Sermons Volume 2

SERMON XXXIII.

THis is the second Argument; he had urged their Commission, now his own Merit. Justice might interpose, and say, they are unworthy; but Christ saith, I sanctify myself for them. He dealeth with the Father, not only by way of Intreaty, but Merit; and applieth himself, not only to the good Will of the Father, as his Beloved One, but to his Justice, as one that was ready to lay down his Life as a Satisfaction.

In the Text are two Things.

I. A Meritorious Cause; And for their sakes I sanctify myself. Where,

• 1. Quis, the Person, who is represented under a double Notion, as an Efficient Cause, I Sanctify ; and as the Object Matter, my Self ; the Person sanctifying, and sanctified; the Author, and the Object; the efficient, and the material Cause of this Sanctification.
• 2. Quid ; the Action, what he did, 〈 in non-Latin alphabet 〉 . I sanctify.
• 3. Pro Quibus ; The Persons for whom this was done, for their sakes, not for himself; he needed it not but for their sakes, 〈 in non-Latin alphabet 〉 .

II. The Effect of Christ's sanctifying himself, that they might be sanctified through the Truth. Where,

• 1. The Blessing intended, that they might be sanctified. It is bonum congruum, for in all things Christ must, 〈 in non-Latin alphabet 〉 , have the preeminence ; it is bonum morale, not that they might be rich, happy, glorious, but sanctified; it is bonum specificativum, such as maketh an Evidence; for none can make comfortable Application of the Benefits of Redemption, but the Sanctified, who have Grace and Holiness infused in them, and do devote and consecrate themselves to serve God in Holiness and Righteousness all their days.
• 2. The Means, Manner, or End, 〈 in non-Latin alphabet 〉 , it may be rendered through the Truth, in Truth, or for the Truth; all which Readings admit of a commodious Explication.

(1.) As the Means, through the Truth, as the Rule and Instrument; the Word accompanied with the virtue of Christ's Death, is that which sanctifieth.

(2.) The Manner, in Truth, or truly, in opposition to legal Purifications, by the use of the Ceremonies of the Law, which were but a Shadow of true Holiness. Heb. 9.13, 14. For if the Blood of Bulls and Goats, and the Ashes of an Heifer sprinkling the Vnclean, sanctifieth to the purifying of the Flesh: How much more shall the Blood of Christ, who through the Eternal Spirit offered himself without Spot to God, purge your Conscience from dead Works, to serve the living God? And in opposition to counterfeit Sanctification; Ephes. 4.24. And that ye put on the New Man, which after God is created in Righteousness and true Holiness ; such as is sincere, true, and real.

(3.) The End, for the Truth, that they may be consecrated, set apart, and fitted for that Function of Preaching the Truth. The Context seemeth to justify this. From the whole Observe:

Doct. That Christ did set himself apart to be a Sacrifice for us, that we might be sanctified by the Means appointed thereunto.

I shall explain this Point, by opening the Text.

I. I begin with the Meritorious Cause, and for their sakes I sanctify myself. Where,

• First, The Agent, I.
• Secondly, The Act, Sanctify.
• Thirdly, The Object, my Self.
• Fourthly, The Persons concerned, for their Sakes.

First ; The Agent, I sanctify myself. In other Places it is ascribed to the Father and the Spirit. To the Father; John 10.36. Him hath the Father sanctified and sent into the World. To the Spirit, Acts 10.38. How God anointed Jesus of Nazareth with the Holy Ghost, and with Power: He did not only frame the human Nature of Christ out of the Substance of the Virgin, but adorned it with Gifts and Graces fit for his Office and Work. And here Christ saith, I sanctify myself. All the Persons in the Divine Nature concur to this Work: The Father sanctifieth and sets him apart by his Decree and Designation; The Son sanctifieth himself, to show his willingness and condescension; The Spirit sanctifieth him by his Operation, furnishing him with meet Graces and Endowments, that were necessary for that singular Person, who should redeem the World. Christ's sanctifying himself falleth under our consideration, and doth show partly his Original Authority, as a Person of the Godhead, coequal with the Father and the Spirit; Whatsoever the Father doth, the Son doth also, John 5.19. Partly, his voluntary submission: as the Father did consecrate the Son to the Office of Mediator, and the Spirit qualified him with all fullness of Grace; so did Christ consecrate himself, as being a most willing Agent in this Work, and did really offer himself to become Man, and to suffer all that Misery, Pain, and shame, that was necessary for our Expiation. The Scripture often sets it forth to us, Ephes. 5.2. Walk in Love, as Christ also hath loved us, and hath given himself for us, an Offering and a Sacrifice to God for a sweet smelling Savour. He did not do this Work by constraint, but of a ready mind. When it was first propounded to him in God's Decree, Heb. 10.9. Then he said, Lo, I come to do thy Will, O God! And before the Time was come about, when he should assume the Human Nature into the Unity of his Person, he feasted himself with the thoughts of that Salvation which he should set afoot in the habitable Parts of the Earth: Prov. 8.31. Rejoicing in the habitable parts of the Earth, and my Delights were with the Sons of Men. When the Incarnation was passed, then he longed for the time of his Passion; Luke 12.50. I have a Baptism to be baptized with, and how am I straitened till it be accomplished! So willing was he to do and suffer that whereunto he was sent; Luke 22.15. With desire have I desired to eat this Passover with you before I die ; that Passover, because it was the last, the Forerunner of his Agonies, his Heart was set upon that Work. His behavior in his Death, shown how willingly he did undergo it. John 13.1. Having loved his own that were in the World, he loved them unto the End ; then was his bitter Work, but that did not abate his Love. The Heathens counted it a lucky Sacrifice, that went to the Altar without struggling and roaring; certainly Christ did meekly suffer what was imposed on him for the expiation of our Sins. Isa. 53.7. He is brought as a Lamb to the Slaughter, and as a Sheep before the Shearers is dumb, so he opened not his Mouth. A Swine whineth and maketh a noise, but a Sheep is dumb: this was the Emblem chosen to represent Christ's Meekness and Patience. Salt cast into the Fire, danceth and leapeth with a kind of impatience; but Oil riseth up in a gentle Flame: So Christ suffered, not only with patience, but delight. He did not lay down his Life by constraint, but died by consent. John 10.18. No Man taketh my Life from me, but I lay it down of myself; I have power to lay it down, and I have power to take it up again. Now this endeareth our Obligation to him, that he would consecrate himself to the Work of the Mediatory Office; and to that end assume the Human Nature into the Unity of his Person, and so willingly condescend to all that sorrow and pain that he was to endure for our sakes, and offer himself up as a Sacrifice for our Sins; being for a while without the actual sense of his Father's Love; My God, my God, why hast thou forsaken me? Mat. 27.46.

But more distinctly let us consider the greatness of his Sufferings, his willingness to endure them.

(1.) The greatness of his Sufferings. His Passions, take them in the very Letter, were sore; but they were heightened by the delicacy of his Temper: never any Man suffered as he did, because never such a Man. A blow on the Head is soon felt, because it is a principal Member, and so more sensible than other parts of the Body. A Slave is not so sensible of Blows and Stripes, as a Nobleman of a tender and delicate Constitution. Our Savior Christ was of a more delicate Constitution than any other; his Body was immediately framed by the Spirit in the Virgin's Womb; Laurence on the Gridiron, Stephen when stoned, could not be so sensible as Christ on the Cross. None of the Martyrs suffered what he did. Christ had a particular knowledge of all Sins committed in the World, past, present, and to come, and a particular sorrow for them; which was the greater, by how much the more he prized the Honor of God: His Love towards him was infinite, his hatred to Sin infinite, his apprehension of his Father's Displeasure clear, all which made his Soul heavy to the Death. Our Sins were more burdensome to him, than his own Wounds. No Man's Understanding is so great, as to apprehend what Christ felt; Christ himself can only give us an account of the greatness of his Sufferings. David confessed, that his Sins were more than the Hairs upon his Head: yet he saith, cleanse me from secret Sins ; implying, many had escaped his notice and knowledge. How great was the Burden of Christ, that was the Lamb, bearing the Sins of the whole World? Neither did Christ suffer Pains only for Sins, but to make a purchase of Spiritual Blessings; and yet the price exceeded the value of that which was bought.

(2.) His willingness to suffer for us. Christ was so set upon his Passion, that he called Peter, Satan, for contradicting it; Mat. 16.23. Get thee behind me, Satan, for thou art an offense to me. When Jonah saw the Storm, he said, Cast me into the Sea ; this Storm was raised for his own sake; but when Christ saw the misery of Mankind, he said, Let it come on me; We raised the Storm, Christ was cast in to allay it: As if a Prince passing by an Execution, should take the Malefactor's Chains, and suffer in his stead. Christ bore our Sorrows, he would have this Work in no other Hands but his own. His earnestness to partake of the last Passover, showeth his willingness; he had such a desire to see his Body on the Cross, that Judas seemed too slow, not diligent enough; Christ saith, John 13.27. That thou dost, do quickly: It is not an Approbation of his Sin, but a Testimony of his Love; every day seems long. If Christ had been to suffer so much for every Man, as he did for all Mankind, he would have done it; there wanted but a Precept, there wanted not Love; his Heart was much beyond his Sufferings, as the Windows of the Temple were greater and more open within than without, 1 Kings 6.4. If Paul, that had but a drop of Grace, could wish himself accursed from Christ, for his Brethren, his Kindred according to the Flesh, Rom. 9.3. How much more willing was Christ? Surely then we should as readily consecrate ourselves to his Service. Christ saith, Lo, I come to do thy Will, O God, Heb. 10.9. and it becometh every Christian to make an unbounded resignation of himself to God. Acts 9.6. Lord, what wouldst thou have me to do?

Secondly ; The Act, 〈 in non-Latin alphabet 〉 , I sanctify. Things are said in Scripture to be sanctified, when they are set apart, and fitted, and prepared for some holy Use.

1. As it signifies to separate, or set apart, from a common to a holy Use; as the Sacrifices under the Law were separated and chosen out of the Flock or Herd, the best and the fairest, such as were without spot and blemish, and then designed for this holy Use of being an Offering to God: So was Christ separated for this use, to be the great Sin-offering, or Sacrifice of Atonement for the whole Congregation. 1 Pet. 1.19, 20. Ye were redeemed with the precious Blood of Christ, as of a Lamb without blemish, and without spot. When was Christ so sanctified? He did sanctify himself, when he accepted the Conditions of the Covenant of Redemption, Isa. 53.10, 11, 12. And visibly at his Baptism, he did present himself among Sinners as our Surety, and offer himself to the Father to pay our Ransom, which God accepted, for he declared himself well-pleased with Christ, as standing in our room. Mat. 3.17. Lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well-pleased. Ordinary Baptism is a Dedication to God; So Christ's Baptism was a Dedication of himself, to the recovering of the lost World to God. And then a little before his Death, in this Prayer, I sanctify myself: Afterwards in his Agonies, Not my Will, but thine be done: At his Death he offered up himself; Heb. 9.14. Who through the eternal Spirit offered himself without spot to God.

2. It signifieth his Qualification and Fitness; he did fit the Human Nature with all habitual and actual Holiness, in this sense Christ did sanctify himself, as God he fitted himself for this Work.

(1.) There was the Innocency and Purity of his Human Nature without any stain of Corruption, and therefore he is called that holy Thing, Luke 1.35. This Holiness was necessary in regard of himself, otherwise his Human Nature could not be assumed into the Unity of his Person, for God can have no Communion with Sin, no more than Light and Darkness can agree together. It was necessary in regard of his Office, that he might satisfy for our Sins. Heb. 7.26. Such an High Priest became us, who is holy, harmless, undefiled, separate from Sinners. The Priest of the Gospel must be sinless, because of the excellency of the Sacrifice, that the Priest may not be worse than the Sacrifice. While things were carried in Type and Figure, and a Beast was offered in Sacrifice, a sinful Man sufficed: But now the Satisfaction was really to be made for us, and Sin done away, and we were to be made really Holy; our Priest was to be holy, harmless, undefiled. It is for our Comfort that Christ was Sanctified; his Original Sanctity is a Remedy against our Original Sin and Impurity. When we are troubled with our Natural Deformity, it is comfortable to think, that God looketh upon us in Christ, who was Holy by Nature; it is a comfortable Hope, that the Corruption of our Nature is covered in God's Eyes, and shall be diminished more and more.

(2.) His Actual Holiness in his Conversation. The Business of the Mediator was to commend Obedience, and he hath done it by his own Example, and the way that he took to recover us to God. Rom. 5.19. As by one Man's Disobedience, many were made Sinners; so by the Obedience of one, shall many be made Righteous. Phil. 2.5. Let the same Mind be in you, that was in Christ Jesus. Some dislike such a particular Application, we have need of all Christ's Properties, and we should make use of all. Why doth the Scripture set it down, but to show that he is fit to remove Sin Original and Actual? As a covetous Man looks on a piece of Gold, or we on a thing that we delight in, we turn it on every side. The first Adam was by God's Institution a common Person, in him sinning the World sinned: the second Adam was a public Fountain of Holiness, who is an infinite Person, as well as a public Person.

Thirdly ; The Object, I sanctify myself ; not an Angel to do this Work for us, but Himself. Under the Law the Priests offered Bulls and Goats, while they themselves remained untouched, but Christ offered himself. As God he was Priest, as Man the Sacrifice. As there was Love in the Priest, so there is worth in the Sacrifice. Christ was both Priest and Sacrifice, it was himself that he offered as a Recompence to angry Justice: Otherwise we might say, Here is the Person sanctifying; but where is the Sacrifice? As Isaac said to his Father, Gen. 22.7. Behold the Fire and the Wood: but where is the Lamb for the Burnt Offering? It is good to see in what Nature Christ was the Priest, and in what Nature the Sacrifice: in his Divine Nature the Priest, for he offered himself through the Eternal Spirit to God, Heb. 9.14. In his Human Nature principally he was the Sacrifice; for it is said. Heb. 10.10. We are sanctified through the Offering of the Body of Jesus Christ once for all. The Godhead could not be offered, for who can offer himself, or any other thing to himself? And besides, the thing sacrificed must be slain, for it is Bloodshed which was given to God upon his Altar. In this respect it is said by Christ, John 6.51. The Bread which I will give, is my Flesh, which I will give for the Life of the World. And when he had instituted the Eucharist in memory of this great Sacrifice, he mentioneth his Body broken, and given, and his Blood shed. Yet because the Priest and the Sacrifice is one, the value of this Sacrifice ariseth from the Divine Nature. It is the Blood of God, Acts 20.28, that is, of the Person who was God.

Fourthly ; The Persons interested; for their sakes.

1. Negatively; not for himself, he needed it not, he had no Sin to expiate, nor Happiness to purchase anew. The Scripture never speaks of Christ's doing anything for his own sake, but still of his Love to us. His Incarnation was for us; Isa. 9.6. To us a Child is born, to us a Son is given. His Obedience was for us; Gal. 4.4, 5. But when the fullness of Time was come, God sent forth his Son, made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of Sons. His Death was for us, Dan. 9.26. The Messias shall be cut off, but not for himself. Our Lord died, not for himself, but for his People. Isa. 53.4, 5. Surely he hath born our Griefs, and carried our Sorrows. He was wounded for our Transgressions, he was bruised for our Iniquities: the Chastisement of our Peace was upon him, and by his Stripes we are healed. He was made nothing for himself, but all things for us. Christ's Merit for himself is an unworthy Doctrine. Bellarmine saith, Christus praeter e • bona quae suis laboribus peperit, meruit etiam sibi corporis gloriam, & nominis exaltationem. But if Christ were to merit for himself, his Obedience was not voluntary, but due; and what could he merit, which was not from his Conception due to him? It is true, Christ solaced his Human Soul with the con • ideration of consequent Glory. Heb. 12.2. For the Glory which was set before him, he endured the Cross, and despised the Shame, and is set down at the right Hand of the Throne of God. But we cannot thence infer a Merit. A Prince disguised in a Foreign Country, may solace himself with the Honor and Happiness he shall enjoy at home. Phil. 2.9. Wherefore God hath also highly exalted him. 〈 in non-Latin alphabet 〉 , Wherefore, noteth a Consequent in order of Time; Christ was first to suffer, and then to enter into Glory, Luke 24.26.

If you say, Christ, as Man, was bound to be subject, as a reasonable Creature, to God his Maker; as the Son of Abraham, he was comprehended in the Covenant made with that People.

I Answer, (1.) If his Human Nature was bound to be subject, yet not his Person, Actiones sunt suppositorum. The Human Nature was taken into his Person, and the Divine Nature could do more to free the Human Nature, than the Human Nature to oblige the Person to Obedience. Christ pleadeth his freedom as God's Son. Mat. 17.26. If of Strangers, then are the Children free.

(2.) The Human Nature, as a Creature, was to be subject to God, and guided by him, as being an Inferior; but whether to a Law of God, is justly doubted; for the Law is given to mere Men for their weakness, for the instruction of Good, and restraint of Bad; and therefore his being subject to the Law, was voluntary, and not necessary: if it were necessary, there could be no merit in it. Luke 17.10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable Servants; we have done that which was our Duty to do.

Again, (3.) Christ voluntarily brought himself into this condition merely for our sakes; as a Man that removeth his Dwelling into another Country for his Friends sake; while he is in that Country, he is bound by the Laws of it, but merely for his Friends sake. Or, as a Surety, free before, when he cometh into Bonds, he must discharge the Debt; but all is for his Friend's sake. So Christ was made under the Law, Gal. 4.4. He that makes himself a Servant to free his Friend, is bound to Service; yet his making himself a Servant is meritorious. In short, if Christ had done ought for himself, he had been his own Redeemer, Mediator, and Savior. Christ came into the World, sanctified his Nature, lived and died for our sakes; it is for our benefit and behoof, to effect our Salvation. His Human Nature needed nothing, but what might accrue to him by the Dignity of his Person.

2. Positively; for their sakes. The Apostles are chiefly concerned in the Context, who were sent into the World upon a peculiar Message and Errand; but all the Elect are intended, partly, because it is presently added, Vers. 20. Neither pray I for these alone, but for all that shall believe in me through their Word: partly, because it is a common Benefit, and what doth not concern the Apostles as Apostles, but is common to them with others, must be extended to all; for their sakes he doth wholly consecrate himself, and set himself apart for his Peoples Benefit, that he might be theirs; it was for their Weal, not for his own, that he might be their Mediator and Sacrifice. Christ was wholly set apart for our use; as Mediator, he had no other Work and Employment, but to procure our Salvation. How doth this engage us to make use of Christ, for otherwise his Undertaking is in vain, if we do not improve him for those Ends and Purposes for which he doth set apart himself: even as the Sun would shine in vain, if we did shut up ourselves in a dark place, and did not enjoy the Light and Comfort of it: and the Brazen Serpent would in vain be lifted up upon the Pearch and Pole, if none that were st ••• g would look upon it. Oh let not Christ be a Christ in vain! 2 Cor. 6.1. We then, as workers together with him, beseech you, that you receive not the Grace of God in vain. If he wholly gave up himself to be a Fountain of Grace, Holiness, Comfort and Glory in our Nature, and did fit himself to justify and sanctify us, and we never look after the Benefit, we make him to be a Christ in vain.

II. We come now to the End, Effect, and Fruit of it, that they might be sanctified through the Truth.

First ; The Benefit, or Blessing intended, That they also might be sanctified. Where,

1. Observe; it is Bonum morale, not that they might be Rich, Happy, Great, Glorious in the World, but that they might be Sanctified. When Christ was on the Cross, he neither wanted Wisdom to choose, nor Love to intend, nor Merit to purchase the highest Benefits, and those which were most necessary for us; but that which he had in his Eye, was our Sanctification. Ephes. 5.26. He loved the Church, and gave himself for it, that he might sanctify and cleanse it. And, Heb. 13.12. Jesus, that he might sanctify the People, suffered without the Gate. All his Aim was, to recover us to God, and dedicate us to God; for he came to repair the Ruins of the Fall, and save that which was lost: Luke 17.10. The Son of Man came to seek and to save that which was lost. And we were first lost to God, before we were lost to ourselves; as appeareth Luke 15. by the Parable of the lost Sheep, which was lost to the Owner; and the lost Groat, which was lost to the Possessor; and the lost Son, which was lost to the Father. Our Misery is included; but the principal thing intended was, that God hath lost the Honor of the Creation.

2. It is Bonum congruum. I sanctify myself, that they may be sanctified. The Scripture delighteth in these Congruities. Heb. 5.8, 9. He learned Obedience by the things that he suffered. And being made perfect, he became the Author of Eternal Salvation to all them that obey him. As there is a suitableness between the Seal and the Impression, so between Christ and his People; in all things Christ must 〈 in non-Latin alphabet 〉 , he must have the preeminence. We have the Blessings of the Covenant, not only from him, but through him. Christ was elected; Isa. 42.1. Behold my Servant whom I have chosen, my Elect in whom my Soul delighteth ; so are we: Christ was justified, 1 Tim. 3.16. God manifested in the Flesh, justified in the Spirit ; so are we: Christ was sanctified, and we, in conformity to him, are sanctified also, as in the Text: Christ rose again, ascended, and was glorified; so do we: He as the Elder-Brother, and first Heir, and we in our Order.

