Sermons Volume 2

SERMON XL.

I Come now to the Second Observation, That God loveth the Saints, as he loved Christ.

The Expression is stupendous; therefore divers Interpreters have sought to mitigate it, and to bring it down to a commodous Interpretation.

First; 〈 in non-Latin alphabet 〉 , As, is a Note of Causality, as well as Similitude. He loveth us, because he loved Christ. Therefore it is said, Ephes. 1.6. He hath made us accepted in the Beloved. The Elect are made lovely, and fit to be accepted by God only by Jesus Christ; accepted both in our State and Actions, as we are reconciled to him; and all that we do, is taken in good part for Christ's sake, who was sent and entrusted by the Father to procure this favor for us, and did all which was necessary to obtain in The Ground of all that Love God beareth to us, is for Christ's sake. There is indeed an Antecedent Love shown in giving us to Christ, and Christ to us. John 3.16. For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life. The first Cause of Christ's Love to us, was Obedience to the Father; the Son loved us, because the Father required it: Tho afterwards God loved us, because Christ merited it: All Consequent Benefits are procured by the Merit of Christ. The Father, that is first in order of Persons, is first in order of working, and can have no higher Cause, than his own Will and Purpose. And besides, there is an Obligation established to every Person; absolute elective Love; is the Father's Property and Personal Operation; but then his Eternal Purpose is brought to pass in and through Jesus Christ: In the carriage of our Salvation, Christ interposeth: So we are chosen in him as Head of the Elect, Ephes. 1.4. pardoned, justified, sanctified, glorified in and through him: all these Benefits and Fruits of God's Love, are procured by Christ's Merit; not only as it is the more for the Freedom of Grace, that the Reasons why Man should be loved, should be without himself, and so the Obligation is increased; and not merely, neither for the greater fullness of our Comfort; for if God should love us in ourselves, it would be a very imperfect Love, our Graces being so weak, and our Services so stained. But whence should we have this Grace at first, which is the Object of his Love? He could never find in us any cause why he should love us; God could not love us with honor to himself, if his Wisdom had not found out this way of loving us in Christ. There was a double Prejudice against us; our Nature was loathed by God's Holiness, and then God's Justice had a quarrel against us.

1. For God's Holiness; What Communion could there be between Light and Darkness? God is Holy by Nature, and we are Sinners by Nature. Nature being corrupted, God cannot love it, unless he see it in such a Person as Christ is. Psal. 5.4, 5. For thou art not a God that hast pleasure in Wickedness▪ neither shall Evil dwell with thee. The Foolish shall not stand in thy sight, thou hatest all workers of Iniquity ; not only the Work, but the Person. Therefore we are hidden in him, found in him; as when a Man loathes a Pill, we lap it up in something which he affects. God abhorred the fight of Man till found in Christ.

2. God's Justice had a Quarrel against us. God dealt with Man by way of Covenant; and so hated Man, not only out of the Purity of his Nature, but out of Justice; his Righteous Anger was kindled, because of the breach of the Covenant. When Subjects are fallen into displeasure with their Prince, such an one as the King loveth, must mediate for them: So God was in Christ, reconciling the World unto himself, 2 Cor. 5.19. How cometh God, who seemed to be bound in point of Honor to avenge himself on Sinners, to be reconciled? In Christ he received satisfaction. God was resolved to manifest an infinite Love to Man, but he would still manifest an infinite Hatred against Sin; which could not be more fully manifested, than by making Christ •• e ground of our Reconciliation. Thus the Wisdom of God hath taken up the difference between us and his Holiness, and between us and his Justice, that so Divine Love may be like itself, not blind, but rational: This was the great Prejudice; how could the Holy God, the Just God, who is not overcome with any Passion, love such vile and unworthy Creatures as we are? The Question is answered, he loveth us in Christ, and for Christ's sake.

Secondly ; Take the Particle 〈 in non-Latin alphabet 〉 , as, in the ordinary Acceptation. So it signifieth Similitude and Likeness; but then it signifieth not an exact Equality, but some kind of Resemblance; Be ye perfect, as your Heavenly Father is perfect, Mat. 5.48. One as we are One. So here;

• 1. There is a Disparity.
• 2. A Likeness.

1. A Disparity; for in all Things Christ hath the preeminence, both as God, and as Mediator.

(1.) As God; he is most perfect, in whom God hath found all Complacency and Delight: Prov. 8.30. Then I was by him, as one brought up with him: and I was daily his Delight, rejoicing always before him. He was God, we are Creatures; He the natural Son. Psal. 2.7. Thou art my Son, this day have I begotten thee. We the adopted Children. John 1.12. To as many as received him, to them gave he power to become the Sons of God. God's Love to Christ was necessary, ours is a free dispensation: John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting Life.

(2.) As Mediator; so he is the first Beloved. God loves Christ as the first Object of his Love; after Christ, he loveth those that are Christ's. The Relation begins with him. John 20.17. Go to my Brethren, and say unto them, I ascend unto my Father, and your Father, unto my God, and your God. He is loved, as the Head of the Mystical Body, we as Members; the Head first, then the Members. He is loved for his own sake, we for his.

2. Yet there is a Likeness; God loveth us with a like Love.

1. Upon the same Grounds; Nearness, and Likeness.

(1.) Nearness. He loveth Christ as his Son, so he loveth us as his Children. 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. There is a three-fold Ecce in Scripture. (1.) Ecce demonstrantis, as pointing with the Finger. John 1.29. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, that taketh away the Sin of the World. It referreth to a Thing, or Person present, and it noteth the certainty of Sense, as there he pointed at him as present; or to a Doctrine, and then it noteth the certainty of Faith. Job 5.27. Lo, this we have searched, so it is; hear it, and know thou it for thy good: believe it as a certain Truth. (2.) There is Ecce admirant • s, as awakening our drowsy Minds more attentively to consider of the Matter; as, Lam. 1.12. Behold and see, if there be any sorrow like unto my sorrow! So here, entertain it with Wonder and Reverence, as an important Truth. (3.) Ecce exultantis, vel gratulantis, as rejoicing and blessing ourselves in the Privilege. Psal. 121.4. Behold, he that keepeth Israel, he neither slumbers nor sleeps. Now all these take place here. Behold it with Faith and Confidence, as a certain Truth; behold it with Reverence and Wonder, as an high Dignity; behold it with Joy and Delight, as a Blessed Privilege: as it is a certain Truth, we should believe it more firmly; as it is an important Truth, we should consider it more seriously; as it is a comfortable Truth, we should improve it more effectually to our great Joy and Satisfaction in all Conditions. The Wisdom of God findeth out Relations between God and us, to establish a mutual Love between us. He would be known, not only as our Creator, but our Father; and indeed none is so much a Father as God is: Earthly Parents have but a drop of Fatherly Compassion suitable to their finite Scantling, never had any such Bowels and Affections as our Father which is in Heaven. If we look to his Fatherly Bowels, none deserveth the Title but he. Isa. 49.15. Can a Mother forget her Sucking Child, that she should not have compassion on the Fruit of her Womb? yea, they may forget, yet will not I forget thee. Mat. 7.11. If ye then being Evil, know how to give good Gifts unto your Children; how much more will your Father which is in Heaven, give good Things to them that ask him? Psal. 27.10. When my Father and Mother forsake me, then the Lord will take me up. Certainly God excelleth all temporal Relations, never Father had such Bowels and Affections. We were never in the Bosom of God, to know his Heart; but the only Son of God that came out of his Bosom, he hath told us Tidings of it, and hath bidden us come boldly and call him Father. When ye pray, say, Our Father.

(2.) Likeness is another ground of Love. God loveth Christ, not only as his Son, but as his Image, he being the Brightness of his Glory, and the express Image of his Person, Heb. 1.3. So he loveth the Saints, who are by Grace renewed after his Image. Col. 3.10. And that ye put on the New Man, which is renewed in Knowledge after the Image of him that created him ; and who are thereby made partakers of the Divine Nature, 2 Pet. 1.4. We lost by Adam the Image of God, and the Favor of God; now, first his Image is repaired in us, then his Love and Favor is bestowed on us; without this we could not be lovely in his Eye; for we are amiable in the sight of God, by reason of that comeliness he has put upon us.

2. There are like Properties.

1. It is free. So was God's Love to Christ's Manhood; as much of his Substance as was taken from the Virgin, was chosen out of Grace. Christ for his whole Person deserved Love, but as to his Human Nature, he was himself an Object of Elective Love as we are; and this being assumed into the Unity of his Person, Christ was set apart by God for the Work of Mediation. Isa. 42.1. Behold, my Servant whom I uphold, mine Elect in whom my Soul delighteth, I have put my Spirit upon him. Choice supposeth the Preferment or Acceptance of one, and refusal of another; so was Christ chosen as Man. This the Virgin acknowledgeth, Luke 1.48. He hath regarded the low Estate of his Handmaid. He had done her an Honor, the greatest that was done to any of his Servants, among which she acknowledged herself the unworthiest. So much of the Substance of the Virgin, as went to the Person of Christ, and his Human Soul was chosen out of mere Grace: Nay, in his Divine Person, there was a choice which is to be referred to the Wisdom and Pleasure of the Father: Col. 1.19. It pleased the Father, that in him should all Fulness dwell. The same account as is given of our Salvation: Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. Even so, Father, for so it seemed good in thy sight. So is God's Love to us free and undeserved, his Love is the Reason of itself, he loved us because he loved us. Deut. 7.7, 8. The Lord did not set his Love on you, nor choose you, because ye were more in number than any People; but because the Lord loved you. There is the last Cause; God's Act is its own Law and Reason, we can give no other account.

2. It is tender and affectionate. There is a full complacency and delight in Christ. Mat. 3.17. This is my beloved Son, in whom I am well-pleased ; his Heart was taken up with him, he was full of contentment in him; as a Husband is called the Covering of the Eyes, because a Woman should look no further. So, Prov. 8.31. I was daily his delight, rejoicing always before him. So tenderly affectioned is God to the Saints: Isa. 62.5. As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee ; then Affections are in their reign and heighth. So tender is God of his People, Zech. 2.8. He that toucheth you, toucheth the Apple of his Eye: The Eye is the most tender part, and so is the Apple of the Eye; Can there be a more endearing Expression?

3. It is Eternal. Christ as Mediator was loved before the Foundation of the World, in God's Purpose: John 17.24. Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my Glory that thou hast given me; for thou hast loved me before the Foundation of the World. And in loving Christ, he loved us; and in choosing Christ as Head of the Church, the Members were included in that Election, for Head and Body cannot be severed. This Grace was given us in Christ before the World began. 2 Tim. 1.9. Who hath saved us, and called us with an Holy Calling; not according to our Works, but according to his own Purpose and Grace, which was given us in Christ Jesus before the World began. Some are not called as soon as others, but all are loved as soon as others, even from Eternity. God's Love is an ancient as himself, there was no time when God did not think of us, and love us. We are wont to prize an Ancient Friend; the ancientest Friend we have is God, who loved us not only before we were lovely, but before we were at all. He thought of us before ever we could have a thought of him; after we had a being in Infancy, we could not so much as know that he loved us; and when we came to Years of discretion, we knew how to offend, before we knew how to love and serve him; we cared not for his Love, but prostituted our Hearts to other Things. Let us measure the short scantling of our Lives with Eternity, wherein God shown Love to us; as to our Beings, we are but of Yesterday; as to the Constitution of our Souls, we are Sinners from the Womb; and when we are convinced of it, we adjourn, and put off the Love of God to old decrepit Age, when we have spent our strength in the World, and wasted ourselves in deceitful and flesh-pleasing Vanities. Now it should shame us, when we remember God's Love is as ancient as his Being. Some look after God sooner than others; but if you look after God never so soon, God was at Work before us; those that began earliest, as Josiah, John the Baptist, find God more early providing for their Eternal Welfare.

