? his own goods: Nay, more then so; his own members, the very apples of his Eye. Will he suffer men or Devils to rent away his limbs from him, to pluck his very eyes out of his head? take this and take all.

[ 3] We may be sure that Jesus Christ will keep us safe, who are bestowed upon him by his Father, as for his Fathers sake, and for his own sake, so for our sakes too: And that upon a double reckoning or account. For first of all we cost him dear; and secondly, we are very dear to him.

1. We cost him dear; he paid a great price for us, and therefore he will know how he goes from us. We cost him prayers; he hath not one of us among the Gentiles without asking: Ask of me, and I will give thee the Heathen for thine inheritance, saith the Father to the Son, Psal. 2.7. Otherwise I will not. Christ is fain to beg for us before he gets us of the Father.

Nay, more then so, we did not cost him breath only, but we cost him blood too; He is the Lord that bought us, as the Apostle Peter calls him, and bought us not with gold and silver, and such corruptible things, but with his own most precious blood, 1 Pet. 1.19. And if he lose us in the end, he hath a very ill bargain. No, my Beloved, we may rest upon it, that Jesus Christ will never suffer the purchase of his prayers the purchase of his blood to perish; he never spent his breath, and much less will he spend his blood in vain.

2. And as we cost him dear, so we are very dear to him: His heart is infinitely set upon his Church and people; he loves them out of all measure, so that you may be sure he will be loath to see them perish. He looks upon them as his Jewels, Mal. 3.17. and as his own peculiar treasure, Psal. 135.4. And he will keep his Treasure and his Jewels safe, take his trash who will.

And thus you have seen the grounds, on which you may be confident, that if the Father have bestowed you on the Son, he will not lose you; No, you are safe enough, depend upon it; it is impossible that you should ever perish, or miscarry.

But you will interpose and say perhaps, [Object.] This Doctrine serves to make men negligent, and careless, and secure; For if they be preserved and kept so absolutely safe by Christ, they need to take no care to keep themselves.

For answer, let it be considered, 1. That Christ doth keep men by themselves. And hence saith the Apostle James, This is Religion for a man to keep himself unspotted of the world, James 1.27. And Paul advises Timothy to keep himself pure, 1 Tim. 5.22. And 2. if any of you who belong to Christ, remit your watch and grow secure, and neglect to keep yourselves, though Christ will not lose you, yet you may lose Christ as the Church did when she lay upon her bed, and would not open, Cant. 5.6. You may be woefully deserted by him both in regard of grace and peace: And though you cannot fall away, yet you may fall most fearfully to the dishonor of the Lord, and of Religion, and the irreparable wounding of your Names while you have a day to live. Though you cannot wholly lose the inward habits of your graces, yet you may lose the exercise of them. And though you cannot lose the Essence, yet you may lose the sense and comfort of all the graces that you have: Though it be utterly impossible that you should perish in reality, yet you may perish in your own conceit and apprehension; you may be brought to such a sad condition, that you may look upon yourselves as reprobates and cast-aways, and think yourselves undone creatures: And though Christ will not suffer you to go to hell, yet he may make you cry in your heart and in your bones, as David did, and set you on the rack of such unutterable agonies, and horrors and affrightments, that you may feel a Hell in this world.

Now for a last use of the Point, this may afford a seasonable admonition [Use 3] to all the Deputies and under-Officers of Jesus Christ. If Christ who is the Fathers servant, and the Fathers Shepherd, do keep them safe who are committed to him by the Father; you then who are the Servants, and the Shepherds and the Officers of Christ, should learn of him, to keep them (safe as far as lies in you) who are committed to your custody, and care by Jesus Christ.

1. Ministers are Christ's Shepherds in the Church, as Christ is the Fathers Shepherd; and as the Father commits his people to the Son to keep, so Christ commits them to his under-Officers, and to his Ministers to keep; and therefore it concerneth them to hearken to the advice of the Apostle to the Elders of Ephesus, Act. 20.28. Take heed to yourselves, and to all the flock over which Jesus Christ hath made you Over-seers to feed the Church of Christ, which he hath purchased with his own blood; yea, to the admonition of Jesus Christ himself to Peter, Joh. 21.15. Simon son of Jonas, lovest thou me? dost thou love me? dost thou indeed? why if thou dost, Keep my Lambs, feed my Sheep; If you have any love to Christ your Master, see that none of his be lost by your default, by want of any pains you could have taken w • th them, in heat by day, and cold by night, for want of any admonition, or instruction that you could have given them: And be assured of th • s, that if any of them perish by your carelessness, and your neglect, you will have a very sad account to make when the day of reckoning comes; their blood will Jesus Christ require at your hands: Oh let it not be said of you that you do not Custodire gregem sed perdere, non pascere sed mactare. Not keep the sheep but lose them; not feed the flock, but feed upon it: Be sure that you be faithful to your great trust, that you may give up your account with joy; and that when Christ shall call you to a reckoning, you may say to him, as he doth to his Father in my Text, and say it truly, Those whom thou gavest me to keep I kept, and not one of them is lost by my means.

2. So Magistrates are Christ's servants, his Shepherds in the Common-wealth, as they are called 1 King. 22.17. And they must learn to keep them safe who are committed to them to be kept as Christ doth. They must be very careful of the sheep of Christ that none of them miscarry in their hands. And to this end they must do two things.

1. They must chase away the Wolves, that seek to prey upon the sheep of Christ: The Wolves that prey upon their persons or estates. These you must either make to fly, or break their jaws, as Job did, and pluck the prey out of their teeth. The Wolves that prey upon their souls, that bring in soul-destroying errors, damnable heresies, as the Apostle calls them, 2 Pet. 2.1. There are some errors which whosoever holds them and continues in them, suffers loss, but he himself is saved, as the Apostle speaks, 1 Cor. 3.15. But there are others in which if any man continue, he himself is lost forever. Now they that bring in those, destroy the sheep of Christ: and therefore they that keep his sheep, must take course with such, according to the power w ^ch the Law of God and Man hath put into their hands.

2. They must be very tender of the sheep of Christ, which he hath given them to keep, as David was; Alas those sheep, what evil have they done? And as Hezekiah was, who, as a Type of Christ, is styled a hiding place from wind, and a covert from the Tempest, Isa. 32.2. where the poor sheep might fly for shelter, in a storm, and there find sure refuge. Now I beseech you honorable and respected, who are the Ministers of Christ, be you such to his people; Let them have protection from you, let them be kept safe by you: Oh do not see them injured and undone, if you can help them. Oh do not see them lost if you can save them: Keep them as you desire that Jesus Christ should keep you; let those who will assuredly find favor at the last day, at the bar of Jesus Christ, find favor at your bar now. I speak not this that you should bolster any out in any evil; God forbid; but that you should be very careful that those who appertain to Christ, be not so far neglected by you, as to be over-born unjustly and maliciously by those who are the enemies of Christ and them, Oh be a covert and a hiding place to such. Make them ashamed who report (I hope untruly) that many times an honest man finds less respect and countenance then an enemy of Christ. And in a word, in all your actings, and administrations, have a careful eye upon the little flock of Jesus Christ, to fence it, and to mound it, and safe-guard it, that no damage come to it: that when the Stewardship is out, and the counting time is come, you may not be dejected, and hang down your heads, but may appear before the presence of his glory with exceeding joy: that you may rejoice in Christ, and Christ may rejoice in you, to see how well and faithfully you have demeaned yourselves in his service.

DOCTRINE. That God in his Eternal Counsel and Decree hath appointed and designed some certain special persons to destruction.

This was the case of Judas in my Text; he was Perditioni destinatus ac devotus, destinated and devoted to perdition: And therefore when he was destroyed and lost, the Holy Ghost observeth of him, that he went to his own place, Act. 1.25. that is to Hell, the place which was appointed for him from Eternity: And therefore Bildad speaks of some whom God hath cast away, Job 8.4. And Job of some who are reserved to destruction, Job 21.31. The Wise man tells us that God hath made the wicked for the day of evil, Prov. 16.4. The Lord made all things for himself, his own glory; yea, even the wicked for the glory of his Justice to be declared and manifested on them in the evil day, the day which is so to them: That is, the day of judgment and perdition of ungodly men, as the Apostle Peter calls it, 2 Epist. 3.7. to which day they are reserved, as the same Apostle speaks; you must conceive it in the everlasting purpose and decree of God, 1 Pet. 2.9. As there are vessels of mercy ordained to glory, so there are vessels of wrath prepared to destruction, Rom. 9.22. Not only by their own misdeeds, but in some sense by the decree of God. Meritoriously indeed and in desert they are prepared for it only by themselves, and by their own sins. But in design they are prepared for it also by the Counsel and the fore-appointment of the Lord. And this indeed is specially intended in the place. Or else wherefore doth the Apostle for clearing of the Justice of the Lord in this particular, fly to his 〈 in non-Latin alphabet 〉 , his absolute and sovereign power, which he hath over all his creatures, to bestow them at his pleasure, either to wrath, or to salvation: Even as the Potter is at liberty to mould his clay, to what shape and to what use he pleases, either to honor or to dishonor. The answer had been ready and at hand, if God had had no finger in the business, in preparing men to wrath, no not so much as by determination and decree, Paul need not have said he did it by his absolute and Sovereign power. No, if it had been so, he might have said, God did it not all, he prepared them not at all, ordained them not at all, but they prepared themselves to wrath and to destruction. But this he could not say; for it were quite against the saying of the holy Ghost, Jude 4. where he makes mention of some certain men, who were before of old ordained to condemnation. Not only fitted for it by themselves, but preordained to it by another, and that is God. Yea the Apostle Paul doth clearly and expressly intimate that God appointeth some to wrath, in that memorable place to this purpose, 1 Thes. 5.9. where stirring up the Thessalonians to exemplary holiness of life, he quickens them with the consideration of the high preferment which he and they and others had in that which is indeed the richest and the choicest mercy of the Lord, For God hath not appointed us to wrath. Others he hath; but this is our prerogative that God hath not appointed us to wrath, (as he hath done many others,) but to obtain salvation through our Lord Jesus Christ. So that the Point is plain you see, that God in his Eternal Counsel and Decree, hath appointed and designed, &c.

To open this a little to you, that so you may the more distinctly understand it, you must know, that there are two parts or acts of the decree of God, in reference to these whom he appointeth to destruction; viz. a negative, and a positive act.

[ 1] The first of these, the negative act, is nothing else but preterition, non-election, Passing by, and not electing some particular and special men to that beatitude and glory which others are appointed to. This is that will of God, by which he hath determined not to save them, but even to leave them in their lost condition, that they may perish everlastingly. Now this, my brethren, is expressly and apparently implied and included in election. For when God chooses some, it follows evidently, that there are other some remaining, on which that act of choosing doth not pass. When David went to fight against Goliath, he chose him five smooth stones out of the brook; Who doth not presently conceive that he refused other some? If all be taken, it is no election: so that election carries in it the first act of reprobation, preterition, passing by. When some are chosen, there are other some refused; when some are taken, there are others left.

2. But now there is another act of the decree of God in reference to those whom he appointeth to destruction, which we have called a positive act. For as God leaves men, in the first place, in their sins, and in their lost condition, and doth not choose them to salvation: So in the second place, he resolveth with himself to condemn them and to destroy them for the sin in which he leaves them, and so to glorify his Justice in them. And this is that which some have styled predamnation, damnation in the purpose and decree of God. For it is one thing to decree the condemnation of such as are not chosen to salvation: and it is another thing actually to condemn them, by executing the decree upon them. Now of this second act of the decree of God it is that we speak in the conclusion we are handling, That God in his Eternal Counsel and Decree hath appointed and designed some certain special persons to destruction.

But you will ask me, Why hath God done so? What is the reason of this Act of his? What doth induce him to ordain men to destruction?

First, I will show you what is not the reason; And in the next place I will show you what it is.

The sins of men are not the reason why God ordains men to destruction; [ 1] they are the cause indeed why he destroys them, but not why he ordains them to destruction. Its true, sin is considered in this second act of reprobation, which we have styled predamnation. For as the Lord condemns men for their sins, in the great and dreadful day, so he accordingly decrees from everlasting to condemn them for their sins. He doth in time, as he decrees from all eternity; Just so and no otherwise. But mark it my beloved, however sin be thought upon in the decree, yet it is not the moving cause of the decree, but only of the execution of it. And as it is not the fore-sight of faith and holiness upon the one side that inclineth God to choose men: so on the other side it is not the foresight of infidelity and disobedience that inclines him to reject them and appoint them to damnation. Indeed God damns men for their sins, yea he decrees to damn men for their sins; but yet it is not for their sins that he decrees it. Sin is the Cause, and is considered as the cause of the accomplishment of the decree: but not of the decree itself.

But if sin be not the reason then why God appoints men to destruction, what is the reason then?

Truly there is no reason out of God, no moving or impulsive cause [ 2] of the decree out of his own bosom. His 〈 in non-Latin alphabet 〉 is the only reason why he appointeth some to wrath, and others to salvation: the pleasure of his own will. He hath mercy on whom he will, and whom he will he hardeneth, as the Apostle speaks, Rom. 9.18. And therefore the Apostle in that very Chapter concludeth the decree of God, both of election, and of reprobation, to be absolutely free from any motive or inducement out of God himself, because it passed upon the children, Jacob and Esau being yet unborn, having neither done good or evil, as you may see at large, Rom. 9.11, 12, 13. For the children being not yet born, that the purpose of God according to election might stand, not of works but of him that calleth, it was said, The elder shall serve the younger, &c. As it is written, Jacob have I loved, that is to choose him; and Esau have I hated, to reject him. And consequently neither election not rejection was of works, not of anything in them, seeing it took hold upon them before they had a being in the world.

Yea but it will be said perhaps, though they were yet unborn, and though they had done neither good nor evil, yet God fore-knew, and God foresaw they would be born, and that in time they would do good or evil, and so accordingly he molded his decree, electing him whom he foresaw would do good, rejecting him whom he foresaw would do evil.

But how then was it not of works, if it were of works foreseen of the one side or the other? will works foreseen stand better with the freeness of the purpose and decree of God, then present works or works in being? Not a whit. And therefore this is clearly and apparently the force of the Apostles reason. The decree of God is free, and not of works: it is not caused by anything that man doth: For it took hold of Jacob and of Esau, being yet unborn, before they had done either good or evil, or were considered doing good or evil as a motive or inducement to prevail with God to choose the one or to refuse the other.

So then you see the reason of the point. Some certain men God appointeth to perdition. Why? because he will, because it is his pleasure so to do.

[Object.] But you will say perhaps, This is very hard measure, that God should preordain men to destruction, upon this account because he will.

And is it not as hard measure, that the Creator should not be allowed to have his will upon his creature? If you could make a thing of nothing, you would look to have the free disposal of it at your own pleasure. Nay, my beloved, to use the instance the Apostle gives, the Potter looks to have the free disposal of his clay, and of the self same Lump to make one Vessel to an honorable, another to a sordid use. Or if he please, as soon as he hath finished them, to dash the one to shivers, and to save the other. If any ask a reason of him, it is enough for him to say that he doth this because he will, because it is his pleasure so to do. He made it, and he may destroy it; And yet he gives but form to what he makes, he works on matter made before by God. But God creates a thing of nothing; he gives it form and matter too; and why may not he dispose it as he will? Why should not his authority and power be yielded and allowed to be as great upon the creature which he makes of nothing, as the Potters on the clay which he could never make?

And yet what ever God's decree concerning any man may be, which he reserveth in his own breast and bosom, he never damneth or destroys a man till he deserve it. The Potter breaks a vessel it may be for no fault at all, but to satisfy his fancy, or to manifest his power, and to show what he can do. But God the great Creator of the world, doth never so with any creature; if he dash any man to pieces, it is because he hath deserved it very justly by his sins. If he condemn him, there is a meritorious cause. And he may truly say to such a person, Thy destruction is of thyself.

But in the second place it will be said perhaps by some, [Object.] If this be so that God in his Eternal Counsel and Decree, hath appointed and disigned some certain special persons to destruction, it is in vain for such to hear and pray, and use the means of attaining to salvation. They were as good to fit still and do nothing: for all will be to no purpose. If they be reprobated, they must be destroyed: the Counsel of the Lord must stand.

If they be reprobated? But who are reprobated, can they tell? Hast thou known the mind of the Lord? Art thou assured that thou art reprobated and appointed to destruction? If so indeed, there were some color for thee to neglect the means of attainment to salvation. But know, my brethren, that it is impossible for any man to be infallibly assured of his reprobation without immediate revelation, as perhaps Saul was. Its true, he may be sure of his election: never of his reprobation. The Scripture urges and persuades men to assure the one, never to assure the other. It giveth marks and evidences of the one; it gives no evidences of the other. Indeed the sin against the Holy Ghost (where it is found) follows after of reprobation: but who is able to determine whether he be guilty of this sin against the Holy Ghost, or no? As for my own part, I am confident that God hath ordered matters so, that no man shall be able to determine that he is rejected by him; And that to this intent, that all men may be held in diligent attendance on the means of reconciliation and atonement with him, not knowing what the issue and event may be. And what then? wilt thou take that to be certain which is very doubtful, and on so weak a ground as this, neglect and slight the means, which may for ought thou knowest, be powerful to the salvation of thy precious soul forever? Wilt thou conclude thou art rejected, and do as if this resolution were infallible, when yet it is apparently a most uncertain thing, of which thou canst not be assured? When the decree concerning reprobation is a secret and a doubtful thing; and the command requiring thee to make thy calling and election sure is a plain and certain thing: wilt thou neglect the precept and command that lies before thee, and walk by the decree that is obscure and hidden from thee?