3. It is bonum specificativum. It showeth the Parties, or that sort of Men to whom Christ intended the Benefit; Heb. 10.14. For by one Offering he hath perfected forever them that are sanctified, them and no other: the Godly themselves, while unconverted, and lying in their Sins, have not the actual Benefit of Christ's Redemption.

But in what manner are we sanctified? Christ consecrated and sanctified himself as a Sin-Offering; but we are sanctified and consecrated as a Thank-Offering: Christ to do the Work of a Redeemer or Mediator; we to do the Work of the Redeemed. We are set apart for the Lord, to glorify him in all Holy Conversation and Godliness.

Secondly ; The means of applying and conveying this Benefit through the Truth, 〈 in non-Latin alphabet 〉 , it may be rendered through the Truth, in the Truth, or for the Truth ; all which Readings admit of a commodious Explication.

1. In the Truth, or truly, in opposition to legal Purifications, which were but a shadow of true Holiness; Heb. 9.13, 14. For if the Blood of Bulls and Goats, and the Ashes of an Heifer sprinkling the Vnclean, sanctifieth to the purifying of the Flesh; How much more shall the Blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your Conscience from dead Works to serve the Living God? Or in opposition to counterfeit Sanctification. Ephes. 4.24. And that ye put on the New Man, which after God is created in Righteousness and true Holiness. Some only are sanctified externally, as they are in visible Covenant with God; Heb. 10.29. And hath counted the Blood of the Covenant, wherewith he was sanctified, an unholy thing ; they live among his peculiar People: Others are really renewed and changed by his Spirit, and turned from a sinful Life to God, making Conscience of every commanded Duty, and aiming at his Glory in all things.

2. For the Truth, that they may be consecrated, set apart, and fitted for that Function of preaching the Gospel: This is agreeable to the Context, which limits this part of the Prayer to the Apostles.

3. Through the Truth, as we render it, and fitly, considering the 17 th Verse, Sanctify them through the Truth, thy Word is Truth ; through the Word, by which the virtue of Christ's Death is applied to us. There are certain Means and Helps, by which Christ bringeth about this Effect. Ephes. 5.26. That he might sanctify and cleanse it by the washing of Water, through the Word: The Word offereth this Grace, the Sacraments seal and confirm it to us. So, John 15.3. Ye are clean, through the Word which I have spoken to you. The Word of Command presseth it, Psal. 119.9. Wherewithal shall a young Man cleanse his Way? by taking heed thereto according to thy Word. The Word of Promise encourageth us, 2 Cor. 7.1. Having therefore these Promises (dearly Beloved) let us cleanse ourselves from all the filthiness of Flesh and Spirit, perfecting Holiness in the fear of God. And the Doctrine of Christ's Blood holds out the virtue whereby it may be done; 1 John 1.7. The Blood of Jesus Christ his Son, cleanseth us from all Sin ; And it exciteth Faith, by which the Heart is purified; Acts 15.9. Purifying their Hearts by Faith.

Use 1. Information. It informeth us of divers important Truths.

1. That in ourselves we are polluted and unclean, or else what needed there so much ado to get us sanctified? This is needful to be considered by us: Job 15.14. What is Man that he should be clean? and he that is born of a Woman, that he should be Righteous? That is, Man by Nature is neither clean nor righteous, destitute of Purity by Nature, and uprightness of Conversation. They are ill acquainted with Man, who think otherwise; for if we consider his earliness in sinning, his easiness in sinning, his constancy in sinning, and the universality of Sinners, we may soon see what his Nature is: and the Fountain being so corrupt, the Streams or Emanations from it are defiled also.

2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself? Job 14.4. Who can bring a clean thing out of an unclean? not one. Can that which is corrupt cleanse itself? or that which is enmity to Holiness, promote it? Or can the Word do it without Christ? Good Instructions may show a Man his Duty, but cannot change the bent of his Heart. Christ needed not only to be sent as a Prophet, Ver. 18. but must sanctify himself as a Priest and Sacrifice, before this Benefit could be procured for us, as in the Text. There was no possible way to recover Holiness, unless a Price, and no less a Price than the Blood of the Son of God, had been paid to provoked Justice for us. He must sanctify himself, give himself, before we can be sanctified and cleansed.

3. That they do not aright improve the Death of Christ, that seek Comfort by it, and not Holiness: He died not only for our Justification, but Sanctification also. There are two Reasons why the Death of Christ hath so little effect upon us; either he is a forgotten Christ, or a mistaken Christ: a forgotten Christ; Men do not consider the Ends for which he came; 1 John 3.5. Ye know that he was manifested, to take away our Sins. And, Vers. 8. To this purpose was the Son of God manifested, to destroy the Works of the Devil ; to give his Spirit to sinful miserable Man. Now Things that we mind not, do not work upon us. The Work of Redemption Christ hath performed without our minding or asking; he took our Nature, fulfilled the Law, satisfied the Lawgiver, merited Grace without our asking or thinking: but in applying this Grace, he requireth our Consideration. Heb. 3.1. Wherefore, Holy Brethren, partakers of the Heavenly Calling, consider the Apostle and High Priest of our Profession. Our Faith; Believest thou that I am able to do this for thee? Our Acceptance; John 1.12. To as many as received him, to them gave he power to become the Sons of God. But the other Evil is greater, a mistaken Christ, when we use him to increase our carnal Security and Boldness in sinning; and are possessed with an ill thought, that God is more reconcilable to Sin, than he was before; and by reason of Christ's coming, there were less evil and malignity in Sin, for then you make Christ a Minister and Encourager of Sin. Gal. 2.17. For if we seek to be justified by Christ, we ourselves also are found Sinners: Is Christ therefore the Minister of Sin? God forbid! You set up Christ against Christ, his Merit against his Doctrine and Spirit; yea, rather you set up the Devil against Christ, and varnish his Cause with Christ's Name, and so it is but an Idol-Christ you doat upon. The true Christ came by Water and Blood, 1 John 5.6. Bore our Sins in his Body on the Tree, that we being dead unto Sin, should live unto Righteousness, 1 Pet. 2.24. And will you set his Death against the Ends of his Death? and run from, and rebel against God, because Christ came to redeem and recover you to God? Certainly those weak Christians, that only make use of Christ to seek Comfort, seek him out of Self-love; but those that seek Holiness from the Redeemer, have a more spiritual Affection to him. The Guilt of Sin is against our Interest, but the Power of Sin is against God's Glory: He came to sanctify us by his Holiness, not only to free our Consciences from Bondage, but our Hearts, that we may serve God with more liberty and delight. This was the great aim of his Death. Tit. 2.14. He gave himself for us; that he might redeem us from all Iniquity, and purify to himself a peculiar People, zealous of good Works. Thus did Christ, that the Plaister might be as broad as the Sore; we lost in Adam the purity of our Natures, as well as the Favor of God, and therefore he is made Sanctification to us, as well as Righteousness, 1 Cor. 1.30.

4. With what confidence we may use the Means of Grace, because they are sprinkled with the Blood of Christ. Christ hath purchased Grace, such a Treasure of Grace as cannot be wasted; and this is dispensed to us by the Word and Sacraments. The Apostle doth not say barely, he died to cleanse us, but to cleanse us by the washing of Water through the Word ; and here, that we might be sanctified through the Truth. Christ hath established the Merits, but the Actual Influence is from the Spirit: Titus 3.5, 6. According to his Mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments, whereby the Spirit dispenseth the Grace in Christ's Name, ordinarily the Gospel, which is the Ministration of the Spirit, 2 Cor. 3.8. If we come to the Father, we need his grant; Rev. 19.8. And to her it was granted, to be arrayed in fine Linen, clean and white: for the fine Linen is the Righteousness of Saints. All cometh originally from his merciful Grant: but God would not look towards us, but for Christ's sake. If we look to the Father, he sendeth us to the Son, whose Blood cleanseth us from all our Sins, 1 John 1.7. If we look to the Son, he referreth us to the Spirit; therefore we read of the sanctification of the Spirit, 2 Thess. 2.14. If we wait for the Spirit's Efficacy, he sendeth us to Moses and the Prophets, where we shall hear of him. Therefore we may with encouragement pray, read, hear, meditate, that all these Duties may be sanctified to us.

5. If Holiness be the Fruit of Christ's Death, it maketh his Love to be more gratuitous and free. For all the worth that we can conceive to be in ourselves, to commend us to God, is in our Holiness. Now this is merely the Fruit of Grace, and the Merit of Christ, and the Gift of his Spirit in us. We wallow in our own filthiness, till he of his Grace, for Christ's sake, doth sanctify us by his Spirit. Both the Love of God, and the Merit of Christ, is antecedent to our Holiness. He hath loved us, and washed us from our sins in his own Blood, and made us Kings and Priests to God, and to the Father, Rev. 1.5, 6. And the Spirit's Work is not lessened, as if it were no great Matter. 2 Pet. 1.3. According as his Divine Power hath given unto us all things that appertain unto Life and Godliness, through the knowledge of him that hath called us to Glory and Virtue.

6. We learn hence the preciousness of Holiness, it is a Thing dearly bought, and the great Blessing which Christ intended for us. We do not value the Blessings of the Covenant so much as we should. Christ was devising what he should do for his Church to make it honorable and glorious, and this way he took, to make it Holy.

1. It is the Beauty of God; for God himself is glorious in Holiness, Exod. 15.11. and we are created after his Image, in Righteousness and true Holiness, Ephes. 4.24. The Perfection of the Divine Nature, lieth chiefly in his immaculate Holiness and Purity.

2. It is that which maketh us amiable in the sight of God, for he delighteth not in us as justified, so much as sanctified. Psal. 11.7. For the Righteous Lord loveth Righteousness, his Countenance doth behold the Vpright. When upon the account of Christ's Merits and Satisfaction, he hath created a clean Heart in us, and renewed a right Spirit, then he delighteth in us. It is his Image makes us amiable, and therefore we should make it our great desire and care to be as Holy as may be.

3. Much of our Everlasting Blessedness lieth in it. Ephes. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be Holy and without Blemish.

4. It is a great part of our Salvation by Christ. Mat. 1.21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. Acts 3.26. Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away everyone of you from his Iniquities.

5. It is a means to the rest: Communion with God and Christ here; 1 John 1.6, 7. If we say that we have fellowship with him, and walk, in darkness, we lie, and do not the Truth. But if we walk in the Light, as he is in the Light, we have fellowship one with another. And everlasting Fruition of God hereafter; Acts 26.18. That they may receive forgiveness of Sins, and an inheritance among them which are sanctified by Faith that is in me. Heb. 12.14. Without Holiness no Man shall see God.

7. It showeth us who are partakers of the Benefits and Fruits of Christ's Death. Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one, •• erefore he is not ashamed to call them Brethren. Heb. 10.14. For by one Offering he hath perfected forever them that are sanctified ; perfected but by degrees. The Elect themselves, whilst they are unconverted, and remain in their Sins, have not the actual Benefit of Christ's Redemption: our dying Lord had an actual Intention in due time to sanctify; and accordingly doth regenerate, justify, sanctify all those who shall have benefit by his Death. But who are the Sanctified? It is to be considered, Positively and Relatively. Positively, It is to be renewed to God's Image; Titus 3.5. He saved us by the washing of Regeneration, and renewing of the Holy Ghost. 2 Pet. 1.4. That by these we might be made partakers of the Divine Nature. This is the great Work of the Sanctifying Spirit, to make us like God, and to work in us those Graces whereby we may be qualified and inclined to live to him. Relatively to be sanctified, is to be separated from a common to an holy Relation and Use. This is seen in three things, Inclination, Dedication, and Use.

• 1. Inclination towards God. This is the immediate Fruit of Grace, called Conversion, or turning to God; the New Nature tendeth and bendeth to him.
• 2. Dedication. 2 Cor. 8.5. They first gave their own selves to the Lord, and unto us by the Will of God. Rom. 6.13. Yield yourselves unto God as those that are alive from the Dead, and your Members as Instruments of Righteousness unto God. This is in entering into Covenant with God.
• 3. Use is nothing, but the exercise of this Disposition and Inclination called, Living to God, or performance of this Dedication. 1 Cor. 6.19, 20. What, know ye not that your Body is the Temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? But ye are bought with a price: therefore glorify God in your Bodies and Souls, which are the Lord's. Zech. 14.20. In that day shall there be upon the Bells of the Horses, HOLINESS TO THE LORD: By the latter there is a difference between us and others. 1 John 5.19. And we know that we are of God, and the whole World lieth in Wickedness: And between us and ourselves; 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are justified, but ye are sanctified, in the Name of our Lord Jesus, and by the Spirit of our God. This must be more explicit every day.

Use 2. Direction in the Lord's Supper. Here we come to remember Christ's Sacrifice, and to interest ourselves in the Fruits of it.

1. To remember Christ's Sacrifice. As the Elements are set apart for an Holy Use, so was Christ sanctified. All Sacraments represent Christ dead. Baptism; We are baptized into his Death, Rom. 6.3. In the Lord's Supper; We show forth his Death till he come, 1 Cor. 11.26. his Body was broken, his Blood shed. Christ would institute a Representation of his Humiliation, rather than of his Glory, to represent his Love to us; it was for our sakes, rather than his own Honor; to represent what concerned us.

2. To interest ourselves in the Fruits of it. Look after the Fruits of it.

1. Bewailing your Unholiness, both in Heart and Life, that you were so long trained up in the Knowledge of Christ's Truth, and did so little love God, and live to him; that God hath opened a Fountain for Sin and for Uncleanness, and you are no more cleansed to this very day; and have gotten so little of the sanctifying Spirit, as if you were Strangers in Israel.

2. Hunger and thirst for this Grace, his renewing, as well as reconciling Grace. Mat. 5.6. Blessed are those that hunger and thirst after Righteousness, for they shall be filled. Desire it earnestly.

3. Lift up your Hearts with Confidence and Hope, when the Sacrifice of Christ is represented to you, because God hath accepted this Sacrifice, and is well-pleased with it. Isa. 53.4, 5. Surely he hath born our Griefs, and carried our Sorrows: yet we did esteem him, stricken, smitten of God, and afflicted. For he was wounded for our Transgressions, he was bruised for our Iniquities: the Chastisement of our Peace was upon him, and with his Stripes are we healed. We have no Reason to despair of the Cure, that Holy Spirit who sanctified our Head, who had no Sin, by preventing Sin in his Conception, and anointed him to his Office, is able to enlighten, convert, sanctify us also.

4. Praise him for so much Grace as you have received, that he hath inclined your Hearts to his Blessed Self. 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy, hath begotten us again unto a lively Hope, by the Resurrection of Jesus Christ from the dead ; at least that he made you serious.

5▪ Dedicate yourselves to God, to walk before him in all new Obedience. Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable Service.

SERMON XXXIV.

HERE Christ enlargeth the Object of his Prayers, which is propounded:

• First, Negatively.
• Secondly, Positively.

First ; Negatively; by which the Restraint is taken off. Which showeth;

1. Christ's Love; He had a care of us before we were yet in being, and able to apply these Comforts to ourselves. We were provided for before we were born, there is a stock of Prayers laid up in Heaven. Christ, as God, foresaw that the Gospel would prevail, notwithstanding the World's hatred, and that many would yield up themselves to the Obedience of the Faith; therefore to show, that they have a room in his Heart, they have a Name in his Testament. As Parents provided for their Children's Children yet unborn; so doth Christ remember future Believers, as well as those of the present Age, and pleadeth their Cause with God, as if they were standing by, and actually hearing his Prayers for them. It was Esau 's complaint, Hast thou but one Blessing, O my Father? when he came too late, and Jaaob had already carried away the Blessing. We were not born too late, and out of due time, to receive the Blessing of Christ's Prayers: Hath he no regard to us? are his Thoughts wholly taken up with the Believers of the first and Golden Age of the Church? Certainly, No. I pray not for these only, but for them also which shall believe on me through their Word. We that now live hundreds of Years after they are dead and gone, have an Interest in them. Increase and multiply, was spoken to the first of the Kind of all the Beasts, and to the end of the World all Creatures do produce and bring forth after their Kind by virtue of this Blessing. Christ doth not only speak of the first of the Kind, but that we might be sure to be comprised, he telleth us so in express words. Certainly much of our Comfort would be lost, if we were not comprehended in Christ's Prayers; for his Prayers show the Extent of his Purchase.

2. The Honor that is put upon private Believers, their Names are in Christ's Testament; they are bound up in the same Bundle of Life with the Apostles. Here is a Question, Whether this Passage relateth to the foregoing Requests, or else to these that follow? What part of the Prayer hath this Passage respect to? Answer; I suppose to the whole, it looketh upward and downward. The middle part of the Chapter doth chiefly concern the Apostles and Disciples of that Age; some Things are proper to them, yet there are many Things in common that concern us and them too. He had lately said, I sanctify myself for their sakes ; he would not have that restrained. In the latter part of the Chapter, all Believers are more especially concerned; yet some Passages are intermingled, that do also concern the Apostles; Vers. 22. The Glory which thou hast given me, I have given them. Vers. 25. They have known that thou hast sent me. Vers. 26. I have declared my Name to them, and will declare it. Thus you see we are partly concerned in all the Prayer; it is a great favor, that he would make mention of us to God: As David, when about to die, did not only pray for Solomon his Successor, but for all the People; so doth Christ, not only pray for the College of the Apostles, to whom the Government of the Church was committed upon his departure, but for all Believers to the end of the World. He prayeth for the Apostles, as entrusted with a great Work, and liable to great danger and hatred; but yet he doth not neglect the Church.

Secondly ; Positively. The Persons for whom he prays: They are described by their Faith, and their Faith is described by the Object of it, that believe in me ; and by the Ground and Warrant of it, through their Word.

And so the Points will be two.

• 1. That Believers, and they only, are interested in Christ's Prayers.
• 2. That in the sense and reckoning of the Gospel, they are Believers, that are wrought upon to believe in Christ through the Word.

Doct. 1. That Believers, and they only, are interested in Christ's Prayers.

Tho Christ doth enlarge the Object of his Prayers, yet he still keepeth within the Pale of the Elect. He saith, V. 9. I pray not for the World ; and now, 〈 in non-Latin alphabet 〉 , for them that shall believe in me: He doth not pray for all, whether they believe or no; but only for those that shall believe. Now this Christ doth, partly, because his Prayers and his Merit are of equal extent. I sanctify myself for their sakes ; and then, I pray not for these only, but for them that shall believe in me through their Word. Rom. 8.33, 34. Who shall lay anything to the charge of God's Elect? It is God that justifieth: Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right Hand of God, who also maketh Intercession for us. 1 John 2.1, 2. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our Sins. His Prayers on Earth, do but explain the Virtue and Extent of his Sacrifice, he sueth out what he purchased, and his Intercession in Heaven is but a Representation of his Merit, both are Acts of the same Office. Partly, because it is not for the Honor of Christ, that his Prayers should fall to the ground; John 11.42. I know that thou hearest me always. Shall the Son of God's Love plead in vain, and urge his Merit, and not succeed? then farewell the sureness and firmness of our Comfort. Now Christ's Prayers would fall to the Ground, if he should pray for them that shall never believe.

Use 1. It is much for the Comfort of them who do already believe. You may be sure you are one of those for whom Christ prayeth, whether Jew or Gentile, Bond or Free. Particulars are under their general: How do we prove John or Thomas to be Children of Wrath by Nature? all were so. So Christ prayeth for all those that shall believe, as much as if he had brought them forth, and set them before God by Head and Poll. And if Christ prayed for thee, why is not thy Joy full? Why did he speak these things in the World? It is a Copy of his Intercession; Christ would show, a little before his departure, what he doth for us in Heaven, he sueth out his Purchase, and pleadeth our Right in Court. It is a sign we have a Room in his Heart, because we have a Name in his Prayers: And what Blessings doth he seek for? Union with himself, Communion with him, in Grace here, in Glory hereafter. It is a Comfort against all Temptations, Doubts, Dangers; you are commended to the Father's Care.

Use 2. It is an engagement to others to believe. If he had commanded some great Thing, ought we not to have done it? This Comfort cannot be made out to you till you have actual Faith; however it is with you in the Purpose of God, yet you cannot apply this Comfort, till you believe. If a Man should make his Will, wherein Rich Legacies should be left to all that can prove a Claim, by being thus and thus Qualified, would not everyone put in for a Share? Believe, believe, this is the Condition.

Use 3. It showeth the Excellency of Faith. Those that have an Interest in Christ's Prayers, are not described by their Love, their Obedience, or any other Grace, (though these are necessary in their place) but by their Faith, and the Godly are elsewhere called of the H •• should of Faith. Where ever our Implantation into Christ, or Participation of the Privileges of his Death, or our Spiritual Communion in the Church is spoken of, the Condition is Faith. It is a Grace that sendeth us out of ourselves, to look for all in another. It is the Mother of Obedience; as all Disobedience is by Unbelief, so all Obedience is by Faith. First he said, Ye shall not die ; and then, Ye shall be as God's. First he seeketh to weaken their Faith in the Word, they could not be proud and ambitious till they did disbelieve. Therefore above all Things, let us labor after Faith. Our Hearts are taken up with the World, the Honors and Pleasures of it; these cannot make us happy, but Christian Privileges will, all which are conveyed to us by Faith.