4. It is unchangeable; as to Christ, so to us; from Eternity it began, to Eternity it continueth; it began before the World was, and will continue when the World shall be no more. Psal. 103.17. The Mercy of the Lord is from Everlasting to Everlasting, upon them that fear him, and his Righteousness unto Children's Children. It is Man's weakness to change Purposes; we have good Purposes, but they are suddenly blasted: but God's Eternal Purpose, that shall stand. We are mutable, and frequently change, out of the levity of our Nature, or the ignorance of Futurity; therefore upon new Events we easily change our Minds; but God that seeth all things at once, cannot be deceived; the first Reasons of God's Love to Man, are without Man, and so Eternal. Among the Persons of the Godhead, the Son loveth, because the Father required it; the Father, because the Son merited it; and the Holy Ghost, because of the Purpose of the Father, and the Purchase of the Son, abideth in our Hearts to preserve us unto God's Use, and to keep afoot his Interest in us.

Thirdly ; There are the like Fruits and Effects of it. I shall instance in some, which are like his Love to Christ.

1. Communication of Secrets. All Things are in common amongst those that love one another. Said Delilah to Sampson, Judges 16.15. How canst thou say I love thee, when thy Heart is not with me? Thou hast mocked me these three times, and hast not told me wherein thy great strength lieth. Now Jesus Christ knoweth all the Secrets of God. 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. Christ lying in the Father's Bosom, knoweth his Nature, and his Will. So it is with the Saints; John 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. As God manifested himself to Christ, so Christ will to us. Christ hath treated us as Friends: John 15.15. Henceforth I call you not Servants, for the Servant knoweth not what his Lord doth; but I have called you Friends, for all things that I have heard of my Father, I have made known unto you. The knowledge of God's Ways, is a special Fruit of his Love.

2. Spiritual Gifts. God's Love to Christ was a bounteous Love. John 3.34, 35. God giveth not the Spirit by measure to him. The Father loveth the Son, and hath given all things into his Hands. God's Love was shown to Christ, in qualifying the Human Nature with such excellent Gifts of Grace. As to us, God's Love is not barren; as a Fruit of God's Love, Christ received all things needful for us. You will perhaps say, as they replied to God when he said, I have loved you, Wherein hast thou loved us? Mal. 1.2. because he hath not made you Great, Rich, and Honorable. If he hath given us such a proof of his Love, as he gave to Christ, namely, such a measure of his Spirit as is fit for us, we have no reason to murmur and complain. The Spirit of Illumination is better than all the Glory of the World. Prov. 3.32. The Froward is an Abomination to the Lord: but his Secret is with the Righteous. The Spirit of Regeneration, to convert the Heart to God and Heaven. 1 Cor. 2.12. Now we have received, not the Spirit of the World, but the Spirit that is of God, that we might know the things that are freely given us of God. The Spirit of Consolation, to evidence God's Love to us, and our right to Glory. 2 Cor. 1.22. Who hath sealed us, and given the earnest of his Spirit in our Hearts. 2 Cor. 5.5. Now he that hath wrought us for the self-same thing is God, who also hath given unto us the Earnest of the Spirit. As the End of his Love to Christ's Human Nature, was to bring it to Heaven; so the End of God's Love to us, is to sanctify us, and so to make way for Glory.

3. Sustentation, and gracious Protection during our Work and Service. This was his Love to Christ: Isa. 42.1. Behold my Servant whom I uphold. I am not alone, my Father is with me, John 8.16. His Enemies could not touch him, till his time came. John 11.9. Are there not twelve hours in the day? If any Man walk in the day, he stumbleth not, because he seeth the light of this World. As long as the time of exercising his Function here lasted, there was such a Providence about him, as did secure him from all danger; and till that time was past, and the Providence withdrawn, he was safe; and when that time was out, and he seemed to be delivered to the Will of his Enemies, all the Creatures were in a rout, the Sun was struck blind with astonishment, the Earth staggered and reeled. So God will carry us through our Work; and keep us blameless to his Heavenly Kingdom; but if we are cut off by the violence of Men, all the Affairs of Mankind are put in confusion, and carried headlong, besides the confederacies of Nature disturbed, and divers Judgments (as in Egypt, and the Land of the Philistines ) ensue Odium in Religions Professores, the World shall know how dear and precious they are to God.

4. Acceptance of what we do. God accepted all that Christ did, it was very pleasing to God. Ephes. 5.2. Walk in Love, as Christ also hath loved us, and given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour. In every solemn Sacrifice for the Congregation, the Blood of it was brought unto the Mercy-Seat with a perfume; but Christ's Sacrifice received value from his Person, he being one so dear to God, so excellent in himself. This kind of Love God showeth to us, the Persons of the Upright are God's delight, and then their Prayers. Cant. 5.1. I am come into my Garden, my Sister, my Spouse; I have gathered my Myrrh with my Spice, I have eaten my Honey-comb with my Honey. Tho our Services are mingled with Weaknesses and Imperfection, they shall be accepted: But the Sacrifice of the Wicked is an Abomination to the Lord, much more when he bringeth it with an evil Mind, Prov. 15.8.

5. Reward. Christ was gloriously exalted; after his Sufferings he entered into Glory, and was conducted to Heaven by Angels, and welcomed by the Father, who, as it were, took him by the Hand. Psal. 2.7, 8. Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. So if we do what he did, we shall fare as he fared. John 12.26. If any Man serve me, let him follow me, and where I am, there shall my Servant be: If any Man serve me, him will my Father honor. When we die, we shall be conveyed to Heaven by Angels. Luke 16.22. The Beggar died, and was carried by Angels into Abraham 's Bosom ; our Souls first, then our Bodies. Phil. 3.21. Who shall change our vile Bodies, that they may be like unto his glorious Body, according to the working, whereby he is able even to subdue all things to himself. And at last we shall have a solemn Welcome into Heaven. Mat. 25.21. Well done good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things; enter thou into the Joy of thy Lord. Christ is not only Purchaser, but first Possessor, and is gone into Heaven to prepare a place for us, to which he will at last bring us. John 14.2, 3. In my Father's House are many Mansions; if it were not so, I would have told you, I go to prepare a Place for you. And if I go to prepare a Place, I will come again and receive you unto myself, that where I am, there ye may be also.

Use 1. Information, to show what ground we have of Patience, Comfort, and Confidence.

1. Of Patience in Afflictions from God. Would we be loved otherwise than Christ was loved? We see in the Person of Christ▪ that Love may stand with Fatherly Correction; Christ was beloved by God, yet under Poverty, Disgrace, Persecution, Hunger, Thrist, &c. When Christ was hungry, the Devil came unto him. Mat. 4.3. If thou be the Son of God, command that these Stones be made Bread. So he taketh advantage of our Troubles and Afflictions, to make us question our Adoption: but we may retort the Argument; Heb. 12.7, 8. If ye endure Chastisement, God dealeth with you as with Sons. • for what Son is he whom the Father chasteneth not? But if ye be without Chastisement, whereof all are Partakers, then are ye Bastards, and not Sons. Brambles are not pruned, but Vines; God loved Christ in the lowest degree of his Abasement, as much as at other times: Shall I desire to be otherwise beloved of God than Christ was? Nay, God's Love may stand with sad suspensions of Soul-Comforts. Mat. 27.46. My God, my God, why hast thou forsaken me? The Natural Son was in the Love of God, when at the worst; God loved him still, though he appeared to him with another Face; as the Sun is the same, when it shineth through red Glass, only it casts a more bloody Reflection. God had one Son without Sin, but none without suffering.

2. Comfort, when we meet with ill usage in the World. Our Lord Jesus prayeth, That the World may be convinced, that God loved them as he loved Christ. When the World entreated Christ ill, how was the World convinced that God loved him? There was an Eclipse at his Death, which was a Monument of God's Displeasure. Mat. 27.54. When the Centurion, and they that were with him, watching Jesus, saw the Earthquake, and those things which were done, they feared greatly, saying, Truly this was the Son of God. So when Christ's Members are evil entreated, there are public Monuments of God's Displeasure, the Courses of Nature are altered, Drowths, Innundations, Pestilences, Famines, unseasonable Weather, Confusions, &c. If this be not, when God smileth, though the World frowneth, you will convince them by bearing up with Courage and Confidence. The more the World is set against us, the more do the Fruits of his Love appear before Men.

3. Confidence in the midst of Dangers and Temptations. When once we are assured of God's Love, what shall separate us from it? Rom. 8.38, 39. For I am persuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Heighth, nor Depth, nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Can anything alienate God's Love in Christ? If it were God's Love in us, that were an uncertain ground of Hope, but it is God's Love in Christ. Get but an Assurance of his Love, and you will never be ashamed. What can alienate the Heart of God from you, while you are faithful to him, and have the sure Pledg of his Love, his Spirit in your Heart? Love or Hatred is not known by anything that is before us: But if you have an Heart to seek him, fear him, obey his Laws; this is the favor of his People, and this was his Love to Christ.

Use 2. Direction.

1. Whereby chiefly to measure God's Love by his Spiritual Bounty. John 3.34, 35. God giveth not the Spirit by measure to him. The Father loveth the Son, and hath given all things into his hands. So the Gifts and Graces of the Spirit, are the special Effects of his Love; for he loved us as he loved Christ, and thus he manifested his Love to Christ. Psal. 106.4. Remember me, Lord, with the Love that thou bearest to thy People. When one gave Luther Gold, he said, Valde protestatus sum, me nolle sic à Deo satiari. Be not satisfied till God love you with such a Love, as he loved Christ. Inward Excellencies, though with outward Crosses, these are the best Fruits of his Love; an Heart to seek him, to fear his Name, to obey his Laws, an understanding to know his Will. God's Love is best known by the stamp of his Spirit, that is his Mark set upon us. Let us leave outward things to God's Wisdom, Love or Hatred is not known by all that is before us. Let us labor for a share in his peculiar Love: Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy Name. Lord, I do not ask Riches, nor Glory, nor Preferment in the World; I ask thy Love, thy Grace, thy Spirit. Doth our Savior care for outward Things? Other things are given promiscuously, these to his Favorites. God's Love is conveyed through Christ. Rev. 1.5. To him that lo • ed us, and washed us from our Sins in his own Blood ; he loved us, and sanctified us. Ephes. 5.25, 26. Husbands, love your Wives, as Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word. Nothing more worthy, nothing more suitable to Christ's Love.