Shouldst thou not rather reason in the case in hand, as Merchants and Adventurers in worldly things are wont to do? Perhaps the Lord may have a blessing yet in store for me; Once I am sure he hath required me to use the means, and therefore though there be some hazard in it, I will not be behind in my endeavor; at his command I will let down the net. Even so perhaps the Lord may have appointed me to life and glory: once I am sure he hath commanded me to use the means of attaining to salvation: And therefore though I know not what the issue and event may be, I will attend upon them, be careful in the use and practice of them, to the utmost of my power. I know, if I neglect them, I must perish: if I use them, I may live eternally: And therefore I will rather give all diligence to make my calling and election sure, then thus adventure my immortal soul upon such hazard and uncertainty as this. And who can tell but that the Lord may yet be gracious that my soul may live?

[Use. 1] Is it so that God in his eternal Counsel and Decree hath appointed and designed, &c. hence then it follows that all men are not chosen to salvation; And consequently they are very much deceived, who hold and teach that God in his Decree, hath not perfectly precisely pitched on any special individual men, appointing them to life and glory: But that he hath elected all upon condition that they repent, believe and persevere in holiness and grace unto the end. And on the other side, that he rejecteth no man absolutely from salvation, but (as their own expression is) suspenso manet animo, si forte resipiscant, The Lord suspendeth his determination, expecting their repentance that they may be saved.

A Doctrine evidently crossing with the truth which we have plentifully proved and confirmed from the Scripture, that there is a particular and special reprobation, and therefore cannot be an universal election. Now that you may not be misled in this particular, or drawn to think that God hath chosen all men to salvation on condition, leaving it wholly to themselves and to their own free wills, either to ratify it, or infringe it; so making his decree like a Noveriut universi, If men believe not, persevere not, then the election must be void. Otherwise, if they believe and continue to the end, it must remain in full power, strength and virtue. I say, that this corrupt opinion (which is so confidently vented nowadays) may not take with any of you, I shall lay down some arguments against it, and answer others that are brought for it.

This universal and conditional election overthrows the end of God, all which he aims in all his Counsels and Decrees, and in all his dispensations, viz. the glory of his free grace. This was that which the Lord had in his eye when he appointed men to glory, even that he might make known the riches of his own glory, on those which he prepared to glory, as you have it, Rom. 9.22. Now how shall he attain this end by choosing all men to Salvation, if they will themselves? how is the glory of his mercy magnified and advanced? where is the freeness of his grace more to one man then another? since he doth alike for all, electeth all alike to glory and salvation; prepareth heaven no more for one man then another: so that if any man be saved, he may thank himself, he may glory in himself, and not in God. And therefore it is very notable that the Apostle making this the end of the decree of God, viz. the glory of his grace, withal discovers that he electeth men to life, not according to their wills, as they will either choose it, or refuse it, but according to his own, Eph. 1.5, 6. Having predestinated us by Jesus Christ, to the praise of the glory of his grace. How so? according to the pleasure of his will. To show that he works freely in the business without impulsion or provocation from external causes. And so he must if he will atttain his end. If it be to the glory of his grace, it must be according to the pleasure of his will. So afterwards, ver. 11, 12. We are predestinated that we should be to the glory of his grace. And to this end we are predestinated according to his purpose who worketh all things after the Counsel of his own will. If he will glorify his grace in this business, we must be saved according to his will and pleasure, and not according to our own. His will must have the first and greatest stroke in this mercy.

This universal and conditional election, as it overthrows God's end, [Use. 2] so it hinders our duty. It cannot choose but wonderfully cool and dead our hearts in rendering thankfulness to God, when we consider with ourselves that he hath done no more for us in this business of election and salvation then he hath for all the world. Our Savior Christ endeavoring to quicken his Disciples to thanskgiving, shows them the privilege and the preferment which they had in the mercy of the Lord, Mat. 11.25. and 13.16, 17. And the same course the Prophet David takes with Israel, Psal. 147.19, 20. He shown his word to Jacob, his statutes and his judgments to Israel. He dealt not so with other Nations, and therefore you are specially engaged to praise the Lord. And certainly that soul shall find itself most quickened and enlarged to the praises of the Lord, that sees his special and peculiar favor to itself, which millions are rejected from. Oh, will the soul consider with itself in such a case, Why hath God pitched on me neglecting others? whence was it that he took me into his decree? what did he see in me, more then in those whom he laid by? why he did choose me? In our elections who are men (beloved) there is something still that carries and inclines us to a choice. Some fitness in the object of it, some relation to ourselves, some motive or inducement that prevails upon us. But now my brethren, we are all alike to God in the act of his election; we lay together in the same corrupted Mass, all weltering in the same blood, and tumbling in the same gore; and when he came to choose a little number in comparison of those he left, Oh what a mercy was it that he should pitch on thee and me! which if he had not done, we had been lost forever. Truly, my brethren, did we sit down and weigh it well in our advised and deliberate thoughts, it would transport and carry us beyond ourselves. It would make us to break out with the Apostle, Eph. 1.3, 4. Blessed be God who hath chosen us: us who deserved no more then others, who were no fitter for his choice then others. And yet us, when he hath rejected others. Oh blessed be the Lord for this mercy. But now, my brethren, none of this, if all be chosen to salvation with this condition that they will accept it, they may have it if they will; The damned reprobate in hell by this account hath as much reason to be thankful as the triumphant Saint in heaven. Why, may this wretched Catiffe say, God did as much for me as him; only indeed I did not so much for myself. And may the glorified Saint in heaven say, The Lord hath done as much for those in hell, as ever he hath done for me. He hath elected them as well as me, and he hath assisted them as much as me; for he is to all alike; only they have not used their own free-wills as well as I have done; and this is the only cause that they are damned, and I am saved. And therefore I will ever thank my self and not God. At least I have no greater cause to think him, then the damned have. If there be any difference between them and me, it is not God that made it, but myself. God did for them and me alike. And that they are not in the same condition with me, the only reason is, because we did not for ourselves alike. And therefore they are every way as much obliged and bound to God as I am.

[Use. 3] This universal and conditional election doth in some respect set up man above God. God for his own part chooseth all men to salvation, he would have all men to be saved. How comes it then to pass, whence is it that they are not saved? Because they will not themselves. God will, and they will not; who carries it in this business? Their will takes place, and not God's. The will of God you see, by this opinion, is ordered and disposed by the will of man. He chooseth all men on condition; but his final resolution and absolute determination is suspended upon the operation of the will of man; He is at liberty to make it good, or make it void at his pleasure: If he will be saved, he may; if not, he must be damned, though God for his part have ordained him to salvation. What is this but to make God in some respect an underling to man? to make the will of God subservient to the will of man, which is a most blasphemous derogation. Indeed by this opinion the Lord doth not so much in the business of election and salvation as man doth. God chooseth man upon condition if he do thus and thus; but man is he that strikes the stroke, and that makes it all sure: So that he elects himself much more then God doth; Whereas our Savior saith to his Disciples, you have not chosen me; but I have chosen you, John 15.6. Not you me by your deserts and the good use of your free will; but I you of my free favor.

I shall add no other arguments against universal conditional election: But proceed to answer such as the assertors of it bring for it.

[ 1] Object. They confidently urge that place of the Apostle, 1 Tim. 2.4. God will have all men to be saved: therefore he electeth all, appointeth all men to salvation.

[ 1] Sol. But what if we should understand it, not of his will of Counsel and Decree, but of his will of Precept and Command. God will have all men to be saved, that is, he wlleth and commandeth all men to repent and to believe the Gospel, that they may be saved.

[ 2] Or if we understand it of his Will of Counsel and Decree, that he appointeth all men to salvation, the meaning is not singula generum, but genera singulorum. Not all men universally without exception, but some of all sorts, of all callings, of all Nations, some of all. A manner of expression very usual, as I might give you divers instances out of the Scripture: It is said that all Judea went to John the Baptist and were baptized of him in Jordan, that is, some of all parts; That Christ healed all diseases, that is, some of all kinds. So in the place forealledged, God will have all men to be saved, that is, some of all sorts. And this was necessary to be urged in opposition to the Jews, to check their folly and presumption, who in a kind of envious pride, restrained election and salvation to themselves alone, as if no other people should be saved but they: And in savor of the Gentiles, over whom the Jews insulted as a rejected and a lost people, forbad the Gospel to be preached to them, would not endure to hear of turning to the Gentiles: Therefore to check the one, and cheer the other, as the condition of the times required, the Apostle tells them, God will have all men to be saved, as well the Gentiles as the Jews without exception.

3. Or if he would have all men to be saved, of all sorts and of all Nations, How is it that they are not saved? for who hath resisted his will? Assuredly, my Brethren, if God would have all men to be saved, all men universally, it is because he cannot save them, that they are not saved. The only cause why any one doth not what he desires and wills to do, is because there is a failing in his power; and were it not for want of this, there is no one in the world but would bring his will to pass. And therefore to affirm that God desires and wills that all men should be saved without exception, and that the reason why he doth not save them, is the obstinacy and perverseness of their wills, by which they finally resist the work of grace, and hinder God from doing his desire and will upon them, is to make God too weak for man, who hath the better of him in the contestation: which is blasphemous.

It is objected further, If God elect not all men to salvation, he is partial, since [Object. 2] all were in the same condition.

To this I answer, why should he not be partial, if you will call it so, in the disposal of a free gift, preferring one before another? Why should he not do with his own what he pleases? this is not matter of debt, or matter of justice, but matter of mercy. Suppose he choose a few, what is he therefore bound to choose all? Indeed he is not bound to choose any.

But if he choose a few only, and leave the rest who are incomparably the [Object. 3] greater number, to perish in eternal flames and torments, though he be not partial, it may be thought that he is cruel.

To this I answer, That he is infinitely unutterably merciful that he chooses any soul out of the corrupted mass, takes such a loathsome and polluted creature to himself. And that he leaves the rest in that forlorn condition whereunto they brought themselves, and from which he is no way bound to free them, he is manifestly just; and if he be but just, he is not cruel.

Yea, but he doth not only leave them in their sins, but determines to condemn them for their sins in the pit of Hell forever. And is not this a piece of justice to condemn them for their sins? Do not their sins deserve the Condemnation? So that if you look one way, he is merciful; and if you look the other, he is just: and if you lay them both together, mercy triumpheth over justice. The Lord is infinitely gracious that any are appointed to salvation; and he had been but righteous if all had been appointed to destruction. True, he rejecteth more then he electeth; but mercy is more glorious in electing one, then justice in rejecting all. For justice doth but take them as it finds them, but mercy makes them what it finds them not. There is a cause of justice in the creature; there is no cause at all of mercy. When God rejecteth men, he determines to condemn them for their sin & disobedience; but when he electeth them, he determines not to save them for their grace and their obedience. Somewhat moveth him to damn, nothing without him moveth him to save; so that if any be appointed to salvation, if all be not appointed to destruction, his mercy hath the hand upon his justice.

[Object.] Yea, but God hath received a ransom and a price for all: So that if all be not designed by him to glory and salvation, he must be unjust to take the price of their deliverance from destruction, and all the while to appoint them to destruction. How can this agree together?

To this I answer, God hath received a price for all indeed, a price of worth enough for all, but not intended to be paid for all, neither by him the giver, nor by Christ the sufferer: So that in property of speech the Lord hath not received a ransom for any reprobate: Christ paid it not for any such; he prays not for the world, and much less doth he pay for them; the Father took it not for any such, but only for his own Elect, who shall assuredly be made partakers of the glory purchased by is unto all Eternity.

There are many more objections, but some are frivolous, and some blasphemous; the thoughts of men will work without measure, and without end upon such points as these are. But I must silence all of them with that of the Apostle in the same case, Rom. 9.20. Nay, but O man, who art thou that repliest, answerest again, disputest against God! All the objections that are made almost against the point in hand, are against God too: against his mercy, justice, power, &c. If you have anything to say for God, it is worth the hearkening to; otherwise you have your answer, Who art thou that disputest against God? do but consider, who art thou?

[Use. 2] Is it so, that God in his Eternal, &c. How should this make us to admire at the transcendent riches of his grace, and love to us, whom he hath chosen to salvation! Paul makes it an especial aim of God in his Decree of Reprobation, To show the riches of his glory on the vessels of mercy, Rom. 9.23. And if we weigh it well, we shall easily discern that it doth strangely heighten the exceeding love of God. Had he ordained all men to salvation, even so his mercy had been out of measure great. But that he hath ordained any of us to salvation, when on the contrary he hath ordained so many millions to destruction, whose state in Nature was no worse then ours, whose strength in nature was as great as ours, to exempt them from damnation, whose care to be reconciled was no less then ours, till God was pleased in mercy to prevent us; how should this sweeten the favor of the Lord to us in this respect, and even ravish us with admiration of his free grace! The Lord delights to amplify his love by this, He took not Angels, but the seed of Abraham, Heb. 2.16. Was not Esau Jacob's brother? saith the Lord; Yet I loved Jacob, and I hated Esau. Mal. 1.2, 3. Whose soul that hath tasted of it, can choose but be amazed at it? Hath God preferred me before Angels? before so many thousands in the world? Oh the unsearchable depth of his love to me! How doth it pass all knowledge!

DOCTRINE. That whatsoever is foretold in Scripture, shall surely be accomplished and fulfilled.

The issue and event shall answer the prediction every way, in all respects. And therefore it is often noted, not in my Text alone, but elsewhere frequently, that such and such things came to pass, that the Scripture might be fulfilled, as you may see that place for instance, Mat. 2.14, 15. Joseph arose and took the child, and departed into Egypt, That it might be fulfilled which was spoken by the Prophet, saying, Out of Egypt have I called my Son: And after in the following verse, Herod sent forth and slew the children from two years old and under: Then was fulfilled that which was spoken by the Prophet, saying, In Rama was a voice heard, Lamentation and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. And so in many other places the Apostles very carefully observe the punctual and exact accomplishment of the ancient Prophesies; and speak sometimes in such a manner, as if things came to pass for no other cause but this, because they were foretold in Scripture, and that the Scripture might be fulfilled. Whereas indeed they had been done, though they had never been foretold, because they were fore-determined; only they would have us know, that whatsoever is foretold shall certainly be done in God's time: It is easier saith our Savior, for Heaven and Earth to pass away, then for one title of the Word of God to fail, Luk. 16.17. that is, to miss of execution and accomplishment: Fail it may in the Letter and Paper of it, but not in the fulfilling of it; No, saith our Savior, Heaven and Earth shall pass away, but my Word shall not pass away; Mat. 24, 35. Heaven and Earth are more inconstant and variable, then my Word is; and therefore the Apostle Peter, speaking of the Prophesies of Scripture, saith that they are sure, 2 Pet. 1.19. We have, saith he, a more sure Word of Prophesy, whereunto ye do we •• • hat ye take heed: Not as if the Prophets words or writings were in th •• selves more sure then the Apostles, but to the Jews they were more sure; For they received the Prophets words and writings, but they rejected the Apostles. Well, sure the writings and predictions of the Prophets are you see, we may rest safely upon them, and conclude, That whatsoever is foretold, &c. And it must needs be so my Brethren: For

[ 1] The Author of the Prophesies is unchangeable and true, and consesequently, whatsoever he foretells, or any Messenger of his from him, must surely be accomplished and fulfilled.

1. The Author of the Prophesies as well as other parts of Scripture is unchangeable, He is the Lord that changeth not, Mal. 3.6. He is yesterday, today, the same forever, Heb. 13.8. And therefore what be saith must come to pass; men say sometimes that they will do a thing today, which yet they alter and revoke again tomorrow. But if God say a thing today, he will stand to it firm tomorrow, he will not change his resolution; He is not as man that he should lie, and as the son of man that he should repent.

But he hath seemed to repent, [Object.] and to change his resolution in many things foretold in Scripture: For instance, he foretold by Jonah that Nineveh should be destroyed, at the end of forty days, Jonah 3.4. yet when they were expired, he did not as he had foretold, so that he altered in appearance; yea it is said expressly, that he repented of his Commination, so that he brought it not to execution; God repented of the evil which he had said, that he would do unto them, and he did it not, Jonah 3.10.

For clearing this, you may remember that universal rule which God lays down, for the better understanding of all Prophetical Praedictions in a way of Commination, Jer. 18.7. The sum is this, that they have all of them annexed to them, or implied at least, if not an expressed condition: And so had this against the Ninevites; Yet forty days and Nineveh shall be destroyed; conceive it, if they be not humbled, that was the reserved condition. But they were humbled & repented; though they were preserved, God did not otherwise then he determined, and yet indeed he is said to have repented because he did so that he seemed to repent: For as a man if he have threatened that thus and thus he is resolved to do, and after do not so, if he have power, is said to change his mind, and to repent of what he said: Even so the Lord when he had threatened Nineveh, and had concealed the condition, because he spared it afterwards, and did not just according the letter of the Commination, is said to have repented, because he seemed to do that which in a man would have discovered change and alteration of his resolution. And even as anger is ascribed to the Lord, Non per affectum, sed per effectum, as the Schoolmen say; The passion or affection of it is not properly attributed to God, but the effect and fruit is, Vengeance is mine, and I will repay it. Even so repentance is not in the nature of the Lord, but the effect and issue of it is usually ascribed to him. The recalling or undoing of a thing which as far as we could judge by his words, or by his works, or our deserts, or any other evidence that was before us, seemed unto us to have been his intent and purpose to have done.

2. And as the Author of the Prophesies, as well as other parts of Scripture, is unchangeable, so he is true; Yea, He is the God of Truth, as the Prophet David stiles him, Psal. 31.5. And therefore that which he foretells must be accomplished and fulfilled. Observe it well, my Brethren, the Prophet doth not say, He is the true God in himself, and in his nature, but he is the God of Truth in his discoveries, and in his revelation of himself to men. All that comes from him is truth; He is the faithful and the true witness, Apoc. 3.14. Not only true and faithful as a God, but true and faithful as a witness. In all the testimonies that he gives of himself, or of his Son, or of his works already done, or intended to be done, there is nothing else but truth. He cannot be the Author of a falsehood, it is impossible, as the Apostle tells you, Heb. 6.18. It is impossible that he should lie. He can as soon deny himself, put off his Deity, cease to be God, as father an untruth; and therefore that which he foretells must be accomplished in his season.