But let us come to the second Point.

Doct. 2. That in the reckoning and sense of the Gospel, they are Believers that are wrought upon to believe in Christ through the Word.

Here is the Object, Christ; the Ground, Warrant, and Instrumental Cause, and that is the Word. The Warrant must be distinguished from the Object, the Warrant is the Word, and the proper object of Faith is Christ, as considered in his Mediatory Office. Sometimes the Act of Faith is terminated on the Person of Christ, and sometimes on the Promise, to show there is no closing with Christ without the Promise, and no closing with the Promise without Christ. As in a Contract, there is not only a receiving of the Lea • e, or Conveyance; but a receiving of Lands by virtue of such a Deed and Conveyance: So there is a receiving of the Word, and a receiving of Christ through the Word: the one maketh way for the other, the Promise for our Affiance in Christ. Faith that assents to the Promise, doth also accept of Christ; there is an Act terminated on his Person. Faith is not assensus axiomati, a naked Assent to the Propositions of the Word, but a Consent to take Christ, that we may rely upon him, and obey him as an All-sufficient Savior.

But now let us speak of these distinctly.

First ; Of the Object, that is, to believe in Christ. There is believing of Christ, and believing in Christ. He doth not say, those that believe me, but those that believe in me through their Word. Believing Christ, implieth a Credulity and Assent to the Word; and believing in Christ, Confidence and Reliance. Once more; Believing in Christ, is a Notion distinct from Believing in God: Joh. 14.1. Ye believe in God, believe also in me. Since the Incarnation, and since Christ came to exercise the Office of a Mediator, there is a distinct Faith required in him, because there are distinct grounds of Confidence, because in him we see God in our Nature, we have a claim by Justice as well as Mercy, we have a Mediator who partaketh of God's Nature and Ours, and so is fit to go between God and us.

Briefly, to open this believing in Christ; it may be opened by the Implicit or Explicit Acts of it.

1. There is something Implicite in this Confidence and Reliance upon Christ, and that is a lively sense of our own Misery, and the Wrath of God due for Sin. All God's Acts take date from the Nothingness and Necessity of the Creature, and from thence also do begin our own Addresses to God. God's Acts begin thence, that he may be All in All: from the Creation to the Resurrection, God keepeth this Course, and then the Dispensation ceaseth, for then there is no more want, but fullness. Creation is out of Nothing; Providence interposeth, when we are as good as Nothing; at the Resurrection we are nothing but Dust, God worketh on the few Relicts of Death and Time. So in all Moral Matters, as well as Natural, it is one of his Names, He comforteth those that are cast down. When he came to convert Adam, he first terrified him; They heard the Voice of God in the Garden, and were afraid, Gen. 3.10. He delivered Israel out of Egypt, when their Souls were full of Anguish. We are first exercised with the Ministry of the Condemnation, before Light and Immortality are brought to Life in the Gospel ; and still God keeps his old Course; Men are first burdened and sensible of their Load, before he giveth them ease and refreshment in Christ. At the first Gospel-Sermon preached after the pouring forth of the Spirit; Acts 2.37. They were pricked in their Hearts. Christ's Commission was to preach the Gospel to the poor and broken-hearted and bruised. Luke 4.18. The Spirit of the Lord was upon me, because the Lord hath anointed me to preach the Gospel to the Poor, he hath sent me to heal the broken-hearted, to preach Deliverance to the Captives, the recovering of Sight to the Blind, to set at liberty them that are bruised: This is the Road-way to Christ. And all our Addresses to God begin too thence. Man is careless; Mat. 22.5. 〈 in non-Latin alphabet 〉 , they made light of it: and proud, Rom. 10.3. 〈 in non-Latin alphabet 〉 , they have not submitted themselves to the Righteousness of God. The Israelites were not weary of Egypt, till they were filled with Anguish. Adonijah, when he found himself guilty of Death, he laid hold on the Horns of the Altar. The Prodigal never thought of returning, till he began to be in want, and to be soundly pinched. Therefore till there be a due sense and conviction of Conscience, it is not Faith, but carnal Security. In short, we can never be truly desirous of Grace, we cannot prize it, we do not run for refuge, Heb. 6.18. We are not earnest for a Deliverance, till there be some such Work.

There are two Things keep the Conscience quiet without Christ; Peace, and Self; Carnal-security, and Self-sufficiency.

(1.) It is hard to wean Men from the Pleasures of Sense, and to make them serious in the Matters of their Peace; before Christ and they be brought together, they and themselves must be brought together: This God seeketh to do by outward Afflictions, that he may take them in their Month, as the Ram was caught in the Briars. In Afflictions Men bethink themselves: 1 Kings 8.47. If they shall bethink themselves in the Land whither they are carried Captives, &c. It makes them to return upon themselves, how it is between God and them. If Affliction worketh not, he joineth the Word, it is a Glass wherein we see our natural Face, James 1.21. God showeth them what loathsome Creatures they are, how liable to Wrath. Or, if not, by the Power of his Spirit upon their Consciences, their Reins may chasten them, they cannot wake in the Night, or be solitary in the Day, but their Hearts are upon them; so great a Matter is it to bring Men to be serious.

(2.) Self. When the Prodigal began to be in want, he joined himself to a Man of that Country, Luke 15.15. We have slight Promises and Resolutions, and all to elude the present Conviction; long it is e're the proud Heart of Man is gained to take Christ upon God's Terms. Convinced Men are brought in, saying, What shall I do? Acts 9.6. Then let God write down what Articles he pleaseth, they are willing to subscribe and yield to any Terms; as softened Pewter, let it be never so bowed and battered, is receptive of any Shape and Form. This is the Implicite Act, or that which is required in Believing, that a Man should be a lost undone Creature in himself, ready to do what God will have him.

2. The Explicite Acts, when a Soul thus humbled casts itself upon Christ for Grace, Mercy, and Salvation. This may be explained with respect to the two great Ordinances, i. e. the Word, and Prayer; which are (as it were) a Spiritual Dialogue between God and the Soul. In the Word God speaketh to us, in Prayer we speak to God: God offereth Christ to us in the Word, and we present him to God in Prayer. So that the Acts of Faith are, to accept of Christ as offered, and then to make use of him in our Communion with God; and by this shall you know whether you do believe in him.

(1.) Accepting Christ in the Word. Faith is expressed by receiving him. John 1.12. To as many as received him, to them gave he Power to become the Sons of God, even to them that believe in his Name. Receiving is a relative word, and presupposeth God's Offer. Art thou willing to take Christ upon these terms? Yes, saith the Soul, with all my Heart, I accept him as a Sanctifier, as a Savior, and I can venture all in his hands. Then you answer God's Question. How often doth God lay forth the Excellencies of Christ, and none regard him? but a poor hunger-bitten Conscience prizeth him, receiveth him with all his heart, and entertaineth him in the Soul with all Respect and Reverence. This is to take Christ, to accept him as Lord and Savior upon God's Offer. As when Isaac was offered to Rebekah, Laban and Bethuel answered, saying, The thing proceedeth from the Lord, we cannot speak unto thee good or bad, Gen. 24.50. they consented to take him, because they saw God in it. So they see God tendering Christ in the Word, and they are willing to take him upon his own Conditions.

(2.) By making use of him in Prayer. The great Use of Christ is, that we may come to God by him: Heb. 7.25. Wherefore he is able to save unto the uttermost, all that come unto God by him. We must make our Approaches to God for Supplies of Grace, in the confidence of his Merit. It is a great Fault in Christians, that they do so little think of this Act of Faith. We are busy about applying Christ to ourselves. The great use of Christ is in dealing with God. Heb. 10.19. Having therefore boldness, Brethren, to enter into the Holiest by the Blood of Jesus. Every Prayer that you make with any Confidence and Liberty of Spirit, it cost Christ his Heart's Blood. He knew that Guilt is shy of God's Presence; as the Malefactor trembleth to come before the Judge; Ephes. 3.12. In whom we have boldness, and access with Confidence, through the Faith of him. Surely the Apostle speaketh de jure, not what is de facto. We have low and dark Thoughts, as if we had no such Liberty purchased for us; 〈 in non-Latin alphabet 〉 , we may be free with God. It is the Fruit of Christ's Purchase. Christ's Name signifieth much in Heaven.

Use. Can you thus believe in Christ, take him out of God's Hand? No, I cannot apply Christ. I Answer; Yet disclaim, when you cannot apply; Phil. 3.9. And be found in him, not having my own Righteousness which is after the Law, but that which is through the Faith of Christ, the Righteousness which is of God through Faith. And apply yourselves to Christ, when you cannot apply Christ to you; that is, cast yourselves upon Christ. You have warrant enough from the Word. There is an Adventure of Faith, when there is no Perswasion of Interest: 2 Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day. The Venture is grounded on God's free offer of him to all Sorts: When we rest on him, because we know he is ours, that is another thing, there is Trust, that is a Fruit of Propriety. 1 John 5.13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal Life, and that ye may believe on the Name of the Son of God. But the Adventure is grounded on the Offer, as a Child holds fast his Father in the Dark; Mariners cast Anchor at Midnight. And ripen Faith more, all Faith draweth to particular Application. The lowest Degree, is a desire to lay hold on Christ as our Savior, this is the tendency and aim of the least Faith, though we do not leap into full assurance at first: As a Man that climbeth up to the top of the Tree, first he catcheth hold of the lowest Boughs, and so by little and little, he windeth himself into the Tree till he cometh to the top.

Secondly ; The next thing is the Warrant or Instrument, through their Word. It is not meant only of those that heard the Apostles in Person; by their Word is meant the Scripture, which was not only preached by them at first, but written by them: as Paul saith, Rom. 2.16. In the day when God shall judge the Secrets of Men by Jesus Christ, according to my Gospel ; that is, which I have published and delivered to the Church in writing. John 15.16. Ye have not chosen me, but I have chosen you, and ordained you that you should go, and bring forth Fruit, and that your Fruit should remain. By their Fruit is meant, the public Treasure of the Church, the Scriptures, and that remaineth in all Ages until Christ come. As the Jews were Children of the Prophets, that never heard them, Acts 3.25. So were we converted by their Word.

Now I shall handle the Necessity, Use, and Power of the Word to work Faith.

1. The Necessity of the Word preached; it is the ordinary Means. It is a nice Dispute, whether God can work without it? God can enlighten the World without the Sun. It is clear, ordinarily he doth not work without the Word; we are bound, though the Spirit is free. How shall they believe on him of whom they have not heard? and how shall they hear without a Preacher? Rom. 10.14. It is the means to convey Faith into the Hearts of the Elect; it is as necessary to Faith, as Faith to Prayer, and Prayer to Salvation: It is a Means under a Promise. You see how necessary it is; they that voluntarily neglect the Means, put a Scorn upon God's Institution. Men will say, I can read at Home. Are you wiser than he? Men think, that of all other things, Preaching might best be spared; and of all Offices, Hearing is least necessary. The Ear received the first Temptation, Sin and Misery broke in that way, so doth Life and Peace. The Happiness of Heaven is expressed by Seeing, the Happiness in the Church by Hearing: This is our great Emploiment, to wait upon the Word preached; next to Christ's Word, it is a great Benefit to have the Word written; next to the Word written, the Word preached: Christ sent first Apostles, then Pastors and Teachers. God could have converted Paul without Ananias, taught the Eunuch without Philip, instructed Cornelius without Peter. Do not hearken to those that cry up an inward Teaching, to exclude the outward Teaching; as if the external Word were but an empty sound and noise, as the Libertines in Calvin 's Time. Faith confirmed by Reading, is usually begotten by Hearing.

2. The Use of the Word; It is our Warrant. What have we to show for our great Hopes by Christ, but the Word? It is our Excitement, a Means and Instrument to show us God's Heart and our own, our natural Face, and the worth of Christ, the Key which God useth and openeth our Hearts by: Ministers are Christ's Spokesmen; if we will not open the Ear, why should God open the Heart?

3. The Power of the Word is exceeding great. It is the Power of God to Salvation. The first Gospel-Sermon that ever was preached, after the pouring forth of the Spirit, had great success, Acts 2.41. The same day there were added to the Church about three thousand Souls. It was a mighty thing that an Angel should slay 185000 in one Night in Sennacherib 's Host: But it is easier to kill so many, than to convert one Soul: One Angel, by his mere natural strength, could kill so many armed Men; but all the Angels in Heaven, if they should join all their Forces together, could not convert one Soul. There were single Miracles of curing one Blind, or one Lame: Ay, but the Apostle's Word could work three thousand Miracles. 1 Cor. 3.5. Who is Paul, and who is Apollo, but Ministers by whom ye believed, even as the Lord gave to every Man?

Why doth God use the Word? I Answer, Because it pleased him: 1 Cor. 1.21. It pleased God, by the foolishness of Preaching, to save them that believe.

(1.) It is most suitable to Man's Nature: Man is made of Body and Soul, and God will deal with him both ways, by internal Grace, and external Exhortations. Man is a reasonable Creature, his Will is not brutish; God will not offer Violence to the Principles of Human Nature. Man is not only weak, but wicked; there is Hatred as well as Impotency; God will overcome both together by sweet Counsels, mixed with a mighty Force; he useth such a Remedy as our Disease requireth; the Gospel is not only called the Power of God, but the Wisdom of God, 1 Cor. 1.24. There are excellent Arguments which the Heart of Man could not have found out.

(2.) It is agreeable to his own Counsels, to try the Reprobate by an outward Rule and Offer, wherein they have as much favor as the Elect; they shall one day know; that a Prophet hath been among them, and so be left without excuse, Rom. 1.20. The Rain falleth on Rocks as well as Fields; the Sun shineth to blind Men, as well as those that can see.

(3.) It commendeth his Grace to the Elect. Their Faith must be ascribed to Grace. When others have the same Means, the same Voice and Exhortations, it is the peculiar Grace of God, that they come to understand and believe. Whence is it that the Difference ariseth? that whereas wicked Men are by the Word restrained and made civil, (there being an use of wicked Men in the World, as of a Hedg of Thorns about a Garden) they are by the same Word converted and brought home to God? It is from the Grace of God.

Use. Examination. Is our Faith thus wrought? Everyone should look how he cometh by his Faith, by what Means. True Faith is begotten and grounded upon the Word; it is the ordinary means to work Faith. The Word will be continued, and a Ministry to preach it, as long as there are any to be converted. The Gospel alone revealeth that which may satisfy our Necessities, it giveth a bottom for Faith and particular Application, as being the Declaration of God's Will. It is the only Means sanctified by Christ for that End. John 17.17. Sanctify them through thy Truth, thy Word is Truth. James 1.18. Of his own Will begat he us with the Word of Truth. The Condition of those is woeful that want the Gospel, or put it from them. Acts 13.46. Seeing ye put it from you, and judge yourselves unworthy of Everlasting Life, lo, we turn to the Gentiles. If Faith be of the right make, the Word will show thee once thou hadst none, and that thou wert not able of thyself to believe; beseech the Lord to work it in thee.

SERMON XXXV.

WE have seen for whom Christ prayeth. Now let us see what he prayeth for; their comfortable Estate in the World, and the Happiness of their everlasting Estate in Heaven. With respect to their Estate in the World; Christ mentioneth no other Blessing, but the Mystical Union, which is amplified throughout Vers. 21, 22, & 23. Here he beginneth, That they may be all one, as thou Father art in me, and I in thee. He had before prayed for the Apostles, that they may be One, as we are One, Vers. 11. and now, let them ALL be One. The Welfare of the Church is concerned, not only in the Unity of the Apostles▪ but of private Believers; you had need be One as well as your Pastors. Many Times Divisions arise from the People; and those that have least Knowledge, are most carried aside with blind Zeal, and Principles of Separation; therefore Christ prayeth for private Believers, That they may be all One, &c.

In which words there is,

• First, The Blessing prayed for, That they may be all One.
• Secondly, The Manner of this Unity, illustrated by the Original Pattern and Exemplar of it, As thou Father art in me, and I in thee ; the ineffable Unity of the Persons in the Divine Essence.
• Thirdly, The Ground of this Unity, the Mystical Union with Christ, and by Christ with God, That they may be One with us.
• Fourthly, The End and Event of this Union, That the World may believe that thou hast sent me.

First ; From the Blessing prayed for, I Observe, That the great Blessing Christ asketh for his Church, is the Mystical Union of Believers in the same Body; Let them be One, One in us, and as thou in me, and I in thee: All these Expressions show that the Mystical Union is here intended. Let them be One, 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , as it is elsewhere explained, that they may grow together in one Body, whereof I am the Head; or one Temple. It is sometimes set out by One Mystical Body, sometimes by One Spiritual Temple. One Body. Col. 2.19. And not holding the Head, from which all the Body, by Joints and Bands, having Nourishment ministered and knit together, increaseth with the Increase of God. Rom. 12.5. We being many, are One Body in Christ, and everyone Members one of another. Ephes. 1.22, 23. And gave him to be the Head over all things to the Church, which is his Body. And One Temple, Ephes. 2.20, 21, 22. And are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Corner-Stone, in whom all the Building fitly framed together, groweth unto an Holy Temple in the Lord: In whom you also are built together for an Habitation of God through the Spirit. One, as thou in me, and I in thee: Christ doth not say that they may be One in another, that, 〈 in non-Latin alphabet 〉 , doth not agree to them; but in the Mystery of the Trinity, it denotes the Union between the Divine Persons. One in Vs, that is, by the Communication and Inhabitation of that Spirit which proceedeth from us. Our Union is from God, in God, and to God; from the Spirit, with God, through Christ.

Let me now inquire,

• I. What it is?
• II. Why it is so valued by Christ?

I. What it is? There is an Union with Christ the Head, and between the Members one with another. I shall speak of both, though but little of the latter, because I handled it Vers. 11.

1. There is a Union with Christ the Head. That ye may conceive of it, take these Propositions.

(1.) The whole Trinity is concerned in this Union. By the Communion of the Spirit we are mystically united to Christ, and by Christ to God. The Father is, as it were, the Root, Christ the Trunk, the Spirit the Sap, we the Branches, and our Works the Fruits, John 15. This is the great Mystery delivered in the Scriptures. Christ doth not only dwell in us by Faith, Ephes. 3.17. But God dwelleth in us, and we in God, 1 John 4.16. and the Spirit dwelleth in us, Rom. 8.11. We are consecrated Temples, wherein the whole Trinity take up their Residence. We are Children of God, Members of Christ, Pupils to the Holy Ghost; God's Family, Christ's Body, and the Spirit's Charge. We are united to the Father as the Fountain of Grace and Mercy, to the Son as the Pipe and Conveyance, and the Spirit accomplisheth and effecteth all. The Father sendeth the Son to merit this Grace, and the Son sendeth the Spirit to accomplish it; therefore we are said, by one Spirit to be baptized into the same Body.

(2.) Tho all the Persons be concerned in it, yet the Honor is chiefly devolved upon Christ the Second Person. Christ, as God-Man, is Head of the Church upon a double Ground; because of his two Natures, and the Union of these in the same Person. It was needful that our Head should be Man, of the same Nature with ourselves. Heb. 2.11. He that sanctifieth, and they that are sanctified, are of One, the same Stock. It were monstrous to have an Head and Members of a different Nature: as in Nebuchadnezzar 's Image, the Substance of the Head and Body differed; the Head was of fine God, the Arms of Silver, the Belly and Thighs of Brass, the Legs of Iron, part of the Feet of Clay: Here was a monstrous Body indeed, made up of so many Metals differing in Nature and Kind. But Christ took our Nature, that he might be a suitable Head, and so have a right to redeem us, and be in a Capacity to give himself for the Body, and sympathize with us. All these are Fruits of the Son's being of the same Nature. And again, God he needed to be, to pour out the Spirit, and to have Grace sufficient for all his Members. Meer Man was not enough to be Head of the Church, for the Head must be more excellent than the Body; it is above the Body, the Seat of the Senses, it guideth the whole Body, it is the Shop of the Thoughts and Musings. And so Christ the Head, must have a preeminence; in him the fullness of the Godhead dwelt bodily, that we might be complete in him, Col. 2.8, 9. And it pleased the Father, that in him should all Fulness dwell, Col. 1.19. The Grace of God is most eminent in him, as Life is most eminent in the Head. Now there must be an Union of these two Natures in the same Person. If Christ had not been God and Man in the same Person, God and we had never been united and brought together, he is Immanuel, God with Vs, Mat. 1.23. God is in Christ, and the Believer is in Christ; we have a share in his Person, and so hath God; he descendeth, and cometh down to us in the Person of the Mediator; and by the Man Christ Jesus, we ascend and clime up to God. And so you see the Reason why the Honor of Head of the Church is devolved upon Christ.