2. It directeth us what to do when we are dejected through our own unworthiness. Look upon God's Love in Christ. If God did take Arguments, and Grounds of Love from the Creature, Where would he have found Objects of Love? God hath proclaimed it from Heaven. Mat. 3.17. This is my beloved Son, in whom I am well pleased ; and we are accepted in the Beloved, Ephes. 1.6. Jesus Christ is worthy; desire to be found in him, not having thine own Righteousness. Lord, for the Merit • of thy blessed Son, accept of me. Christ being beloved of the Father, is the Storehouse and Conduit to convey that Love to his People.

Use 3. Exhortation, to endeavor after the sense and apprehension of this Love in our own Hearts. Surely this is our Duty, for Christ afterward saith, Vers. 26. That the Love wherewith thou hast loved me, may be in them. There is a Love of God towards us, and a Love of God in us: so Zanchi citing the Text; his Love, erga nos, towards us, is carried on from all Eternity; but nondum in nobis, it is not in Us, but in Time. He loved us before the Foundation of the World, though we know it not, feel it not; but now this Love beginneth to be in us, when we receive the Effects, and God is actually become our reconciled Father in Christ. God's Love from Everlasting, was in Purpose and Decree, not in Act. God's Love in us is to be interpreted two ways, both in the Effects and the Sense. In the Effects, at Conversion: Ephes. 2.4, 5. But God, who is rich in Mercy, for his great Love wherewith he loved us, even when we were dead in Trespasses and Sins, hath quickened us together with Christ. In the sense, when we get assurance, and an intimate feeling of it in our own Souls. Both are wrought in us by the Spirit; Rom. 5.5. And Hope maketh us not ashamed, because the Love of God is shed abroad in our Hearts by the Holy Ghost, that is given to us. A Man may have the Effects, but not the Sense; God may love a Man, and he not know it, nor feel it. But we are to look after both. Therefore I shall do two things.

• First, Press you to get the sense.
• Secondly, Speak to the Comfort of them that have indeed the Effects, but not the Sense.

First ; I shall press you all to get the sense and comfortable apprehension of this Love, that God loved you as he loved Christ.

1. Motives. The Benefits are exceeding great.

(1.) Nothing quickeneth the Heart more to love God. Certainly we are to love God again, who loved us first. 1 John 4.19. Now though it be true, that Radius reflexus languet, that God loveth us first, best, and most: yet the more direct the Beam, the stronger the Reflection; the more we know that God loveth us in Christ, the more are we urged and quickened to love God again; 2 Cor. 5.14. For the Love of Christ constraineth us. And this Consideration is the more binding; if you expect those Privileges which Christ had, you must express your Love by suitable Obedience. John 6.38. I came down from Heaven, not to do mine own Will, but the Will of him that sent me. John 4.34. My Meat is to do the Will of him that sent me, and to finish his Work. John 8.29. And he that sent me, is with me; the Father hath not left me alone, for I do always those things that please him. You must love him as Christ loved him. Will you sin against God, that are so beloved of him? Thus we must kindle our Hearts at God's Fire, for Love must be paid in kind.

(2.) It maketh us contented, patient, and joiful in Tribulations and Afflictions. Rom. 5.3. And not only so, but we glory in Tribulations also. And, 1 Pet. 1.8. Whom having not seen, ye love: in whom the now ye see him not, yet believing, ye rejoice with joy unspeakable and full of Glory.

(3.) Nothing more emboldeneth the Soul against the Day of Death and Judgment, than to know, that God loveth us, as he loved Christ, and therefore will give us the Glory that Christ is possessed of. 1 John 4.17. Herein is our Love made perfect, that we may have boldness in the Day of Judgment, because as he is, so are we in the World ; the greater apprehension we have of the Love of God in Christ, the more perfect our Love is.

2. Means, that this may be increased in us.

1. Meditate more on, and believe the Gospel. It is good to bathe and steep our Thoughts in the remembrance of God's wonderful Love to Sinners in Christ. John 17.26. I have declared to them thy Name, and will declare it, that the Love wherewith thou hast loved me, may be in them, and I in them. Fervency of Affection followeth strength of Perswasion; and strength of Perswasion is increased by serious Thoughts.

2. Live in Obedience to the Spirit's sanctifying Motions; for this Love is applied by the Spirit, Rom. 8.14. For as many as are led by the Spirit of God, they are the Sons of God ; compared with the 16 th, The Spirit itself beareth Witness with our Spirits, that we are the Children of God. The Spirit obeyed as a Sanctifier, will soon become a Comforter, and fill our Hearts with a sense of the Love of God.

3. Take heed of all Sin, especially heinous and willful Sins. Isa. 59.2. Your Iniquities have separated between you and your God, and your Sins have hid his Face from you that he will not hear. Ephes. 4.30. And grieve not the Holy Spirit of God, whereby ye are sealed to the day of Redemption. Otherwise you may lose the sense of God's Love once evidenced. Men that have been lifted up to Heaven in Comfort, have fallen almost as low as Hell in sorrow, trouble, and perplexity of Spirit. One Frown of God, or withdrawing the Light of his Countenance, will quickly turn our Day into Night; and the poor forsaken Soul, formerly feasted with the sense of God's Love, knoweth not whence to fetch any Comfort and Support.

Secondly ; I shall seek to comfort them that have but the Effects, not the Sense. For many serious Christians will say, Blessed are they who are in Christ, whom God loveth as he loved Christ; but what is this to me, that know not whether I have any part in him or no? To these I will speak two things.

• 1. What Comfort yet remaineth.
• 2. Whether these be not enough to evidence they have some part in Christ.

1. What may yet stay their Hearts.

(1.) The Foundation of God still standeth sure. The Lord knoweth those that are his, 2 Tim 2.19. He knoweth his own, when some of them know not they are his own; he seeth his Mark upon his Sheep, when they see it not themselves. God doubteth not of his Interest in thee, though thou doubtest of thy Interest in him; and you are held faster in the Arms of his Love, than by the Power of your own Faith; as the Child is surer in the Mother's Arms, than by it's holding the Mother.

(2.) Is not God in Christ willing to show Mercy to Penitent Believers? or to manifest himself to them, as their God, and reconciled Father? Did not his Love and Grace find out the Remedy before we were born? And when we had lived without God in the World, he sought after us when we went astray; he thought on us, when we did not think on him; and tendered Grace to us, when we had no mind and heart to it. Isa. 65.1. I am sought of them that asked not for me, I am found of them that sought me not.

(3.) Hast thou not visibly entered into the Bond of the Holy Oath, and consented to the Covenant, seriously at least, if thou canst not say sincerely? Or dost thou resolve to continue in Sin, rather than accept of the Happiness offered, or the Terms required? then thou hast no part in Christ indeed. But if thou darest not refuse his Covenant, but cheerfully submittest to it, then God is thy God. Zech. 13.9. I will say, It is my People; and they shall say, The Lord is my God. If thou consentest that Christ shall be thy Lord and Savior, thou art a part of the renewed Estate, whereof Christ is the Head.

(4.) If thou wantest a sense of his Love, because of thy manifold Failings, it is unreasonable to think that all will end in Wrath, which was begun in so much Love. If he expressed Love to thee in thy unconverted Estate, and hath brought thee into God's Family, will he destroy thee, and turn thee out again upon every actual unkindness? The Lord doth gently question with Jonah in his Fret; Dost thou well to be angry? Jonah 4.9. When the Disciples fell asleep in the Night of Christ's Agony, he doth not say, Ye are none of mine, because ye could not watch with me one hour; but rather excuseth it, Mat. 26.41. The Spirit indeed is willing, but the Flesh is weak. This great Love of God overcometh all the unkindness of his Children.

2. What may evidence they are concerned in this Love.

(1.) There is some change wrought in you; thou art now no despiser of God and his Holy Ways; the Heart of thy Sensuality, Pride and Worldliness, is broken, though too much of it still remaineth in thee. Now it is good to be in the way to a further Progress; and we begin with Mortification: 2 Cor. 5.17. If any Man be in Christ, he is a new Creature: old things are passed away, behold, all things are become new. Every change for the better, is either the New Creature, or a Preparation to it.

(2.) The Gift of the Sanctifying Spirit is more prized by thee, than all the Riches and Honors in the World. Now without Holiness, we cannot esteem Holiness, and practically prefer it above other things. God loveth Christ as he bore his Image; so he loveth us, we are sealed by the Mark of the Spirit. Psal. 106.4. Remember me, O Lord, with the favor that thou bearest unto thy People: O visit me with thy Salvation. And, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy Name.

(3.) Thou lovest and preferrest Christ's People, and that for their Holiness, and therefore seekest to discountenance all sorts of Wickedness. Psal. 15.4. In whose Eyes a vile Person is contemned; but he honoreth them that fear the Lord. He laboreth to discountenance all sorts of Wickedness, and desireth to bring Goodness and Godliness into a creditable Esteem and Reputation, and payeth an hearty honor and respect to those that excel therein. So, Psal. 16.3. But to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. He doth value them, and esteem them, above the greatest Men in the World, because they are so loved, prized, and set apart by God.

(4.)You labor more and more to be such, whom God loveth as he loved Christ. Jesus Christ was the express Image of his Person; we strive to be such in the World as Christ was, 1 John 4.17. hating what God hateth, and loving what God loveth: then we make it our business to walk as he walked, 1 John 2.6. doing his Will, seeking his Glory. God loved Christ, for that Spirit of Obedience that was in him; who shrunk not in the hardest Duties, but whatever it cost him, was faithful in his Work.

3. Observe; That God would have the World know so much, and be convinced of this great Love which he beareth to the Saints: that the World may know that thou hast loved them, &c.

1. The Necessity of the World's Knowledge.

(1.) Because the World is blinded with Ignorance and Prejudice against the Children of God, they cannot, or rather will not see. 1 Cor. 2.14. But the natural Man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can be know them, because they are spiritually discerned. They will not see, because they have a mind to hate.

(2.) The Life that floweth from this Union, is a hidden thing; Col. 3.3. For our Life is hid with Christ in God. It is hidden, because maintained by an Invisible Power; the Spiritual Life is hidden under the Vail of the Natural Life. Gal. 2.20 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. It is obscured by Infirmities. The best show forth too much of Adam, and too little of Jesus. It is hidden under Afflictions: Heb. 11.37, 38. They were stoned, they were sawn asunder, were tempted, were slain with the Sword: they wandered about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented. Of whom the World was not worthy, &c. and the World's Reproaches. 2 Cor. 6.8. By Honor and Dishonor, by evil Report and good Report, as Deceivers and yet true.

2. The Means whereby the World is convinced.

(1.) The Promises of the Word show God's great Love to the Saints; and hereby he hath engaged himself to do great things for them. 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be partakers of the Divine Nature. He hath engaged to pardon their Sins, accept their Persons, sanctify their Natures, keep them blameless to his Heavenly Kingdom, and finally, to translate them to Glory. Deut. 33.29. Happy art thou, O Israel: who is like unto thee, O People saved by the Lord, and who is the Shield of thy Excellency! — thy Enemies shall be found Liars unto thee, and thou shalt tread upon their high Places. Psal. 144.15. Happy is that People that is in such a Case: yea, happy is that People whose God is the Lord.