[ 2] And as the Author of the Prophesies is unchangeable and true, so the Word of God itself, of which the Prophesies are part, is so also. The Word of God is unchangeable and true, even as God himself is, and therefore all the Prophesies and the Praedictions of it must be accomplished and fulfilled.

1. The Word of God is an unchangeable, an unalterable Word; when he hath said a thing, and said it absolutely, that must stand, there is no revocation of it in the sense that he hath said it. Thy Word, O Lord, saith holy David, is settled in heaven, Psal. 119.89. It is an Established thing, never to be removed again. And therefore it is said to be settled in heaven; There are great changes here below continually, but there is none above in heaven: and there the Word of God is settled above the reach of any alteration. All flesh is grass, saith the Apostle, 1 Pet. 1.24. all the glory of man, as the flower of grass; the grass withereth, and the flower thereof fadeth away, but the Word of the Lord endureth forever.

2. And as it is unchangeable, so it is true; yea, it is the Word of Truth. It is an Epithite that is imposed upon it often: Thy Word is true from the beginning, saith the Psalmist to the Lord, Psal. 119.160. And so it shall be to the end. And therefore it is added presently, The judgments of the Lord endure forever, not in their being only, but their truth. You know the Scripture is often called a testimony, or a witness: Either it is a testimony that the Father gives us of the Son, or that the Son gives us of the Father; either it is a witness to us of things that have been done, or else (which is a little stronger) it is a witness to us of things that shall be done. Now this is a condition absolutely necessary to a testimony or a witness, that it declare the truth and nothing else. Or else how shall it be depended and relied upon? and so how shall the Scripture be the Word of Faith, as it is called, unless it be the Word of Truth? How shall this testimony challenge faith from us, unless it utter truth to us? How shall it be believed, if it be not wholly true? and therefore truth is frequently ascribed to it as a witness: The testimonies of the Lord are sure, saith David, Psal. 19.7. That which they tell, hath been; and that which they foretell, shall surely be accomplished and fulfilled.

[Use 1] And this by way of use and application, may serve for terror in the first place unto those against whom there is anything foretold in Scripture, in a way of Commination: for it shall surely be accomplished and fulfilled. How should they tremble for fear of God, and how should they be afraid of his judgments, though only hanging in the threatening? How should their hearts dissolve within them, when they hear his threatening words denouncit against them? How should the Adulterer tremble when he hears that flaming Commination, Whoremongers and adulterers God will judge! how should the drunkard tremble when he hears those dreadful woes that are denounced to drunkards, up and down the Prophets everywhere? How should the wretched worldling tremble, when he hears that dreadful threatening, that no covetous person hath any inheritance in the Kingdom of Christ and of God? How should the liar, and the dog that barks and snarls and snaps at holiness, and the unclean wretch tremble when they hear that such shall have their everlasting portion in the lake that burns with fire and brimstone! And so for other sinners against whom there are heavy things foretold in Scripture, how should they shake and quiver, when they read and hear them!

But alas there are abundance who steel and fortify their hearts against them, who give no credit to the threatenings of the word, as if they were but bruta fulmina, but empty cracks: who when they hear them thundered out against them, say with Israel, Jer. 5.12. It is not he, neither shall evil come upon us, nor shall we see sword or famine. Oh my beloved, do not bely the Lord in this fashion; do not delude your own souls. Believe it, Judgment is towards you, as the Expression is, Hosea 5.1. although it be not actually upon you. The wrath of God cometh, it is a coming still, and in the end, depend upon it, it will come home. What do you think that if you do such things, you shall escape the vengeance of God? No, be assured that if you persevere without repentance, you shall feel it with a witness. There is not anything denounced against you in the Scripture, but shall be fulfilled upon you to the utmost.

And Secondly, it serves for sweet and precious comfort to the [Use 2] Church, since all the good that is foretold in Scripture, shall surely be accomplished and fulfilled. You that are members of the Church, look over all the Book of God, collect together all the promises contained in it, from the beginning of it to the end; consider all the choice and precious mercies that are contained in those promises, and satisfy your souls with a certain expectation of them all. There is not one of all those promises shall fall unaccomplished to the ground, or fail of execution in the Lord's time. And therefore look on all the good things promised there as sure mercies, (so they are called the sure mercies of David ) which shall not fail you when the season comes. And when you meet with anything that specially concerns you in such a case or such a condition, that might be a support and comfort to you in affliction and the like, Oh give not way to one unbelieving thought, do not forsake your own mercies. Remember it is the word of the Lord, which (as the Angel said) shall be fulfilled in its season.

And so for any good thing that is foretold in Scripture to the Church, as there are glorious things you know foretold concerning it in after times, that God will raise it to an admirable state of glory and felicity, which while the world continues, shall not be overthrown again: Let us not make any question but they shall absolutely and completely be accomplished and fulfilled. And therefore let us strengthen and confirm our hearts in the assured expectation of it, and let us put those promises in suit in our Petitions, as Isaiah in the same case, Chap. 62.1. And let us stand upon our watch-towers waiting for the execution of them. Let us account it our especial happiness, that we live under promises that shall surely be accomplished, though they should be never fulfilled in our time. Let us embrace them as the Fathers did, yea though they be afar off. Oh let us hug them and take especial joy and comfort in them. And though the Lord should take us hence, before he bring them into act and execution, yet let us cheer our hearts with the apprehension of the happiness and glory that shall be upon the Church, after we are dead and gone. And so die with our arms full of promises, and our hearts full of faith, and our souls full of comfort.

[Use 3] To pass on to a third use; Since this is so that whatsoever is foretold in Scripture, shall surely be accomplished and fulfilled: whatsoever is foretold in a way of Commination, or in a way of Consolation, by way of threatening or by way of promise: Let us endeavor to believe both, and act our faith upon them. Let us work up our hearts to give a firm and full assent to all the threatenings, and to all the promises, though that which is delivered in the Scripture either way be never so improbable, never so much against corrupt reason, never so impossible to a human apprehension. Let us depend upon it, that the word of God shall be fulfilled to the very utmost. Let us imitate the faith of the ancient Saints of God, as I shall give you some examples of it in reference to both of these, both to the threatenings and the promises of Scripture.

[ 1] As for the threatenings, That which the Lord denounced to Noah, that he might publish it to all the world, that he would utterly destroy all flesh from off the earth, and by a flood of water too, was as improbable as anything almost could be, as like to be derided by the wise men of the world; Yet Noah being warned of God, believed it, and so accordingly prepared the Ark, as you may see, Heb. 11.7. And so that Commination by the Prophet Jonah was almost incredible, that Nineveh so flourishing, so glorious, and so great a City, should be destroyed in forty days; and yet it is observed, to the praise of Nineveh that they believed God, that is, the word of God, his threatening message sent them by the Prophet, Jonah 3.5.

[ 2] So for the promises of Scripture, how improbable soever, the Saints of old have closed with them. What an unlikely promise was it that was made to Abraham, that he should have a Son when he was full a hundred years of age, and a seed that should be as innumerable as the stars of heaven? and that by Sarah too, a withered and a barren woman? What strong objections might they both have brought against it? And yet they did not argue, but believed that it should be just as the Lord had spoken: as the Apostle speaks of Abraham, Rom. 4.20, 21. He staggered not at the promise of God, through unbelief, but was strong in faith, giving glory to God. Yea, and of Sarah too, though she were somewhat doubtful and incredulous in the beginning, yet even of her he saith, She judged him faithful that had promised. That great and Master promise of the resurrection of the body from the dust, is far above the principles of nature and philosophy, and therefore the Philosophers at Athens laughed at it. Yet Job believed this seeming Paradox, as he professes, Job 19.26. I know saith he, he uses such a word you see as intimates a full persuasion. I am confident of this, that though after mys kin worms destroy this body, yet in my flesh I shall see God. And so let us, my brethren, whatsoever is foretold in Scripture, let us steadfastly believe that it shall surely be accomplished and fulfilled.

And thus of the first argument or reason, with which our Savior presseth and enforceth his petition to his Father, in behalf of his Apostles and Disciples, that he himself would undertake the keeping of them; Holy Father, keep them through thy own name. Which hath been taken, as you may remember, from his own effectual preservation of them during the time that he had been amongst them. And therefore 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 I kept them.

Before our Savior adds a second reason to enforce this supplication and request of his, he interposes a discovery of the end, why he presents it, and why he is so earnest in it: Saith he, I put up this Petition to thee while I am resident in this world; I do it in the hearing of my Apostles and Disciples, that they might have their comfort much increased by this means. And now I come to thee, and these things I speak in the world, that they might have my joy fulfilled in themselves.

So that the words you see are the account our Savior gives his Father of the Petition which he makes for his Apostles and Disciples, or rather of the circumstances of the making of it. Why he makes it in the world, why he did not defer the making of it till he came to heaven; and sat down at the right hand of his Father, there to be an everlasting Intercessor for his people, but rather chose to make it here before he went, in the presence and the ears of his Apostles and Disciples, while they were by, and hearkening to him. These things, saith he, I speak in the world, that they might have my joy fulfilled in themselves. And here we have two things to be examined and resolved.

What our Savior means by his joy, which he would have fulfilled [ 1] in his Apostles and Disciples, why he calls it His joy, and not theirs. That they might have my joy fulfilled in themselves, not their own joy fulfilled, but my joy fulfilled in them. And,

How this joy should be fulfilled by his presenting this Petition for [ 2] them to his Father, in their hearing, before he left this world, which way this circumstance should tend so much, and be so available to the accomplishment of that joy.

As for the first of these, our Savior calls the joy which he would [ 1] have to be fulfilled in his Disciples, his joy. Not that he was the subject of it, or that it was inherent in himself. But either, First, because he was the object of it, that they might have my joy, that is to say, the joy which they take in me, fulfilled in themselves. Or Secondly, as Calvin thinks, because he was the author of it. That they might have my joy, the joy which they have from me, fulfilled in themselves.

[ 1] But how should this presenting this Petition for them to his Father in their hearing, how should this circumstance conduce so much to the fulfilling of the joy within them?

Truly, my brethren, it might be very helpful to it many ways. Either as it manifested Christ's affection to them, and his care of them, in which they could not but exceedingly rejoice. What he would do in their behalf, when he was come to heaven, was not so clearly known to them. But this he did before he went, in their hearing, he earnestly besought his Father to take special care of them, to keep them through his own name; they heard it with their own ears, how earnest and importunate he was, which could not choose but be an extraordinary comfort to them, that Jesus Christ should have such dear and singular regard to them.

Or else it might fulfill their joy, as it assured them of their special preservation, after Christ was gone from them.

There is no question to be made, they were in many doubts and fears when he was about to leave them. And had he gone without discovering any care of their safety, their sorrows would have been increased. If he had only prayed in secret for them to his Father, and desired him to keep them, this would have added to their safety; but what would this have added to their joy? But when they heard him being ready to depart, to yield them up in such a serious solemn manner to his Father, and to make this his last request to him while he was here in this world, that he would keep them, this could not but assure them that they should be kept, and so fill them full of joy. And hence our Savior having put up that Petition for them, Holy Father, keep them through thy own name; And that because while I was with them in the world, I kept them; Adds this immediately, and now come, I to thee: and these things speak I in the world, before I come; I speak them here among them, that my Discples being ear-witnesses to my importunate and earnest intercession for them, may have the joy, either which they take in me, or which they receive from me, the more abundantly fulfilled in themselves.

The words thus opened, yield us out three Observations.

• First, Christ is the Author and Original of the joy of his people.
• Secondly, Jesus Christ would have his people to be full of holy joy.
• Thirdly, Their perfect knowledge of his intercession for them, is one special means to fill them full of this joy.

DOCTRINE. Christ is the Author and Original of the joy of his people.

If they have any true and real joy, it comes from him, they have it from the Lord Christ: And therefore it is called his joy, because originally it is his, and comes from him to them by way of dispensation and communication, that they might have my joy fulfilled in themselves. So in another place he tells his Apostles and Disciples, that if they were obedient to him, they should abide in his love; And adds immediately, these things have I spoken to you, that my joy might remain in you, (that is to say) the joy that I give you, John 15.11. Indeed it is the fruit and the effect of Christ's kingdom, erected in the hearts of his people, as the Apostle shows us, Rom. 14.17. His Kingdom is not meat and drink, but righteousness and peace, and joy in the Holy Ghost. You shall be sorrowful, saith Christ to his Disciples, but your sorrow shall be turned into joy, John 16.20. And who can turn it into joy but Christ only?

But you will ask me how and in what respect is Christ the Author of the joy of his people? Beloved, I might instance in a multitude of things, but I shall draw them all to three heads. Christ is the Author of the joy of his people,

As he is their Prophet to instruct them. The state of ignorance my [ 1] brethren, is a state of darkness, so it is often styled in Scripture. And that is an uncomfortable state, full of fear, and full of sorrow. But when Christ comes with light, and information, and instruction, when he becomes a Prophet to them, he gives them extraordinary comfort. In that he gives them light, he gives them joy; for both of them are joined together, Psal. 97.11. Light is sown for the righteous, and joy for them that are upright in heart.

As he is their King to rule them: you heard but now that his kingdom [ 2] stands in joy. And hence his subjects are exhorted to rejoice in him, Psal. 149.2. Let the Children of Zion be joyful in their King. Now as a King, my brethren, he is many ways the author of the joy of his people, I will name a few of them.

1. As he subdues their enemies, and gives them peace. And this he doth, my brethren, for he is the King of Salem, and the Prince of peace. And when he doth it, he is an extraordinary comfort to his people. When he subdues their enemies within them, and so gives them inward peace. When he masters and brings under their stubborn and rebellious Lusts and strong corruptions which are such a daily trouble and vexation to them. O what a joy is it to his people, when (according to his Covenant) he saves them from those enemies! then they serve him without fear, Luke 1.75. and if without fear, then certainly with great joy: So when he saves them from their enemies without them, and so gives them outward peace, then he gives them joy too. Such times have still been celebrated and observed with extraordinary gladness and rejoicing. Especially when Babylon goes down, the arch-enemy of his Church and his people, then Christ hears many Hallelujahs, for the Lord God omnipotent reigneth. Then they that stand upon the glassie sea, are in a very chearie frame, They sing the song of Moses and the song of the Lamb, Just and true are thy ways, O thou King of Saints.

2. As a King Christ is the Author of the joy of his people as he gives them his spirit. For this he doth under the notion of a King, and when he doth it, then he fills them full of joy. The Spirit is the Comforter, that is his name, so he is styled very often, to show us what his Office, work, and business is: And therefore joy is made a companion of the Spirit, to show us that they use to go together, Act. 13.52. The Disciples, saith the Text, were filled with joy, and with the Holy Ghost: and the Apostle tells us, that joy is one especial fruit of the Spirit, Gal. 5.22. The fruit of the Spirit is live, joy: And hence the Holy Ghost is called the Oil of gladness, Isa. 45.7. As it is the Oil of gladness, it makes glad the heart of man, and it makes his face to shine: And consequently when our King pours out this Oil upon his people, he pours out joy and gladness with it. Then his joy is fulfilled in them, because they have this oil from him; He is anointed with it above his fellows; it flows down from him the head, even to the lowest members of his body.

3. As a King Christ is the Author of the joy of his people, as he dispenses recompenses and rewards to them: For this he must do as a King too, and when he doth it, he makes them overflow with joy; and therefore he will have them to be out of measure glad, even in the expectation of it, Luk. 6.23. Rejoice and leap for joy, saith he: and why so? for great is your reward in heaven: And if they have such cause to be transported in the expectation, how much more in the fruition? When Christ shall say to everyone of his, as Mat. 25.21. Enter thou into the joy of thy Lord, into the self-same joy which I thy Lord and Master entered first into, and took possession of before thee: Then indeed the joy of Christ shall be communicated to them. Then they shall have his joy fulfilled in them to the very utmost.

[ 3] Christ is the Author of the joy of his people, as he is their Priest to sacrifice and intercede for them. Both ways he is the Fountain of their comfort. I shall a little touch them in their order.

1. As he is their Priest to sacrifice, he is the Author of their joy, for by this means he satisfies the justice of his Father for them, he frees them from the guilt of all their sins, he reconcileth them to God: And is he not in this respect the cause of extraordinary comfort to his people? Is it not a sad thing for a person to live at enmity with God who made him, and will judge him in the great day? If peace with God be so infinitely sweet, is not enmity with God full of fear, and full of horror? is it not a doleful thing for any person to be dead in Law, bound over to the everlasting wrath and vengeance of the great God; in danger every hour to be hailed and dragged away to execution, and to be cast into the lake that burns with fire and brimstone? and is it not a joyful thing to be delivered out of such a state as this is? Now this our Savior as a Priest hath done for his people, in a way of satisfaction, and so hath given them cause of exceeding great joy, as the Angel intimates when he informs the Shepherds where he was born, and what he was to do, Luk. 2.10. Behold I bring you good tidings of great joy.

2. As Christ is his people's Priest to intercede for them, he is the Author of their joy: It is an extraordinary comfort to them, that Christ appears in heaven for them in all causes, to offer up and to second their Petitions, to plead the causes of their souls before his Father; and therefore in my Text, he gives them as it were a taste of his future Intercession, that thereby they might guess what he would do when he was come to heaven; and that to this end he might replenish them with joy and comfort: These things speak I in the world, while I am yet among them, that they might have my joy fulfilled in themselves, That hearing what I do now, while I am here, they might a little guess what I am like to do hereafter, when I am once sat down at the right hand of my Father, and so might be full of comfort, yea though I am departing from them, while they consider with themselves, If he do so much now, surely when he comes to heaven, he will do much more.