(3.) Whole Christ is united to a whole Believer. Whole Christ is united to us, God-Man, and whole Man is united to Christ, Body and Soul. Whole Christ is united to us; the Godhead is the Fountain, and the Human Nature is the Pipe and Conveyance. Grace cometh from him as God, and through him as Man. John 6.56, 57. He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father; so, he that eateth me, even he shall live by me. God is a Sealed Fountain, his Humanity is the Pipe, so that his Flesh is the Food of the Soul. Christ came from Heaven on purpose, and sanctified our Flesh, that there might be one in our Nature to do us good, that Righteousness and Life might pass from him, as Sin and Death from Adam ; but our Faith first pitcheth upon the Manhood of Christ, as they went into the holy Place by the Vail. And then a whole Christian is united to Christ, Body and Soul. The Soul is united unto him, because it receiveth Influences of Grace; and the Body also is taken in: Therefore the Apostle disputeth against Fornication, because the Body is a Member of Christ, 1 Cor. 6.15. Shall I then take the Members of Christ, and make them the Members of an Harlot? God forbid! It is a kind of dismembering and plucking a Limb from Christ, you defile Christ's Body, the Disgrace redounds to him. And hereupon elsewhere doth the Apostle prove the Resurrection by virtue of our Union with Christ, Rom. 8.10, 11. If Christ be in you, the Body is dead, because of Sin; but the Spirit is Life, because of Righteousness. But if the Spirit of him, that raised up Jesus from the Dead, dwell in you, he that raised up Christ from the Dead, shall also quicken your mortal Bodies by his Spirit, that dwelleth in you. You may die, but you shall not be brought to naught, because the Body hath a Principle of Life in it; it is a Part of Christ, and he will lose nothing: John 6.39. And this is the Father's Will, which sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last Day. As Plants live in the Root, though the Leaves fade, and in Winter they appear not: so doth the Body live in Christ. So that it is a Ground of Hope, and a Motive to Strictness, that you may not wrong a Member of Christ, nor seek to pluck a Joint from his Body.

(4.) The manner of this Union. It is secret and mysterious: 〈 in non-Latin alphabet 〉 , Eph. 5.22. This is a great Mystery, not only a Mystery, but a great Mystery; but I speak concerning Christ and the Church. It is a part of our Portion in Heaven to understand it; John 14.20. At the Day ye shall know, that I am in my Father, and you in me, and I in you. When we are more like God, we shall know what it is to be united to God through Christ. Here Believers feel it, rather than understand it, and it is our Duty rather to get an interest in it, than subtly to dispute about it.

(5.) Though it be secret and mystical, yet it is real; because a Thing is spiritual, it doth not cease to be real: these are not Words, or poor empty Notions only, that we are united to Christ, but they imply a real Truth. Why should the Holy Ghost use so many Terms, of being planted into Christ? Rom. 6.5. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection: of being joined to Christ? 1 Cor. 6.17. He that is joined to the Lord, is one Spirit: of being made Partakers of Christ? Hebr. 3.14. For we are made Partakers of Christ, if we hold the beginning of our Confidence steadfast to the end. Do these Terms only imply a Relation between us and Christ? No, then the Emphasis of the Words is lost. What great Mystery in all this? why is this Mystery so often spoken of? Christ is not only ours, but he is in us, and we in him. God is ours, and we dwell in God. 1 John 4.13. Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit. And verse 15. Whosoever shall confess, that Jesus is the Son of God, God dwelleth in him, and be in God. It is represented by Similitudes, that imply a real Union, as well as a Relative, by Head and Members, Root and Branches, as well as by Marriage, where Man and Wife are made one Flesh. It is compared here with the Mystery of the Trinity, and the Unity of the Divine Persons, though not 〈 in non-Latin alphabet 〉 . It is not a Notion of Scripture, but a Thing wrought by the Spirit. 1 Cor. 2.13. Which Things also we speak, &c. It worketh a Presence, and conveyeth real Influences.

(6.) It may be explained as far as our present Light will bear, by Analogy to the Union between Head and Members. The Head is united to the Body primarily, and first of all, by the Soul. Head and Members make but one Body, because they are animated by the same Soul, and by that means doth the Head communicate Life and Motion to the Body. Besides this there is a secondary Union, by the Bones, Muscles, Nerves, Veins, and other Ligaments of the Body, and upon all these by the Skin, all which do constitute and make up this natural Union. Just so in this spiritual and mystical Union, there is a primary Band and Tie, and that is the Spirit of Christ: 1 Cor. 6.17. He that is joined to the Lord, is one Spirit ; that is, is acted by the same Spirit, by which Christ acted, and liveth the same Life of Grace that Christ liveth, as if there were but one Soul between them both: The Fulness remaineth in Christ, but we have our share; and he that hath not the Spirit of Christ, is none of his. But over and above, there is a secondary Bond and Tie, that knitteth us and Christ together, which answereth to the Joints and Arteries, by which the Parts of the Body are united to one another, and that is Faith, and Love, and Fear, and other Graces of the Spirit, by which the Presence is kept in the Soul. Thus I have a little opened this Mystery to you.

2. There is an Union of the Members one with another. A little of that.

1. The same Spirit that uniteth the Members to the Head, uniteth the Members one to another. Therefore the Apostle, as an Argument of Union, urgeth the Communion of the same Spirit: Phil. 2.1, 2. If any Fellowship of the Spirit, fulfil ye my Joy, that ye be like-minded, having the same Love, being of one Accord, of one Mind. As Christ is the Head of the Church, so the Holy Ghost is the Soul of the Church, by which all the Members are acted: As in the Primitive Times, Acts 4.32. the Multitude of them that believed, were of one Heart, and of one Soul. And this is that that Christ prayeth for here, that they may all be one, in the Communion of the same Spirit, that they may be of the same Religion, and have the same Aim, and the same Affection to good things.

2. From the Communion of the Spirit, there is a secondary Union by Love, and seeking one another's good, as if they were but one Man; where-ever dispersed throughout the World, and whatever distinctions of Nations and Interests there are, they may love and desire the good of one another, and rejoice in the Welfare, and grieve for the Evil of one another. Ezek. 1.24. When the Beasts went, the Wheels went, and when the Beasts were lifted up from the Earth, the Wheels were lifted up over against them ; and the reason is given, for the Spirit of the living Creature was in the Wheels. The same Spirit is in one Christian, that is in another, and so they wish well to one another, even to those whom they never saw in the Flesh. Col. 2.1. For I would that ye knew how great conflict I have for you, and for them at Laodicea, and for as many as have not seen my Face in the Flesh: What Wrestlings had he with God, and Fightings for their sakes, even for them that had not seen his Face in the Flesh! so careful are the Members one of another.

3. This Love is manifested by real Effects. Look as by virtue of Union with Christ, there are real Influences of Grace that pass out to us, it is not idle and fruitless: so by virtue of this Union that is between the Members, there is a real Communication of Gifts, and Graces, and the good Things of this Life one to another. If the Parts of the Body keep what they have to themselves, and do not disperse it for the use of the Body, it breedeth Diseases, as the Liver the Blood, the Stomach the Meat, the Liver imparts Blood to the Veins, and the Stomach sends the Food abroad into its proper Vessels and Channels: So God's Children impart their spiritual, or temporal Gifts, as the Body needeth. When a Famine was but prophesied, the Disciples thought of sending relief according to their ability, to the Brethren of Judea, Acts 11.29. It is never right, but when there is this forwardness to distribute and communicate according to the Necessities of the Body.

II. Why Christ valueth it so much, as to make it his only Request for Believers in the present State? I answer, We can never be happy, till we have a share in this Union.

1. Because God hath instituted the Mystical Union to be a means to convey all Grace to us, Grace to us here, and Glory hereafter; we receive all from God in it, and by it. Christ without us doth not save us, but Christ in us: Christ without us is a perfect Savior, but not to you, the Appropriation is by Union. Generally we think we shall be saved by a Christ without us: He came down from Heaven, took our Nature, died for Sinners, ascended up into Heaven again, there he maketh Intercession; all this is without us. Do not say there is a Savior in Heaven, is there one in thy Heart? Col. 1.27. Christ in you, the Hope of Glory. He doth not say, Christ in Heaven the Hope of Glory, though that is a Fountain of Comfort, but Christ in you. 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. Whatsoever is imputed or imparted, Light, Life, Grace, Glory, it is still in him. Still look to Christ within you. It were a merry World to carnal Men, to be saved by a Christ without them. Christ without establisheth the Merit, but Christ within maketh Application: 2 Cor. 13.5. Know ye not your own selves, how that Christ is in you, except ye be Reprobates? Unless first or last he be in you, though disallowed for the present, he will be of no advantage to you. You have nothing to show, till you feel Christ within you. All the Acts of his Mediation must be acted over again in the Heart. His Birth; he must be born and formed in us, Gal. 4.19. My little Children, of whom I travel in Birth again, until Christ be formed in you. His Death, Rom. 6.4. Therefore we are buried with him by Baptism into Death. His Resurrection, Col. 3.1. If ye then be risen with Christ, seek those Things that are above. His Ascension, Eph. 2.6. And hath raised us up together, and made us sit together in heavenly Places in Christ Jesus. His Intercession, Rom. 8.26. Likewise the Spirit also helpeth our Infirmities, for we know not what we should pray for as we ought; but the Spirit itself maketh Intercession for us with Groanings, which cannot be uttered. The Acts without us do us no good, unless we have the Copy of them in our own Hearts.

2. It is the Ground of that Exchange that is between Christ and us; we communicate to him our Nature, our Sins and Troubles; and Christ communicateth to us his Nature, and Merits, and Privileges. What hath Christ from thee? thy Nature, thy Sins, thy Punishments, thy Wrath, thy Curse, thy Shame: and thou hast his Titles, his Nature, his Spirit, his Privileges. All this Interchange between us and Christ, is by virtue of Union. All Interestsly in common between Christ and the Church; he taketh our Nature, and is made Flesh, and we are made Partakers of the Divine Nature, 2 Pet. 1.4. He is made the Son of Man, we the Sons of God; He had a Mother on Earth, we a Father in Heaven; He is made Sin, we Righteousness, 2 Cor. 5.21. Who hath made him to be Sin for us, that we might be made the Righteousness of God in him ; He was made a Curse, that we might have the Blessing of Abraham, Gal. 3.13, 14. Christ hath redeemed us from the Curse of the Law being made a Curse for us; for it is written, Cursed is everyone that hangeth on a Tree: That the Blessing of Abraham might come on the Gentiles through Jesus Christ. Thus he imparteth his Privileges to us, and assumeth our Miseries to himself; he hath a share in all our Sorrows, and we have a share in his Triumphs: he is afflicted in our Afflictions, as we ascend in his Ascension; Eph. 2.6. He hath raised us up together, and made us sit together in heavenly Places in Christ Jesus. We live by his Life; Gal. 2.20. I live, yet not I, but Christ liveth in me, &c. And we are glorified by his Glory: He suffereth with us in Heaven, and we reign with him on Earth: He suffereth with us, non per Passionem, sed Compassionem, not that glorified Christ feeleth any Grief in Heaven, but his Bowels yearn to an afflicted Member, as if he himself were in our stead; and we are sat down with him in heavenly Places, because our Head is there, and hath seized upon Heaven in our Right. It is a notable Expression, Col. 1.24. Who now rejoice in my Sufferings for you, and fill up 〈 in non-Latin alphabet 〉 , that which is behind of the Sufferings of Christ in my Flesh for his Body's sake, which is the Church. Christ and the Church are considered as one Person, whose Afflictions are determined by Providence; thus much the Head must suffer, thus much the Members: Christ suffered his share, and we ours in our turn. In short, Christ suffereth no more in the Body that he carried to Heaven, but in his Body that he left upon Earth: every Blow that lighteth on a Member, lighteth on his Heart. Acts 9.6. Saul, Saul, why persecutest thou me? Christ was in Heaven at that time, how could he say, why persecutest thou me? did he climb up into Heaven, and war upon Christ in the midst of his Glory? No, Saul persecuted the Christians, and them Christ calleth me, his mystical Body. As in a Throng, if some Body treadeth upon your Foot, the Tongue crieth out, You have hurt me; the Tongue is in safety, but it is in the same Body with the Foot, and so their Good and Bad are common: For though Christ's Person be above abuse, he still suffereth in his Members; and he that persecuteth the Church, persecuteth Jesus Christ.

3. If once interested in the mystical Union, then they are safe preserved in Jesus Christ, Jude 1. Sanctified by God the Father, and preserved in Jesus Christ. Verse 24. Now unto him that is able to keep you from falling, &c. The Union is indissoluble; that is a Cabinet, where God's Jewels are kept safe. If a Member could be lost, Christ's Body could be maimed. As the Union between the two Natures could not be dissolved, it was the Body of Christ in the Grave; there was a Separation between his human Body and human Soul, yet both still remained united to the Divine Nature: so this Union cannot be dissolved. You may as well sever the Leaven and the Dough, when they are kneaded together, as separate Christ and the Church, when once united. Impossible est Massam à Pastâ separare. Christ will not suffer his Body to be mangled; the cutting off of a Joint goeth to the Quick.

Use 1. To press us to look after an Interest in this great Priviledg. It is the main Work of your Lives. To move you, consider the Honor and the Happiness of them, that they are thus one with God through Christ.

1. The Honor. What am I, to be Son-in-Law to the King! What are you, to be Members of Christ! Christ counteth himself to be incomplete and maimed without us. Eph. 1.23. The Church is his Body, the Fulness of him that filleth all in all. How are we 〈 in non-Latin alphabet 〉 , the Fulness of him? it relateth not to his Personal Perfection: take Christ absolutely as God, and he is a Person most perfect and glorious. Before the Assumption of the Human Nature, before any Creature in the World was made, there was enough in Christ to satisfy his Father's Heart. Nay, take him relatively as Mediator, what doth Christ want? Doth the Body give ought of Perfection to the Head? No, the Fulness of the Godhead dwells in him bodily, and he filleth all Things. But taken in his Mystical Person, Christ Mystical; as Head and Members are called Christ, 1 Cor. 12.12. As the Body is one, and hath many Members, and all the Members of that one Body, being many, are one Body; so also is Christ. So he is not perfect without his Body, as an Head without Members is not perfect. Now what an Honor is this, that he accounteth himself imperfect without us? And till all his Members be gathered in, we are not grown up to the State wherein Christ is full. Eph. 4.13. Till we all come to the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, unto the Measure of the Stature of the Fulness of Christ. Christ's Mystical Body hath not its complete Stature, till all the Saints be gathered. This Honor is not put upon the Angels, they are Servants, but not Members; He did not take their Seed to be an Head to them, nor dy for them, nor took them for his Members, as he doth us. Prov. 8.31: Rejoicing in the habitable Parts of the Earth, and my Delights were with the Sons of Men. He left the Company of Angels to dwell with us; his Heart was set upon our Good; that next to the Title of Son of God, he valueth this, of being Head of the Church. He purchased it with his Blood; He loveth his Mystical Body above his Natural, for he gave his natural Body to redeem the Church, which is his Mystical Body; as Husbands love their Wives as their own Body. Oh Christians! is not this a mighty Priviledg? We are not only His, but Him, and Christ knoweth us, and loveth us as Parts of his own Body, and will glorify us, not only as his Clients and Servants, but Members: all the Injuries and Wrongs done to the Church, Christ taketh it as done to himself. Wicked Men they are his Foot-stool: Christ is over them, but not as a Mystical Head. As the Head of a King is lifted up above all his Subjects, and governeth them, and weareth the Garland of Honor; but in a peculiar manner it governeth and guideth his own natural Body: So Christ is Head over all Things to the Church, Eph. 1.22. Certainly this is a great Honor put upon poor Worms. What are the Fruits of it? We are interested in all Christ's communicable Privileges: we need not stretch it too far, it is ample enough of itself. Some Things are incommunicably proper to Christ, neither given to Man nor Angel; as the Name above all Names, to be adored, to be set at the Right Hand of God, to be Head of the Church, the Lord our Righteousness. But other Things are communicated to us, first to Christ, and then to us. Christ is one with the Father, and a poor Christian, though never so mean, is one with Christ. Christ is called God's Fellow ▪ Zech. 13.7. and every Saint is Christ's Fellow, Psal. 45.7. Thou hast anointed him with the Oil of Gladness above his Fellows. The Father loveth him, because he is the express Image of his Person; and delights in the Saints, because they are the Image of Christ. God is his God, and our God; his Father, and our Father: where Christ is, they are, because they are a Part of his Body. Alas! we should count it Blasphemy to speak so, if the Word did not speak it before us.

2. The Happiness; In him the fullness of the Godhead dwelleth bodily. There is a sufficiency in Christ for all his Members. We have all things in him, which is as good as if we had it in our Hands, and better; for he is a better Steward and Keeper of the Treasuries of Wisdom, Grace, and Comfort, than we are. If he hath it, it is for our use; for Christ is full as an Officer to impart Life, Sense, and Motion, to all the Body. It is the Office of the Liver, to impart the Blood to the Veins, it were monstrous and unnatural to keep it. As a Treasurer, it is his Office to pay Money out upon all just Demands. Psal. 16.2, 3. My Goodness extendeth not to thee; but to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. Thou shalt not be forgotten, for the care of Christ extendeth to every Member; to neglect a Member, is to neglect ourselves. If a Man could forget a Child, yet certainly he could not forget his Members. This is your Relation to Christ; if he hath bid the Members to take care one of another, 1 Cor. 12.25. What will the Head do? These Grounds of Comfort and Faith you have.

Use 2. How shall we know that we have a share in this Mystical Union? I Answer▪ By the Spirit of Christ. 1 John 4.13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. There is a Communication of the Spirit; so, Rom. 8.9. Now if any Man have not the Spirit of Christ, he is none of his ; his Creature, but not his Member; a Limb of Satan, not a Member of Christ. Christ's Spirit is poured on all his Brethren, it is shared among them, it is given to every Member as soon as they are added to Christ's Body.

Now, how shall we know whether we have the Spirit of Christ?

Answ. By Life, and Conformity.

1. Life and Stirring. A Man may know whether the Spirit of Christ be dwelling in him; as a Woman knoweth whether the Child in the Womb be quickened, yea or no, she knoweth it by the stirring: So you may know, whether the Spirit of Christ be in you, by it's working. They are no Members of Christ, that are not quickened by the Life of Grace; there is no withered Member in his Body. If a Member of a • ingring Body be dead and numb, we rub it and chafe it, to bring heat and spirits into it again: So do you feel any Grace? any Spiritual Love? Gal. 2.20. I live, yet not I, but Christ liveth in me; and the Life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. As we know there is Life by the beating of the Pulses: So there is Spiritual Life, when there is a striving against Corruption, complaining of it, sighing, groaning under it, seconded with a constant endeavor to grow better. These Sighs and Groans are in the greatest desertion.

2. Conformity. Where the Spirit of Christ is, it fashioneth us into the likeness of Christ: 2 Cor. 3.18. We all beholding, as in a Glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord. It maketh us to represent Christ, to be such as he was in the World, meek, holy, humble, useful, as if Christ were come again to converse with Men. If you are acted with an unclean, proud, carnal, wrathful Spirit, who is it that dwelleth in you? whose Image do you bear? There is a changing, transforming Power, that ariseth from this Union, that we delight to do the Will of our Father, wherein the Conformity lieth chiefly: We shall be humble, meek, gentle. Mat. 11.29. Learn of me, for I am meek and lowly of Heart ; thinking humbly of ourselves, not aspiring after Greatness. This Spirit is a Spirit of Obedience, enabling us to look to our Father's Glory and Commandment in all things. We shall have compassionate melting Hearts to the miseries of others, as he had Bowels yearning to see Sheep without a Shepherd.

SERMON XXXVI.

I Am now to handle the second Branch, the Pattern of this Unity, As thou, Father, art in me, and I in thee. It is elsewhere compared three times in this Chapter, v. 11. 〈 in non-Latin alphabet 〉 , that they may be One, as we are. Ver. 22. 〈 in non-Latin alphabet 〉 , that they may be One, as we are One, and here 〈 in non-Latin alphabet 〉 , as thou, Father, art in me, and I in thee: They are not only One, but in one another. It is that which Divines call 〈 in non-Latin alphabet 〉 , the intimate Inhabitation or Indwelling of the Persons in one another, without any confusion of the several Subsistencies. Such is the Unity of the Divine Essence, that the Father dwelleth in the Son, the Son subsisteth in the Father, and the Holy Spirit in both, without any confusion of the Personalities. Now this is propounded as the Pattern and Original Exemplar of the Mystical Union. The Arians conclude, out of this place, that there is not an Unity of Essence among the Divine Persons, but only an Unity of Love and Concord, such as is between us and Christ, and among Believers one with another; 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , [ As ] doth not imply as exact Equality, but only a Similitude or answerable Likeness. In the Mystical Union, there is a kind of Shadow and Adumbration of that Unity which is between the Persons of the Godhead. So when Man is said to be made after the Similitude and Likeness of God, it doth not imply an universal and exact Equality, but only some Conformity and Similitude of Men to God. So, Be ye Holy, as I am Holy. Be ye perfect, as your Heavenly Father is perfect. It is good to note, that in the Letter of the Text, Christ separateth his own Unity with the Father, from that of the Creatures: He doth not say, Let us be all One ; but, let them be all one. Again, he doth not say, As thou art in us, and we in thee ; but, As thou, Father, art in me, and I in thee. Hic suam potentiam, & Patris, à nobis secerneret. Again; in the next Clause, he doth not say, One with us, but in us. There is no common Union wherein he and we agree. The Note is;

Doct. That the Mystical Union carrieth some resemblance with the Union that is between the Father and the Son.