(2.) By the visible Fruits of the Mystical Union. The Gift of the Spirit cannot be hidden, they have a Power and Presence with them which others have not. 1 Pet. 4.14. The Spirit of Glory, and of God, resteth upon you. They live contrary to the course of this World, so as to become the World's Wonder. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to the same excess of Riot. And Reproof • Heb. 11.7. By Faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an Ark for the saving of his House, by the which he condemned the World.

(3.) By the wonderful Blessings of God's Providence, they are hidden in the secret of his Presence, strangely preserved. Psal. 4.3. But know that the Lord hath set apart him that is Godly for himself ; not only as Instruments of his Glory, but as Objects of his special Favor and Grace.

(4.) This is more fully seen, for the utter confusion of the Wicked at the last Day, 2 Thess. 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that believe. Now it is for their Conviction, or Conversion, then for their Confusion; these are those whose Lives we judged Madness, and Ways Folly.

3. Why Christ was so earnest that the World should know this.

(1.) To restrain their Malice. 1 Cor. 2.5. Had they known it, they would not have crucified the Lord of Glory. If God loveth Believers, it should stop the Violence and Malice of the World against them; they are the Beloved Ones of God, whom they malign, and against whom their Heart riseth.

(2.) It stirreth them up to come out of their wicked Condition, that is, out of a state of Nature. Psal. 7.11. God is angry with the Wicked every day.

(3.) To put in for a share in this Blessed Estate, that they may be some of those whom he loveth as he loved Christ.

Use 1. Caution to the Carnal World; do not hate those whom God thus loveth. To you they are accursed, but God counteth them precious. Isa. 43.4. Since thou wast precious in my sight, thou hast been honorable, and I have loved thee. To you they are the Scurf and Off-scouring; 1 Cor. 4.13. We are made as the filth of World, and the Off-scouring of all things to this day. But to God they are Jewels: Mal. 3.17. They shall be mine, saith the Lord, in the day when I make up my Jewels.

Use 2. Advice to the Children of God, to promote the Conviction and Conversion of the Carnal. 1 Pet. 2.12. Having your Conversation honest amongst the Gentiles; that whereas they speak against you as evil Doers, they may by your good Works which they shall behold, glorify God in the Day of Visitation. Herein you imitate your Master, and your own Safety lieth in it.

SERMON XLI.

WE have hitherto seen Christ's Prayers for the Happiness of his Church in the present World; now he prayeth for their Happiness in the World to come. His Love looketh beyond the Grave, and outlasteth the Life that now is; he cannot be contented with anything on this side a Blessed Eternity: Glory, as well as Grace, is the Fruit of his Purchase, and therefore it is the Matter of his Prayers. Every Verse is sweet, but this should not be read without some ravishment and leaping of Heart. One saith, he would not for all the World that this Scripture should have been left out of the Bible: Certainly we should have wanted a great Evidence and Demonstration of Christ's Affection. Every word is emphatical. Let us view it a little.

Here is a Compellation, a Request, and the Reason of that Request. The Compellation, Father. In the Request there is the Manner, how it is made, I will. The Persons for whom it is made, that they whom thou hast given me. The Matter of the Request, in Presence and Vision, be with me where I am, that they may behold my Glory. Or the Matter is Everlasting Happiness, which is described by the Place of Enjoiment, and our Work when we come thither. Now the Reason of all is, the Father's eternal Love to Christ, and in Christ to us, for thou hast loved me before the Foundation of the World.

First ; The Compellation, Father. The Titles of God are usually suited to the Matter in Hand. Christ is now suing for a Child's Portion for all his Members, and therefore he saith, Father. God is Christ's Father by Eternal Generation, and ours by gracious Adoption, whence our Title to Heaven ariseth. And therefore it is called an Interitance; Col. 3.24. Knowing that of the Lord ye shall receive the Reward of the Inheritance. It is not simply Wages, such as a Servant receiveth from his Master; but an Inheritance, or a Child's Portion, such as Children receive from Parents. And it is very notable, the Apostle there speaketh of Servants, who are saved as God's Sons. So our waiting for Glory, is expressed by waiting for the Adoption, Rom. 8.23. because then we have the Fruit of it. We hold Heaven, not by Merit, nor by our Purchase, nor by Privilege of Birth, but by Adoption: The Ground of Expectation, is put for the Matter of Expectation, waiting for the Adoption. And now we wait, because now we have jus haereditatis, then we have Possession.

Use 1. This Notion represents the freeness of Grace in giving us Glory, we do not receive it as a Debt, but as a Gift. Nothing is more free than an Inheritance; It was purchased by Christ, but it was given to us, we receive it by virtue of his Testament, and the Father's Promise. It is called an Inheritance, Ephes. 1.18. What is the Riches of the Glory of his Inheritance in the Saints ; an Inheritance cometh freely, and without Burden and Encumbrance. Thus we hold Heaven by all kind of Titles, we have it by Purchase, and we have it freely: Christ maketh the Purchase, and we possess the Gift. It is a greater Security to our Hopes, when we can look for Heaven from a Merciful Father and a Righteous Judge; it is Just, Christ having paid the Price. Therefore it is called, the Gift of God through Jesus Christ our Lord, Rom. 6.20. It is the Father's Gift, but for the greater Honor to God, and security to us, it is Christ's Purchase.

Use 2. It showeth the Necessity of becoming Sons to God, if we expect Heaven. Children can only look for a Child's Portion. The World is a common Inn for Sons and Bastards; but Heaven is called our Father's House, none but Children are admitted there: John 3.3. Except a Man be born again, he cannot see the Kingdom of God. Seeing is often put for enjoying ; yet the Word is emphatical, they shall not have so much as a glimpse of Heaven, but are cast into everlasting Darkness. A Man should never be quiet, till he be one of the Family, and can evidence his New Birth. As they were put from the Priesthood as polluted, that could not find their Genealogy, Ezra 2.62. So if you cannot prove your descent from God, you are disclaimed, and reckoned not to God's, but to Satan's Family.

Use 3. It teacheth God's Children, with Patience and Comfort, to wait for this happy Estate. Rom. 8.23. And not only they, but ourselves also, who have the first Fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies. You do not yet know what Adoption meaneth, the Day of the Manifestation of the Sons of God is to come. 1 John 3.3. Behold, now are we the Sons of God; but it doth not appear what we shall be. It doth not appear, therefore wait. There is the Spirit of an Heir, and the Spirit of a Servant, as we read of the Spirit of Adoption. A Servant must have something in Hand, Pay from Quarter to Quarter; they do not use to expect their Master's Possession; but an Heir waiteth till it fall.

You may look upon the Compellation, as an Expression of Christ's hearty good-Will. When he • ueth for our Glorification, he improveth all his Interest in God; Father, I will. When he pleadeth for himself, he useth the same Compellation, Vers. 1. Father, glorify thy Son. Vers. 5. And now, O Father, glorify thou me with thine own self. Thus here, Christ's Heart is much set upon the Happiness of his Members; if there be anymore endearing Title, the Spirit of God here will use it; Father, if I can do anything, or have any room in thy Heart or Affection, Father, I will, &c. When we would prevail, Christ biddeth us urge our Interest; When we pray, say, Our Father, Luke 11.2. so doth he. When we mediate for others, we are wont to mention our Relation, as a Circumstance of Endearment • ▪ So doth Christ expressly mention his Relation, when his Requests are of great Concernment.

Secondly ; The next Circumstance, is the Manner of asking, 〈 in non-Latin alphabet 〉 , I will, a word of Authority, becoming him that was God and Man in one Person, who knew the Father's Will, who had made a through Purchase, and so might challenge it of right: So some observe, he doth not say 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . But possibly it may bear a softer sense in this place; and thus is 〈 in non-Latin alphabet 〉 used elsewhere, Mark 10.35. 〈 in non-Latin alphabet 〉 , Master, we will that thou shouldest do to us whatever we desire thee ; if that look like an Expostulation, or a Capitulation rather than a Request: see Mark 6.25. 〈 in non-Latin alphabet 〉 , I will that thou give me by and by in a Charger the Head of John the Baptist. Mark 12.38. Master, 〈 in non-Latin alphabet 〉 , we would see a sign from thee. Briefly then, it doth not express his Authority, so much as the full bent of Heart; only because he useth the word Will, and because at least the manner of expression carrieth the force of a Promise, which if it be backed with his Prayers, cannot fall to the ground. We may thence,

Observe, The Certainty of our glorious Hopes. If [ I will ] be not a word of Authority, it looketh like a Testamentary Disposition. Christ was about to die, and now he saith, I will. When Christ made his Will, Heaven is one of the Legacies which he bequeatheth to us. This was his last Will and Testament; Father, I will. You have the very words and form of a Testament, Luke 22.29. I appoint unto you a Kingdom, as my Father hath appointed unto me ; 〈 in non-Latin alphabet 〉 , the only word we have for a Testament. Heaven is ours, a Legacy left us by Christ.

But what Power had Christ to dispose of it? Let me clear that by the way, since he saith, Mat. 20.23. To sit on my right Hand, and on my left, is not mine to give; but it shall be given to them for whom it is prepared of my Father. Christ's Power of disposing is not denied, but he showeth only to whom it is given, not for by-Respects, but according to God's Eternal Will and Purpose. In the Original the words run otherwise than they do in our Translation, 〈 in non-Latin alphabet 〉 . There is no Ellipsis which some have fancied; and it should be rendered thus, It is not mine to give, save to those for whom it is prepared of my Father. He doth not deny degrees of Glory, he doth not deny his own Power to distribute them, but only asserts, that he must dispose according to his Father's Will; not for outward and temporal Respects of Kindred and Acquaintance, but as God hath given to every Man his Measure. Certainly Christ's Will standeth good to all Intents and Purposes; for as God, he hath an Original Authority; and as Mediator, he doth nothing contrary to his Father's Will; he is tender of that, as you see in the place alleged; so that the Objection confirmeth the Point.

Use 1. It is comfort to us when we come to die, thou hast Christ's Will to show for Heaven. When God's Justice puts the Bond in Suit against us, then let Faith put Christ's Testament in Suit. There is an old Sentence against us, In the Day thou eatest thereof, thou shalt die, Gen. 2.17. Confront it with Christ's Prayer. In Life we should provide for Death, and a comfortable departure out of the World. Hear for the time to come; it is good to have our Comforts ready. Can a dying Man have a sweeter Meditation than Christ's Words? Father, I will that those whom thou hast given me, may be with me where I am. We know not how soon we may go down to the Chambers of Death, and become a Feast for the Worms. When we come to make our own Will, we should think of Christ's, Father, I will, &c.

Use 2. It is an Engagement to Holiness. That is a part of Christ's Will: 1 Thess. 4.3. For this is the Will of God, even your Sanctification. How can I plead his Will in one thing, and not in another? Hereditates habent sua onera. Legacies have their Burdens annexed; Christ will have an Action against us, if we do not fulfil his whole Will. As a Man that sueth for what is left him by Will, must take care that his claim be not invalidated. Did Christ ever say, I will that all that live as they list, should at length come to Heaven for all that? No, But I will that all those whom thou hast given me, &c. And therefore,

Thirdly ; The next Circumstance is, the Parties for whom he prayeth. It is as nenecessary to know for whom Christ prayed, as for what; it is not enough to hear of a Privilege; but we must consider which way our Claim and Interest doth arise. For those which thou hast given me ; that is, for all the Elect, who are intended in this Expression.