Is Christ the Author and the Fountain of the joy of his people? Then [Use 1] certainly they that are out of Christ can have no true and solid joy, because they are divided from the Fountain of it: They cannot have his joy in them, because they have no union with him: and therefore they are frequently forbidden to rejoice in Scripture, let their case otherwise be what it will, or what it can: Go to ye rich men, weep and howl, saith the Apostle James, chap. 5.1. Why, might they say, why should we weep, for we have all things at our hearts desire? yet weep saith the Apostle there, although not for the present misery, yet for the misery that shall come upon you. There is no peace, and consequently no joy to wicked men: And therefore this me thinks should cast a damp upon the mirth and jollity of such people. There are very many of them, who though they be as lewd, and vicious, and profane as it is possible for men to be, yet they are out of measure cheerful, they give themselves to nothing else but mirth and joy. Now I beseech you seriously consider with yourselves, whence comes this joy? you have it not from Jesus Christ, who is the Fountain only of the joy of his people, and consequently it is feigned and unsound. And therefore say to this false joy of yours, as the Wiseman counsels you, What is it that thou dost? Is there any true cause why we should be thus over-merry? have we any reason for it? Examine it, and you shall find that it is mad laughter, as it is styled in the Scripture: For as a mad man laughs he knows not why, even so do wicked and ungodly men; they have no reason to rejoice, but rather to lament and howl, and melt away in sorrow.

Is Christ the Author, &c. Then I beseech you my Brethren; do you [Use 2] fetch your joy and comfort thence: Drink you out of the Fountain, and not out of broken cisterns. It is the fault of many, who do indeed belong to Jesus Christ, they draw not all their comfort from him, but too much from other things, perhaps from creatures: Nay, which is worse, sometimes from sinful and unlawful pleasures: and so they have much joy within them, which they never had from Christ, of which he is not the Author. However they be full of joy sometimes, his joy is not fulfilled in them, but their own. Oh, my Beloved, think upon it when you rejoice so much in worldly comforts, in houses, and estates, and means, and friends, and outward succors, is this the joy of Christ in you? did it come from Christ to you? be you sure you had it there? Nay, my Beloved, when you rejoice sometimes in sinful satisfactions and delights, is Christ the Author and the Fountain of this joy in you? Alas, this is an earthly, sensual, sinful joy. The joy of Christ which he bestows upon his people is an heavenly, spiritual, holy joy; such as no worldly thing can raise in you, such as the world can neither give nor take from you: And therefore I beseech you who are Christ's, go not to the world, and much less to the Devil for your joy: Fetch not your comfort from any of these things below; but go to Jesus Christ, and fetch it there, he hath enough in him, and that which he hath is right. Rejoice not in the creature, but in Christ, and then rejoice with exceeding great joy, with joy unspeakable and glorious; that when your hearts are dilated to the utmost, when they are full up to the brim, and even over-flow with joy, it may be truly said of you, that not the joy of this world, and much less the joy of sin, but the joy of Jesus Christ, his joy is fulfilled in you.

DOCTRINE. 2. That Jesus Christ would have his people to be full of holy joy.

THis he declares to be his purpose and intention in my Text, the thing at which he aims in making this Petition in behalf of his Apostles and Disciples, while he was in the world among them, and while he was in their hearing: These things I speak in the world, that they might have my joy fulfilled in themselves. By which it is apparent, that Jesus Christ hath a singular regard to the comfort of his people, that he would have their hearts replenished with the consolations which they have from him. He is not satisfied that they have some degrees of joy begun; No, he desires to have this joy completed and fulfilled in them to the very utmost.

And therefore in the Chapter next before, he gives them counsel and direction how they might attain to this, how they might come to have their hearts brim full of holy joy; by which he makes it to appear, that he for his part was willing that it should be so, Joh. 16.24. Ask and ye shall receive, saith he, that your joy may be full. The Apostle hath a phrase that looks much this way, 2 Cor. 1.5. As the sufferings of Christ abound much in us, so our consolation also aboundeth by Christ; q. d. The consolation which we have by Christ, which he dispenseth, and communicateth to us, is an abundant consolation. He doth not give us slight and slender comforts, his consolations are not small; No, it is usual with him when his hand is in, to exceed and to abound, to do over and above for his people; Be you glad and rejoice forever, in that which I create, saith he, Isa. 65.18. For behold, I create Jerusalem a rejoicing, and her people a joy; Though there be no appearance of it for the present, no probability from whence it should arise, yet I will do it out of nothing: I will not only make them joyful, but a rejoicing and a joy; I will make them all joy.

But not to rest in generals, I shall proceed to show you more particularly and distinctly, that Jesus Christ hath made it sufficiently to appear, that he would have his people to be full of joy: and this he hath done many ways.

By publishing the Gospel to them, which as it is a Gospel of Salvation, [ 1] so of Consolation; and therefore it is called 〈 in non-Latin alphabet 〉 , good news; or as the Angel tells the Shepherds, Luk. 2.10. good tidings of great joy. In which respect it is very notable, that when our Savior was about to preach the Gospel, he was anointed with the Spirit, which is called the Oil of gladness. The Spirit of the Lord is upon me, saith our Savior, because he hath anointed me, Isa. 61.1. And what follows? why then he preaches good tidings to the meek, he binds up the broken-hearted, proclaimeth liberty to Captives, and opening of the prison doors to those that are bound there, which is very joyful tidings: He comforts those that are in sorrow, appoints to those that mourn in Zion (not to those that mourn abroad, but to those that mourn in Zion, in the Church,) beauty for ashes, the Oil of joy for mourning, and the garment of praise for the spirit of heaviness: So that you see, my Brethren, it is all joy, and all comfort. By which it is apparent, that our Savior's special aim and drift in publishing the Gospel, is, that the people might be full of joy. And therefore it is much to be observed, that when our Savior entered on his Ministry, as soon as he had been baptized and tempted, he preached his very first Sermon, upon this comfortable Gospel Text, Luk. 4.17. to show what was to be the main intent and drift of his ministry.

Christ gives his people precious promises, and seals them with [ 2] his own blood, that they might be full of joy. Indeed this is the great end, my Beloved, both of the promise, and of the confirmation of it. It's true, if Christ had been reserved, if he had kept his purpose and intention in his breast, and in his bosom; if he had made his people no promise, the execution of his merciful designs had not been less sure and certain in itself, but it had been less sure to us; we had not had the less benefit, but we had had the less comfort; For he would surely have fulfilled his own intentions to his people, though he had never been obliged by promise to perform them.

So, when the promises were made, there is no doubt they would have been observed and kept, though they had never been confirmed: yet Christ hath ratified them with his own blood, as the Apostle shows us, Heb. 9.16. Not with the blood of Bulls and Goats, but with his own most precious blood. And why hath he done this? why doubtless, that there might be nothing wanting to his people's comfort. The promise is not made a whit more certain by our Savior's sealing of it with his blood, but we are made the more certain: The promise is not made a whit the more sure, but we are the more assured, and so we have the more comfort. What do we think of God, that he who is the God of Truth, would not have kept his promises, that he would have broken with us, had they not been thus confirmed? No, certainly my Brethren, he would have been firm and constant, but we might have been assaulted with continual doubts and fears, we should not have attained to such unshaken and such sweet assurance. And therefore Christ hath set his seal to all the promises, he hath sealed them with his blood, to this end, that we might have strong consolation, as the Apostles phrase is, Heb. 6.18. He hath shed his blood you see, that our comfort might not be weak, but strong comfort; that our joy might not be imcompleat, but full joy.

[ 3] Christ gives his people glorious Ordinances, that they might be full of joy. For Ordinances are not for our profit only, but they are for our comfort too. Oh how was David taken with them? How did they fill his heart with joy? when he was banished from them for a time, how did he melt to think upon the overflowing Consolations he had sometimes found in them? How did his heart pant and gasp after them? Oh with what self-consuming wishes did he long to be restored to them? One thing have I desired of the Lord, saith he, Psal. 27.4. No question he desired many things, but one thing he desired above the rest, that he might dwell in the house of the Lord all the days of his life, to behold the beauty of the Lord, and to inquire in his Temple where public Ordinances were dispensed: Which shows the infinite delight he took in them. I might distinctly show how special Ordinances serve for the comfort of the Lord's people; I will bring them to my Mountain, saith the Lord, and make them joyful in my house of prayer, Isa. 56.7. So for the word, Jer. 15.16. Thy word was to me, saith the Prophet there, the joy and the rejoicing of my heart. With joy shall ye draw water, saith the Lord, out of the wells of salvation, Isa. 12.3. Some understand the Ordinances by the wells in that place. You see particularly then what the end of Christ is, in giving Ordinances to his people, and what use they serve for. Not only to help onward their Salvation, but their Consolation too. By which it is apparent, that even in these dispensations he hath a great aspect upon their comfort.

[ 4] Christ gives his people clear discoveries and revelations of himself, that they might be full of joy: you may observe how they were overjoyed to whom he shown himself after his resurrection from the dead, they were not able to contain themselves. And so when Christ reveals himself to any soul at this day, when he comes in and shows himself to it, it is sometimes almost transported to an ecstacy of joy. Especially when he hath hid himself awhile, then such discoveries of himself are out of measure sweet and precious. When this Sun of righteousness hath been overcast awhile, so that the Saints have walked in darkness days and years, without a glimpse of this reviving light, Oh with what inward ravishment doth it break forth upon the soul again! The wife while she enjoys the constant presence of her loving husband, it may be thinks not much upon it, she is not much affected with it. But if he have been long away, so that she hath not heard for many years neither where her husband is, nor when he means to come again, and after all her fruitless expectations of him, hath resolved with herself, that out of question she shall never see him more, and then at last, when she is wholly our of hopes, in strikes her husband on a sudden at the door, she is not able to contain herself for joy, his presence is incomparably sweet and pleasing to her. Even so when poor distressed souls have waited long for Christ, and thought that they should never see him more with comfort, and then at length he comes and shows himself to them; his gracious presence is extremely precious; He makes them full of joy with his countenance, as the expression is, Acts 2.28.

Christ sends the Comforter to his people, that they might be full of [ 5] joy: when he promised him you know to his Apostles and Disciples, they were full of sorrow; and he did this as an antidote against it. Come, be not troubled, saith our Savior, I will send you another Comforter that shall abide with you forever, John 14.16. I have been a Comforter to you, I confess; but seeing I am ready to depart from you, I will not leave you comfortless; no, I will send you another Comforter, one that shall comfort you as much as I have done, and one that shall stick to you too, and shall not leave you, as I am about to do, but shall abide with you forever. So that you see one special end of Christ in sending down the Holy Ghost into the hearts of his people; is to comfort them and cheer them; to be to them not only a spirit of Sanctification, but a spirit of Consolation, and so discovers that he hath a great regard to the joy of his people.

Christ gives deliverance to his people, that they may be full of joy. [ 6] He hath divers other ends why he becomes a Savior to them in the day of their distress; but this is not the least of all, that he may put new joy into their hearts, and a new Song into their mouths. When he appears to the salvation of his people, in doing so he appeareth to their joy, as you may see, Isa. 66.5. That is the End and Drift of his Appearance.

Christ hath purchased Heaven for his people, that they might be full of [ 7] joy; For Heaven, as it is a place of the height of holiness, so it is a place of the height of happiness. Here indeed we are in Bochim, in a place of weeping; we go through a vale of tears, and dig up Wells, but they are of salt water, the rain also fills the pools. But when we are arrived at Heaven, we shall weep no more, but all our tears shall be wiped from our eyes. We shall not have a wrinkle in our faces, nor a tear upon our cheeks, nor a sad thought upon our hearts, but all shall be smooth and clear and sweet, and that forever. Then we shall be full of joy; Christ's joy shall be fulfilled in us, yea we shall have the fullness of joy, Psalm 16. ult. Indeed full joy importeth nothing but enough to fill us, so much as we are capable of, as is commensurate to our capacity, as we are able to receive. But on the other side the fullness of joy importeth all the measures and degrees of it; So that there can be nothing added to it; there is nothing wanting to it to make it absolute in all respects; It is not to be raised higher any way; And this hath Christ prepared and purchased for us. By these things it is evident that Jesus Christ would have his people to be full of holy joy.

But wherefore will he have it to be so? Why would he have his people to be full of holy joy?

Out of self-respect he would have it to be so, because by reason of the [Reason 1] nearness of his union with his people, he hath a kind of share in their comfort. As his joy is their joy, according to his own expression in my text, that they may have my joy fulfilled in themselves: So upon the other side, their joy is his joy. And as there is a social glory of the head and of the members; as the School-expression is; as Christ is glorified in the glory of his people, 2 Thes. 1.12. so there is a social joy of the head and of the members; Christ rejoiceth in the joy of his people. The Comfort of the members redoundeth also to the Comfort of the head. As Christ delights in the prosperity, so in the joy of his people. When they are joyful, he rejoiceth over them with joy, and joyeth over them with singing, as his own expression is, Zeph. 3.17.

[Reason 2] Christ would have his people to be full of holy joy, to recompense them for their sorrow. They are described to be such as mourn, Mat. 5.4. That uses to be first with them, they use to begin there; But then they do not use to end there. And therefore it is added presently, for they shall be comforted. Blessed are they that mourn for they shall be comforted: And Christ would have their comfort to be answerable to their sorrow: That as his sufferings have abounded in them, their consolation also may abound by him, as the Apostle speaks, 2 Cor. 1.5. Indeed they go forth weeping, bearing precious seed, as you may see, Psal. 126.6. They sow in showry weather, in a weeping time. In such a time did David sow the seed of true repentance for his sin; he wept so much that he made his bed to swim, and watered his Couch with his tears: In such a time did Peter sow the same see; in a time of bitter weeping, Mat. 26. ult. But then the harvest makes them ample recompense, for all the dark and sad and showry weather in the sowing time. They come again with joy, and they bring their sheaves with them. They scatter it by grains, but they gather it by sheaves; they have twenty, thirty, forty, yea an hundred fold for one.

So that if any now should ask me, You say that Christ would have his people to rejoice; but what? would he not have them mourn too? Yes he would have them mourn, but in order to rejoicing. Sorrow is an imperfect passion, and is not for itself, but for some higher use, as all the rest of the declining passions or affections are. As hatred is for love, and fear for confidence, so sorrow also is for joy, unto which it is subservient. As lancing is not for itself, but for ease and remedy: and as a potion is not properly for sickness (though it cause it for a season) but for health: so sorrow is for joy, and joy is the end of sorrow in the Saints. And Christ intends it to be so; You shall be sorrowful (saith Christ to his Disciples) but your sorrow shall be turned into Joy, John 16.20. He gives to them that mourn in Zion, beauty for ashes, the oil of gladness for mourning, and the garment of praise for the spirit of heaviness, Isa. 61.3. The ransomed of the Lord go out lamenting, but they return to Zion with Songs and everlasting Joy upon their heads, Isa. 35. ult.

[Reason 3] Christ would have his people to be full of holy joy, that they may be large in duty. Sorrow is a kind of straightning the heart; a sad heart is a straigthned heart, it is shut up, it cannot pray, it cannot praise, it can do nothing with enlargement. And therefore the Apostle calleth mourning 〈 in non-Latin alphabet 〉 , a contraction of the heart, 2 Cor. 2.4. And I appeal for this to those whose spirits are oppressed with sadness and dejection, whether it do not make them indisposed to duty, unfit to hear, unfit to pray, and in a word unfit for any part of Christ's service. But holy joy upon the other side dilates the heart, it spreads it, and it widens it, and consequently doth not only make it fit for duty, but it makes it large in duty. It makes it to abound, and to exceed in every service that is suitable to joy; It carries it beyond the ordinary rate. And therefore Jesus Christ would have his people to be full of joy, that they may be full of fruit, and that they may abound in his service.

Is it so that Jesus Christ would have his people full of holy Joy? [Use 1] Then first it serves to censure those who seek to hinder the Joy of Christ's people, and to embitter all their comfort with spiteful molestations, and vexations; who like the Canaanites are thorns in their sides, and daggers at their hearts. Jesus Christ would have his people to rejoice, yea to be full of Joy as their very hearts can hold; but they will not suffer it, but always seek as much as lies in them to interrupt their comfort, and to disturb their peace and joy. They disturb them by their persecutions with the hand and with the tongue, and which is worse, they disturb them by their sins; They rail at holiness and holy men, blaspheme religion, and the name of Christ, of purpose to disquiet and to vex his people, who cannot choose but mourn and weep for these things. Just like the Sodomites of whom the Apostle speaks, 2 Pet. 2.8. who vexed the righteous soul of Lot from day today with their filthy conversation. But yet this difference we may observe, they did not their prodigious villainies of purpose to disquiet Lot (for ought we find) What think we, shall their portion be, my brethren, then, who pass the Sodomites in villainy, whose wicked deeds are yet set forth for an example, suffering the vengeance of eternal fire?

Is it so that Jesus Christ would have his people full of holy Joy? [Use. 2] Then in the second place it taxeth such among the Lord's people who waste away themselves in heaviness and discontent, who are so far from promoting the design of Christ in this particular, that they rather strive to cross him, and even waste away their hearts in pleasing sadness and affected discontent; and surely there are many such among Christ's own people, who even give themselves over to sorrow, and willfully thrust away this Joy from them. Now I beseech you my beloved, consider what the will of Christ is, and let him have his will in this business; use all means possible to have your hearts brim-full of holy Joy; And to this end I shall prescibe you some directions.