Here I shall show;

• I. The Unity between God and Christ.
• II. Wherein the Resemblance standeth.

I. The Unity between God and Christ. There is a twofold Union between God and Christ. God is in him, and one with him, as the Second Person of the Trinity; and one in him, as Mediator.

1. As he is the Second Person of the Trinity, there is an Unity of Essence intimated by this 〈 in non-Latin alphabet 〉 , or mutual Inhabitation. Christ is not the Father, but in the Father; to confound the Persons, is Sabellianism ; to divide the Natures, is Arianism. He doth not only say, the Father is in him, but he is in the Father, to note a Consubstantial Unity, that they both communicate in the same Essence. At once he showeth the distinction that is between the Father and the Son, and the Unity of Essence that is between them. And as they are one in Essence, so one in Power. John 10.28, 29, 30. I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father which gave them me, is greater than all, and no Man is able to pluck them out of my Father's Hand. I and my Father are One. They work by the same Power. They are One in Will and Operation, their Actions are undivided; what the Father doth, the Son doth, though by an Operation proper to each Person. John 5.19. What things soever the Father doth, these also doth the Son likewise. They are one in Love, the Son lay in the Bosom of the Father. John 1.18. No Man hath seen God at any time, the only begotten Son, which is in the Bosom of the Father, he hath declared him. It is a Phrase that expresseth Intimacy. There is a mutual complacency and delight in one another. They are equal in Dignity and Power, and must not be severed in Worship. John 5.23. That all Men should honor the Son, as they honor the Father. He that honoreth not the Son, honoreth not the Father which hath sent him. Thus God and Christ are One, as Christ is the Second Person. This is the great Mystery, Three and One, and One and Three. Men and Angels were made for this spectacle; we cannot comprehend it, and therefore must admire it. O luminosissimae Tenebrae! Light Darkness! God dwelleth in both; in Light, to show the Excellency of his Nature; and in Darkness, to show the Weakness of our Apprehension. The Son is begotten by the Father, yet is in the Father, and the Father in him; the Spirit proceedeth from them both, and yet is in both; all in each, and each in all. They were the more Three, because One; and the more One, because Three. Were there nothing to draw us to desire to be dissolved but this, it were enough. John 14.20. At that day ye shall know, that I am in my Father, and you in me, and I in you. It is no small part of our • ortion in Heaven. For the present, how much cause have we to bless God for the Revelation of this Mystery! Let us adore it with an humble Faith, rather than search into it by the bold enquiries of Reason. It is enough for us to know that it is so, though we know not how it is. God were not infinitely Great, if he were not greater than our Understanding.

2. Christ and God are one as Mediator. There is a personal Union of the two Natures. The Father may be said to be in him, because the Divine Nature is in him; he is Immanuel. In Christ there are two Natures, but one Person. His Blood could not be the Blood of God, if the Human Nature were not united to the Second Person of the Trinity. It is so united, that the Human Nature is the Instrument. As the Hand is Man's Instrument, not separated from the Communion of the Body, as a Pen or Knife; it is Man's Instrument, but yet a part of himself: So is Christ's Human Nature joined to his Divine Nature, and made use of as the great Instrument in the Work of Redemption. So that the Human Nature is a Temple, in which the fullness of the Godhead dwelleth bodily, Col. 2.9. Now because of that Union, the Natures are in one another, and dwell in one another, as the Soul dwelleth in the Body, and the Body is acted and enlivened by the Soul. Hence the Flesh of Christ is called the Flesh of God, and the Blood of Christ is called the Blood of God: Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood. God was made Man, but not Man made God; because God was a Person of himself, that assumed Flesh, and united it to himself. All his Actions are the Actions of God-Man, and so have a Merit and a Value. The Human Nature is a Passive Instrument, but the Divine Nature giveth it a Subsistence, necessary Gifts, and Honor. Besides all this, there is an Union and Consent of Will in the Work of Redemption; the Father's Acts, and Christ's Acts, are commensurable; God loveth Christ, and Christ obeyeth God.

II. The Resemblance, (1.) between the Mystical Union, and the Unity of the Persons in the Divine Nature. The Spirit is indissolubile Trinitatis Vinculum, (as one saith) the Eternal Bond of the Trinity. So among Believers, it is the Holy Ghost who joineth us to Christ. Christ as one with the Father, liveth the same Life that the Father doth; so do we, as one with Christ. John 6.57. As the living Father hath sent me, and I live by the Father; so he that eatet • me, even he shall live by me. It is a close Union, beyond Conception, but yet real; ours is also close, hard to be understood: John 14.20. At that day ye shall know that I am in the Father, and you in me, and I in you. There is the highest Love wherewith the Father and the Son love one another. Believers have a Room in Christ's Heart, as Christ in the Father's Bosom; they love Christ again, that loved them first. The Union is Everlasting, for in the Divine Nature there can be no change; Christ's Mystical Body cannot lose a Joint. It is a Holy Union, be One as we are One, Holy as we are Holy: So must ours be with one another. An Agreement in Evil, is like that of Herod and Pilate, who shook hands against Christ. In the Divine Persons, there is Order and Distinction; the Unity of the T •• nity, doth not confound the Order of the Persons, they are One, and still Three, the Father, the Word, and the Spirit; from whom, in whom, and to whom, are all things; they keep their distinct Personalities, and distinct Personal Operations. The Unity of the Church doth not confound the Order of it; there are diversity of Gifts and Ministrations, but one Body. The Persons of the Godhead mutually seek the Glory of one another; the Election of the Father maketh way for the Redemption of the Son; and the Redemption of the Son, for the Application of the Holy Spirit, and so upward. John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you. And, John 14.13. And whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. Phil. 2.9. Wherefore God hath highly exalted him, and given him a Name above every Name. So in the Spiritual Union, Christ puts Honor on the Church, and the Church honors Christ, they throw their Crowns at the Lamb's Feet; and the Members are careful of one another. 1 Cor. 12.25. That there be no Schism in the Body, but that the Members should have the same care one of another. To endear us one to another, Christ did not only leave us the Relation of Brethren, but of Fellow-Members; we are not only in the same Family, but in the same Body. Brothers that have issued from the same Womb, and been nursed with the same Milk, have defaced all the Feelings of Nature, and been divided in Interests and Affections; Cain and Abel, Jacob and Esau, are sad Precedents: but there is no such strife between Members of the same Body; who would use one Hand to cut off another? or divide those parts which preserve the mutual Correspond ••• e and Welfare of the Whole? At least, Brothers have not such a care for one another, each liveth for himself a distinct Life apart, and studieth his own Profit and Advantage: but it is not so in the Body, each Member liveth in the Whole, and the Whole in all the Members, and they all exercise their several Functions for the common Good.

(2.) The Resemblance between the Mystical and the Personal Union. In the Hypostatical Union, our Nature is united with Christ's Nature; in the Mystical Union, our Person with his Person. In the Hypostatical Union, Christ matched into our Family; in the Mystical Union, the Soul is the Bride. It is an honor to the whole Kindred, when a great Person matcheth into their Line and Family; but more to the Virgin, who is chosen and set apart for his Bride. Thus Christ first honored our Nature, and then our Persons; first, he assumeth our Nature, and then espouseth our Persons. In the Hypostatical Union, two divers Substances are united into one Person; in the Mystical Union, many Persons are united into one Body. In the Hypostatical Union, Christ was a Person before he assumed the Human Nature; the Body is a passive Instrument, &c. In the Mystical Union, on Christ's part Active, on ours Passive: Christ is in us, in that he liveth in us, governeth us, maketh us partakers of his Righteousness, Life and Spirit: We are in him, as Branches in the Tree, Rays in the Sun, Rivers in the Fountain. The Divine Nature is a Person by itself, and can subsist of itself; the other is only taken into the Communion of his Person. The Human Nature communicates nothing to the Divine, but only serveth it as an Instrument: So we communicate nothing to Christ, but receive all from him. Both are wrought by the Spirit; the Body natural of Christ was begotten by the overshadowing of the Holy Ghost: So this Union is wrought by God's Spirit. By the first, Christ is Bone of our Bone, and Flesh of our Flesh; by the second, we are Bone of his Bone, and Flesh of his Flesh. There cometh in the Kindred by Grace. Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of One; for which cause he is not ashamed to call them Brethren. He is of the same Stock with all Men; but he calleth none Brethren, but those that are sanctified; none else can claim Kindred of Christ, he will own no others. The Hypostatical Union is indissoluble, it was never laid aside, not in Death, it was the Lord of Glory that was crucified, it was the Body of Christ in the Grave: So it is in the Mystical Union, Christ and we shall never be parted: In Death, the Union is dissolved between the Body and the Soul, but not between us and Christ, our Dust and Bones are Members of Christ. In the Hypostatical Union, the Natures are not equal, the Human Nature is but a Creature, though advanced to the highest Privileges that a Creature is capable of: the Divine Nature assumed the Human by a voluntary Condescension, and gracious Dispensation; and being assumed, it always upholdeth it, and sustaineth it: So there is a mighty difference between us and Christ, between the Persons united; Christ as Head and Prince, is pleased to call us into Communion with himself, and to sustain us being united. In the Hypostatical Union, the Human Nature can do nothing apart from the Divine: No more can we out of Christ. John 15.5. I am the Vine, ye are the Branches; he that abideth in me, and I in him, the same 〈◊〉 forth much Fruit; for without me ye can do nothing. In the Hypostatical Union, God dwelleth in Christ, 〈 in non-Latin alphabet 〉 , Col. 2.9. In him dwelleth all the fullness of the Godhead bodily. In the Mystical Union, God dwelleth in us, 〈 in non-Latin alphabet 〉 , 1 John 4.4. Greater is he that is in you, than he that is in the World. The Hypostatical Union, is the Ground of all that Grace and Glory that was bestowed on the Human Nature, without which, as a mere Creature, it would not be capable of this Exaltation: So the Mystical Union is the Ground of all that Grace and Glory which we receive. By the Hypostatical Union, Christ is made our Brother, he contracted affinity with the Human Nature; by the Mystical Union he is made our Head and Husband, he weddeth our Persons. As by the Hypostatical Union, there is a Communion of Properties: So here is a kind of Exchange between us and Christ: 2 Cor. 5.21. For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him: As the Honor of the Divinity redoundeth to the Human Nature; so we have a Communion of all those good Things which are in Christ.

Use 1. Let us strive to imitate the Trinity in our Respects both to the Head and our Fellow-members, that you may neither dishonor the Head, nor dissolve the Union between the Members. Christ useth this Expression, to draw us up to the highest and closest Union with himself, and one another.

1. In your Respects to the Head.

(1.) Let your Union with him be more close and sensible, that you may lie in the Bosom of Christ, as Christ doth in the Bosom of God. Is Christ in us, as God is in Christ? are we made Partakers of the Divine Nature, as he is of ours? that you may say to him, as Laban to Jacob, Gen. 29.14. Surely thou art my Bone and my Flesh. That you may feel Christ in you; Gal. 2.20. I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me, and the Life which I live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. This Mystery is not only to be believed, but felt.

(2.) In your care not to dishonor your Head; 1 Cor. 6.15. Know ye not, that your Bodies are the Members of Christ? Shall I then take the Members of Christ, and make them the Members of an Harlot? God forbid!

(3.) By your Delight and Complacency. You should make more of the Person of Christ; Cant. 1.13. A Bundle of Myrrh is my Beloved unto me, he shall lie all night between my Breasts. Keep Christ close to the Heart, delight in his Company, and in frequent Thoughts of him. This should be the holy Solace of the Soul.

(4.) By your Aims to glorify him. The Father studieth the Honor of Christ, so doth the Spirit. Thou art his, and all thine is his: Christ hath a title to thy Wit, Wealth, Estate, Strength, to all thou hast, or canst do in the World. Dost thou spend thy Estate as if it were not thine, but Christ's? Use thy Parts, as if they were not thine, but Christ's? Use thy Parts as Christ's.

2. To your Fellow-members. Walk as those that are one, as Christ and the Father are one, seeking one another's Welfare, rejoicing in one another's Graces and Gifts, as if they were our own; contributing Counsel, Assistance, Sympathy, Prayers for the common Good, as if thy own Case were in hazard; living as if we had but one Interest▪ This is somewhat like the Trinity.

Use 2. Let it put us upon Thanksgiving. No other Union with us would content Christ, but such as carrieth some Resemblance with the Trinity, the highest Union that can be. In love to our Friends we wear their Pictures about our Necks; Christ assumed our Nature, espouseth our Persons: How should we be ravished with the Thought of the Honor done us! We were separated by the Fall, and became base Creatures; yet we are not only restored to Favor, but united to him.

Thirdly. The Ground of this Union, one with us. By the Mystical Union we are united to the whole Trinity. Our Communion with the Father is spoken of, 1 John 1.3. That ye also may have Fellowship with us, and truly our Fellowship is with the Father, and with his Son Jesus Christ. Communion with the Son; 1 Cor. 1.9. God is faithful, by whom we are called unto the Fellowship of his Son Jesus Christ our Lord. And Communion with the Spirit, 2 Cor. 13.14. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you all. Amen. To distinguish them accurately 〈◊〉 very hard, only thus in general: We must have Communion with all or none▪ There is no coming to the Father, but by the Son; John 14.6. I am the Way, the Truth, and the Life; no Man cometh to the Father, but by me. None can come to the Son, but by the Father; John 6.44. No man can come to me, except the Father which hath sent me, draw him: And none can come to both, but by the Spirit. Unity is his Personal Operation. Eph. 4.3. Endeavouring to keep the Unity of the Spirit in the Bond of Peace. The Father hath an hand in it, Christ hath an hand, the Spirit hath an hand.

Well then, let us bless God that we have such a complete Object for our Faith, as Father, Son and Spirit. The Father bestoweth Christ on us, and us on Christ; as Marriages are made in Heaven. The meritorious Cause of this Union is Christ the Mediator, by his Obedience, Satisfaction and Merit; otherwise the Father would not look upon us: and the Spirit is sent from the Father and the Son, to bring us to the Father by the Son. The Spirit worketh this Union, continueth it, and manifests it. All the Graces of God are conveyed to us by the Spirit; the Spirit teacheth, comforteth, sealeth, sanctifieth; all is by the Holy Ghost. And so are all our Acts of Communion; we pray by the Spirit, if we love God, obey God, believe in God, it is by the Spirit, that worketh Faith, Love and Obedience. We can want nothing, that have Father, Son and Spirit; whether we think of the Father in Heaven, the Son on the Cross, or feel the Spirit in our Hearts. Election is of the Father, Merit by the Son, actual Grace from the Holy Ghost; 1 Pet. 1.2. Elect according to the Foreknowledg of God the Father, through Sanctification of the Spirit unto Obedience, and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom, the Beginning is from God the Father, the Dispensation through the Son, the Application by the Spirit: It is free in the Father, sure in the Son, ours in the Spirit. We cannot be thankful enough for this Priviledg.

Fourthly. The End and Issue. That the World may believe that thou hast sent me. By the World is not meant the unconverted Elect, for Christ had comprehended all the Elect in these Words, Neither pray I for these alone, but for them also which shall believe in me through their Word, Verse 20. The Matter of his Prayer is, that they may be one, &c. and the Reason, that the World may believe that thou hast sent me. So that by the World is meant the reprobate lost World, who shall continue in final Obstinacy. By believing is meant not true saving Faith, but common Conviction, that they may be gained to some kind of Faith, a temporary Faith, or some general Profession of Religion: as John 2.23, 24. Many believed in his Name, when they saw the Miracles which he did: But Jesus would not commit himself unto them, because he knew all Men. And John 12.42, 43. Nevertheless among the chief Rulers also many believed on him, but because of the Pharisees, they did not confess him, lest they should be put out of the Synagogue: For they loved the Praise of Men more than the Praise of God. There Believing is taken for being convinced of the Truth of his Religion, which he had established, though they had no mind to profess it; or if so, yet they did not come under the full power of it.

But how is this the Fruit of the Mystical Union? The Fruits of the Mystical Union are four, to this purpose.

1. Holiness. Whosoever is in Christ, is a new Creature, 2 Cor. 5.17. Sanctification is a Fruit of Union, 1 Cor. 1.30. For of him are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption. And it is a means to convince the World; Mark 5.16. Let your Light so shine before Men, that they seeing your good Works, may glorify your Father which is in Heaven. 1 Pet. 2.12. Having your Conversation honest amongst the Gentiles, that whereas they speak evil of you as of evil-doers, they may by your good Works, which they shall behold, glorify God in the Day of Visitation. 1 Pet. 3.1. Likewise ye Wives, be in Subjection to your own Husbands, that if any obey not the Word, they also may, without the Word, be won by the Conversation of he Wives.

2. Unity. 1 Cor. 12.13. For by one Spirit we are all baptized into one Body. To endear us to himself, and to one another as Fellow-members, Christ would draw us into one Body; John 13.35. By this shall all Men know that ye are my Disciples, if ye have Love one to another. Aspice ut se mutuo diligunt Christiani! Oh the mighty Charity that was among the Primitive Christians! Acts 4.32. And the Multitude of them that believed were of one Heart, and of one Soul. Divisions in the Church breed Atheism in the World.

3. Constancy in the Profession of the Truth. Jude 1. To them that are sanctified by God the Father, and preserved in Jesus Christ, and called. We are preserved in Christ, as Wine in the Hogs-head, being in the Cabinet where God's Jewels are kept. Now this is taking with the World.

4. Special Care of God's Providence. God keepeth them as the Apple of his Eye; Dan. 2.47. Of a truth it is, that your God is a God of God's, and a Lord of Kings, and a Revealer of Secrets, seeing he could reveal unto you this Secret. 1 Cor. 14.25. And thus are the Secrets of his Heart made manifest, and so falling down on his Face, he will worship God, and report that God is in you of a truth. Dan. 3.28. Blessed be the God of Shadrach, Meshech and Abednego, who hath sent his Angel, and delivered his Servants that trusted in him, and hath changed the King's Word, and yielded their Bodies, that they might not serve, nor worship any God, except their own God. Dan. 6.27. He delivereth and rescueth, and he worketh Signs and Wonders in Heaven and in Earth, who hath delivered Daniel from the Power of the Lions. Joshua 2.11. And as soon as we had heard these things, our Hearts did melt, neither did there remain anymore Courage in any Man, because of you; for the Lord your God is God in Heaven above, and in Earth beneath. Acts 5.12, 13, 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People, and they were all with one accord in Solomon 's Porch; and of the rest durst no Man join himself to them: but the People magnified them. And Believers were the more added to the Lord, Multitudes both of Men and Women.

Doctr. That the general Conviction, which the lost World hath of the Truth of Christianity, is a very great Blessing to the Church. Christ here prays for it, let them be one ; and why? that the lost World, who are left out of his Prayer, may believe that thou hast sent me ; that they might not count Christ to be an Impostor, nor the Doctrine of the Gospel a Fable. And what Christ prayed for, he had promised before: for as good Men of old did suit their Prayers to their foregoing Sermons; so did our Lord Jesus Christ suit this Prayer to his foregoing Sermon made to his Apostles. What did he promise to them? John 16.8, 9, 10, 11. If I depart, I will send the Comforter unto you; and when he is come, he will reprove the World of Sin, of Righteousness and of Judgment. Of Sin, because they believe not on me. Of Righteousness, because I go to my Father, and ye see me no more. Of Judgment, because the Prince of this World is judged. This is a difficult Place, the meaning is this. In the Context you will find the Apostles were troubled about Christ's Departure, and their going out into the World to preach the Gospel; for they apprehended their Service difficult; their Master (for whom they stood) despised, and looked upon as a Seducer and Mock-King among the Jews ; their Message very unpleasant, as contrary to the carnal Interests of Men. Now for a few weak Men to be left to the Hatred and Opposition of a proud, malicious, ambitious World; they that were to preach a Doctrine contrary to the Lusts and Interests of Men, and go forth in the Name of a Master that was despised, and hanged on a Tree: what shall they do? Be not troubled, saith our Savior. He lays in many Comforts, and among them, that the World shall be convinced: The Spirit shall convince the World of Sin, &c.

Observe,

• 1. The Act, He shall convince.
• 2. The Object, the World.
• 3. The Particulars what he shall convince them of, of Sin, of Righteousness, and of Judgment.
• 4. The Means, by the Spirit.
• 5. The Effects of this, and how this was accomplished, and what a mighty Confirmation this was of the Apostle 's Testimony.

1. Consider the Act, He shall reprove, or convince ; not convert, but convince: whereby is meant, not only his offering or affording sufficient Means, which might convince Men; but his actual convincing them thereby; even the reprobate World shall be so convinced, as they were put to silence, that they shall not easily be able to gain-say the Truth, nay, some of them shall obtain the Profession of it. And yet the Holy Ghost goeth no further with them, than fully to convince them: the Work stoppeth there, they are not effectually converted to God. As many carnal Men, that remain in an unregenerate Condition to the last, may have many temporal Gifts bestowed on them, whereby they may be made useful to the real and true Believers, and have strange Changes and Flashes of Conscience for a while, yet it went no further: therefore the Apostle saith, Heb. 6.4, 5. They were enlightened, and had tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost; And have tasted the good Word of God, and the Powers of the World to come.