Observe; That there is a certain number given to Christ, which cannot finally miscarry, but shall come to Glory. But of that in former Verses.

1. Who are given, hath been already discussed. The Elect are given, those that come to him from the Father. John 6.37. All that the Father giveth me, shall come to me. They are given before all Time, and therefore in Time they come, and actually accept of Grace. And as they come to him, so they keep there, for of those he can lose nothing: Vers. 39. And this is the Father's Will that hath sent me, that of all which he hath given me, I should lose nothing.

2. But how are they given? By way of Reward, and by way of Charge; the one as his Work, the other as his Wages.

1. By way of Reward. John 17.6. Thine they were, and thou gavest them me. They were given to be Members of his Body, Subjects of his Kingdom, Children of his Family; Christ hath a special and peculiar Interest in them. This was the Bargain which he made with God, that he should be Head of the renewed State. This was all the Honor and Benefit accruing to Christ by the Covenant of Redemption. Isa. 53.10.11. He shall see his Seed, he shall prolong his Days, and the Pleasure of the Lord shall prosper in his Hands; He shall see of the travel of his Soul, and shall be satisfied. Christ was pleased with the Bargain. Nothing could be added to the greatness of his Person, who was the Eternal Son of God, equal with the Father in Glory and Honor; yet he was pleased to account it a good Purchase, to have a special Title and Interest in us, and rested satisfied, having gained sufficient by all his expense of Blood and Merit. We are all Benoni's, Sons of Sorrow to him.

2. By way of Charge. John 6.37, 38, 39. All that the Father giveth me, shall come to me; and he that cometh to me, I will in no wise cast out. For I came down from Heaven, not to do mine own Will, but the Will of him that sent me. And this is the Father's Will, which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last Day. God calleth Christ to account for the Elect, and his Number and Tale must be full. The Elect are given to Christ, not by way of Alienation, but Oppignoration, that he may guide them safe to Glory; as the Shepherd must give an account of the Sheep to the Owner that sets him a work. And so doth Christ at the last Day. Heb. 2.13. Behold, I, and the Children which God hath given me. God looketh narrowly what is become of the Elect, not one of the Tale is wanting.

Use. Are you of this Number? If you be given by God, you give up yourselves to him. Our Faith is nothing else but our Consent to God's Eternal Decrees. All the Father's Acts are ratified in time by the Creatures Consent: God giveth by way of Reward and Charge; so there is a Committing, and a Consecrating, both together.

1. Committing yourselves to Christ. 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 to him against that day ; 〈 in non-Latin alphabet 〉 , by an advised Act of Trust. Can you put your Souls into his Hands? The Father is wiser than we, he knew well enough what he did, when he left us in Charge with Christ. It argueth a sense of Danger, a solicitous Care about the Soul; and then an advised Trust, grounded on the belief of Christ's Sufficiency. Many think their Souls were never in danger, therefore they are not careful about putting them into safe Hands. Canst thou venture upon Eternity on such Assurances? Well, I have trusted Christ with my Soul. Oh it is the hardest matter in the World, to trust Christ with our Souls advisedly and knowingly. Presumption is an inconsiderate Act, a Fruit of Incogitancy, and therefore very easy.

2. Consecrating. Rom. 12.1. I beseech you, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service ; yield up yourselves to Christ. So David, Psal. 119.94. I am thine, save me. Personal Dedication showeth God's Act is not fruitless. In a serious self-surrender, we must give up ourselves to God; not with any reservation, to use ourselves as our own, but absolutely to be at God's dispose, to live and act for him. O Christians! if you would clear up your Interest, this is your Duty, for this is but making good his Grant to Christ. It goeth under the Name of our Deed, but it is God's Work in us. The Altar, the Sacrifice, the Fire is sent down from Heaven. It is God's giving, still the receiving is on our part; for by renouncing Self, we enjoy Self most. Do we out of a sense of Duty thus give up ourselves? Do we make good our Vows? God lendeth us to ourselves, to be employed to his Honor.

Fourthly ; The next thing is the Matter of the Request. Presence, and the Beatifical Vision, as the Fruit of that Presence.

1. That they may be where I am ; that is, where I am according to my Humanity presently to be; for he doth not speak of the Earthly Jerusalem, where he was then visibly and corporally.

1. Observe; It is no small part of our Happiness, that we shall be there where Christ is. Now Christ is with us, but then we are with him. It is the Inchoation of our Happiness, that he is with us graciously: I am with you to the end of the World, Mat. 28.20. It shall be the Consummation of our Happiness, when we shall be with him. Thus it is often expressed, 2 Cor. 5.8. We are willing rather to be absent from the Body, and to be present with the Lord. So David expresseth our State of Blessedness. Psal. 16. ult. In thy Presence is Fulness of Joy; and at thy right Hand there are Pleasures for evermore. This makes Heaven to be Heaven, because Christ is there: as the King makes the Court where-ever he is, it is not the Court maketh the King. John 12.26. Where I am, there shall my Servant be. It is our Happiness to stand always in our Master's Presence, an Happiness that Wicked Men are not capable of, because of their bondage and estrangement from God. Therefore Christ telleth the Carnal Jews, John 7.34. Where I am, thither ye cannot come. Wicked Men have no grant, no leave to come. Paradise is still closed up against them with a flaming Sword; and they have no Heart to come, because they cannot endure the Majesty and Purity of his Presence.

But when shall we be there where Christ is? Presently after Death our Souls shall be there, and at the Resurrection Body and Soul together.

1. Presently after Death the Soul is where Christ is. So Paul thought, Phil. 1.23. I desire to depart, and to be with Christ ; that is, with him in Glory, otherwise it were a loss of Happiness for Paul to be dissolved. It is a sorry Blessedness to lie rotting in the Grave, and only to be eased of present Labors, for God's People are wont to reckon much on their present Service, and Enjoiment of God, though it be accompanied with Affliction. Paul was in a strait, and he saith, it is 〈 in non-Latin alphabet 〉 , much more better to be dissolved. A stupid Sleep, without the enjoyment of God, is far worse; what happiness were that, to be in such a Condition, wherein we do nothing, and feel nothing? God's Children are wont to prefer the most afflicted Condition with God's Presence, above the greatest Riches and Contentment in his absence. If thou goest not up with us, carry us not hence, Exod. 33.15. Better be with God in the Wilderness, than in Canaan without him. Therefore Paul would never be in such a strait, if this drowsy Doctrine were true, that the Soul lay in such an unactive state of Sleep and Rest till the Resurrection. He would be no happier than a Stone, or the inanimate Creatures are. Again; Luk. 23.43. This day shalt thou be with me in Paradise, saith Christ to the good Thief. Some to evade this place, refer this Day to 〈 in non-Latin alphabet 〉 ; but the pointing in all the Greek Copies confuteth it, as also the sense of the Place, 〈 in non-Latin alphabet 〉 answereth to the Thieves words, Remember me when thou comest into thy Kingdom ; Christ promiseth more than he asketh, as God doth usually abundantly for us above what we can ask or think. He had reference to Christ's words to the High Priest, the Son of Man shall come in his Glory. Now saith Christ, I will not defer thy Desires so long, Heavenly Joys attend thy Soul. And others seek to evade it by the word Paradise ; it is a Persick word, but used by the Hebrews for Gardens and Orchards, and by allusion for Heavenly Joys; the Allusion is not only to the delights of an ordinary Garden, but Eden, or that Garden in which Adam was placed in Innocency. The Fathers fancied, secreta animarum receptacula, & beatas sedes. But it is put for Heaven itself in other places; 2 Cor. 12.2. He was caught up into the third Heaven, which he presently calls Paradise, Vers. 4. So that presently Souls, upon their departure out of the Body, are immediately with Christ. Thus it is said, Luke 16.22. The Beggar died, and was carried by the Angels into Abraham 's Bosom, presently, in the twinkling of an Eye, or the forming of a Thought. Which is a great Comfort to us when we come to die, in a moment Angels will bring you to Christ, and Christ to God. The Agonies of Death are terrible, but there are Joys just ready; and as soon as the Soul is loosed from the Prison of the Body, you enter into your Eternal Rest; it flieth hence to Christ, to be there where he is. To be short, certainly Men enter upon their final State presently as soon as they die. 2 Pet. 3.19. He went and preached to the Spirits in Prison ; compare it with Heb. 12.24. To the Spirits of Just Men made perfect. How can Souls be perfect, if they lie only in a dull Sleep, without any Light, Life, Joy, or Delight, or Act of Love to God? We see the very present refreshments of Sleep are a burden to the Saints, because they rob us of so much Time, cheat us of half our Lives.

2. Compleatly at the Resurrection. Believers consist of Body as well as Soul. Now it is said, that they may be there ; that is, their whole Self shall be there where Christ is. And so it proveth the Resurrection, and the Translation of our glorified Bodies into Heaven. So our Lord showeth, that our being there where he is, shall completely be after his second coming. John 14.3. And if I go and prepare a Place for you, I will come again and receive you to myself; that where I am, there ye may be also. Christ and we that are one, cannot always live asunder; if he have any Glory, we must have part of it; and therefore he will come again and take us to himself, that as Coheirs we may live upon the same Happiness. Rom. 8.17. And if Children, then Heirs, Heirs of God, and joint Heirs with Christ: if so be that we suffer with him, that we may be also glorified together. As Joseph brought his Brethren to Pharaoh, he bringeth us to God. As he took part with us in Nature, so he will have us take part with him in Glory.

Now the Happiness of it will appear,

1. By the Place, the third Heaven, or Paradise; as there was the Outward Court, the Holy Place, and the Holy of Holies. The spangled Firmament, is but the Outside and Pavement of that House, where Christ and the Saints met. When we look upon the aspectable Heavens, we may cry out, as David in his Night-Meditation, Psal. 8.4. Lord, what is Man, that thou art mindful of him? and the Son of Man, that thou visitest him? The Church is but 〈 in non-Latin alphabet 〉 , the Portal, as one saith, and entrance into Heaven. If the visible Heavens so affect us, how glorious is it within!

2. The Manner of bringing us thither; I will come again and receive you to myself, John 14.3. Christ will not send for us, but come in Person to fetch us in state, which will make our access to Heaven the more glorious. Christ will come to lead his Flock into their Everlasting Fold, to present his Bride to God, decked and apparalled with Glory. How glorious a sight will it be to see Christ and all his Troops following him, with their Crowns upon their Heads! to see the triumphant entrance into those Everlasting Habitations! and to hear the Applauses of the Angels! Psal. 24.7, 8. Lift up your Heads, O ye Gates, and be ye lift up you Everlasting Doors, and the King of Glory shall come in. Who is this King of Glory? the Lord strong and mighty, the Lord mighty in Battle. That was a private and a personal entry at his Ascension; but now it shall be public and glorious; now Death the last Enemy is destroyed, then he is the Lord mighty in Battle indeed.