Be conversant and studious in the word of Christ. There is the [ 1] fountain of living waters, whence every may draw sufficient to refresh his fainting soul in all his troubles and afflictions. The statutes of the Lord are right, saith David, rejoicing the heart, Psal. 19.8. Through comfort of the Scriptures we have hope, saith Paul, Rom. 15.4. (Philosophers indeed have taught us many ways to fence and fortify our hearts against sorrow.) But when the Lord shall set afflictions home upon the soul, and put a sting into them too, there is nothing in the world that can cement and cheer us, but the comfort that is fetched out of the Scripture. We may run in our distress to other means as Saul when he was with a melancholy humor to the minstrel; but we shall find that nothing goes the right way, and that we grasp at nothing but some empty succors of contentment, unless we comfort ourselves with these words, as the Apostle Paul speaks, 1 Thess. 4. ult. David was cut short of nothing that the world could have afforded to revive his drooping spirit; yet he professeth freely, that he must have fainted unless he had been staid with better comfort: Unless thy Word had been my comfort, I should have perished in my affliction, Psal. 119.92. And in another place he cries out, Remember thy Word unto thy servant, upon which then hast caused me to hope; this is my comfort, my only comfort in my trouble, Psal. 119.49, 50. And therefore at this Fountain let us draw if we mean to have comfort; but chiefly let us wait upon the public preaching of the Word of God, which is called the Ministry of reconciliation, in which there are divulged glad tidings of good things, which should carry something in the power and efficacy of it to work joy: For God doth commonly dispense it rather by the way of hearing them by the way of reading the Scriptures: And hence saith David, Make me to hear of joy and gladness, that so the bones that thou hast broken may rejoice, Psal. 51.8. It is the Public Ordinance, it is the Public Ordinance that is the Interpreter one of a thousand that comforts the dejected soul, as you may see, Job 33.23.

[ 3] Imploy your serious thoughts upon the meditation and survey of that delitious place, where there is fullness of all joy and pleasures for evermore, into which you that are Christ's, as soon as you are past through the veil of tears, shall enter, and there continue and abide forever: There is the place where you shall sigh and weep, and mourn no more, where all your tears will be wiped away from your eyes; and surely did you think upon this joy with which you shall be filled there to over-flowing, this would preserve you here from being swallowed up with over-much sorrow; we rejoice, saith the Apostle. How? not in the fruition; No, in the hope of the glory of God, Rom. 15.4. Indeed the Saints of God while they compass and carry their afflictions according to their present state, are very pensive and disconsolate, and so at once they do an injury to Christ, who hath reserved such precious comforts for them in the world to come: And to themselves who have received good assurance that they shall certainly enjoy them in their season; but did they walk by faith, and not by sight; did they not look so much upon the difficulties that they meet with in the way, but on the things that are not seen, the invisible pleasures of which they shall be made partakers in the end, they should soon find cause enough of joy unspeakable and glorious; yea, even amidst the greatest tribulation of this present life; you see how frolike the poor Worldling is, if he have gotten a few thousand pounds, and built a goodly house, and bought a little earth about it; and yet his title to it is so uncertain and unsound, that the very following night for ought he knows, the Lord may turn him out of all, and take away his soul from him, and make him roar in Hell before the morning. But you who by the hand and seal, and earnest of the Lord himself, have a most certain title to that happiness and joy which neither tongue of men or Angels can express, if you have but a wicked disobedient child, a froward wife, a sickly body, or a low estate, do waste away your lives in heaviness and discontent, and so you undervalue heaven, and the incomparable riches of Christ's mercy to your souls. And whence proceedeth this, but from the fleshiness of your corrupt hearts, while you walk by sense only? and therefore I beseech you, take a little pains to make yourselves conceive and understand your happiness, and spend a little time upon the contemplation of the blessedness that is reserved for you in the heavens, and this will draw and swallow up your present sorrows and afflictions.

Is it so that Jesus Christ would have his people full of holy joy? you [Use 3] then who have your hearts replenished with it, take heed that neither sin nor Satan steal away this Jewel from you, which is the legacy that Christ bequeathed you when he was even about to leave this world. But first, before I press you any further in this kind, this caution would be fitly interposed; be sure the joy you have be Christ's joy, the joy which he works by his Spirit, which he would have you to be full of, and that you have his joy fulfilled in yourselves; for you must know my Brethren, that as there is a kind of joy that is a fruit and effect of the Spirit, as the Apostle Paul stiles it, Gal. 5.22. so there is another kind that is a fruit and effect of the flesh; there is a laughter that is madness, a rejoicing that is not good, as the Apostle hath it, Jam. 4.16. And nulla est verior miseria quam falsa laetitia: There is no truer misery then false joy and feigned felicity. A very hypocrite may have his raptures and flashes of exceeding comfort. The second ground you know received the Word of God with joy; and those that followed John the Baptist, rejoiced in his sight; and such as after fall away, may find a kind of taste and sweetness in the Word of God, and in the powers of the world to come. And therefore we had need to prove the joy and comfort that we have, whether it be Christ's joy, the joy which he works in his people by his Spirit. The marks to try it may be such as follow.

The joy of Christ which he works by his Spirit, is chiefly moved [ 1] with spiritual things: It's true, there is a joy allowable for earthly blessings; as when the Lord vouchsafes us rain and fruitful seasons, and the like; in doing so he fills our hearts with joy and gladness, Act. 14.17. But this is as if we rejoiced not, as the Apostle Paul speaks, 1 Cor. 7.30. it is not worthy to be named with the joy that ariseth from the sense of the favor of God and spiritual blessings conferred on our souls. Here then examine, my Beloved, when your joy is most; when you are freed from some affliction, or when you have obtained conquest over some corruption? when inward grace, or else when outward wealth, when Corn and Wine, and Oil increaseth? Alas, how evidently do the greatest part of men discover the unfoundness of their joy? who take abundantly more comfort in these outward things, the thriving of their Trades, their speeding of their pleasures and past-times, then in the thriving of the means of grace, or any other thing that most especially concerns God's glory or the Churches good? They make it to appear where lies the toot and Fountain of their joy, and consequently of what kind it is, which if they be deprived of their riches, or honors, their hearts like Nabal die within them, their joy is dashed, and their comfort gone. Whereas the Saint of Christ whose heart is filled with spiritual joy, retains it in a measure in the loss of earthly things, and professeth with the Prophet Habakkuk, chap. 3.17. Though the fig-tree shall not blossom, neither shall there be any fruit in the Vine, if the labor of the Olive fail, and the field yield no meat; if the Flock be cut off from the fold, and there be no Herd in the stall, yet I will rejoice in the Lord; yea, I will joy in the God of my salvation.

[ 2] The joy of Christ which he works by his Spirit, proceeds from a conscience testifying good, and not from a conscience testifying nothing. For our rejoicing, saith the Apostle, is this, the testimony of our conscience, 2 Cor. 1.12. There is as Barnard stiles it, Conscientia mala & quieta, an evil conscience that is quiet, which being lulled asleep by Satan, saith nothing to disquiet him that owns it, and so he lives as jocund and as metry for a time as he whose heart most really acquitteth him from anything that may disturb or interrupt his joy. But yet this kind of comfort, beause it comes from nothing else but a Vacation in the Court of Conscience, (if I may call it so) a respite of the accusations there, is most uncertain and unfound. As soon as term begins again, when Satan as he seeth occasion, shall set the sins of such a man before his face, when conscience shall awaken and accuse, that joy and comfort will be turned into sorrow, yea into such tormenting pangs of horror, that no tongue is able to express. But if thy joy arise from a conscience testifying good, that in simplicity and sincerity of heart, thou hast had thy conversation in the world, this is the joy that Christ would have fulfilled in thee.

[ 3] The joy of Christ which he works by his Spirit, hath its matter within, and not without the person rejoicing. There be many (my Beloved) That have nothing in themselves, whereof they have a just occasion to rejoice, and therefore seek it up and down without. And from this kind of joy the Apostle Paul dissuadeth as unsound, Gal. 6.4. Let every man prove his own work, and he shall have rejoicing in himself alone, and not in another.

Now men are said to rejoice in another, especially in two cases: As first, when they compare themselves with such as are extremely vicious and profane, and finding that themselves are not so bad as many others are, they cheer and comfort up themselves with this, as the Pharisee did, I thank thee God, saith he, that I am no extortioner, &c. I am not as other men are, nor as this Publican, Luk. 18.11. and yet they may be bad enough for all this. And secondly, when men take comfort only in the good opinion that others have conceived of them, and not in any good that hath a true and real being in themselves. And this St. Paul suggesteth is a false deceitful joy, and therefore presseth every man to prove his own work, to sift and try his own actions; and if on trial they be good indeed, then he hath ground and matter to rejoice in himself and not in another

And now my Brethren, are there not too many such among us, who when they look on drunkards, whoremongers, blasphemers, and men of the most infamous and vicious lives, that pass them and exceed them in profaneness, take joy and comfort in themselves, but never prove their own works, their own lives. And thus while they compare themselves with others more loose and vicious then themselves, they rejoice in another and not in themselves; they think themselves are very good, because others are more evil. And even as Jerusalem justified Sodom, Ezek. 16.5. so drunkards and adulterers justify them, and are occasion of their joy. Others there are who finding that they have obtained a good opinion and repute with others, and that they are approved by men of judgment, and of conscience too, are comforted in this exceedingly; and here is the foundation of their Joy: Oh such a godly man, or such a Minister approves of them, and is familiar to them; and hence it comes to pass that when they once begin to lose the good opinion and conceit of men, they are like persons stracken in the head, their joy is blasted and their comfort gone, because the ground and matter of it was without, and not within. O then let us endeavor my Beloved, to have our comfort in ourselves; and if it have a spring and fountain in the heart, it will not fail; there will be a sufficient supply of joy and comfort there, though men neglect us, and cast away their good opinion of us: Whereas if it proceed from that which is without us, it will be like a standing Pool that is not nourished with the Spring, but with a sudden fall of rain; as soon as heat of Summer comes, away it drieth and is seen no more.

And now my Brethren, having proved your joy, and found it to be right, the joy of Christ, which he would have to be fulfilled in you, preserve it as your lives, and see that neither sin nor Satan steal away this jewel from you; and to this end, you must especially beware of sinning against Conscience, which is the subject and the seat of joy. As long as you do well to Conscience, Conscience will say well to you; but if you wound your Conscience with the guilt of sin, Conscience will wound you with the horror and the sting of sin; and if by sinning against light you waste your Conscience in regard of grace, Conscience will waste you in regard of peace and comfort: yea, it may set you on the rack of such affrightments as no tongue is sufficient to express. What was the cause that David cried so often in his bones, and in his heart, that they were broken, that it was melted in the midst of his bowels, but because he sinned so grossly against the light of his own understanding, and the convictions of his own conscience? But if in sincerity you have your conversation in the world, this will be your rejoicing. And if you walk according to the rule, peace shall be upon you as upon the Israel of God. This joy of Christ shall be fulfilled in you, and your joy shall none take from you.

And thus we have dispatched the first and second Observation; Christ is the Author and Original of the joy of his people; Jesus Christ would have his people to be full of holy joy.

DOCTRINE 3. Their clear and perfect knowledge of his intercession for them, is one especial means to fill them full of this joy.

It is the means our Savior uses in my text, and certainly it is available to this end. That he might cheer the hearts of his Disciples, and replenish them with comfort, he lets them hear him pleading for them to his Father. He doth it in their presence, and while they are listening to him, as being very well assured that this will make their joy abound, and overflow the banks. And this is the account he gives his Father of the business, having been very earnest with him to keep them through his own name, as he himself had done, as long as he had been among them, and urged many things in their behalf. These things, saith he, I speak in the world, before I come away to thee, I speak them here among these men for whom I am a Suitor to thee, in the ears of my Apostles and Disciples, who are by and listen to me, that being witnesses themselves to my importunate and earnest intercession for them, they may by this means, have my joy fulfilled in themselves.

True, you will say; this was an extraordinary comfort to them for the present; but what was this to them after Christ was gone from them? Or what it this to us in these times?

Yes, my beloved, it was much to them, even after Christ's departure for the fulfilling of their joy: For when he was ascended into heaven, they could on all occasions, reflect upon the prayer that they heard him make in their behalf, while he was conversant upon the earth: when they were in any fear or any danger, when they were even ready to be overcome with grief and sorrow, they could consider with themselves, We perfectly remember that while our Master was among us, we heard him earnestly beseech his Father for us, that he would keep us, and that he would Comfort us, and that he would Sanctify us, and that he would save us, (as all those things and many more you shall observe along the Current of his prayer here,) and we shall surely find the fruit of it in such a time as this is. Yea, we have reason to believe that what he did for us, in a way of intercession, while he was here upon the earth, he doth the same in heaven to this day, and will do till we follow him to that place. And why then should we not be cheerful in the midst of these troubles? And this our Savior clearly aims at in the words, These things speak I in the world, while I am yet among them, that they might have my joy fulfilled in themselves: That hearing what I do now while I am here, they might a little guess what I am like to do hereafter, when I am once sat down at the right hand of my Father to be an everlasting Intercessor or for them; and therefore might be full of comfort, yea though I am departing from them, while they consider with themselves, If he do so much now, surely when he comes to heaven, he will do much more.

And as for us who live in these times, it is a means to fill us full of comfort too, Christ's speaking these things in the world, and so giving us a taste of his future intercession: For hence it comes to pass that this prayer of our Savior being uttered in the ears of his Apostles, it is pend accordingly, and left upon record in Scripture. And so we have a specimen, a form, a model of our Savior's intercession for his people, which he hath left behind him, for us to look upon on all occasions, and to gather comfort from. What he doth in heaven for us, we are not able fully and exactly to discover. But this he did on earth before he went; he did it openly, and there is a memorial of it, forever, in the Church. And by this we may conjecture what he doth in heaven for his people at this day, and will do to the worlds end. For certainly he is not less regardful of them now in Heaven (which is the most proper place of acting the second part of his Mediatorship which consists in intercession) then he was upon the earth.

So that whatever our Condition be, how sad or sorrowful soever, if we would know our Savior's intercession what it is for us in heaven, we may survey this counterpane thereof on earth, which is recorded for this very end, That we may have an exemplar, and a pattern of it continually lying by us in the Scripture to have recourse unto, and to fetch overflowing comforts from in all cases.

Now to clear this a little further to you, I shall proceed to show you in a few particulars, that the perfect knowledge of our Savior's intercession is one especial means to fill his people full of holy joy.

It is a means to comfort them exceedingly in reference to all the oppositions [ 1] of their enemies, whether without them or within them. Do you not think it was a comfort to the Host of Israel, when they had got a Champion to stand up for them, against the daring insolencies of Goliath, who had so long defied the armies of the living God? It made them even shout for joy. And so it is a comfort to the poor soul, when he hath been long contending with the world which sets upon him mightily with all its blandishments and its allurements on the one side, and with its threats and persecutions on the other side, and with the Devil who furiously assaults him with his fiery darts, and his violent temptations, and with his own corruptions and his lusts, that war against the soul as the Apostle speaks: And when he is about to faint and sink away, he considers with himself, Why though I have all these against me, yet I have Jesus Christ for me, and he is pleading-hard on my behalf, that I may not have the worst in these Encounters, but that I may be more then a Conqueror. I seem to hear him saying to me, These enemies of thine have desired to winnow thee, and to destroy thee, but I have prayed for thee that thy faith may not fail; Thy courage and thy strength may fail a little, but thy faith shall never fail. When Christ was here upon the earth, he earnestly besought his Father for me, that he would keep me through his own name: and what he did on earth, I know he doth in heaven much more; and he cannot be denied. So that I am as safe as the Almighty power of God can make me.

Oh what a matchless comfort and encouragement is this! The poor perplexed soul but now was tossing on the boisterous waters of violent temptations, and of raging passions, and of furious lusts, and even ready to be cast away: But now as David speaks, the soul is glad because it is at rest, and it is brought to the desired haven. Ah my beloved, when a man who is mightily assaulted by corruptions and temptations, and persecutions and afflictions, and when the stones and buffets are about his soul, can look up as Stephen did, Acts 7.56. and see the heavens opened, and the Son of man standing at the right hand of God, this cannot choose but fill him full of comfort. Nay says the soul, If thou art there pleading for me to the Father, and standing up in my defense, I know it is impossible that I should perish or miscarry.

[ 2] The knowledge of our Savior's Intercession for his people, is a means to comfort them in reference to all the accusations that are laid against us at the bar of God's justice. The Law comes in with a black bill against us, lays very heavy things to our charge, and taxes us with many grievous violations of it, which we are no way able to deny; Satan for his part, is the grand accuser of the brethren, and he objecteth heinous things against us, and lays it on with full load; And then our consciences perhaps accuse us, as fast as any of the other two. They are not able to gainsay the allegations, either of Satan or the Law, but are forced to acknowledge, that all the curses that are written in the Book of God, are very justly due to us. What shall we do, or how shall we keep up our hearts from sinking into utter desperation in such a case as this is? As for our parts, we have nothing to allege in, or of, or from ourselves, why the sentence of the Law should not be pronounced against us; But this is that which fills us full of Comfort, that Jesus Christ hath enough to say for us, and that he sits in heaven for this very end to make intercession for us, when anything comes in against us there, to appear in our behalf, and to plead our cause. If any man sin, we have an Advocate with the Father, saith the Apostle, 1 John 2.2. and he is the propitiation for our sins. We have such an Advocate as is a propitiation: So that when Satan, and when sin accuses, and makes a dreadful noise against us, he can wipe all off again with one word: Saith he. This person hath offended, I confess; but what of that? There is a full propitiation made, it is well known that I have done it; and what hath any one to say to this man? If he have out-sinned my satisfaction, even let him be condemned. But if not, let him be acquitted; or what do I sit here for? How can this choose but ravish and transport the soul into an Extasie of joy, and make it to triumph with the Apostle, Rom. 8.33. Who can lay anything to my charge? who is he that condemneth? Let me but see the man that durst to do it. So that no marvel though our Savior Christ be called 〈 in non-Latin alphabet 〉 in the forecited place, which signifieth both a Comforter and Advocate: To show that Jesus Christ doth comfort us exceedingly, by undertaking for us as an Advocate, and pleading for us with the Father.