2. The Object of this Work of the Spirit. Whom shall he convince? the World. It is notable, the Church is not spoken of, but the World. Now the World is either the unregenerate and unconverted World, or else the reprobate and lost World, who finally persist in their Unbelief, or want of saving Faith; this mad raging World shall be convinced, and so their opposition taken off, or their Edg blunted, and they made more easy and kind to his People, though they are but convinced, and continue still in a state of Nature. Nay, some of them shall join with them, and be made greatly useful to them: therefore they need not fear, though all the Power and Learning in the World were against them at that time.

3. The Particulars whereof they are convinced; Of Sin, of Righteousness and of Judgment. Grotius and other Interpreters observe, there were three sorts of Causes of Actions among the Jews, 〈 in non-Latin alphabet 〉 , concerning criminal Matters, or 〈 in non-Latin alphabet 〉 , in defending the Just and Upright, or 〈 in non-Latin alphabet 〉 , in urging the Law of Retaliation for Damage done. Sometimes there was a Suit commenced, to know, whether a Man were a criminal or no: at other times, if any Man had been wronged, there was a Suit commenced concerning Righteousness and Innocency, and the Man was acquitted in Court: Sometimes there was an Action concerning Judgment, and that was concerning Retaliation, giving Eye for Eye, Tooth for Tooth, recompensing the Party wronged concerning Damage done. So here, the Holy Ghost at his coming should be the Advocate of Christ against the World, who had rejected and crucified him. One Action that he should put in against the World was concerning Sin, whether Christ, or the Despisers of his Grace, were guilty of a Crime? it would appear in the Issue, that not to believe in him, was a Sin, as well as to transgress the moral or natural Law. The second Action was concerning Righteousness, to vindicate his Innocency, though he suffered among them as a Malefactor; in that he was owned by God, and taken up into Heaven, as a clear Testimony of his Innocency. The third Action was that of Judgment, or punishing injurious Persons by way of Retaliation; that those which struck out another's Eye or Tooth, were to lose their own, or he that had wronged another Man in his Substance, should lose as much of his own. This Action he had against Satan, who with his Instruments had put Christ to Death; now the Prince of this World shall be judged, Retaliation shall be done upon him, his Kingdom destroyed, his Idols and Oracles battered down, and put to silence, and under Disgrace. And thus the Spirit should come to convince the World, that it was a Sin not to believe in Christ, who was a righteous and innocent Person; and the Devil, which did the wrong, should have Right done upon him, that he should be destroyed, and his Kingdom demolished. All these we have, Acts 5.30, 31. The God of our Fathers raised up Jesus, whom ye slew, and hanged on a Tree. Him hath God exalted with his right Hand to be a Prince and a Savior, to give Repentance to Israel, and Forgiveness of Sins. The first Question was concerning Sin, Whether Christ died as a Malefactor? or whether he was a true Prophet? And whether it was not a Sin in the Jews, not to receive him? that was the Point in Controversy between the Apostles in preaching the Gospel, and the World that denied this. The next Question was concerning Righteousness, Whether Christ was a Righteous Person? Now Christ being exalted at God's right Hand, was thereby owned to be a Righteous Person; that though he was hanged on the Tree, yet he was justified and exalted at the right Hand of God. The other Controversy was concerning Judgment, Whether Christ were a base Person, or one exalted to be Prince and Savior, exalted above Satan, and all Things that are called God in the World? Now the Spirit shall convince the World, that the Prince of this World is condemned, and that Christ is the Prince and Savior, and he must be owned and exalted, and his Kingdom set up everywhere. Thus when poor Men were to bait the Devil, and hunt him out of his Territories, and oppose themselves against the Tradition of the Nation, there is a mighty Spirit set up, and he shall convince the World; those that are not really and heartily gained, he shall convince them of Sin, and of Righteousness, and of Judgment.

1. Of Sin; because they believe not in me. The Spirit shall convince them, that Christ is the Son of God, the great Prophet, and true Messiah; and so it is a Sin to reject him, and his Doctrine: that Unbelief is a Sin, as well as the Breach of the Moral Law; and that the Lord Jesus Christ is to be owned as a Mediator, as well as God, as a Law-giver. All will grant, that a Breach of the Law of God is a Sin; but the Spirit shall convince, that a Transgression against the Gospel is a Sin, as well as against the Law.

2. Of Righteousness; because I go to my Father, and ye shall see me no more. That Christ did not remain in the State of the Dead, but rose again, and ascended, and liveth with the Father in Glory and Majesty: and therefore that he was not a Seducer, but that Righteous One; and so however he was rejected by Men, yet he was owned and accepted by God, and all his Pretensions justified; and so might sufficiently convince the World, that it is Blasphemy to oppose him as a Malefactor, and his Kingdom and Interest in the World; there needeth no more to persuade Men, that he was that Holy and Righteous one.

3. Of Judgment; because the Prince of this World is judged. The Devil is the Prince of this World; Eph. 6.12. The Ruler of the Darkness of this World ; and he was condemned by virtue of Christ's Death, and Judgment executed upon him by the Spirit; John 12.31. Now shall the Prince of this World be cast out. He was foiled and vanquished by Christ, and by the Power of the Gospel, was to be vanquished more and more, by silencing his Oracles, destroying his Kingdom, recovering poor captive Souls, translating them out of the Kingdom of Darkness into a State of Holiness, Liberty, Light and Life; the usurped Power he had over the blind and guilty World, is taken from him; now his Judgment shall be executed.

4. The Way and Means whereby this should be brought about; By the coming of the Spirit, or the sending the Comforter. When he came, the Disciples and Messengers of Christ had large Endowments, whereby they were enabled to speak powerfully and boldly to every People in their own Tongue, and to endure their Sufferings and ill usage with great Courage and Fortitude, and to work Miracles, as to cure Diseases, cast out Devils, to confer extraordinary Gifts, to silence Satan's Oracles, and to destroy the Kingdom and Power of the Devil, and to establish a sure Way of the Pardon of Sins, and bring Life and Immortality to light, preaching that Truth which should establish sound Holiness, and helping to restore human Nature to its Rectitude and Integrity. And by this means he should convince the World of Sin, of Righteousness, and of Judgment.

5. Consider the Effects, suitable both to his Promise and Prayer. The Acts of the Apostles are a Comment on this. Many of the Elect were converted. At the first Sermon after the pouring out of the Spirit, all that heard the Apostles discoursing, that Jesus was appointed to be Lord and Christ, were pricked in their Hearts, and convinced, Acts 2.37, 38. This was not Conversion, for they cried out, What shall we do? And Peter said, Repent, and be baptized everyone of you in the Name of Jesus Christ, for the Remission of Sins, and ye shall receive the Gift of the Holy Ghost. Three thousand were converted by this Sermon, and five thousand at another time, Acts 4.4. when they preached boldly in the Name of Jesus; yet others were only convinced, pricked in Heart, though they had not yet attained to Evangelical Repentance. Some that remained in the Gall of Bitterness, and Bond of Iniquity ; yet they admired the Things the Apostles did, and desired to share with them in their great Privileges. Acts 8.18, 19. When Simon saw, that through laying on of the Apostle's Hands, the Holy Ghost was given, be offered them Money, saying, Give me also this Power, that on whomsoever I lay Hands, he may receive the Holy Ghost. Yea, and some that were upon the Benches and Thrones, and sat as Judges, were almost persuaded to be Christians by a Prisoner in a Chain. As Felix, Acts 24.25. As Paul reasoned of Righteousness, and Temperance, and Judgment to come, Felix trembled. And Agrippa, Acts 26.28. Almost thou persuadest me to be a Christian. Some were forced to magnify them, who had not an Heart to join with them. Acts 5.13. And of the rest durst no Man join himself to them, but the People magnified them. Some would have worshipped them, who were yet Pagans: Acts 14.11. And when the People saw what Paul had done, they said, The God's are come down to us in the likeness of Men. Some were astonished at what was done by the Apostles. Acts 8.13. Then Simon himself believed also; and when he was baptized, he continued with Philip, and wondered, beholding the Signs and Miracles which were done. Some marvelled at their boldness: Acts 4.13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant Men, they marvelled, and they took knowledge of them, that they had been with Jesus. What! is this cowardly Peter, that was foiled with the weak blast of a Damsel? Nay, their bitterest Enemies were nonplust in their Resolutions, when they had to do with them, and were afraid to meddle with them. Acts 4.16. What shall we do to these Men? for that indeed a notable Miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and we cannot deny it. So far the Bridle of Conviction was upon the Reprobate World.

SERMON XXXVII.

HAVING proved the Point, I shall examine, Why Christ should be so earnest to have the World convinced, that he should put this into his Prayer, that the World may believe that thou hast sent me. The Reasons are, partly in respect of Himself, partly in respect of the Elect, partly in respect of the World.

First ; In respect of Himself.

1. It is much for Christ's Honor, that even his Enemies should have some esteem of him, and some conviction of his Worth and Excellency. Praise and Esteem in the Mouth of an Enemy, is a double Honor, more than in the Mouth of a Friend. The Commendations of a Friend, may seem the Mistakes of Love, and their value and esteem may proceed from Affection rather than Judgment. Now it is for the Honor of God and Christ, that his Enemies speak well of him, and that they give an approbation to the Gospel. Many spake highly of God, that never received him for their God; Nebuchadnezzar was forced to confess, Dan. 2.47. Of a Truth it is, that your God is a God of God's, and Lord of Kings. Deut. 32.31. Their Rock is not as our Rock, even our Enemies themselves being Judges. His Enemies speak well of him. The Church commendeth God, as they have cause; Who is like unto the Lord our God in all the World? But now they might seem partial, and therefore God will extort praise from his Enemies; those that are apt to think of Christ as an Impostor and Seducer, shall see the Reality of their Religion. It was an Honor to Christianity, that the People magnified the Apostles, though they had not a Heart to run all Hazards with them. Acts 5.13.

2. It is for the clearing of his Process at the last Day. The Heathens being convinced by God's Works, are, 〈 in non-Latin alphabet 〉 , without excuse, Rom. 1.20. God hath not left himself without a Witness, Acts 14.17. So those that live within the found of the Gospel, though they do not come under the Power and Dominion of the Christian Faith, yet they have such a Conviction of it, as shall tend to their Condemnation at the great Day. All those whom the Lord arraigns at the last day, they will all be speechless, and have nothing to say for themselves, Mat. 22.12. At the Day of Judgment, our Mouths will be stopped, as being condemned in our own Conscience; then the Books shall be opened; and one of the Books opened, is in the Malefactor's keeping, the Sinner's Conscience, they are 〈 in non-Latin alphabet 〉 . God's Providence is justified by the Conviction of their own Hearts. It is a Question which is the greatest torment, the Terribleness of the Sentence which shall be past upon Wicked Men, or the Righteousness of it? You know the Apostle tells you, When the Lord Jesus shall come in flames of Fire, to render Vengeance to the World, 2 Thess. 1.7, 8. there are two sorts of Persons he shall meet with: Them that know not God ; that is, Heathens, which did not take up what they might know of God from the course of Nature, from the Knowledge of their Eye and Ear: and them that obey not the Gospel, them that lived within the sound of the Gospel, and heard much of it; they were convinced they had some kind of Knowledge and Belief of it, yet they would not let their Hearts be subject, and give up themselves to it. It clears the Lord's Process, if Men continue ignorant and opposite to the Grace of the Gospel; by this means they are left without excuse, therefore that he might be clear when he judgeth, the World shall be convinced and brought to a temporal persuasion that thou hast sent me ; the old Conviction that remaineth with them, shall justify God.

Secondly ; With respect to the Elect: for all is for the Elect's sake. The World would not stand, if it were not for their sakes. Time would be at an end, but that God hath some more that are not called, and the number of the Elect is not fully accomplished. When all the Passengers are taken in, the Ship launcheth forth into the Main: So we should all launch forth into the Ocean of Eternity, if all the Elect were taken in. He prays with respect to them, that the World may believe. How doth this concern them?

1. Their Conviction conduceth to others Conversion. Many of the Samaritans possibly would not believe, if Simon Magus their great Leader had not been convinced; Acts 8.10. To him they all gave heed, from the least to the greatest, saying, This Man is the great Power of God. If the Word can gain such an one but to the Conviction of the Truth, though he be an Enemy to it in his Heart, yet it is a mighty Means to further the Conversion of the Elect. The Conviction of the World, it is a rational Inducement, it is a Door by which the Gospel entereth. It is no small advantage that Christianity hath gotten such esteem, as to be made the public Profession of the Nations; that Potentates have counted it the fairest Flower in their Crown, to be styled, The Defender of the Faith, the Catholic King, the most Christian King. By all kind of Means is this to be promoted, to bring Men to a general Confession. Tho it be no great benefit to them as to the World to come, yet it is a help to the Elect, that they are under such a Conviction; For if Christianity were still counted a novel Doctrine, an hated Doctrine, and were publicly hated, maligned, opposed, and persecuted, what would become of it?

2. For the Safety of the Church. Tho God doth not change their Natures, yet he breaketh their Fierceness, that they may not be such bitter Enemies, and so Persecution is restrained; and when there is a restraint, and he ties their Hands by Conviction, we enjoy the more quiet. Alas! what Wolves and Tigers would we be to one another, if the Awe of Conviction, and the Restraints of Conscience were taken off! We owe very much of our Safety, not to visible Force and Power, but to the Spiritual Conviction that is on the Hearts of Men, by which God bridles in the corrupt and ill-principled World, that they cannot find in their Hearts so much to molest it, as otherwise their Natures would carry them to; but that the Gospel may have a free course, and the gathering of the Elect may not be hindered: for God's Conviction is the Bridle he hath upon them, to keep them from doing hurt; though they be not converted, yet they shall be convinced. Acts 5. Gamaliel being convinced, the Apostles obtained liberty of Preaching. Pliny moved by the Piety of Christians, obtained a mitigation of the Persecution from Trajan ; and such Halcyon-days might we expect, if Christians would walk more suitable to the Privileges of the Mystical Union, they would dart a great deal of Reverence in the Minds of Men, and would be more safe than they are. For when the Wall of visible Protection is broken down, a Christian merely subsists by the Awe that is upon the Consciences of Men. Wicked carnal Men, as they have a slavish fear of God, which is accompanied with hatred of God; so they have a slavish fear of the Saints, only their Hatred is greater than their Fear. When you abate of the Majesty of your Conversation, and behave not yourselves as those that are taken into the Mystical Body of Christ, and have the Communion of the Spirit, when you do not walk up suitably to your Spiritual Life and Privileges, then the Hatred of your Enemies is increased, and their Fear lessened; whereas otherwise their Fear which ariseth from thence, is a mighty restraint. How often are we disappointed, when we expect to beat down opposite Factions by Strife and Power! more good is done by Conviction, and the Church hath greater Security and Peace, when they subsist by their own Virtue, rather than by force of Arms. I remember, in Ecclesiastical History, when Valens the Emperor railed against all the Defenders of the Godhead of Christ, they did not meddle with Polinus out of Reverence to him, for he was a very holy strict Man, none durst lay Hands upon him.

3. Many times they profess and join to the Church, and so we have benefit by their Gifts and Abilities, Authority and Power; for God doth his Church a great deal of good by carnal Men. Conviction may bring them as far as Profession; and the temporary Faith of a Magistrate, though carnal, may be a Protection to Christianity; as an Hedg of Thorns may be a good Fence about a Garden of Roses. If they are Men of Parts, they may help to defend the Christian Doctrine, as a living Tree may be supported by a dead Post; and the Gifts of carnal Men are for the use of the Body; as the Gibeonites joined to Israel, and were made hewers of Wood, and drawers of Water ; or as the Carpenters, who helped to build Noah 's Ark, perished in the Flood; or, as Negroes, that dig in the Mines of Knowledge. God may employ them to bring up that which may be of great use and profit to the World; they may help to build an Ark for others, though they themselves perish in the Water. We would not refuse Gold from a dirty Hand, neither are we to slight the benefit of carnal Men's parts: for the common Profession of Christianity that they are under, (though they are Slaves to their Lusts, yet) it is a real benefit and help to the Saints.

4. They serve for a Warning to the Saints. When this Conviction is strong upon them, and grows to an height, by the Stings of Conscience, and Horrors of them that die in despair, God warneth his People; though we would bear off the Stroke, yet God knows how soon this Fire may be kindled in our own Breasts; when Men see what Convictions will do, being stifled and not complied with, and Men live not according to their Light, it is a warning to others. As a Slave is many times beaten to warn a Son of his Father's Displeasure; and Naturalists tell us, a Lion will tremble to see a Dog beaten before him: so do the Children of God tremble at the Convictions of wicked Men. Oh, the Horrors of their Conscience declare what God hath wrought upon them, though few take little notice of it.

Thirdly ; In respect to the World itself, this Conviction serveth both to lessen and increase their Judgment. The Terms seem to be opposite.

1. Sometimes to lessen their Judgment. Certainly the degrees of eternal Punishment are not equal, there is 〈 in non-Latin alphabet 〉 , Mat. 23.14. a greater Judgment: there is a hotter and a cooler Hell; there are few Stripes, and many Stripes: In the World to come, it is more tolerable for some than for others, Mat. 12.41. The Condition of the Ninevites was made more tolerable by the Conviction wrought by Jonah 's Preaching, because there was a temporal Repentance; they humbled themselves for a while, though they were frighted to this Religiousness. Aristides, Cato, and other moral Heathens, their Condition will be more tolerable, than those Men that live in a way of brutish and filthy Excess. So there are many convinced that have helped the Church, and been friendly to Religion; when others have oppressed and opposed the Ways of God, they have been a Hiding-Place, a Shelter, a Countenance, a Protection to the People of God; these shall not lose their Reward: they have many Blessings in this World, though they continue Carnal, and live and die in their Sins. I suppose, the more they comply with these Convictions, their Condemnation shall be lessened, though not taken away. This Advantage they have, ut mitiùs ardeant, they shall have a cooler Hell.

2. Sometimes to increase their Judgment. Those that maliciously oppose this Conviction, they hasten their own Condemnation, and heighten it. Then it will be a Sin to them with a Witness, when they knew their Master's Will and did it not: James 4.17. Therefore to him that knoweth to do Good, and doth it not, to him it is Sin. They carry this Conviction to Hell with them, and it is a part of their Torment; this is the Worm that never dies. Oh, what a Terror will it be for them to think, I had a better Estate discovered to me, I knew somewhat of the Ways of God, and now I am shut out forever and ever! There is a Worm that never dies, as well as a Fire that shall never be quenched, Mark 9.44. There may be a Conviction, so much as to enable a Man to speak to others, yet he may be a worker of Iniquity, and cast out of Christ's Presence. How will this increase their Torment! their Knowledge serveth but to damn them the more. The Characters are indelible, and are not extinguished by Death. To all other Torments, there is added the gnawing of Conscience. Look as in the Elect, there is such a Spark kindled, as shall never be extinguished; their Knowledge they get here is not abolished, but perfected; and the Joys of the Spirit begin their Heaven; a witnessing excusing Conscience to the Elect is the beginning of Heaven: So in Hell, Conscience will be always raging and expostolating with you. Oh Fool that I was, to neglect so great Salvation which others enjoy! If I had lived civilly at least, it had been better with me than now it is. As they know more of God than others do; so their Judgment will accordingly be greater. And you know not how soon God may kindle this Fire in your Bosoms, who for the present steep on carelessly in your Sins.

Use 1. This may serve to persuade us, that the Conviction of the World is a great Blessing, and conduceth much to the advancement of Christ's Kingdom, without any visible force, with mere Spiritual Weapons, in despite of all opposition, which can be made thereunto. The corrupt and ill-principled World cannot stand out against the Evidence of the Truth, when it is soundly preached, and in the Demonstration of the Spirit. We have too slight an Opinion of the Weapons of our Spiritual Warfare; 2 Cor. 10.4. The Weapons of our Warfare are not carnal, but mighty through God for the pulling down of strong Holds. Surely they are more mighty to pull down strong Holds, than we are aware of. The Spirit of the Lord, though he will not convert, yet can so put to silence, and bridle the Opposition that carnal Men make, that it shall be ineffectual. It concerneth God in Honor to go thus far on with the World, for the promoting of his Kingdom; and that they may not go on with an high Hand to oppose and crush it. And this doth also evince the Truth of the Christian Religion, such Convictions accompanying the preaching of it. And God doth not wholly discontinue this Dispensation now: There are ordinary Operations of the Spirit, where the Gospel is preached, which do convince the World. The careless Professor owns the same Creed, the same Bible, and the same Baptism, and that is a mighty Help and Advantage.