3. Our perpetual Fellowship with Christ, in the Presence and Glory of his Kingdom. Pray mark, there is a Presence, and that is much, that we are called to Heaven as Witnesses of Christ's Glory. The Queen of Sheba said of Solomon, 1 Kings 10.8. Happy are thy Men, happy are these thy Servants, which stand continually before thee, and that hear thy Wisdom. They that stand before the Lord, and see his Glory, are much more happy. Zacchaeus pressed to see him: the Wise Men came from the East to see him. It is our burden in the World, that the Clouds interpose between us and Christ, that there is a great Gulf between us and him, which cannot be passed but by Death; that God is at a distance, that our Enemies often ask us, Where is your God? Now we shall be happy when we shall be in his Arms, when we can say, Here he is, when our Redeemer is ever before our Eyes, Job 19.26. to remember us of the Grace purchased for us, and we are as near as we can desire. Now we dwell in his Family. David envied the Swallows that had their residence in the Temple; One day spent in thy Courts, is better than a thousand spent elsewhere, Psal. 84.10. Then we shall always be about his Throne, and we shall forever feed our Eyes with this Glorious Spectacle, Jesus Christ; his Body shall be in a certain Place where all shall behold it. The three Children walked comfortably in the fiery Furnace, because there was a fourth there, the Son of God; Dan. 3.25. Lo, I see four Men loose, walking in the midst of the Fire, — and the form of the fourth is like the Son of God. Again; this Presence maketh way for Enjoiment. It is not a naked sight and speculation, we are in the same state and condition with Christ; Rom. 8.17. Heirs of God, and joint-Heirs with Jesus Christ. We shall be like him. Servants may stand in the presence of Princes; but they do not make their Followers Fellows and Consorts with them in the same Glory. Solomon could only show his Glory to the Queen of Sheba, but Christ giveth it us to be enjoyed. And all this is perpetual and without change and interruption. 1 Thess. 4.17. We shall be forever with the Lord. We are then above Fears, no more Eclipses of God's Face, no more trouble because of God's absence. Here we complain; the Spouse sought Christ about the City, Cant. 3.3. Saw ye him whom my Soul loveth? Here we are for • orn Orphans, and often without his Society. Upon Earth his Converse was so acceptable, that the Apostles were loath to hear of his departure. Now it is for a few days, he is not always abiding with us: Then we shall never be glutted, God is always fresh and new to the glorified Saints.

Use 1. To show us the Love of Christ, his Heart is not satisfied till we be in like condition with himself. Luke 22.30. Ye shall eat and drink at my Table in my Kingdom. The greatest Love that David could show to his Friend, was, to admit his Children to his Table; 2 Sam. 9.7. Thou shalt eat Bread at my Table continually, said David to Mephibosheth ; and to Barzillai, 2 Sam. 19.33. Come over with me, and I will feed thee with me in Jerusalem. And when he would honor Solomon, 1 Kings 1.33, 35. He put him upon his own Mule, and caused him to sit on his Throne. So we be at his Table, and on his Throne; 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 enjoy the same blessedness which Christ doth. Adam was in Paradise, we in Heaven; Adam with the Beasts of the Earth, we with God and Holy Angels; Adam might be thrown out, we never. It is no matter if the World deny us a room to live among them, they cast us out many times, but Christ will take us to himself.

Use 2. If the Presence of Christ be no small part of our Happiness, let us more delight in it here. We enjoy his presence in Ordinances: Psal. 17.15. As for me, I will behold thy Face in Righteousness: I shall be satisfied when I awake with thy likeness. Psal. 84.10. A day in thy Courts is better than a thousand; I had rather be a Door-keeper in the House of my God, than to dwell in the Tents of Wickedness. This is Heaven begun, to be familiar with Christ in Prayer, and Hearing, &c. Let us often give him a visit. Oh shame thyself, when thou art loath to draw near to God. Dost thou look for Heaven?

Use 3. Be willing to die. Why art thou backward to go to Christ? Would Christ pray for an Inconvenience? You shun his Company, when he desireth yours, and he desireth your presence for your own sakes, that you may be happy. Love brought Christ out of Heaven, that he might be with us, he thought of it before the World was. Prov. 8.31. My delight was with the Sons of Men ; he longed for the time, when will it come! We are to go from Earth to Heaven, from conversing with Men, to converse with Angels, why are we so loath to remove? What could Christ expect but hard Usage, Labor, Griefs, and Death? He came to taste the Vinegar and the Gall: We are called to the Feast of Loves, to the hidden Manna, to Rivers of Pleasures; if you love Christ, why should you be unwilling to be in the Arms of Christ? Let him be unwilling to die, that is loath to be there where Christ is. Love is an Affection of Union, it desireth to be with the Party loved, and can you be unwilling to die? Death is the Chariot, that is to carry you to Christ. Gen. 45.27. When Jacob saw the Wagons which Joseph had sent to carry him, the Spirit of Jacob revived. What is there in the World to be compared with Heaven? Either there must be something in the World to detain us, or it is the terribleness of the Passage, or else a contempt of what is to come, that you are unwilling to die. If you have anything in the World more worthy than Christ, Father, or Mother, or Wife, or Friend, or Brother, or present Delights, it is a sign of a Carnal Heart. Psal. 73.25. Whom have I in Heaven but thee? and there is none on Earth I desire besides thee. Can you say so without dissembling? quit them all then. It is not the company of Angels, but Christ; it is not Wife, Children, Relations, (these must be loved in God, and after God) nothing within the Circuit of Nature, none so worthy as Christ. Now you are put to the trial, when sickness cometh, and you see Death a coming; Christ hath sent his Wagons, his Chariots, to see if we be real. Or is it the terribleness of the Passage? doth Nature recoil at our dissolution? Where's your Faith? Death is yours, 1 Cor. 3.22. Christ hath assured you, and will you not trust his Word? You love him little, when you have no Confidence in his Word. Or else contempt of things to come; then why was all this cost to prepare a Place for you? Why came Christ to lay down his Life to purchase that which we care not for? what needeth all this waste? Christians! hear for the time to come, we know not how soon we may be sent for and put to the trial; it is good to be resolved, that we may say, the sooner the better.

2. Observe; Christ taketh great delight in his People's Company and Fellowship. His Heart is much set upon it.

• I. I shall give you some Demonstrations and Evidences of it.
• II. Reasons.

I. Evidences.

1. His longing for the Society of Men before the Creation of the World. Prov. 8.31. I rejoiced in the habitable parts of the Earth, and my Delights were with the Sons of Men. Tho Christ delighted in all the Creatures, as they were the Effects of his Wisdom, Power, and Goodness; yet chiefly with Men that are capable of God's Image, and upon whom he should lay out the Riches of his Grace. He thought on us before the World was, and longed for the time of his Incarnation, when will it come!

2. In that he delighted to converse in human shape before the Incarnation. Zech. 1.10. The Man among the Myrtle Trees: who is also called, The Angel of the Lord, Vers. 11.

3. He took pleasure to spend time busily among them, whilst he was with them in the days of his Flesh. John 9.4, 5. I must work the Works of him that sent me, while it is Day: the Night cometh, when no Man can work. As long as I am in the World, I am the Light of the World. His Affection to the Service, made him go up and down doing good to Men; he would not leave this Ministration to his Servants, but would do it in Person as long as he was in the World. John 1.14. The Word was made Flesh, and dwelt among us. Christ did not assume our Nature, as Angels assumed Bodies for the present turn, but lived a good space of time, and conversed with Men.

4. When it was necessary he should depart, he had a mind of returning before he went away, and removed his bodily Presence from us; his Heart is upon Meeting and Fellowship again, of getting his People up to him, as in the Text, or his coming down to us: John 14.3. And if I go and prepare a Place for you, I will come again, and receive you to myself, that where I am, there ye may be also.

5. Until the time that that Meeting cometh, he vouchsafeth us his Spiritual Presence. Mat. 28.20. Lo, I am with you always to the end of the World. Whatsoever Part or Age of the World we fall into in this Life, we are with Christ, and Christ with us; not only with the Church in general, but with every Believer. With the Church or Assemblies of his People, Where two or three are gathered together in my Name, I am in the midst of them, Mat. 18.20. With every particular Believer, Christ is said to dwell in our Hearts by Faith, Ephes. 3.17. There is a near familiarity between Christ and every Believer; every sanctified Heart is a Temple wherein he keepeth his Residence. As God he is everywhere; as to his Human Nature, the Heaven of Heavens contain it; as to his gracious Operation, and especial Influence, so he dwelleth in the Hearts of his People. He is with us in our Duties; Exod. 20.24. In all places where I record my Name, I will come unto thee, and bless thee. Christ is present to entertain us, we go to meet with Christ. In our Dangers, Isa. 43.2. When thou passest through the Waters, I will be with thee; and through the Rivers, they shall not overflow thee: when thou walkest through the Fire, thou shalt not be burnt, neither shall the Flames kindle upon thee. The Son of God was with the three Children in the Furnace. When left alone, they are not alone. He would never have gone from us, if our Necessities did not require it. It was necessary that he should die for our Sins, that they might not hinder our believing and coming to him. It was necessary he should go to Heaven; if our Happiness lay here, he would be with us here, but it doth not, it is reserved for us in the Heavens; therefore he must go there to prepare a Place for us, that we may be ever with him.

6. When gone away, he will tarry no longer than our Affairs require; as soon as he hath done his Work, he will come again and fetch us. When our Souls are with him, that doth not fully content Christ, he will come and fetch us into Heaven in our whole Persons, and then Christ and we shall never part more. 1 Thess. 4.17. And then shall we ever be with the Lord. Thus Christ is never satisfied, till our Communion be perfect and perpetual, till we are all with him in one Assembly and Congregation. Psal. 1.5. Therefore the ungodly shall not stand in the Judgment, nor Sinners in the Congregration of the Righteous. Then all the Elect shall meet in one General Assembly, that Christ's Mystical Body may be fully complete, not one Member of his Mystical Body is wanting.

II. Reasons.

1. Negatively; there is not any want in himself, nor any worth in us. We are worthless and wretched. Psal. 14.3. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one. Titus 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Malice and Envy, hateful and hating one another. Christ hath no need of us, he was happy without us, he lieth in the Bosom of his Father, and hath been his Delight from all Eternity, and hath ten thousand times ten thousand Angels to attend him; what want hath he of poor Worms?

2. Positively; his Affection and Relation to them: Affection, and Self-Inclination, they are the Members of his Body. John 13.1. Jesus having loved his own, that were in the World, he loved them to the end. There are both Motives, he hath loved them, and they are his own.

(1.) He hath loved them, and Love is all for Union and near Communion. Deut. 7.7, 8. The Lord did not set his Love on you, nor choose you, because ye were more in number than any People, but because the Lord loved you. He hath no other Reason but his own Love; and therefore he will not leave, till he hath brought them to their final Happiness.

(2.) They are his own by Election, Purchase, Resignation. They resign themselves to him, and so he hath a peculiar Interest in them. He provideth for his own, they are Members of his Mystical Body, The fullness of him that filleth all in all, Eph. 1.23. Mystical Christ is not complete and full without them, though Christ Personal be every way full and complete.