[ 3] The knowledge of our Savior's Intercession for his people is a means to comfort them in reference to the many weaknesses and imperfections of our own prayers. Oh how are we dejected and cast down sometimes, when we are dull and flat and cold and speechless in our addresses to the Majesty of God. When we are so deserted, and our hearts are so shut up, that (as Hezekiah once) we cannot speak in prayer, but only chatter like a Swallow, Isa. 38.14. when we know not what to say, nor what to plead, we are so barren; when we are destitute of matter and expression, this puts us many times into a very sad condition and overwhelms our hearts with sorrow; As David once complained in such a case, Psal. 77.3. I remembered God, saith he, I was troubled; I complained and my spirit was overwhelmed. But now, my brethren, is it not a matter of exceeding comfort to consider that we have an Intercessor to help us out with all this? That he puts in to God the Father for us, and takes our Suites into his hands; That he excuses what is wanting in our prayers, and supplies it in his own; That he is lively there where we are dull; that he is quick where we are flat; that he is full where we are short. My Client, saith our Advocate, means this and this; this is the meaning of the spirit in him. He is not able to express himself as many others can, but this is that which he intends and aims at. His words are not so ready and so apt, but he hath as sincere a heart as the most voluble and fluent of them all: and he is one for whom I have laid down my life, and shed my blood, for whom I have deserved all the good that he can ask and stand in need of; And therefore I beseech thee Father, let him have what he desires, give him a speedy and a gracious answer for my sake. Ah my beloved, is it not able to fill our hearts brimfull of joy, when we remember that we have such an Advocate as this is?

The knowledge of our Savior's Intercession for his people, is a means [ 4] to comfort them in reference to the defects of all our graces. For we come short in all of them, there is not one of them complete. There is much lacking in our faith, as the Apostle speaks, 1 Thes. 3.10. and so there is in all the rest which spring from faith. For if there be a failing in the root, there cannot choose but be a failing in the branches. And this is that which makes us walk so heavily and sadly many times, when we consider with ourselves how slender the degrees and measures of our graces are, so that we know not where to find comfort. What shall we do in such a case to keep our spirits from despondency? Why truly among many other ways, this is a very special one to fix our thoughts upon the intercession of our Savior for us, and to consider seriously with ourselves, that this is one great business that he urges to his Father, that he would sanctify his people; That he would give them out more grace, and more holiness. This prayer of our Savior in my text, as I have hinted formerly, is but a Counterpane of the perpetual intercession that he makes for his in heaven. And it consists especially of two branches, which comprehend the two main things that he desireth of his Father for his people, Preservation and Sanctification. The latter he is large upon, sanctify them with thy truth, and so on. They were sanctified before, for they were not of the world, and he desires they might be sanctified yet more; That they might have larger measures of all the graces of the spirit. And is not this an extraordinary comfort to those who are but meanly furnished, and who have but a slender stock of grace, that Jesus Christ is always interceding to his Father in their behalf for a more full supply? It was a suit that he begun on earth, and he is still pursuing it in heaven to this day, and will do to the worlds end, he will never give it over; so that we may be confident we shall have such degrees of holiness and grace bestowed upon us, as are necessary for us.

[ 5] The knowledge, &c. as it assures us of his dear love to us, and his tender care of us. What our Savior doth in heaven in a way of Intercession, if it were unknown to us, though it might profit us and benefit us very much, it could not comfort as at all. But when we know that Jesus Christ hath such a singular regard to us, and that his heart and his affections work towards us so sweetly, and so strongly now he is in heaven, at so great a distance from us (I mean as he is man) that he is always taking all advantages, to further and promote our business with his Father, and speaking to him upon all occasions for our good; and in a word, that he is so extremely kind and loving to us, so infinitely tender of our welfare every way; This cannot choose if it be duly weighed, but fill our hearts up to the brim, and make them over-flow with joy.

[Use 1] Now is it so my Brethren, that the assured knowledge of our Savior's Intercession is one, &c. If then we would abound in this heavenly affection, let us exactly study, and thoroughly p • y into our Savior's Intercession, that we may know as much of it as we are able to attain to. We are here in an unquiet and unstable world, in which we meet with many causes of discomfort from within, and from without, and many times they take extremely deep upon us, so as almost to make our lives a burden to us. Now if we would be free from such distempers, let us endeavor to look more into our Savior's Intercession. And if we understand it well, it will fill us full of comfort, that will swell high, exceedingly above all the afflictions of this present life. Indeed the intercession of our Savior is of itself a large volume, too much for us to read over, and that Volume sealed too, shut up in heaven, that we cannot open it, or look into it: But he hath given us a brief compendium, and a short abridgement of it, in the Prayer that he made for his Apostles and Disciples, and in them for all the Church, that is or shall be to the worlds end, that we may read it and acquaint ourselves with it: He spake that prayer in the world, that they might hear it from him, and so might have his joy fulfilled in them: And that we might hear it from them, and so might have his joy fulfilled in us. In which regard, my Brethren, it is left upon record in public in the Church forever, that all his people might have recourse thereto, on all occasions for their Comfort. And therefore when we are in any trouble, when sorrow seizes deep upon us, let us study this prayer in all the parts and branches of it, that from thence we may conjecture what he doth in our behalf, now he is fitting at the right hand of his Father. And this let us depend upon, that if he spake one word in our behalf in any case while he was here upon earth, he speaks a hundred for us now he is heaven. And truly if this Counterpane of our Savior's Intercession were dived into and studied more, there would be more holy joy among the Saints. Their troubles and their sorrows would be less, and they would be more full of comfort then they are.

DOCTRINE. It is the manner of the world to hate them that are Christ's Disciples.

They that belong to Jesus Christ are usually but ill-beloved among ungodly and unsanctified men. The world is generally set against them, to malign them and oppose them, and do them all the spite and mischief that they can. So it was in Christ's time, and so it will be to the worlds end: And therefore it is made the Epithite of wicked men that they are such as hate the righteous; you may see that place for instance, Psal. 34.21. They are not only angry with them, but they hate them, and that to the very death. They desire their extirpatation and destruction, that they may have no more a being; no nor so much as the memorial of a being, if it might be possible, that their name may be no mere remembered, Psal. 83.4. And therefore you shall find the Saints complaining often of the hatred of the world, and of the rage and malice of ungodly men against them. And Christ fore-warning his Disciples what they must expect in this world, You shall be hated, saith our Savior, of all Nations, Mat. 24.9. That seems to be very much; yet in another place he goes further; You shall be hated of all men; you must conceive it of all worldly wicked men, Mat. 10.22. I shall add no more for proof; you see it is the manner of the wicked world, &c.

But what should be the reason why they hate them so? It may be you will ask as David once, What hath the righteous done? what evil hath he wrought? what have Christ's Disciples done, that they are so maligned in the world? Why truly, my Beloved, if you would know the reason of it, it is not for any evil they have done, that they are so railed at, and that they have so much ill will on all hands; there is no just and real cause of all this hatred which they suffer from the world: No, my Beloved, as they hated Christ himself without a cause, as David once complained as his Type, Psal. 35.19. so they hate Christ's Disciples too, those that belong to Christ, without a cause, without any just cause. So that you see here is a Doctrine, of which no man in the world can give you one good reason. It is the manner of the wicked world to hate them that are Christ's Disciples; but it is without reason, without any good reason: However they have reasons to themselves, such as they are, of this hatred. And I might give you many such reasons, more then a good many: For though there be not any reasons why they should, yet there are many reasons why they do hate Christ's Disciples, and I might be large upon them: But I shall confine myself to those which Christ hath mentioned in the Text itself.

The wicked world hates Christ's Disciples, because they entertain the [ 1] Word of God, because they love it and obey it, and conform their lives to it; and this is the account our Savior gives his Father of the business, I have given them thy Word, and the world hath hated them; as if he should have said for that cause: I have so given them thy Word, that they have entertained it as thy Word in their faith, and love, and practice, and obedience; and hence it is that they are so maligned, and despitefully entreated in the world. And so it is at this day; As long as men make no account and reckoning of the Word, as long as they profess it only, but are not very zealous for it, nor very careful to walk in everything exactly by it, they may live pretty quiet with their neighbors: But if they come once to contend, and that with earnestness for every truth that is contained in the Word; if they will not in any case, by any means depart in anything from that Rule, the world will be about their ears upon a sudden, and show a great deal of malignity and rage against them.

But why should this exasperate the world against them, you will ask me? I cannot tell you why it should, but I will tell you why it doth: For by this means they cross the world, and they condemn and shame the world. And this is that which sets the world so much against them.

By this means they cross the world; and this they are not able to endure, [ 1] it makes their very hearts to rise against them: And they cross them three ways, they cross them in their judgments, and they cross them in their wills, and they cross them in their lives and conversations.

1. First by this means they cross them in their judgments and opinions. Till men receive the Word of God, they can in everything conform their judgments and opinions to the world. They can think as they do, and they can speak as they do; they can agree and hold with them in every point, and so they walk on lovingly together; there grows no difference or debate between them. But when they come to entertain the Word to be their rule in everything, both in opinion and in conversation, now they are forced to differ from the world, to clash with them, in many things to contradict and oppose them, and gain-say them. And this breeds disaffection and dislike, yea enmity and hatred against them: Nay, they are forced sometimes, if they will keep exactly to the Word of God, to cross the world in those opinions which they are most intent upon, and for which they are most eager; and this they can by no means bear from them: As they that entertained Christ to be the Son of God, and the Savior of the world, when he was conversant upon the Earth, and in the times that followed next after his Incarnation, Passion and Ascension, they did exceedingly enrage the world against them: The generality of men would not endure to heat of Christ, or the Religion that embraced and worshipped him; and therefore whosoever undertook to own him and profess him, was sure to meet with all the violence and rage and malice that the world could pour upon him. He might have crossed the world in many other truths, and not have found so ill measure; but this drew out their rage and malice to the utmost: And this is that (as I conceive) which our Savior Christ aims particularly at in my text, I have given them thy Word, thy Gospel Word; of that he speaks, and they have entertained it and embraced it, and therefore the world hates them. And if you look into the stories of the Church, you shall observe that whosoever closed with the Gospel in those early times, and professed the faith of Christ, from which the world was so exceedingly averse, he was exposed thereby to all the misery that human cruelty, &c. could devise to inflict.

But after when this Gospel-Truth came to be better settled and digested in the world, so that they were content to hear of Christ and his Religion with a little patience, then there rose up other things in which they would not be gain-said: As to leap down to Luther, time, whoever stuck to him, and to the doctrine which he taught, against the Pope and his adherents, got the world about his ears. And so in every age, there are some passages of holy Scripture, and the truths delivered in them, against which the world is violently bent: and whosoever sticks to these, the world hates him out of measure, and doth him all the mischief that it can. And therefore this is called the Word of God's patience, Apoc. 3.10. Thou hast kept the Word of my patience; that is, thou hast not only kept my Word in general, but more particularly thou hast kept those portions of my Word, and those parcels of my Truth, which must have patience to the keeping of them. A man may keep some Truths delivered in the Word without patience, as being universally received by all, opposed by none: But there are others, which if a man maintain and hold them, he shall surely suffer, he shall be persecuted for them. And he that keeps these notwithstanding, keeps the Word of God's patience. The patience which God works in his people.

2. They that embrace the Word of God, as they cross the wicked world in their opinions, so they cross them in their wills: They cannot do in everything as the wicked world would have them; they cannot yield to everything, which they obtrude and force upon them, and this is another reason why they are so exasperated and enraged against them. Were it not for the Word of God, to which they are resolved to yield obedience, they might comply in everything, and so the world and they might be very good friends. But when the Word forbiddeth what the world requireth, & that most vehemently too perhaps, they are forced to cross the world, and and so the Word brings the world and them out. These men, say they, are so precise and holy, that they must have Scripture for everything they say or do, they will do nothing but what they have a warrant for out of the Word of God. But we will make them stoop and yield, and we will make them turn another leaf ere we have done: and when they cannot have their wills, because the other cannot bend or vary from the Word of God when they are crossed in that which they are so resolved upon, this heats the furnace of their wrath seven times hotter then ordinary: and this the Prophet David found, Psal. 119.161. Princes have persecuted me without a cause; but my heart standeth in awe of thy Word: Either he must have them against him, or the Word of God against him. They threatened him if he obeyed the Word: the Word upon the other side, that threatened if he disobeyed it. Whom did he fear most? why saith the Psalmist, My heart standeth in awe of thy Word; I fear it more then I fear them: And this was that which got him much hatred and bitter persecution too, as you may see in that place.

3. They that receive the Word of God, as they cross the wicked world in their opinions and their wills, so in their conversations too; they do not live and walk as they do; their ways are of another fashion, and this is another reason why the world is so maliciously bent against them. Were it not for the Word of God, and the rules that it prescribes, there need to be no difference between them and other men, and so there would be no dislike. But now they are not, neither can they be conformed and fashiond to the world, Rom. 12.2. they cannot walk according to the course and custom of the world Ephes. 2.2. The world runs out exceedingly into all licentious courses, but they run not out with them. They walk not as the Gentiles, Ephes. 4.17. they sleep not as do others, 1 Thess. 5.5. And this the world cannot abide them for, because they are so singular, and will not do as they do.

They that receive the Word of God, as they do cross the world, so [ 2] they condemn and shame the world: For while they walk exactly by the Rule, their holy and unblemisht lives and conversations do make the vicious and licentious courses of ungodly men the more odious, and bring the more contempt upon them. And as the righteous is the more excellent, because he dwelleth by a bad neighbor; so on the other side, the wicked is the more abominable, because he dwelleth by a good neighbor; his vile and wicked actions show the worse, because there are so good examples just by.

Thus we have seen the first reason of the point; the wicked world hates Christ's Disciples, because they entertain the Word of God, I have given them thy Word, saith Christ, &c.

There is a second also added in the Text, It is the manner of the world [Reason 2] to hate them that are Christ's disciples, because they are not of this world but of another. Therefore the world is so envenomed, and so maliciously bent against them. The world hath hated them, saith Christ, because they are not of the world, even as I am not of the world: If they were of their own society, and of their own Country, they would love them well enough, as Christ himself informeth his Disciples, Joh. 15.19. If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hates you.

[Use 1] Is it the manner of the wicked world, &c. Here then you see one especial reason why Christ's Disciples are so vilified and abused in the world. They dwell among a company of men that hate them, and that to the very death. And hence it is my brethren, that they do them all the mischief that they can: It is a wonder to us, many times, that all the world almost should be upon the skirts of the small number that belongs to Christ, that they should be continually perking at them, and raising scandalous reports upon them; we know not what to make of it. Why, whats the matter, think we, that they should be so ill-entreated, and so unworthily and basely used on all hands? Truly nothing else but this, the world hates them; and all these injuries, and wrongs, and molestations are the effects of that hatred.

[Use 2] Is it the manner of the wicked, &c. the greater cause there is of admiration at the power and mercy of the Lord that keeps them, and preserves them, notwithstanding this hatred. Though all the world be bitterly envenomed and enraged against them, they cannot have their will upon them; no, they are safeguarded still, as if a little Lamb were kept among a company of Wolves and Lions. It is not for want of multitude or malice in the enemies of Christ's Disciples, that they have yet a being in the world, but by the power and goodness of a gracious God, upholding them, and providing for their safety. This is the Lord's doing, and it is marvelous in our eyes; And we shall marvel at it, and admire the Lord the more, if we consider yet a little more distinctly but these two things.

1. The disparity in number between Christ's Disciples and them that bear such mortal hatred to them; For Christ's Disciples they are very few, a little flock, a small number, a petty inconsiderable company of men. But they that hate them, and desire their ruin, are the world, a world of wicked and ungodly men. So that you see, there are enemies enough to eat up Christ's people, (as David said they did in his time, They eat up thy people, as a man would eat bread ) to devour them, and to bring them all to nothing in a moment. And if you do compare them with the multitude that are against them, and consider what a deadly and envenomed hatred they bear against them, their preservation will appear to be a strange thing, the greater and more admirable is the power that keeps them and upholds them in such a posture and condition as this is.

2. And as there is a great disparity in number between Christ's Disciples, and them that bear such hatred to them, so in disposition too, which magnifies the power that keeps them yet more. For Christ's Disciples they are frequently compared to Sheep and Lambs, poor harmless things that are so far from being able or desirous to offend & hurt others, that they are no ways able to defend themselves. And they that hate them on the other side, are compared to Dogs, and Wolves, and Bears, and Lions. How easy is it for such strong and cruel creatures to make a prey upon the silly Lambs? So Christ's Disciples are resembled to a Lily for their tenderness and softness; and they that hate them on the other side, to Thorns for their injurious and offensive quality, Cant. 2.2. They are sharp, and rough, and boisterous; and these alas are sweet and harmless, and how shall they subsist among them? They are not like to hurt the world, but the world is very like to hurt them. Thorns you know, are apt to prick, and rent and scratch; and on the other side, the Lily by reason of her tenderness, is very liable to wrong and very capable of such impressions. The Greater cause there is of admiration at the power of God, by which the Church of Christ is kept, in such a dangerous condition and estate as this is.

Is it the manner of the wicked, &c. Then surely it concerneth Christ's [Use 3] Disciples to be very cautious how they walk in the midst of such men. If they were among their friends, there needed not such curious circumspection. For friends will make the best of everything, and construe matters in the mildest and most favorable way.

But since they are amongst their enemies that hate them, it stands them very much upon to look exactly to their words and ways. And that upon a few Considerations.

For, First, if there be anything to be misconstrued, they will be sure [ 1] to make an ill interpretation of it, they will mistake your words (as David speaks) and mistake your actions too, and turn them all the wrong way. Because they hate you, they will lie upon the the catch, that they may pick some matter of exception and reproach against you. And if there be but any show, or color for it, they will glory out of measure as you may see Michal for an instance when David danced before the Ark. And therefore David calls them his observers, Psal. 5.8. for so the Hebrew word imports, and so you find it in the Margine. And if they once get any matter by the end, Oh with what Joy and exultation will they vent it! Aha, say they, our eyes hath seen it, our ear hath heard it. And therefore we have need of wisdom, yea the wisdom of an Angel, to know how to demean ourselves before such persons as these are.