Use 2. It informeth us of the Love and Care of Christ; he would omit no Blessing that conduceth to the Church's Good. He would have those convinced, whom he doth not convert, that we may have no stumbling-block in our way to Heaven. It was a Question, Have any of the Rulers believed in him? John 7.48. Alas! when the Powers of the World are against the People of God, the World is apt to think hard of Christ, and many stumble at this Rock of Offence. Now that we may have the Help of their Power, and Authority, and Countenance, and the Gifts of Carnal Men, the Lord will put them under some Conviction of the Truth of Christianity. Christ would not only give us the Benefit of our Fellow Saints, but of Carnal Hypocrites; as the Moon hath no Light in itself, yet it giveth Light to others; though they have no Grace in their Hearts, yet they have notable Parts, and they do a great deal of good, and that our Pilgrimage might not be wholly uncomfortable. If all the World were divided into two Ranks, as Jeremiah 's Basket of Figs, Jer. 24. were either very good, or very naught: There were no living in the World, if all were Pagans or Christians. No, some must come under a temporary Faith, that the People of God may live more commodiously. It is the Wisdom of Providence, that there is a middle Party, that are as a Screen between the extremely Wicked, and the Saints; they are not so bad as the worst, because they are convinced more, though not converted. Christians! In Christ all things are ours, not only the Elect, who are our Companions and Fellows in the same Grace, but also the Reprobates are ours; the more civil and convinced sort of the World are for our good, and do much serve the Uses of the Church: and the worst sort of Reprobates, serve for our exercise and trial, for the awakening more serious Grace in us, by their Oppositions, and for the heightening our Privileges; the more evil they are, the more cause have we to bless a good God that hath made us better.

Use 3. It presseth us not to slight, nor yet to rest in these Convictions, and in this Temporary Faith.

1. Do not slight your Convictions and Remorses of Conscience. Tho all convinced Men are not converted; yet there are none converted, but they are first convinced. A Temporary Faith, taken up upon common Inducements, makes way for a Saving Faith; as the priming of a Post makes it receptive of better Colours. Whereas on the other side, slighted Convictions, though you smother them now, will be felt another day; it is but a Wound skinned over, and slightly healed, that festers into a dangerous Sore. Twenty Years were past, and there was no remembrance of Joseph ; but when his Brethren were in distress, Conscience wrought. Gen. 42.21. And they said one to another, We are verily guilty concerning our Brother, in that we saw the anguish of his Soul, when he besought us; and we would not hear him: therefore is this distress come upon us ; they were convinced of some Wrong done to him. Convictions are forgotten, smothered, neglected: Conscience speaketh no more, but it writeth when it doth not speak; and when the Mists of the Soul are a little cleared and scattered, all is legible; that which they thought was forgotten, cometh to light, and those old Convictions break out with violence to our horror and trouble: Therefore flight them not.

2. Do not rest in these Convictions. Thus it may be with Reprobates, they may be convinced of the best Way, almost persuaded, but not altogether. The Young Man was not far from the Kingdom of Heaven ; he was near, but never entered. Some civil Men are upon the Borders of Grace. Do not rest in this Estate.

How shall I know I am only convinced, and not converted to God?

Answ. Thus 1. If Sin be discovered, but not mortified; if there be no endeavor to get it removed. As a March -Sun raiseth aguish Vapors, but cannot scatter them, as when the Sun gets up into its height: So Conviction discovers Sin, but doth not help us to mortify it. Rom. 7.9. For I was alive without the Law once, but when the Commandment came, Sin revived, and I died.

2. When we have Wishes, but no Practice, slight and cold Desires? Oh when shall this sensual Heart be made Heavenly! this worldly Heart put into a better frame! but no serious looking after it, nor waiting upon God, that we may obtain these things we desire. Balaam had his Wishes and good Moods: Numb. 23.10. Oh that I might die the death of the Righteous! and that my latter end may be like his! vellent, sed nolunt, they would, and they would not, empty Velleities! they would fain have Grace, but they will not be at the cost of continual attending upon God, till he work it in their Hearts. And they are ineffectual Glances, Wishing without Working obtains nothing. These are like early Blossoms in the Spring, that put forth lustily, but are soon nipped, and never come to Fruit.

3. Negatives without Positives. Men do not hate Christ, nor the People of God; but do they love them? 1 Cor. 1 • .22. If any Man love not the Lord Jesus Christ, &c. It is not enough not to hate Christ, but are your Hearts carried towards him? So many do not oppose the Ministry of the Gospel; Ay, but they neglect the Message of the Gospel, they content themselves with a few flying Thoughts about Christ, Heaven, and the Blessed Things that are to come, like the glance of the Sun-beam upon a Wave. Heb. 2.3. How shall we escape if we neglect so great Salvation? It is not said, if we contemn, resist, undermine it: No, they are not of that Rank, but they are of a more plausible Rank and Sort of People; they would countenance the Profession of Godliness, but neglect the Duties of it. There are two sorts of Men, some are well-willers to good Things, some open malicious Persecutors: In some, natural Hatred is more allayed, though all hate it, but there is a despite in Neglect; as the neglect of Things worthy and great, argue a scorn and contempt, as well as the malicious refusal. To be neutral, and cold, indifferent to God and Sin, is to be an Enemy.

4. There is an inward Approbation many times, without an outward Profession, or without such a constitution of Soul, as to choose these things for our Portion. Alas! many that are convinced, approve things that are Excellent. Rom. 2.18. Thou knowest his Will, and approvest the things that are more excellent, being instructed out of the Law. Acts 5.13. And of the rest durst no Man join himself to them; but the People magnified them: An honorable esteem they had, but they could not endure the severity of Discipline, as being afraid because of the Case of Ananias, who paid so dearly for a little dissembling. So, many are not far from the Kingdom of God, they approve things that are good, but they have no mind to take hazard and lot with Christ.

5. If there should be a Profession, there is no Power. The Net draws bad Fish as well as good. There are mixtures in the Church: Many revere Godliness, but were never acquainted with the Virtue and Power of it. Many have an excellent Model of Truth, and make a Profession as plausible and glorious in the World as possibly you can desire; yet they never knew the Virtue of this Religion, it never entered into their Heart. 1 Cor. 4.20. For the Kingdom of God is not in Word, stands not in plausible Pretences, but in Power. 1 Thess. 1.5. For our Gospel came not unto you in Word only, but also in Power. You know the State of Men were represented by Christ in the Parable of the two Sons: Mat. 21.28, 29, 30. A certain Man had two Sons, and he came to the first, and said, Son, go to work today in my Vineyard. He answered and said, I will not: but afterwards he repented and went. And he went to the second, and said likewise: And he answered and said, I go Sir, and went not. Oh there be many that say, I will go, that pretend fair, that are convinced so far, as to make a Profession, yet never bring their Hearts seriously to addict themselves to God, to walk in his Ways, and keep his Charge, there is no real change of Heart, no serious bent of Soul towards God.

6. If there be some real Motions, (as there may be in temporary Believers, for we must not think all is Hypocritical) yet it is not entire. Mark 6.20. Herod did many things, and heard John the Baptist gladly: His Heart and his Profession went a great way together, till he was to part with his Bosom-Lust. John was safe, till he touched upon his Herodias ; then Conviction grows furious, and he turneth into a Devil. Therefore take heed of mere Conviction.

Use 4. To press the Children of God to express such Fruits of their Union with Christ, that they may convince the World. Christ prays, not only that the World may be convinced, but that it might be by those that are real Members of his Mystical Body, that they may have a Hand to further it. What are the Fruits of the Mystical Union, that you may convince the World?

1. Love and mutual serviceableness to one another's Good. When we live as Members of the same Body, that have a mutual care for one another, then we shall bring a mighty Honor and Credit to Religion, and can with Power give Testimony to the Truths of Christ. Acts 2.44. And all that believed were together, and had all things common. When Christians were of One Mind and Heart, they had all things common. O, it is a mighty convincing thing, when all those that profess Godliness, labor to carry on the same Truths and Practices. Divisions breed Atheism in the World. The Lord Jesus knew it, and therefore he prays, Let them be all one, &c. that the World may believe that thou hast sent me. We never propagate the Faith so much, as by this Union. Divisions put a great stop to the progress of Truth. When contrary Factions mutually condemn one another, it is a wonder any are brought off from their vain Conversations: The World is apt to think, there is no such thing as Religion, and one sort is no better than another: they see the World cannot agree about it, therefore they stay where they are.

2. Holiness and Strictness of Life and Conversation: there is a convincing Majesty in it; natural Conscience doth homage to it, where ever it findeth it. Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John the Baptist: Why, because he was a strict Preacher? No, but because he was a Just Man, Mark 6.20. When you live thus holily, and accomplish the Work of Faith with Power, then the Lord Jesus is glorified in you, 2 Thess. 1.11, 12.

3. When you can contemn the Baits of the World, and Allurements of Sense, this is a mighty Argument to convince the World, that you have higher and nobler Principles you are acted by, and better Hopes you are called to. Tho you have not divested and put off the Interests of Flesh and Blood, for you are not Angels, yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of. 1 Pet. 4.4. They think it strange that you run not with them into all excess of Riot. They have the same Interests and Concernments, and yet how mortified! how weaned are they from those Things which others go a whoring after! sure they have a felicity which the World knoweth not of; they dread and admire this, though they hate you.

4. A Chearfulness and Comfortableness in the midst of Troubles, and deep Wants, when you can live above your Condition, take joyfully the spoiling of your Goods, Heb. 10.34. and bear Losses with an equal mind, for you are not much troubled with these Things, then you live as those that are called to a higher Happiness.

5. To be more faithful in the Duties of your Relations. The Fruits of the Mystical Union run to every part of the Spiritual Life. None commend their Religion so much, as those that make Conscience of the Duties of their Relations, that they may carry themselves as becomes Christians; Husbands and Wives, Parents and Children, Masters and Servants. So poor Servants make the Doctrine of the Lord Jesus Christ comely: Tit. 2.10. That ye may adorn the Doctrine of God our Savior in all things. And the Apostle saith, Men that do not obey the Word, may without the Word be won by the Conversation of their Wives, 1 Pet. 3.1. Worldly Men have been much gained by the Lives of Religious Persons. Thus you propagate the Truth, by carrying yourselves usefully in your Relations. This hath been ever the Glory of Religion, as it was in the Primitive Times. Austin makes this Challenge; Vbi tales Imperatores? &c. Let all the Religions in the World show such Emperors, such Captains, such Armies, such Managers of Public Treasury, as the Christian Religion. The World was convinced there was something Divine in them. O! it is pity the Glory of Religion should fall to the ground in our days, and that the quite contrary should be said: none such careless Parents as those that seem to be touched with a sense of Religion! None so disobedient to Magistrates; none such disobedient Children to Parents, as those that seem to be called to Liberty with Christ! Therefore if you would honor Christ, and propagate the Truth, keep up this Testimony, and convince the World.

6. A Constancy in the Profession of Faith. You should live, as if Christ and you had one common Interest. Sure they believe Christ was sent from God, and able to reward them, else why should they sacrifice all their Interests for his sake? It is said, Rev. 12.11. The Saints overcome by the Blood of the Lamb, and the Word of their Testimony, and they loved not their Lives unto the Death. Religion had never thrived and spread its Branches far and near, had it not been watered by the Blood of the Martyrs. Christ began, and watered the Plant by his own Blood; and then the Martyrs kept watering it, till it began to be rooted, and had got some esteem in the World; and now it spreads its Boughs, and yields a shadow and refreshing to the far greatest part of the World. When Men take up Principles that will not warrant Suffering, or are changeable and pliable to all Interests, and wriggle and distinguish themselves out of their Duty upon all Occasions, it doth mightily dishonor Christ, and make Religion vile, and harden the World, and feed their Prejudices against the Truth. What is the Reason the Ways of God have so little honor in the Eyes of the World? so little Power upon the Hearts of Men? Professors are so fickle and changeable, this maketh them suspect all, and so return to their old Superstitions and Vanities.

Now that you may do so, I shall bind it upon you by some further Considerations.

1. Consider you are God's Witnesses to keep up Truth in the World, to bring them on to Conversion, or at least to some temporary Faith. Isa. 43.10. Ye are my Witnesses, saith the Lord, that I am He. God appealeth to those that have most Communion with him, for the truth and reality of his Grace. If a Man would be satisfied in a Thing that he knoweth not, to whom should he go for Satisfaction, but to those that have most Experience? Well, if the World would be satisfied, Is Union with Christ a Notion, or a real thing? Ye are my Witnesses, 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind. The Scriptures, they are Christ's Epistle, and so are Christians. The World that will not study the Scriptures, are to be convinced, and preparatively induced by your Lives. Every Christian is to be a walking Bible. It is a dangerous Temptation to Atheism, when Christians, that pretend themselves near and dear to God, are scandalous, and let loose the Reins to every corrupt Affection. He that took a Christian in an Act of Filthiness, cried out, Christiane! ubi Deus tuus? In the Scripture there is Christ's Mind in words; in a Christian there is Christ's Mind written in Deeds, in his Conversation. You are to be a living Reproof. As Noah condemned the World by preparing an Ark, Heb. 11.7. There was something in it, when he was so busy in preparing an Ark, with so great Cost and Charge, it was a real upbraiding of their security and carelessness: So when Men are so diligent and busy in working out their Salvation with fear and trembling, it is a real Reproof to the carnal and lazy World.

2. Consider, if you do not convince the World, you justify the World; as Israel justified Sodom, Ezek. 16.52. The Wicked hold up their Ways with greater pretence, and are hardened in their Prejudices. You put an Excuse into Wicked Men's Mouths. What a sad thing will it be, when they shall say, Lord! we never thought they had been thy Servants, they were so wrathful, proud, sensual, self-seeking, factious, turbulent, hunting after Honors, and great Places in the World. Rom. 2.23, 24. Thou that makest thy boast of the Law, through breaking of the Law dishonorest thou God? For the Name of God is blasphemed among the Gentiles through you. Carnal Professors will blush at the last day, when they shall consider how many they have hardened by their Examples, unsettled by their loose walking; how you have disgraced Christ, and taken up his Name for a dishonor to him; It is this that makes the Chams of the World to laugh, you cannot gratify them more.

3. Consider the great Good that cometh by it. For the present, you stop the Mouth of Iniquity. Tit. 2.8. That he that is of the contrary part may be ashamed, having no evil Thing to say of you. It is the Duty of Christians, not only to approve themselves to God, but as far as they can to Wicked Men, to take off all advantage from the World, to confute their Slanders, to muzzle the Mouths of Carnal Men, that they may have no occasion to speak against the Ways of God, and the Professors of Christianity. Carnal Christians open profane Mouths, their Slanders shall be put upon your Score, who give them too much matter and occasion to speak. Do not say, they are Dogs, what care I if they bark? The Awe that is upon Wicked Men, is one Means of the Church's Preservation; therefore you must justify Wisdom, Mat. 11.19. But Wisdom is justified of her Children. Justification is a relative Word, it implieth Condemnation, the World condemns the Ways of God, and People of God of Fancy, Fury, Faction; now you must justify them: at least you will leave them without excuse, and furnish Matter for the Triumphs of God's Justice at the last Day, and so will have further cause to applaud the Counsels of God, when you sit on the Bench at the last day. For as in the last Day you shall, together with Christ, judge the World by your Vote and Suffrage; 1 Cor. 6.2. Know ye not that the Saints shall judge the World? So now you must convince them by your Conversations. It is a sad thing Men walk so, as it cannot be said, Where is the Malefactor? and where is the Judge? You should condemn them, as by the difference of your Lives, so by the Heavenliness of your Hearts.

SERMON XXXVIII.

CHRIST had prayed for the Union of Believers in one Mystical Body; here is an Argument to enforce that Request, The Glory which thou hast given me, I have given them, &c. His Act is urged as a Reason, because of that Consent of Will that is between Him and the Father; Christ would have his Gift ratified by the Father's Consent, as if he had said, Deny not what I have granted them.

For the meaning of the Words, all the difficulty is, what is meant by the Glory here spoken of? Some say, by Glory is meant the Power of working Miracles, that is called the Glory of God: John 11.40. Said I not, If thou wouldest believe, thou shalt see the Glory of God? that is, a Glorious Miracle wrought by him. When Christ wrought a Miracle, John 2.11. He manifested forth his Glory. And so they limit it to the Apostles, who had Gifts of Miracles, and were fitted to succeed Christ upon Earth: Thus many of the Ancients. By the Glory of God, is sometimes meant the Image of God. Rom. 3.23. All have sinned, and fallen short of the Glory of God. So, 2 Cor. 3.18. We all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory. That Glory which we lost in Adam, and want by Nature, is restored to us in Christ. Some by Glory understand the Spirit, who is called a Spirit of Glory, and was given to Christ without measure, and from him to us, as a means of Union between us and Christ, and between us and Believers. Others understand it of the Honor of Filiation; as Christ was a Son by Nature, so are we by Grace. John 1.14. We beheld his Glory, the Glory as of the only begotten of the Father. And, Vers. 12. As many as received him, to them gave he, 〈 in non-Latin alphabet 〉 , Power to become the Sons of God. It is an Honor; It is a means of Union. Adoption maketh way for Union with Christ, and Christ left us the Relation of Brethren, that we might love one another, for we are Brethren. But by Glory I suppose is meant, rather the Happiness of the everlasting State, which is usually called Glory in Scripture; and so it is taken, Vers. 24. Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my Glory which thou hast given me. And there is the most perfect Union with Christ: and we that expect one Heaven, should not fall out by the way: Ephes. 4.4. One of the Bonds is One Hope. All the Difficulty is, How was this given them? The Disciples were upon the Earth, and the greatest part of Believers were not then in being. Answ. Christ acquired a Right, and left us a Promise; he would not go to Heaven till he had made it sure to us by Deed of Gift; this then I conceive to be the meaning. It is not good to straighten the Sense of Scripture; yet someone is more proper: Adoption, Gift of the Spirit, New Nature, Eternal Life, you may comprize all.

1. Observe. Christ's Care to make us every way like himself, as far as our capacity will bear ; like, but not equal. The Reiteration showeth his Care, let them be as we are ▪ and the Glory which thou hast given me, I have given them.

What Rese •• lance is there between us and Christ?

• 1. Between us and Christ as the Eternal Son of God.
• 2. Between us and Christ as Mediator.

1. Between us and Christ at the Eternal Son of God. Christ is the Essential Image of the Father, therefore called the Image of the Invisible God, Col. 1.15. and the Character or express Image of his Person, Heb. 1.3. and we are God's Image by Reflection. If there be two or three Suns appear, one or two are but a Reflection. There are some strictures in us. Christ is one with the Father, and we with him; a poor Christian, though never so mean, is one with Christ. Christ is called God's Fellow, Zech. 13.7. and every Saint is Christ's Fellow. Psal. 45.7. God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. The Father loveth him, because he is the express Image of his Person; and the Father delights in the Saints, because they are the Image of Christ, the Father himself loveth you, John 16.28. A Man that loveth another, he loveth Head and Members with the same Love. Christ is the Son of God, so are we; it was his Eternal Right and Privilege, our Title cometh by him. John 20.17. I ascend unto my Father, and your Father ; First, He is Christ's Father, and then Ours; His by Nature, Ours by Adoption, otherwise we could not have it.

2. But this likewise chiefly respects the Glory that was given to Christ as Mediator. As God communicateth himself to Christ as Mediator, so doth Christ communicate himself to his Members. Christ, as Man, was begotten by the Holy Ghost; and the same Spirit begetteth us to the Life of Faith: The New Nature is formed in us by the Spirit, as Christ was formed in the Virgin's Womb. Gal. 4.19. My little Children, of whom I travel in Birth again, until Christ be formed in you. All his Moral Excellencies are bestowed on the Saints. 2 Cor. 3.18. We all beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. If a Picture be well taken, it makes us know him whom it represents; we see the Lineaments of his Face, as if he were present: So doth a Christian express and show forth the Virtues of Christ. 1 Pet. 2.9. Ye are a Chosen Generation, a Royal Priesthood, an Holy Nation, that ye should show forth the Praises of him who hath called you out of Darkness into his marvelous Light. There is an answerable Impression to his Mediatory Actions, and a Spiritual Conformity to them. Rom. 6.4. Therefore we are buried with him by Baptism into Death, that like as Christ was raised up from the Dead by the Glory of the Father; even so we also should walk in newness of Life. Phil. 3.10. That I may know him, and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable unto his Death. Ephes. 2.6. And hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus: a dying in his Death, a living in his Life, an ascending in his Ascension; dying to Sin, rising to Newness of Life; our Ascension is by Thoughts, Hopes, and Resolutions. We resemble him in his Afflictions, it is a part of our Conformity. 2 Cor. 4.10. Always bearing about in the Body, the dying of the Lord Jesus, that the Life also of Christ might be made manifest in our mortal Flesh. An afflicted Innocence, and meek Patience, is a Resemblance of Christ. And as in this Life we resemble Christ in his Actions and Passions, so that a Christian is as it were a Spiritual Christ; so in the Life to come we resemble him in Glory. Christ, after he died, rose again, and so do we; the same Spirit raiseth us, that raised Christ. He ascended into Heaven, accompanied with Angels; so are we carried by the Angels into Abraham 's Bosom. In Heaven he liveth blessedly and gloriously, so do we. Christ hath a Kingdom, so have we. Luke 12.32. Fear not, little Flock, it is your Father's Pleasure to give you the Kingdom. At the last Day his Human Nature shall be brought forth with a Majesty and Glory suitable to the Dignity of his Person: So shall he be admired in his Saints, 2 Thess. 1.10. Then the Mystery of his Person shall be disclosed▪ so shall the Mystery of our Life. Col. 3.3, 4. For ye are dead, and your Life is hid with Christ in God. When Christ who is our Life shall appear, then shall ye also appear with him in Glory. Christ judgeth the World; so do the Saints. 1 Cor. 6.2. Know ye not that the Saints shall judge the World? Mat. 19.28. Ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. The second time Christ shall appear without Sin unto Salvation, Heb. 9.28. So we shall be then disburdened of all the Fruits and Effects of Sin, which shall be blotted out, when the Times of Refreshing shall come from the presence of the Lord, Acts 3.19. We are like him in his Offices, Kings, Priests, and Prophets, but in a Spiritual Manner, to rule ou • Lusts, to minister in Holy Things, and to instruct our Hearts. Thus you see there is a conformity in Grace and Glory.