Use 1. Reproof. You see how Christ standeth affected to the Society of his People, and so are all that have Christ's Spirit; as Moses chose rather to suffer affliction with the People of God, than to enjoy the Pleasures of Sin for a Season, Heb. 11.25. It is better to be afflicted for a Season with God's People, than to live with the Wicked in Pleasure for a season; both are for a season. But there are a sort of Men, whose Spirit and Practice is very contrary to this of Christ; who cannot abide the Presence, much less the Company and Communion of the Saints. Christ cannot rest in Heaven without the Saints; and these Men count themselves in a Prison when they are in good Company; it is their burden and trouble to have a restraint upon their Lusts, to be confined to gracious Discourse about Heaven and Heavenly Things. Nay, their very Presence is an eye-sore. As in some of the Common-Wealths of Greece, they had their Petalism and Ostracism for Men, when they grew eminent and worthy, the baseness of popular Government not consisting with conspicuous Virtue: So these cannot endure holy strictness, or a size of Grace above their dead-hearted Profession.

Use 2. Comfort against the scorn and contempt of the World; though you are cast forth as the sweepings of the Streets, yet you are dear and precious with Christ; that Company which is so disdained and rejected in the World, is longed for by Christ. Therefore let us go forth to him without the Camp, bearing his Reproach, Heb. 13.13. The World casts us out, but Christ takes us to himself.

Use 3. Let us prize the Communion and Fellowship of Christ. It is but reason that we should prize that Company that is so necessary for us, such a Blessing to us: If he value ours, he is worthy of Love, and he is our Head, let us long to be with him. But wherein?

1. By looking after Communion with him for the present. Certainly there is such a thing, the World looketh upon Communion with Christ but as a Fancy; as many among the Heathens pretended to a Secresy with their God's, but the Saints know the Reality of it. 1 John 1.3. And truly our Fellowship is with the Father, and with his Son Jesus Christ. Certainly there is such a thing as this. Now this is either Constant and Habitual, or Solemn and Special.

(1.) Constant and Habitual; as he dwelleth in our Hearts by Faith, where Christ doth take up his abode and dwelling in the Heart, renewing them by his Spirit, as the Fountain of Life. Gal. 2.20. Nevertheless I live, yet not I, but Christ liveth in me: And the Seed and Hope of Glory; Col. 1.27. Christ in you the Hope of Glory: maintaining and defending them against all Temptations. 1 Joh. 4.4. Greater is he that is in you, than he that is in the World. There is no necessity in order to the Spiritual Use, that his Body be in the Sacrament, received into the Mouth and Stomach; his Human Nature is locally present in Heaven, but his Spirit is in us as a Well of Life. This is our constant Communion with him.

(2.) Solemn and Special in Holy Ordinances. Our Souls should run upon this, How we may find Christ there; as the Spouse sought her Beloved throughout the whole City. Cant. 3.2, 3. I will arise now, and go about the City, in the Streets, and in the broad Ways, I will seek him whom my Soul loveth; I sought him, but I found him not. The Watchmen that go about the City found me, to whom I said, Saw ye him whom my Soul loveth? So doth the believing Soul long to see Christ. If he longeth for our presence, we should desire his Presence, and to enjoy as much as we can of it here in the World. It is Heaven begun, As for me, I shall behold his Face in Righteousness, Psal. 17.15. Not only to have bare Ordinances, but to meet with God there, that we may never go from him without him. This is to begin Heaven, to give Christ a Visit, to be familiar with Christ in Prayer, to seek after him in the Lord's Supper, and never go from God without God. Psal. 63.1, 2. O God, thou art my God, early will I seek thee: my Soul thirsteth for thee, my Flesh longeth for thee, in a dry and thirsty Land, where no Water is. To see thy Power and thy Glory, so as I have seen thee in the Sanctuary. That glimpse he had once found, made him long for more: Psal. 84.1, 2. How amiable are thy Tabernacles, O Lord of Hosts! My Soul longeth, yea, even fainteth for the Courts of the Lord, my Heart and my Flesh crieth out for the Living God. Spiritual Communion will at last end in Glory: You may change Place, but not Company.

2. Long to be with him, and to have immediate Communion with him in Heaven. Phil. 1.23. I desire to depart, and to be with Christ ; not to wish for Death in a pet, to put an end to your Troubles. Men look upon Heaven as a Retreat. Nay, do not merely look upon Heaven, as it freeth you from the Torments of Hell, or the Curse and Vengeance of God, but as it giveth you Communion with Christ. 2 Cor. 5.8. We are confident, I say, and willing, rather to be absent from the Body, and to be present with the Lord. Therefore upon this account, be more willing to depart. You that are Old, and within sight of Shore, wait for the happy Hour; you that are Sick, be forward to prepare for Home; you that are Young, you may live long, but you cannot live better than with Christ, be ready when God shall call you.

(1.) There is far more Reason why we should long for Christ, than Christ for us. He desireth your Presence for your own sakes, that you may be happy; he is not solitary without you. You have all the reason in the World to be willing to go to Christ, the sooner the better.

(2.) If you have the Hearts of Christians, you will do so. Rev. 22.17. The Spirit and the Bride say, Come. If you have heartily consented to Christ, you will do so. Gen. 24.58. They called Rebekah, and said unto her, Wilt thou go with this Man? and she said, I will go. Christ saith, I will that they shall be where I am: and the Soul saith, I will be ever in a posture, longing, waiting for this happy Time. The Children of Israel eat the Passover with Staves in their Hands.

(3.) Experience puts us to this; such as have any Communion with Christ here, will long after the completing of it in Heaven. Rom. 8.23. And not only they, but ourselves also, who have the first Fruits of the Spirit; even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body.

(4.) If we desire it not, it is a sign of some Corruption, too great an inclination to the Pleasures and Contentments of the World. Lot lingered in Sodom, Gen. 19.16. Or that you have lost your Evidences, and so think to appear before him, as Malefactors before a Judge.

SERMON XLII.

Secondly ; NOW I come to our Work and Emploiment in Heaven, that we may behold his Glory.

Observe; Our Work, or rather our Happiness in Heaven, mainly consists in the sight of Christ's Glory. 1 John 3.2. Beloved, now are we the Sons of God, but it doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him, for we shall see him as he is. We see him now under a Vail, then in Person: 1 Cor. 13.12. Now we see but through a Glass darkly, then Face to Face.

Here I shall show,

• I. What is this Glory.
• II. What it is to behold this Glory.
• III. Why our Happiness lieth in it.

I. What is this Glory.

1. The Excellency of his Person. The Union of the two Natures in Christ's Person, is one of the Mysteries that shall then be unfolded. John 14.20. At that day ye shall know, that I am in my Father, and you in me, and I in you. How he is God-Man in one Person, how the Father, Son, and Spirit are one. We were made for the understanding of this Mystery. God had Happiness enough in himself, he made Creatures on purpose, Angels and Blessed Men, to contemplate his Excellency.

2. The Clarity of his Human Nature. It is happiness enough to see Jesus Christ upon his White Throne: Rev. 22.4. They shall see his Face, and his Name shall be in their Foreheads. We shall be Eye-witnesses of the Honor which the Father puts upon him as Mediator. It will be a wonderful Glory, we want words to make it intelligible; the visible Sun hath scarce the honor to be Christ's Shadow. We may guess at it by his appearance on Mount Sinai, when he gave the Law, Exod. 19. compared with Heb. 12.18, 19. By the Transfiguration, Mat. 17. when the Disciples were astonished: By the Glympse given to Paul, when a Light from Heaven shined round about him. Acts 9.3. Paul was three days without sight, and could neither eat nor drink; By those emissions of Light and Glory, John 18.6. As soon as he had said unto them, I am he, they went backward, and fell to the Ground. All these Apparitions were formidable, but in Heaven they are comfortable; we are more able to bear it, the Natural Faculties being fortified; and we come to consider it as a Glory put upon him for our sakes.

II. What is this Beholding? It is either Ocular or Mental.

1. Ocular; our Senses have their Happiness as well as the Soul; there is a glorified Eye, as well as a glorified Mind. 2 Cor. 5.7. We walk by Faith, not by Sight: He doth not mean present sense, and the present view of Things, the Life of Faith is sometimes opposed to that, but now he meaneth our Privileges in Heaven. Job pointed to his Eyes, Job 19.26, 27. Tho after my Skin Worms destroy this Body, yet in my Flesh shall I see God: whom I shall see for myself, and mine Eyes shall behold, and not another. We shall see that Person that redeemed us, and that Nature wherein he suffered so much for us. God intendeth good to the Body, he hath entrusted it with the Soul, and the Soul with so much Grace, that he will not lose the outward Cask and Vessel. There is a Glory to entertain our Eyes in Heaven; not only the Beautiful Mansion, and the Glorious Inhabitants, but the Face of the Lamb. We shall be always looking on that Book.

2. There is Mental Vision or Contemplation. The Angels that are not Corporeal, are said always to behold the Face of our Heavenly Father, Mat. 18.10. Angels have no Eyes, yet they see God. When we are said to see God, it is not meant of the bodily Eye; a Spirit cannot be seen with bodily Eyes. And therefore God is called 〈 in non-Latin alphabet 〉 , the Invisible God, Col. 1.15. And seeing Face to Face, is opposed to knowing in part; 1 Cor. 13.12. Now we see through a Glass darkly, then Face to Face: now we know but in part, then we shall know Men as also we are known. The Mind is the noblest Faculty and therefore it must be satisfied in Heaven, or else we cannot be happy; it is the Mind maketh the Man; it is our preferment above the Beasts, that God hath given us a Mind to know him. Man is a rational Creature, and there is as great an Inclination to Knowledge in the Soul, as in Beasts to Carnal Pleasures. Drunkards may talk of their Pleasures, and the gratifications of Sense; but the Pleasure and Delight of the Soul is Knowledge. And besides this general Capacity, there is a particular Inclination in Believers by Grace; and therefore that we may be completely happy, the Mind must be satisfied with the sight of God.

III. Why our Happiness lieth in beholding Christ.

• First ; It is the Cause of all our Fruition and Enjoiment in Heaven.
• Secondly ; All Fruition and Enjoiment is resolved into it again.

First ; It is the Cause of all our Fruition in Heaven. Ocular Vision maketh way for Mental, and Mental Vision for Compleat Holiness or Conformity to God, and Conformity for Love, and Love for Delight, and Delight for Fruition.

1. Ocular Vision maketh way for Mental. We go to Heaven to study Divinity in the Lamb's Face: Rev. 22.4. They shall see his Face, and his Name shall be in their Foreheads. There is an Assembly sitting round about the Throne, and the Lamb is in the midst of them, and there by looking upon his Face, they learn more of God. We need no other Books than beholding his Glory: We converse with Christ, that we may know more of God. Thus we come to Knowledge without labor and difficulty; Christ in his Glory and Eminency is Bible enough.

2. Mental Vision maketh way for Likeness and Conformity to God. Knowledge in this Life changeth us. Col. 3.10. And have put on the New Man, which is renewed in Knowledge after the Image of him that created him. Much more are we sanctified and made holy by the Light of Glory. The sight that we have of Christ in the Gospel, transformeth us: 2 Cor. 3.18. For 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, even as by the Spirit of the Lord. By looking upon Christ through the Light of the Spirit, we are made like him; But now in Glory, when we see him Face to Face, we are more like him; 1 John 3.2. We shall be like him, for we shall see him as he is. Moses, by conversing with God, his Face shone. As a Glass held up against the Sun, the Image and Brightness of the Sun is reflected upon it: So the more we behold Christ, the more we do bear the Image of the Heavenly; 〈 in non-Latin alphabet 〉 , (saith Basil ) he dieth his own Spirit with a Tincture of Glory.