Seconly, And as by reason of their hatred of you, they will be very [ 2] busy, and inquisitive, to catch at anything against you. So if they find it in the least degree; they will be sure to make the most of it. They will be very careful that it shall not lose a Jot by their means. And therefore we have reason to be very wary of doing anything that may be capable of misconstruction, yea though we know it to be Lawfull; And to avoid the appearance of evil, That so these enemies of ours, who watch and hope to take us tripping, may be ashamed, as the Apostle speaks, Titus 2.8. as being disappointed of that which they expected and desired. For shame you know, is the fruit of disappointment, that they may be ashamed having no evil thing to say of you.

If they can mis-interpret anything you say or do, they will not only [ 3] wound your names with it, but the name of God himself, and the credit of religion.

So that it is not a sufficient Plea to say, that we are very well persuaded that we have done no evil, and therefore if they make an ill construction of it, the fault is theirs, and we must bear it, we cannot help it, we must endure their scandals and reproaches; No, my beloved, this is not enough, it ought to be our care, as much as lies in us, to prevent those ill Constructions, and to take away occasion from those that long and seek for it. For these reproaches do not rest in us. If we alone did bear them, if they did reach no further then our persons, it were well. But God and his Religion, and his Gospel, are miserably wounded through our sides, by this occasion; and therefore we must see that we do nothing, as far as it is possible, from whence these enemies of ours may take advantage to wound such precious things as these are.

[ 4] And as they will take occasion, if there be any color for it, to dishonor God's name, so to undo and damn their own souls. If they find weaknesses and flaws, • n those who are Christ's Disciples, this sets them off the further from religion. If they see them to fall short, or take them tripping any way, in anything that falls within their compass to discover, this strangely hardens them against profession. I am persuaded there are many souls in hell, who have been kept aloof from Christ, and from Religion, by the incircumspect and careless walking of those who have either been really, or have been taken to be Christ's Disciples. And therefore let it be our care, that while we go to heaven with our friends, no enemies of ours may go to hell by our means.

[Use. 4] Is it the manner of the wicked, &c. Then let it not seem strange to Christ's Disciples, if they be hated in the world, if they be wronged and injured and abused, on all hands. Let them not look upon it as a thing to be admired and wondered at, if they be very coarsely used and very ill entreated here. If they be always troubled and distressed, if they be always followed and pursued with spiteful molestations, and vexations, let them not think much of it, but let them look upon it as an ordinary thing, and let them seriously consider that they could expect no other, living in such a place, and with such company as they do. Only to stay them and support them in such a troublesome condition, let them take notice of a few things.

1. God and Jesus Christ love you, and love you very dearly, though the world hate you. And whether do you think the love of God will do you most good, or the hatred of the world will do you most hurt? I beseech you my beloved, set the one in opposition to the other, and when you are disquieted at any time, to think how you are hated and maligned and abused in the world, consider on the other side, how you are beloved of God; how dear are you to Jesus Christ, who loved you and gave himself for you. And if you weigh the matter well, you will find infinitely greater cause to cheer your hearts with his love, then to deject them with the worlds hatred.

2. Jesus Christ himself was in the same condition with you when he lived in the world. You fare no worse then he did. And this is that which he himself propounds to his Apostles and Disciples to the very same end, John 15.18. If the world hate you, saith Christ, you know that it hated me before it hated you. Are you hated in the world? let not that seem strange to you; you know yourselves, it hated me before you, or else it hated me who am before you; It hated me 〈 in non-Latin alphabet 〉 It hated me prius, or it hated me priorem, for it may be both ways rendered. It hated me before you, in regard of time, or me who am before you in regard of Dignity, as Calvin very well observes upon the place.

And should not this Consideration quiet us and make us patient? we are hated in the world; why so was Jesus Christ himself. Why should we look to be exempted from that to which our blessed Savior was exposed? yea, he was hated in the first place, and we are hated after him, and in reference to him; Though he were absolutely holy, harmless, separate from sinners, he was hated notwithstanding. Alas, my brethren, how unholy, how faulty, how injurious many times are we to others? And then what wonder is it that they take offense at us? Though Christ were far above us every way, though he were our Lord and Master, he was exceedingly maligned in the world. And why should we expect in this regard to be above him, to fare better then he did? No, let it be sufficient for us, that we are no worse, no nor so ill entreat-as our Lord and Master was.

3. The hatred of the world is no impediment at all, no bar, no hindrance to your blessedness. Indeed, it fits you rather and qualifies you for it, as Jesus Christ himself insinuates, in his Sermon on the Mount, Mat. 5.12. Blessed are ye when men revile you, and persecute you, and say all evil of you falsely. And the Apostle Peter, to the same effect, 1 Pet. 4.14. saith he, If you be reproached for the name of Christ, happy are you. So that malignity and injury, and evil usage from the world, are no way inconsistent with our happiness, neither with our present nor our future happiness.

1. Our present happiness consisteth in the title that we have to Christ, the interest we have in him, and the Communion we have with him. Can the hatred of the world put an end to this Communion? No, saith the Apostle Paul, Rom. 3.35. Who shall separate us from the Love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? as it is written, for thy sake are we killed all the day long. Nay, in all these things we are more then Conquerors through him that loves as. For I am verily persuaded, that neither death nor life, nor Angels, nor principalities nor powers, nor things present, nor things to come, nor height, not depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Nay, to say truth, Christ loves us most, and hath most communion with us, when the world is most against us. Then he is specially present with us, as he was with Paul, Acts 18.9. and with the Martyrs in the Dungeon, in the Stocks, in the flames. And it is certain that Christ doth then reveal himself most sweetly to his people, when the world discovers most malignity and rage against them. So that it is not all their hatred can keep a Christian from the love and fellowship of Jesus Christ, and so by Consequence it cannot keep him from his present happiness.

2. And for our happiness to come, it cannot hinder that neither. It doth not lie so loose, my brethren, that all the world can take it from us. No, it is in God's keeping; he openeth and no man shutteth; he shutteth and no man openeth. He opened Heaven upon Stephen, when the world was showing the utmost of its rage against him. And verily a Christian is as near the complement and the perfection of his happiness, when he suffers all the wrong and ignominy and contempt that the world can pour upon him, and sometimes nearer then he is at other times; for that may be the way to it. And hence, saith Christ in the forealledged text, Mat. 5.11. Blessed are ye when men revile you; Rejoice and be exceeding glad, And why so? For great is your reward in heaven.

DOCTRINE Removal out of this world, is not the proper subject matter of Petition.

You see our Savior Christ disowns it clearly in my text, he would by no means have it thought that he desires his Father to remove his Disciples hence by death, to take them out of the world: No, saith our Savior, that is not the thing I pray for; I pray not that thou shouldst take them out of the world: And even as he disowns it in his prayer, so should we; for we must walk in every imitable thing, as we have him for an example: And out of doubt, he speaks not this for the direction of his Father, that he might not be mistaken (as I noted even now) but on the other side, for the instruction of his Apostles and Disciples, who were by and heard him pray: That they might learn not to exceed their bounds in their petitions: And when they seriously consider how they are hated, and maligned, and abused in the world, they might not yet desire the Lord on this account, that he would take them hence, but rather that he would preserve and keep them here, as you have it in my Text; I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.

And the ground is evident. [Reason.] Removal out of this world is not the proper subject matter of Petition, because it is not simply in itself a blessing. Indeed by accident I must acknowledge death and departure hence, is turned exceed ngly to the advantage of the Saints. For by it they are freed from evils penal, and from evils sinful; from suffering, and from sinning; they are admitted to most near communion with him whom their soul loves, and whom their hearts do even gasp after, from whose immediate presence they are unavoidably debarred, as long as they remain in this world. But properly life and continuance in the body is the blessing, and therefore it is properly to be desired. We find it usually to be propounded in the promise, as the reward of holiness, and of obedience. And in this form we have it in the fifth Commandment, which is the first Commandment with promise, the only one that hath a promise of the second Table, the only one of all the ten that hath a distinct and particular promise. And now you will expect, I know, there should be some transcendent mercy comprehended in such a singular and extraordinary promise as this is. And yet it is but long life in this world, that thy days may be long in the land, &c. That promise is a pregnant one to this effect, Psal. 91. ult. with long life will I satisfy him, and show him my salvation. First I will satisfy him with long life, he shall live so long on earth, till he be full of days, even as the stomach that is full of meat, till he desire to live no longer, till nature be spun out to the uttermost extent, and after I will show him my salvation; I will bring him to the place where he shall live for evermore.

And hence it is, because continuance here is properly and in itself a blessing (as on the other side the contrary thereto, the rooting out of the land of the living is properly and in itself a curse) that holiest Saints have deprecated taking hence: They have been so far from praying that God would take them out of the world, that they have rather prayed against it; Lord take me not away in the midst of my days, Psal. 102.24. How did they plead sometimes for their endangered lives, as a prisoner at the bar! and when the Lord was pleased to leave them in the world a little longer, they were exceedingly affected and enlarged to thankfulness: As Hezekiah was you know, who penned a Psalm of praise on this occasion, and this was the burden of it, The living, the living, they shall praise thee, as I do this day.

[Object.] But you will interpose and say perhaps, Some of the choicest Saints of God have prayed expressly to be taken hence, and therefore it should seem to be the proper subject matter of Petition.

[Answ.] 1. To this I answer, such as prayed aright, did not make their removal hence by death the proper subject matter of their prayers. They did not seek it simply and abstractly by and for itself, but in relation to some other thing which they could not have without it. It's true indeed, that the Apostle Paul desired to be dissolved and to be with Christ; he could not be with Christ (he knew) unless he were dissolved first; and therefore that he might enjoy him, he was contented to be dissolved for that end. Or otherwise he would have been far enough from desiring dissolution: And therefore in another place he speaks clearly, We would not be unclothed, saith he, viz. of life and of the body, 2 Cor. 5.4. that is not properly the thing that we desire; But we would be clothed upon with immortality in heaven. If it might be possible, we would be clothed upon with that, without the putting off of this. Indeed he saith before, in the Name of all the Saints, We that are in this Tabernacle do groan, being burdened. But yet it was not life considered in itself that was their burden; but with its evil adjuncts and associates which do continually cleave to it, and which cannot be severed from it in this world. So that if you take life, you must take that which comes with it. In this respect indeed, it is a burden to the holiest Saints, because it is accompanied with such a burden of corruption, as makes them groan and faint under it. But if it be considered simply and abstractly in itself, it is not a burden from which the Saints do groan to be delivered; no, it is a blessing rather, of which they groan to be deprived.

2. Most of the Saints who have desired God to take them hence, have failed and sinned in those desires of theirs. It was their weakness and infirmity, they did it out of fear and despondency of Spirit, out of passion and impatience. And thus it seems Elijah did when he fled from Jezebel, 1 King. 19.4. And thus it is extremely probable that Moses did, Num. 11.10, 15. For it is said he was displeased, and in that angry fit he said to God, Wherefore hast thou afflicted me? If thou deal thus with me, kill me I pray thee out of hand, and do not let me see my wretchedness. And thus it is apparent Jonas did, who being crossed in a punctilio, in a point of honor, out of a pettish, foolish, childish humor, will go die forsooth, God must take away his life; These imperfections of the Saints are left upon record in Scripture, not as marks to be aimed at, but as rocks to be declined.

[Use.] Now to proceed, to make some Application of the point; My Brethren, is it so, that removal out of this world, is not the proper subject matter of Petition? Then let not any of us make it so, when we are putting up our supplications and requests to God. When we consider how the world hates us, how it pours contempt upon us, how it follows us with troubles, persecutions and afflictions; so that we see but little hope that we should ever live contentedly, and quietly, and freely here; it may be we are weary of it, and ever ready to desire the Lord that he would remove us from it. To wish with Israel, in a pang of discontent, Numb. 11.1. Would God we were dead. And with Elijah, It is enough, Lord take away our lives, 1 King. 14.4. It's that which many of us are too apt to do, when we are over-loaden with the cares and troubles of this world, to reach after deliverance, and redress, and ease by this means: And therefore when we find our hearts are running out in such a way as this is, let us call them in again, let us correct ourselves, and say as our Savior in my Text, O Lord, we pray not that thou wouldst take us out of the world, we are far from such impatience, we are content to wait thy leisure to tarry till thy time come. And here to keep you from such extravagancies and irregular desires, I shall present you with a few things.

It is a special mercy of the Lord to give us life, and to continue us in [ 1] this world, though in a comfortless and sad condition. David was in a sorry case, afflicted, persecuted and oppressed when he put up that prayer to the Lord, Deal bountifully with thy servant, or be beneficial to thy servant, that I may live and keep thy Word, Psal. 119.17. He counted it a benefit to live, how troublesome soever his condition were. It's that which even Nature teaches us to reach after; Skin for skin, and all that a man hath will he give for his life. And yet a life with nothing else, some will count worth nothing. You know my Brethren, all that God himself did promise to some very gracious men in times of common trouble and calamity, was only this, they should have their lives for a prey, and that was all, for great things were not to be looked for, Jer. 39.38. and 45.5. And yet that was a great mercy.

If we be not taken hence, perhaps we may enjoy the mercy to out-live [ 2] troubles: It is mercy to live in them, but it is greater mercy to live beyond them; and this if we be quiet, and content, and patient, for ought we know, may be our portion. And this was that which David promised to himself, when he was almost over-come and over-whelmed with his afflictions and distresses: I shall not die, but live, saith he, and declare the works of the Lord, Psal. 118.17. Me thinks he gathers up his spirits, when he was about to faint; why yet, saith he, I shall not die, but live for all this, as near as I am brought; yea I shall live to glory and triumph in God's works, in that which he shall do for me: to live in dangerous times, and to get through them, though but with an escape, is mercy. But to get through them with a conquest, is far greater mercy. To live in troubles, though in the end they overcome us, is an honor. But to live in them, so as in the end to overcome them; to be as the Apostle was, in deaths often, and yet to live and to triumph, this is happiness indeed.

Consider, in the worst of times, and in the midst of greatest troubles, [ 3] you may be serviceable to the Church of Christ. Perhaps more serviceable then in better times, because the Church may need you more. This caused Paul, who else had certainly desired dissolution, to pitch upon continuance in the body; For me, saith he, to die is gain, it is best to be dissolved and to be with Christ: But to abide in the flesh is more needful for you, Phil. 1.24. And therefore that I shall resolve upon, as David once, I shall prefer the Church before my own joy, yea, before my chief joy.

[ 4] And as you may be serviceable to the Church in the midst of greatest troubles; so you may be instrumental to the glory of the Lord, perhaps more instrumental then in better times. It was the weakness of Elijah, that God must take away his life, when by his own confession, there was none almost to stand up and appear for God and for his Truth against the great corruptions in those times, but he only: Then should he have desired to have lived, when God had greatest need of him: It's true, that death in such a case would be a benefit and ease to us; yea, but our life would be a glory to the Lord; and this we should desire before the other. This world is the proper place where we bring glory to the Lord; in the world that is to come, we are glorified by him; Oh let us be so ingenuous to desire to be a while where we may bring God glory, rather then where we may have glory from him. Let us not be so eager for our wages, for our rest, till we have finished our work, and served our generations, and when we have done so, then God will glorify us with himself forever.

And thus far of the first part of our Savior's Explication, in which he tells his Father plainly and expressly, what he doth not pray for: I pray not that thou shouldst take them out of the world. The second follows now in order to be handled, in which he tells him what he doth pray for; But that thou shouldst keep them from the evil.

There is no difficulty in the terms, requiring any tedious Explication. Some dispute indeed there is about the meaning of the word Evil, from which our Savior prays his Father to keep those that belong to him. There want not some Expositors who understand this Evil here to be the world itself, which indeed is very evil, which lies in wickedness, as the Apostle speaks, 1 Joh. 5.19. As if our Savior should have said, I pray not that thou shouldest take them out of the world, but that thou shouldst keep them from the world, which is evil in itself, and which will surely draw them into evil too, by her temptations, and her sugared baits, unless thou keep a watchful eye upon them, and take them into thy tuition.

Others take evil in the ordinary notion of it, and so it comprehendeth and involveth in it all sin, and all affliction, according to the known distinction of it, into the evil of fault, and the evil of pain, whereof the latter is the fruit and issue of the former. So that our Savior in their apprehension prays his Father, that he would keep his Apostles and Disciples from all the evil in the world; For all may be reduced to these two heads. Not that he would remove them from it, but that he would preserve them from the evil in it.

Others conceive the Evil mentioned in my Text, to be the Devil. For he is often called the evil one in Scripture, as you may see that place for instance, 1 Joh. 5.18. Beza is very resolute for this interpretation: For 〈 in non-Latin alphabet 〉 (as he conceives) is rather taken for a person then a thing: And besides, the Article, saith he, which is adjoined puts the matter out of question, That thou wouldst keep them, 〈 in non-Latin alphabet 〉 , that is, from the wicked one. And so we find the same expression used by the Apostle, 1 Joh. 2.13. I write unto you young men, because you have overcome 〈 in non-Latin alphabet 〉 , the wicked one, that is, the Devil. As for my own part, I see no reason to reject this, or either of the other Expositions, but to take our Savior's prayer in the largest and most comprehensive sense, which will be most for the support and comfort of the Church. And so accordingly the Observation shall be this.

DOCTRINE. God can and will preserve those that belong to Jesus Christ, from all evil as long as they remain in this world.

Whether the evil be the evil of corruption, or the evil of affliction, the evil of sin, or the evil of punishment. Whether the evil be the world; as some conceive, or the Devil, as others think; God can and will preserve those that belong to Jesus Christ from all these in such a sense as I shall open to you by and by. Both these are manifest in this Petition of our Savior's here; I pray, saith he, that thou wouldst keep them from the evil: From what evil? none is excepted, and therefore out of doubt, he means from all evil. He prays that God would so preserve them, that nothing that is really and truly evil (not in itself and in its nature only, but to them) nothing that is so to them, might come upon them. And seeing Jesus Christ desires it of his Father, it is very evident that he is able so to keep them, or else it were a vain Prayer; and it is as manifest, that he will keep them so, or else it were a fruitless and an ineffectual prayer. God can and will preserve those that belong to Jesus Christ from all evil.