Now Christ is thus earnest to make us like himself, partly, out of his own Love, he cannot satisfy his Heart with giving us any inferior Privilege. Whatever he had and was, it was for our sakes; as Man, he received it for us: Psal. 68.18. Thou hast received Gifts for Men: compared with Ephes. 4.8. He gave Gifts unto Men: His Life, Righteousness, and Glory, is for our sakes. Wherefore doth Christ make himself like unto us, but that we might be like unto him? Partly, in obedience to God's Counsels and Decrees; Rom. 8.29. For whom he did foreknow, he also did predestinate, to be conformed to the Image of his Son, that he might be the First-Born among many Brethren. There is Wisdom in it, Primum in unoquo{que} genere est praestantissimum. Christ is the Example and Pattern set forth by God, and that in our Nature, he is the second Adam, a new Root, and it is meet that Head and Members should suit, otherwise it is monstrous.

Use 1. It showeth who are Christ's, they that are like him; there is a conformity between them and Christ; first, in Grace, and then in Glory. Here we are like him in Soul, in regard of Dispositions, and Moral Excellencies; and in Body, in regard of Afflictions and Weaknesses: Hereafter we shall be like him in Soul and Body in a glorious manner; here in Holiness, hereafter in Happiness: He beginneth with the change of the Soul, the Resurrection is 〈 in non-Latin alphabet 〉 , a Regeneration, Mat. 19.28. Then we shall be perfectly renewed; our Carnality is done away by Grace, our Corruption and Mortality by Glory. All Things are there made new, new Bodies, new Souls. Glory, it is but the full Period of the present Change and Transformation into Christ's Image. 2 Cor. 3.18. We are changed into the same Image, from Glory to Glory: Glory is but the Consummation of Grace, or our full Conformity to Christ, or that final Estate which is suitable to the Dignity of the Children of God. Therefore everyone that looketh for Eternal Life in Christ, must be like him in this Life; they are partakers with him of Glory hereafter, because followers of him here. Therefore see; Art thou like Christ? Hast thou the Image of Christ? that is our Title. Alas! many are not conformable▪ but contrary to Christ; Christ spent whole Nights in Prayer, they in Gaming and filthy Excess; it was Meat and Drink to him to do his Father's Will, but it is your Burden; Christ was Humble and Meek, you are Proud and Disdainful, Vain in Apparel and Behaviour. Were you ever changed? Till you resemble Christ here, you shall never be like him hereafter.

Use 2. It presseth us to look after this Conformity and Likeness unto Christ. It is the Ground of Hope, you cannot otherwise think of Death and Judgment to come, without Horror. 1 John 4.17. Herein is Love made perfect, that we may have boldness in the Day of Judgment; because as he is, so are we in the World. David was not ashamed to own his Followers, when he was crowned at Hebron. So neither will Christ be ashamed of us, if we have followed him. If you profess Christ, and be not like him, Christ will be ashamed of you. Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them Brethren. He is not ashamed to own the Saints: if one of your Name were stigmatized, and branded with a Mark of Infamy, you would be ashamed to own him.

To this end,

1. Eye your Pattern. Christ's Life should be ever before your Eyes, as the Copy is before the Scholars; Heb. 12.2. looking unto Jesus, &c. He hath set forth himself in the Word to this end and purpose.

2. Often shame thyself, that thou comest so much short: Phil. 3.12. I follow after, if I may apprehend that for which also I am apprehended of Jesus Christ. Alas! we do but lag behind, Christ is a great way before. We have so excellent a Pattern, that we may never want Matter for Humiliation and Imitation. It is a good sign, to desire to come nearer the Copy every day.

2. Observe. Our Glory for Substance is the same that Christ's is. In the Degree there is a Difference, according to the Difference that is between Head and Members. The Head weareth the Crown and Badge of Honor, and the Eldest Son had a double Portion: So doth Christ, 〈 in non-Latin alphabet 〉 , excel in degrees of Everlasting Glory; but the Substance is the same. Therefore we are said to be Coheirs with Christ, and to be glorified with Christ, Rom. 8.17. Christ and we hold the same Heaven. 2 Tim. 2.11, 12. If we be dead with him, we shall also live with him. If we suffer, we shall also reign with him. More particularly; Our Bodies are like his Glorious Body. Phil. 3.21. Who shall change our Vile Body, that it may be fashioned like unto his Glorious Body, according to the working whereby he is able to subdue all things to himself. When the Sun ariseth, the Stars vanish, their Glory is obscured; but it is not so here, Christ's coming doth not eclipse, but perfect our Glory; the more near Christ is, the more we shine. And so for our Souls, they see God and enjoy him; though not in that same Latitude and Degree which Christ doth, yet in the same manner they solace themselves in God: We shall be like him, for we shall see him as he is, 1 John 3.2. When we behold him in the Glass of the Gospel, we are transformed, much more when we see him as he is. As the Iron held in the Fire is all Fire; so we being in God, and with God, are more like him, have higher Measures of the Divine Nature. So our Privileges are the same with Christ's. Rev. 3.21. To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. We sit upon his Throne, as he doth upon his Father's; there are two Thrones mentioned for our distinct conceiving of the Matter; as God is over all, so is Christ, and then we next.

Use 1. It is a great Comfort,

1. Against Abasement. Will any one believe that these poor Creatures that are so slighted, and so little esteemed in the World, shall have the same Glory that Christ hath? 1 John 3.2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be. The World thinketh meanly and contemptibly of the Condition of Christians; in the World we are like him in Afflictions, by that means we hold forth the Life of Christ; 2 Cor. 4.10. Always bearing about in the Body, the dying of the Lord Jesus, that the Life also of Jesus might be made manifest in our mortal Flesh.

2. Against Weaknesses and Infirmities of the Flesh; those Saints that have now so many Infirmities, shall be made like Christ, and crowned with Perfection. There is nothing less than Grace at the beginning, it is as a grain of Mustard-seed, a little Leaven: But it groweth still, as a Child groweth in favor more and more, and as the Light increaseth to the perfect Day. This should comfort us against all our Weaknesses and Infirmities. Psal. 17.15. As for me, I will behold thy Face in Righteousness: I shall be satisfied, when I awake with thy Likeness.

Use 2. It informeth us,

1. That our Condition in Christ, is in this regard better than our Condition would have been, if Adam had stood in Innocency. Adam could only convey to us what he had received; but Christ is a better Root, we have in Christ whatever we lost in Adam: the first Root, and more, more than we lost. Christ being God-Man, must needs have the Image of God in greater Perfection; now we are not renewed to the Image of the First Adam, but of the Second. Oh the depth of the Divine Mercy and Wisdom, that hath made our Fall to be a Means of our Preferment!

2. It informeth us what we may look for, even for what Christ is in Glory, we have a glimpse of it in his Transfiguration, in his giving the Law: Let our Thoughts be more explicit about this Matter.

Use 3. It is an Engagement to Holiness. We expect to be as Christ is, therefore let us not carry ourselves sordidly, like Swine, wallowing in the Mire. 1 John 3.3. And he that hath this Hope in him, purifieth himself, even as he is pure. We expect a Sinless State, not a Turkish Paradise. That Body that is made an Instrument of Whoredom and Drunkenness, shall it be like Christ's Glorious Body? Those Affections that shall be ravished with the Enjoyment of God, shall they be prostituted to the World? And that Mind which is made for the sight of God, serve only to make provision for the Flesh? shall it be filled with Chaff and Vanity?

3. Observe. That Glory is the Fruit of Union, as well as Grace. The Spiritual Union is begun here, but it is accomplished in the next Life. Here we are crucified, quickened, ascend, and sit down with Christ in Heavenly Places. Ephes. 2.5, 6. Even when we were dead in Sins, hath he quickened together with Christ, and hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus. Col. 1.27. Christ in you the Hope of Glory. Christ in us, will not leave till he bringeth us to Heaven. In this Life we cannot come to him; the State of Mortality is a State of Absence, therefore Christ will come to us, but with an intent to bring us to himself, that we may be where he is. Vers. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory. He cometh to us where we are, that at length we may be where he is. It is the Lord's Method, to bring us from Death to Life, from Misery to Happiness, by degrees; thousands of Years cannot make up that which was lost in an Hour, till the Resurrection all is not perfected, we do not fully discern the Fruits of our Union with Christ.

Use 1. To help us to conceive of the Mystery of Union. Some Men fancy, that as soon as we are united to Christ, we are actually glorified in this Life. It is true, Christ is equally united to them upon Earth, as to them in Heaven: He that reigneth with the Church-Triumphant, fighteth with the Church-Militant; but there is a difference in the degree of Influence and Dispensation: In the Blessings that he conferreth upon them, he respects their different Condition, and poureth out of his own Fulness as they are able to bear. The Reason of this different Influence is, because they are conveyed to us voluntarily, not by necessity. Phil. 2.13. It is God which worketh in you, both to will and to do, of his good pleasure. He gives more or less Comfort, Grace, Joy, as he pleaseth; his Grace floweth into his Members, not by a necessity of Nature, but according to his own Pleasure. Give him leave to handle his Mystical Body, as he handled his Natural Body: His Natural Body grew by degrees, and the capacity of his Human Soul was enlarged by degrees, else how could he increase in Wisdom, as well as Stature? Luke 2.40. There was a perfect Union between the Divine and Human Nature at first; yet the Divine Nature manifested itself by degrees, not in such a latitude in Childhood, as in grown Age. So though there is a perfect Union between Christ and the Soul at first Conversion, yet the Influence of Grace and Comfort is given out according to the measure of our Capacity. All Believers upon Earth are united to Christ, yet all have not a like degree of Manifestation and Influence. As all the Members of the Body are united to the same Head, and animated by the same Soul; yet all the Members grow according to the measure of a part; we cannot expect a Finger should be as big as an Arm: So all that are united to Christ, receive Influences according to their Capacities; those that are glorified, Glorious Influences; those that are Militant, Influences proper to their State.

Use 2. It serveth to quicken those that are united to Christ, to look for greater Things than they do yet enjoy. John 1.50. Thou shalt see greater Things than these ; another manner of Union and Communion with God through Christ. There is a mighty difference between our Communion with God here and there. The Saints in Heaven have Union with God by Sight, as the Saints on Earth by Faith: 2 Cor. 5.7. For we walk by Faith, not by Sight ; and Faith cannot go so high as Feeling and Fruition. Now we are unfit for converse with God, because of our Blindness and Darkness, as Men of weak Parts are not fit company for the strong. But then our Faculties are more enlarged: Grace regulates the Faculty, but it doth not alter and change the Faculty. God's Communications are more full and free, and we are more receptive. Here we have dark Souls, and weak Bodies; the old Bottles would break, if filled with the new Wine of Glory. At Christ's Transfiguration, the Disciples were astonished, and fell on their Faces, Mat. 17.6. But in Heaven, the sight of Christ's Glory will be ravishing, no terror. Here we are amazed at the sight of an Angel. But there is a perfect suitableness between us and God, and therefore a more perfect Union and Communion, God more delighteth in the Saints, as having more of his Image; and the Saints more delight in God, as being freed from Sin: God loveth to look on what he hath made, when he hath raised a Worm to such an Excellency. It is there continued without Interruption; here our Communion with God is sweet, but short, it cometh by glimpses; but there it is forever and ever, not only in regard of Duration, but Continuance, without ceasing. The Spirit of God came on Samson at times; in Heaven there is nothing to divert us from the sight of God, we are withdrawn from all other Objects, that we may study him alone without weariness.

Use 3. It directeth us in what order we should seek these Things; first, Grace; then, Glory. Psal. 84.11. The Lord will give Grace and Glory. Psal. 73.24. Thou shalt guide me with thy Counsel, and afterwards receive me to Glory. Ephes. 5.26, 27. That he might sanctify and cleanse it by the washing of Water, by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Here the first Lineaments are drawn by the Spirit of Sanctification, whilst the Soul remaineth in the Body, as a Pledg of a more perfect State. God hath called us to Glory and Virtue, 2 Pet. 1.3. As they were to go through the Temple of Virtue, to the Temple of Honor.

4. Observe. There is no Privilege which we have, but what Christ enjoyed first. Christ had it all, and from him we have it; he was the Purchaser and the Natural Heir; it is in us at the second Hand, we are Elected, Sanctified, Glorified, in and through him. Whatever is in us that are Members, it is in our Head first; first God, then Christ as Mediator, and then We. All Good is first in Christ, he receiveth it, and conveyeth it; We ascend: Why? Because he ascended first; we sit in Heavenly Places, because he did first.

Use 1. In Times of Desertion, when we see nothing in ourselves, look upon Christ as a Depository, the first Receptacle of Grace; he is justified, sanctified, ascended, glorified; and encourage thyself to take hold of Christ, that thou mayest have all these things in him.

Use 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ, Ephes. 1.3. Let us never bless God for what we enjoy, but still remember Christ.

Use 3. It presseth us to get an Union with Christ: 1 Cor. 3.22, 23. All are yours, for you are Christ's, and Christ is God's. That we may not look on Christ as an abstracted Head. All that Christ hath, he hath it for us.

5. Observ. From those words, I have given them ; it may be Objected, that we see no such Matter, Christ's Members are poor, despicable, Dust and Ashes, more afflicted than others. How then can it be said, This Glory I have given them? Answ. Christ hath acquired a Right. Obs. The Glory that is given to us by Christ, is as surely ours, as if we were in the actual possession of it. John 3.36. He that believeth on the Son of God hath Everlasting Life. How hath he it?

1. He hath it in Capite, it is done in regard of Christ, with whom we make one Mystical Body; the most worthy part of the Body is in Heaven, the Head is there. Ephes. 2.6. And hath raised us up together, and made us sit together in Heavenly Places in Christ. We are already glorified in Christ, though not in ourselves. Christians take possession in their Head, as Christ hath taken possession in their Names.

2. They have it in the Promises. The Promise is the Root of the Blessing; you have a fair Charter to show for it. God standeth bound in point of Promise. God is very tender of his Word, you will see it in all the other Promises, when you put him to Trial. The Promise of God is but the Declaration of his Purpose. Heb. 6.17, 18. Wherein God willing more abundantly to show unto the Heirs of Promise the immutability of his Counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, ye may have strong Consolation. You have a Lease to show for it; A Man doth not carry his Inheritance upon his Back.

3. They have the First-Fruits of it, which differ only in degree from Glory. Rom. 8.23. And not only they, but ourselves also, which have the First-Fruits of the Spirit; even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. We have the Earnest in Hand. That Portion of the Spirit, which we have received, is given us for security. Wherefore this fitting and preparing, these Groans are Grounds of Confidence. If a Vessel be formed, it is for some use. All this would else be lost: And do you think God will lose his Earnest? The Beginnings we have here, are a Taste and Pledg: Here we sip, and have a foretaste of the Cup of Blessing. Union with Christ, Joys of the Spirit, Peace of Conscience, are the Beginnings of Heaven. They that live in the Provinces next to Arabia, have a strong Scent of the Odours and sweet Smells of the Spices that grow there: So the Church is the Suburbs of Heaven, the Members of it begin to smell the Upper Paradise. The Comfortable Influences of the Spirit, are the Taste; and the Gracious Influences, are the Pledg and Earnest of our Future Inheritance.

Use 1. Let us bless God afore-hand. 1 Pet. 1.3, 4, 5. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy hath begotten us again unto a lively Hope, by the Resurrection of Jesus Christ from the Dead, to an Inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for us; who are kept by the Power of God through Faith unto Salvation. The Inheritance is kept for us, and we for it. We can never want Matter to bless God; if we have nothing in Hand, yet we have much in Hope.

2. Let us wait with more Confidence; we have no cause to doubt, we have God's Word and Pawn; as sure as Christ is in Heaven, we shall be there.

3. Let us be there in Affection, in earnest Groans and Desires, in frequent Thoughts. Rom. 8.30. Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.

4. Let us not fear Changes; all Changes will end in that which is best for us.

SERMON XXXIX.

CHRIST's Request for Union is again repeated, with the Advantage of another Expression, to declare the Nature of it. So that in this Verse we have,

• First, The Nature of the Mystical Union.
• Secondly, The End of it; with respect to Believers, and the World; their Conviction of Christ's Mission, and the Father's Love to the Disciples.

First ; The Nature of this Union further declared; I in them, and thou in me.

Here, First, Observe, That one Union is the ground of another. Christ and the Father are One, and then Christ and we are One, and then we are One one with another. The Assumed Nature is united to the Divine Essence in Christ's Person; and so he, as Mediator, is one with the Father; And then we by the Communion of the Spirit, are not only united to the Head, but to our Fellow-Members.

There are two Unions spoken of in this Verse.

1. With God; that is implied, the Father is a Believer's as well as Christ▪ John 14.23. My Father will love him, and we will come to him, and make our abode with him. Why then doth Christ say, I in them? Not to exclude the Father; for he presently addeth, Thou in me. Christ speaketh as Mediator, to show that he is the Cause, Way, and Means. He is the Jacob 's Ladder, John 1.51. Verily I say unto you, Hereafter ye shall see Heaven opened, and the Angels of God ascending and descending upon the Son of Man.

2. There is an Union with Christ immediately; that is formally expressed, I in them. And then between us and others of the same Body, that they may be made perfect in one, all drawn up into Unity with God in Christ. First, God descendeth in the Person of Christ, and then we all ascend by Christ, and come up to God again. Thus the Personal Union maketh way for the Mystical, and the Mystical for our Joint-Communion with God in the same Body. This is the Great Mystery that hath been driving on from all Eternity, the Father is the Beginning and Ending, and Christ the Means. All Influence cometh from God through Christ, and our tendency is to him through Christ. 1 Cor. 8.6. To us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him: All Mercies come to us, and our Services and Respects go to God through Christ. The Reason is, we are departed from God by Sin; so that God is removed from us, and God is against us, at a distance, and at an enmity; and we are Fugitives and Exiles, as Adam ran away from God, before he was banished out of his Presence. Therefore Christ is not only a Meritorious Cause of the Union that is between us and God, but also the Bond and Tie of it. To satisfy God offended; this he might do as a Savior without us: but to be a means of Influence on God's Part, and Respect and Service on Ours; to convey Grace, and return Service; he must be in us, I in them: As Exiles, we are taken into Grace and Favor by the Merit of Christ; and as Fugitives, we are brought into Unity again by his Spirit working in us. Therefore it is said, Ephes. 1.10. That in the Dispensation of the Fulness of Times, he might gather together in one all things in Christ, both which are in Heaven, and which are on Earth, even in him. There God descendeth, and we ascend. All the scattered Elect are brought into a Body, to receive Influences of Grace from God as a Fountain, through Christ as a Conveyance. So, Ephes. 2.18. For through him we have an access by one Spirit unto the Father. All Believers are united into a Body by the Communion of Christ's Spirit, that by Christ they may perform Service to God, and receive Grace from him.

Use. Is to prize Christ as Mediator, and to make use of him in your Addresses to God. Heathens had many ultimate Objects of Worship, and many Mediators, we have but one.

1. If you perform anything to God, do it in and through Christ, in whom he is well pleased, Mat. 3.17. An Holy God will accept nothing, but as tendered in Christ's Name. We cannot endure the Majesty of his Presence. Col. 3.17. And whatsoever ye do in Word or Deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by him ; by the assistance of his Grace, and dependence upon his Merit, that is to do all in Christ's Name. We are made amiable to God in Christ: out of Christ we are odious to God. Psal. 14.2, 3. The Lord looketh down from Heaven upon the Children of Men, to see if there were any that did understand and seek God. They are all gone aside, they are altogether become filthy; there is none that doth good, no not one. Once God looked on the Creatures all good, but that was in Innocency; after the Fall he looked on the Creatures, and all are become filthy; it is not meant of any particular sort of Men, but all to their natural Condition. The Apostle bringeth that Place, to prove the Universal Corruption of Nature, Rom. 3.10. that is, out of Christ. But as he looketh on us in Christ, so we are amiable; he is well-pleased in him: It is proclaimed from Heaven, that we might not be afraid to go to God.

2. If you expect anything from him, you must expect it in Christ. Christ is not only the Meritorious Cause, but the Means. All we look for, is not only from him, but in him. As God first loveth Christ, then loveth us; he is the primum amabile,