For clearing of the observation, I shall show you particularly and distinctly, that God can and will preserve them from the evil of temptation, and from the evil of corruption, and from the evil of affliction: And if he keep from these, he keeps from all; from the world and Devil too, though neither of them be expressly mentioned; for if the world, or Devil hurt us, it must be either by temptation or affliction.

God can and will preserve those that belong to Jesus Christ from the [ 1] evil of temptation. Whether you understand it of the temptation of the world, or the temptation of the Devil, or the temptation of our own hearts: God can and will preserve us from it, or the evil of it, as I shall show you evidently from the Scripture. Either he will preserve from the assault, or from the prevalence, or from the hurt of the temptation.

1. Sometimes the Lord preserves those that belong to Christ from the assault of the temptation. He doth not give the Tempter leave to tempt them: For you must know, my Brethren, that the Devil cannot once inject a wicked thought, or suggest a sinful motion, without allowance granted him from God: you may behold him bound and chained, Apoc. 20.2. and that to this end, that he may deceive no more, until the time and season of his chaining be expired, and after loosed at the Lord's appointment. And he will loose him only when himself pleaseth. So that the Devil cannot tempt us when he will; he must confine himself within the compass of his chain. Indeed if God enlarge him once, he may go forth and entice us, and prevail, as you may see in that example, 1 King. • 2.22. But if he limit him, he cannot move, nor meddle with us any way. This roaring Lyon walketh up and down, saith the Apostle, 1 Pet. 5.8. seeking whom he may devour. Not whom he will, it is not so, but whom he may devour. There are some whom he may assault, and others whom he may not; some whom he may devour, and others whom he may not.

2. If God preserve, not those who belong to Jesus Christ from the assault, he uses to preserve them from the prevalence of the temptation. Perhaps he gives the tempter power to tempt them, but then he doth not give them up into the tempters power. And then the Devil or their own corruptions may entice them long enough, before they can prevail against them, unless he give them up to Satan, or their own lusts, unless he leave them, as it is said of Hezekiah in the same case, 2 Chron. 32.31. You know that Satan was permitted to set upon our Savior Christ himself; but though he had obtained leave to tempt him, he had not leave to overcome him. So at his earnest motion he procured a commission from the Lord to worry Job. But he had only power to tempt him; Job was not given up to his power, and therefore though he did his worst, he could not foll him in the combat. So he desired to sift add winnow Peter, and so far forth, it seemeth, he obtained his desire, that he winnowed him indeed; But though he winnowed him, he could not hurt him, because he had a God to keep him, a Christ to intercede for him: Simon, Simon, saith our Savior, Satan hath desired to have you, that he may winnow you as Wheat, Luke 22.31. But I have prayed for thee that thy faith fail not.

We want not many sweet and precious promises to this effect dispersed and scattered up and down the Scripture, that God will either keep us from temptation, or if he suffer and permit us to be tempted, he will not give us up into the power of the temptation, but will preserve us so that the very gates of hell shall not prevail against us, Mat. 16.18. If Satan or the world desire to set upon us, the Lord will either save us and deliver us from the temptation, which he knoweth how to do, be the temptation what it will, as the Apostle Peter speaks, 1 Pet. 2.9. or else he will support us in it, according to his Covenant with us, for he is faithful and will not suffer us to be tempted above measure, as the Apostle shows, 1 Cor. 10.13. And though he do not free us from it, yet he will uphold us in it, as he did the Apostle Paul, 2 Cor. 12.9. who having received a thorn in the flesh, the messenger of Satan to buffet him, and seeking earnestly to God that he would free him from this troublesome unpleasing guest, although he could not be delivered from it, yet he was fortified against it, and had this answer to his prayer, My Grace is sufficient for thee, and my strength is perfected in weakness. Or,

3. If the Lord preserve not those who belong to Jesus Christ, neither from the assault, nor from the prevalency of the temptation: at least he keeps them from the hurt of the temptation. He keeps them from the evil of it, according to our Savior's prayer in my text, I pray that thou wouldst keep them from the evil. I must confess the holiest Saints in case may not be assaulted only, but overcome and foiled in a temptation. David a man who hath as large a testimony from the Holy Ghost himself for his uprightness as any man almost in sacred story, yet he was tempted of the Devil. 1 Chron. 21.1. yea, and not tempted only, but seduced and drawn away. And that which was David, case, that might be the case of any other. But then God suffers it for merciful and gracious ends which himself best knows.

Perhaps to try them, as he permitted Hezekiah to be foiled for that end; God left him to try him, 2 Chron. 32.31. and thus he deals with many that belong to Christ. It may be they are apt to please themselves with a too good opinion of their own graces, because they look upon themselves at such a time when there is no temptation to discover what they are. And therefore God in such a case permits them to temptation for their good, and then they see those gross corruptions in themselves which they could not have imagined. Peter did little think till he was tried, he had been such a Coward as he proved. What, that the question of a silly Maid should make him flatly to deny his Lord, and Master, and that with oaths and execrations too! No, it is evident he thought himself a stout and valiant man, for he was resolute that death itself should never work so far upon him: And therefore he was brought to the encounter, that he might see how much he was mistaken of himself, and how far short his real graces came of his imaginary fancies and conceits.

Sometimes God suffers those who belong to Jesus Christ to be foiled in a temptation, to make them the more humble, and the more watchful, and the more prayerfull, and so by consequence the more holy, even all their lives after. And thus however the temptation doth them one way some hurt, yet in another way it doth them much more good, and so upon the whole they are better for it, not the worse. And thus God keeps them from the evil of temptation.

And as God keeps them from the evil of temptation, so from the evil [ 2] of corruption. Indeed he doth not keep them so that they have no corruption in them; for this is unattainable in this world; neither doth he keep them so, that this corruption doth not show itself at all in the outward conversation. No, it hath both its esse, and its operari in the holiest Saints. But yet he can and will preserve those that belong to Jesus Christ, either from the act and guilt or hurt of corruption that is in them. I shall a little touch upon them in their order.

In a qualified sense he keeps them from the act of their corruption, so [ 1] that they act it not at all (as thus, sometimes and in some certain things he keeps them and withholds them from) or not at least as other men. They also, saith the Prophet David, speaking of the Saints, do no iniquity, Psal. 119.3. They sin not saith the Apostle, 1 John 3.6. neither can they sin. Conceive it not so freely and so remorselesly as others; For the seed remaineth in them. The spirit lusts against the flesh, so that they cannot do the evil that they would, at least not all the evil that they would, Gal. 5.15. God keeps them by this means from much evil, which else they would fall into, as to instance in particulars.

He keeps them wholly from the great and unpardonable sin, the sin against the Holy Ghost. There is a sin to death, saith the Apostle, 1 John 5.16. to death, not in the merit of it only, for so is every sin to death, if you look to the desert, but in the issue and event. And this God surely keeps them from, that belong to Jesus Christ, so that they never fall into it.

2. He keeps them usually from the grosser acts of sin, which the Apostle calls 〈 in non-Latin alphabet 〉 the defilements and pollutions of the world, 2 Pet. 2.20. being the common mire and kennel in which the filthy Swine of this world wallow, and which are termed by the Apostle Paul, the works of the flesh, which are manifest even to the the dimmest eye even to the light of nature itself, Chap. 5.19. Such are adultery, drunkenness, perjury, theft, and such like. Now from these foul and gross corruptions which cross the principles of common life and honesty, in which the lewdest and profanest wallow, God usually keeps them that belong to Jesus Christ.

3. He keeps them from committing any known sin, resolvedly and with full consent of will. Indeed there may be a velleity, an incomplete and an imperfect will to sin in those that belong to Christ; but a complete and perfect will there cannot be. For flesh and spirit being interwoven and commixt in every faculty, and consequently in the will, the will so far as it is sanctified and renewed, can never give allowance to the act of sin. And whereas wicked and ungodly men are totally addicted, and universaly devoted to it, they act it wholly, and with every part and power, being nothing else but flesh: It is not so with those that are renewed. And hence saith Paul, it is not I that do it, Rom. 7.17. yet in the verse immediately before; he said, what I would not, that do I. So that there is a double I in Paul, I spiritual, and I carnal; I do it and I do it not. Not I that am spiritual, or in that part wherein I am spiritual, but I that am carnal, or in that part wherein I am carnal. It is not I that do it, but the flesh that dwelleth in me. And thus God keeps them from the acts of sin.

[ 2] Or if he do not always keep them from the acts, he always frees them from the guilt of sin; and so in that respect, he keeps them from the evil of corruption, and therefore he assures it to himself, as his peculiar, I, even I am he that blotteth out thy sin. It is God that justifies, saith the Apostle, Rom. 8.33. And with relation to this act of his, he is called a deliverer, Rom. 11.26. There shall come out of Zion the deliverer, and he shall turn away ungodliness from Jacob. For this is my Covenant with them when I shall take away their sin.

[ 3] God always keeps them that belong to Jesus Christ, from the hurt of the corruption that is in them; he turns their very sins against their nature, by accident to their advantage; if all things, then all these things work together for the best to them. God doth them good, even by their sins, and by their falls: he makes that to promote and further their salvation, which seemeth most directly to hinder it and to oppose it. Oh the riches of his mercy! Blessings and Ordinances, by accident, do hurt to wicked men; And even sins by accident do good to God's people.

Thus we have shown you, that God can and will preserve those that belong to Jesus Christ, from the evil of temptation and corruption.

And as God keeps those that belong to Jesus Christ from the evil [ 3] of temptation, and from the evil of corruption, so from the evil of affliction; I must confess he doth not keep them so that they are utterly exempt from all affliction. They have their share and portion of it many times, as well as any other men. Many are the afflictions of the righteous, saith the Psalmist, Psal. 34.19. not of the wicked only, but the righteous too. Yea their afflictions oftentimes are more and greater then the afflictions of the wicked are. The Prophet David was too sensible of this, so that his spirit fretted at it, and he was envious at the foolish, as himself confesseth, Psal. 73.3. when he saw the prosperity of wicked men. Their strength is firm, saith he, there are no bands in their death. They are not in trouble like other men, nor are they plagued like other men, no nor like better men; Their eyes stand out with fatness, they have more then heart can wish: These are the wicked, saith the Psalmist, they prosper in the world. But how fares it with David all this while? why verily, saith he, I have cleansed my heart in vain, and washed my bands in innocence; for all the day long have I been plagued and chastened every morning. And this is that which Christ forewarned his Disciples of, that in the world they must have troubles, there would be no avoiding of it. But yet however, God keeps them from the evil of affliction in the sense that I shall open to you, in a few particulars.

1. Sometimes when he sees it best, he keeps them from affliction, that it doth not touch them for a considerable time together. He environs them with loving kindness round about, so that no trouble or calamity can find a way to enter and to seize upon them, according to that precious promise, Psal. 5. ult. For thou Lord wilt bless the righteous, with favor wilt thou compass him as with a shield. And thus he dealt a while with Job, as Satan enviously suggested to the Lord, Job 1.10. Hast thou not made a hedge about him, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the Land. So David, though he were a man of many troubles and afflictions, yet he had his Halcyon days. There was a time when God had made his Mountain of prosperity so strong that he was verily persuaded he should never be removed. And there are many promises of special preservation from dangers and distresses made to those who have an interest in God and Christ. I might heap up a multitude of such; but there is one Psalm of David that seems to be a short Compendium and abridgement of them all, viz. Psal. 91. He shall deliver thee from the snare of the fowler, and from the noisome Pestilence. He shall cover thee with his feathers, his truth shall be thy shield and buckler: thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor the destruction that wasteth at noon-day. A thousand shall fall at thy side and ten thousand on thy right hand, but it shall not come nigh thee. Only with thine eyes shalt thou behold it. Thou shalt see it seize on others, but for thy own part thou shalt be exempt from it. There shall no evil befall thee, neither shall any plague come nigh thy dwelling; For he shall give his Angels charge over thee to keep thee. Now these and such like promises the Lord makes good to his, even in the very letter of them, when in the infiniteness of his love and wisdom he sees it most expedient for them.

2. Or if God do not keep them from affliction that it doth not touch them, he keeps them that it doth not stay too long with them. The rod of trouble though it strike them, yet it doth not rest upon them. It is on and off again in due time. Its true God often suffers those who belong to Jesus Christ to be brought into affliction, but then he doth not leave them there, his manner is to bring them out again. To deliver them from evil, according to that passage in the Lord's prayer. And therefore he is styled the deliverer of his people, and the God of their salvation. He that is our God, is the God of salvation, and to the Lord God belong the issues from death, not from inferior dangers only, but from death itself. And hence salvation is ascribed to him as his peculiar: It is of the Lord, saith Jonah, Chap. 2.9. Salvation belongeth to the Lord, saith David, Psal. 3.8. and his blessing upon his people. It is his work to save us from distresses and afflictions; the secondary means are subordinate to him, they move but as he acts them. And this is very usual with him; if he prevent not the afflictions of his people that they do not come upon them, yet he delivers them at length from those afflictions, as soon as they have done their work in them, yea, let them be as many as they will, Psal. 34.19. Many are the afflictions of the righteous, but the Lord delivereth them out of all.

3. Or if God do not keep them who belong to Jesus Christ from the evil of affliction, by way of preservation, or deliverance from it, he keeps them many times by way of preservation and delivery in it. So that though it seize upon them, it is no pain or trouble to them. And thus he kept the three Confessors, he did not save them from the furnace, but he saved them in the furnace, Dan. 3.27. The fire had no power upon their bodies, nor was a hair of their head singed, neither were their Coats changed, nor the smell of fire did pass upon them. According to that precious promise, Isa. 43.2. when thou passest through the waters I will be with thee, and through the rivers, they shall not overwhelm thee, when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee.

Or if not thus, he qualifies his people so with inward peace, and comfort, and assurance, that they feel not what they feel. They are so ravished and transported to an ecstacy of holy joy, that they are in a sort insensible even of the greatest torment that human cruelty can devise to inflict. Unto the righteous, saith the Psalmist, ariseth light in darkness, glorious comfort even in the midst of greatest troubles, Psal. 112.4. Thy light shall rise in obscurity, saith God, Isa. 58.10. And thy darkness shall be as the noon-day; Such light did there arise to some of the blessed Martyrs, when it was darkest with them, in regard of outward comforts, so that they sung in the prisons, in the irons, in the flames; they were not able to contain themselves, by reason of the sudden flash of joy that came breaking in upon them, which made them to forget the miseries and torments which they suffered; yea, though the fire did kindle on them, and consume them into ashes: yet many of them warbled out melodious accents in the flames, professed that they were amidst the fire as in a bed of down and spices, where they felt nothing else but admirable joy and comfort. These men you see did more then conquer, they did triumph in the very midst of their unparalleled and matchless sufferings: so that they might have taken up that comfortable speech of the Apostle, Rom. 8.37. In all these things we are more then Conquerors. And what were those things? see at the 35. verse, In tribulation, and distress, and persecution, and famine, and nakedness, and peril and sword: then which there are no greater outward evils in the world: In all these things we are more then Conquerors through him that loved us.

4. Or if God do not keep his people from the smart, at least he keeps them from the hurt of their afflictions. The world indeed may persecute them, and that to the very death; they may take away their names, their estates, their lives from them; but though they kill them, they can never hurt them. God keeps them from the evil of all this, from the evil in the world, as you have it in my Text; what ever comes upon them, they are no losers in the main, but gainers rather. All things are for their sakes, saith the Apostle, 2 Cor. 4.15. for their profit and advantage; Yea, though the outward man perish, by reason of the length or violence of the affliction, the inward man is renewed day by day. Their afflictions work out for them a far more exceeding and eternal weight of glory. They may suffer grievously, their sufferings may deprive them of the life of nature, but they cannot deprive them of the life of grace, or glory: They may be persecuted, but they cannot be forsaken totally and finally; they may be cast down, but they cannot be destroyed, 2 Cor. 4.9. They may be destroyed as men; but they can never be destroyed as Saints: In this respect they are like Mount Zion that can never be removed: The rain descended, saith our Savior, and the floods came, and the wind blew and beat upon the house, and it fell not; for it was founded upon a rock, Mat. 7.25. q.d. Nothing can hurt or overthrow him that is built on Jesus Christ, he shall stand fast for evermore.

Nay to go a little further, God doth not only keep them that belong to Jesus Christ from the hurt of their afflictions, but more then so, he doth them much good by them; that they may say as David doth when all is ended, It is good for me that I have been afflicted. I give you but a taste of this, and I have done with Explication.

1. Sometimes he awakens them by their afflictions; they are sleepy and secure, and God jogges and startles them, and rouzes them by this means; When men are bound in fetters, saith Elihu, and held fast in the cords of their afflictions, so that they are not able to unlooose themselves and get away: what then? why then he showeth them their works, and their transgressions that they have exceeded in: q.d. At such a time his manner is to represent their sins to them, with all their circumstantial aggravations: See an example of it in the Lord's own people, Gen. 42.21. when Josephs Brethren saw themselves taken for spies in Egypt, and so in present danger of their lives, the sin they had committed many years ago, came as fresh into their minds, and lay as heavy on their Consciences, as if it had been newly done. I know that troubles and distresses, and the approach of death itself, hath not always this effect on all men; the Lord hath poured on some the spirit of slumber: but usually they have on God's people.

2. Sometimes God abates their pride by their afflictions: There is not any sin that makes a man more odious to the Lord then pride doth, or is a greater bar to his salvation; All that are proud in heart are an abomination to him, Prov. 16.5. neither is there are any man but hath some relics of this leaven in him, which puffeth up his heart, and makes him swell beyond measure: Yea, the choicest of the Saints, have mighty inclinations to it, especially if all things go on their side. As it is said of