3. This Light and Conformity maketh way for Love, that is, Knowledge increaseth Love; as Light is, so is Love; our Affection is still according to the rate of our Knowledge. In this World Love is but weak, because Light is imperfect; we love little, because we know little. John 4.10. If thou knewest the Gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked, and he would have given to thee Living Water. And Conformity is a ground of Love, it is the highest pitch of Love, to love God out of the Communion of the same Nature. The lowest Love, is to love him out of Interest; as the highest Love is to love him out of a Principle of Holiness, not because he is good and bountiful, but because he is Holy. Whilst Holiness is weak, Love is imperfect. We wander and estrange ourselves from him, and go a whoring from him, for there is some suitableness between us and the Creature, as long as Flesh remaineth: but when we are perfectly Holy, there is no suitableness between us and anything but God, and the Saints and Angels which partake with us of his Image. And we love the Creatures for the need we have of them, as well as the suitableness of them to us: but when we are likened to God, in Holiness and in Happiness, we are above these Wants, we are above all Baits and Snares, so that our Love is entirely carried out to God.

4. Love maketh way for Delight. Can a Man cleave to God, and not rejoice in him? Rejoicing in God, is not only a Duty, but a Reward. Isa. 58.14. Then shalt thou delight thyself in the Lord. The Saints love God, and delight in him, in his Essence and Being, as much as in their own Glory. This maketh Heaven comfortable: it would be a torment to a carnal Heart to be always thinking of God, and employed in Acts of Love, and Service to God; but the Saints delight in him, they delight in his Presence, and in their own Happiness, because God is glorified in it. There is an inconceivable delight in seeing, knowing, and being beloved of God.

5. Delight maketh way for Fruition: for the more we delight in God, the more doth God delight in us, and giveth us the actual Fruition of himself for our Blessedness, so that we are fully satisfied. It is Fruition maketh us happy: We can only speak of it in general Terms, the filling up of the Soul with God, and of the Glory that shall be revealed in us, Rom. 8.18. We are in God, and God in us; as Fire in Iron that is red hot, it seemeth all on fire. Thus can we prattle a little, and darken Counsel with words.

Secondly ; Backward again. Fruition maketh way for Delight. We enjoy God to the full, therefore we delight in him. We are bidden to rejoice in our Pilgrimage: Phil. 4.4. Rejoice in the Lord always, and again I say, Rejoice. God hath made our Work a part of our Wages, to train us up by degrees. But now when we come to Heaven, we enter into our Master's Joy. It is our only Work in Heaven; painful Affections have no more use. And Joy maketh way for Love; these mutual Endearments pass between God and us to increase Love. We delight in God, therefore we are never weary of him. And Love maketh way for Likeness, and Light for Likeness, eadem velle & nolle. There is the most perfect Imitation and Resemblance of God, because the most perfect Love. And for Light, there is Light in this Fire; blunt Iron; if it be made red hot, pierceth deeper than a sharp Tool, we have but one Object. And Likeness maketh way for Knowledge. Mat. 5.8. Blessed are the pure in Heart, for they shall see God. A dusky Glass doth not give a perfect Representation. Ignorance is the Fruit of Sin; Man never knew less, than since he tasted of the Tree of Knowledge. Holiness clarifies the Eye. We shall be like him, for we shall see him as he is, 1 John 3.2. There is little proportion between God and Men, and therefore we do not know him: when we are conformed to God, we are in a greater capacity to understand his Nature. And then Light, or Mental Sight, maketh way for Ocular Sight, that we may look upon Christ. It is a sweet Emploiment, to see the Brightness of the Father's Glory in Christ's Face; there is God best to be seen at the Rebound, and by Reflection: It is a delightful Spectacle.

Use 1. To ravish your Hearts with the Contemplation of this Happiness. O what an affective Sight is Christ's Glory!

• 1. The Sight itself is a Privilege.
• 2. That we shall be able to see it with Comfort.

1. The Sight itself is a Privilege. Abraham had a sight of his Incarnation, when it was a thing long after to come, and it filled him with Joy. John 8.56. Your Father Abraham rejoiced to see my Day; and he saw it▪ and was glad. Simeon saw him when he was a Child, and then said, Now it is enough; Luke 2.29, 30. Now Lord, lettest thou thy Servant depart in peace according to thy Word. For mine Eyes have seen thy Salvation. Zacchaeus climbed up into a Tree to see him, when he was grown up, Luke 19.4. yet then he went up and down as the Carpenter's Son. Many saw Christ in Person, that had no benefit by him. So to see him by Faith and Spiritual Illumination, fills the Soul with Joy. 1 Pet. 1.8. Whom having not seen, we love; in whom, though now ye see him not, yet believing, ye rejoice with Joy unspeakable and full of Glory. To know Christ by hear-say, is lovely and glorious; but now what will it be to see Christ in the midst of Angels, and Blessed Saints, Face to Face! he is another manner of Christ than ever we thought him to be. It is ravishing to behold him in Ordinances; Feasts are poor things to be spoken of to that, but yet there is a Vail upon his Glory. O that there should be such a glorious Spectacle provided for us! It is God's own Blessedness to see himself, and enjoy himself.

2. That we are able to behold it, and that with Comfort. That we are able to behold it: The World is a dark Place, and we are weak Creatures; our Eyes now are like the Eyes of an Owl before the Sun, we cannot take in a full Representation of his Greatness, nor bear the Luster of his Majesty. God is sometimes represented as dwelling in Light, to show the Luster of his Majesty. 1 Tim. 6.16. Who only hath Immortality, dwelling in the Light, which no Man can approach unto. And sometimes as dwelling in Darkness, as noting the weakness of our Apprehensions. Psal. 18.11. He made Darkness his secret Place; his Pavillion round about him were dark Waters, and thick Clouds of the Sky. We are dark Creatures, and can but guess, all is Mystery and Riddle to us. The Children of Israel cried out, We cannot see God and live. Deut. 5.25. Now therefore why should we die? for this great Fire will consume us; If we hear the Voice of the Lord our God anymore, then we shall die. God is fain to dwell in the Heavens, and fix his Throne there; his Glory would drive us to our Wits end, the very Happiness of Heaven would not be a Mercy upon Earth. And then that we may behold it with Comfort. God in Christ is not formidable. Wicked Men shall see Christ, but they shall see him as a Judge; but, saith Job, with these Eyes shall I see my Redeemer: Job 19.25, 26, 27. I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. And though after my Skin, Worms destroy this Body, yet in my Flesh shall I see God: Whom mine Eyes shall behold, and not another. Every Time we look upon Christ, we have the liveliest and sweetest sense of God's Love, it bringeth to remembrance his Passion and Sufferings. Wicked Men shall see him as a Judge to their Terror; as Joseph 's Brethren were ashamed to look on him, they cannot hold up their guilty Heads: But we come to behold our best and beloved Friend, to see him that laid down his Life for us. John 15.13. Greater Love than this hath no Man, that a Man lay down his Life for his Friend. To see such a Friend will be comfortable.

Use 2. Strive to get an Interest in so great a Privilege. Who are those that shall have an Interest in it?

1. They that are careful to serve Christ here. John 12.26. If any Man serve me, let him follow me; and where I am, there also shall my Servant be. His Servants shall serve him, and they shall see his Face, &c. Rev. 22.3, 4. Those that have suffered with him, and sighed with him, that have owned him now, an hidden Christ, shall have the honor to behold him a glorious Christ; they that encourage themselves with these Hopes, One day I shall see Christ▪ Psal. 27.13. I had fainted, unless I had believed to see the Goodness of the Lord in the 〈◊〉 of the Living. The true Land of the Living is Heaven; the World is but the Valley of the Dead, or the place of Mortality. The Queen of Sheba took a long Journey to behold the Glory of Solomon, which yet was but a temporal, fading and earthly Glory.

2. They that begin their Happiness here, n •• e it their study to know Christ. John 17.3. This is Life Eternal, to know thee the only •• ue God, and Jesus Christ whom thou hast sent ; there is the Foundation and the beginning of it. Study Christ in his Natures, Person, Offices; this is fit Work for Saints. Saith Moses, Exod. 33.18. Shew me thy Glory.

1. It is an Increasing Light, but to the Wicked it is a growing Darkness; 〈 in non-Latin alphabet 〉 , outer Darkness, Mat. 25.30. there they are held in Chains of Darkness: you love Darkness better than Light, and you shall have Darkness enough one Day. Now there is a thick Curtain and Vail drawn between you and Christ, and hereafter there will be a deep Gulf; but our work in Heaven is to behold Christ's Glory. Can a Man look for it, and not follow on to know the Lord? None shall have a fight of Christ hereafter, that do not know him now.

2. It must be such a Light, as carries proportion with the Light of Glory, that is, an Affective, transforming Light.

1. An Affective Light. Many may study to warm the Brain, but not the Heart. Rom. 2.20. Which hast, 〈 in non-Latin alphabet 〉 , the Form of Knowledge, and of the Truth in the Law. They may discourse more exactly than a good Christian, have a Map and Model of Truth in the Brain, they dig in the Mines of Knowledge, that Christians may have the Gold. Do you see him with any Affection? Do you strive, above all things, to see his Face? Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple. It is David 's Vnicum, Moses Ravishment, when he saw God's back Parts: Exod. 34.9. If now I have found Grace in thy sight, O Lord, let my Lord, I pray thee, go amongst us. That is one effect of the sight of God, a Man would not be without his Company; I pray thee go amongst us. As Absalom said, 2 Sam. 14.32. Come hither, that I may send thee to the King, to say, Wherefore am I come from Geshur? It had been good for me to have been there still; now therefore let me see the King's Face; and if there be any iniquity in me, let him kill me ; as if he should say, let him kill me, rather than deny me the King's Face. Prize this above all the World▪ Psal. 4.6, 7. Lord, lift thou up the Light of thy Countenance upon us. Thou hast put Gladness in my Heart, more than in the time that their Corn and their Wine increased. Psal. 80.3. Cause thy Face to shine, and we shall be saved.

2. It is Transforming. 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, even as by the Spirit of the Lord. Light and Grace do always go together. It is such a looking upon Christ, as Laban 's Sheep looked upon the peeled Rods in the Gutter; it maketh us more like Christ. Sight worketh upon the Imagination in Brute Beasts; Shall not the Eye of Faith be more strong to change, than Natural Imagination? A bare empty Contemplation will do you no good; those that find themselves to be the Old Man still, let them have never so much Knowledge, it is no sign of Grace, nor of an Interest in Glory.

Use 3. Let the foresight of this glorious Estate wean thee from all inordinate Affections to Human and Earthly Glory. There is the Lust of the Eyes, 1 John 2.16. By the Eyes we fire our Hearts. Doth a stately glorious House allure thee? What is this to Heaven, the Palace of God, and the Mansion of Blessed Spirits? Do glorious Garments and Apparel bewitch thee? What is this to our Robes of Righteousness, and those Garments of Salvation, wherewith the Saints shall be clothed in the Day of the Manifestation of the Sons of God? Doth the Face of Earthly Majesty astonish thee? What will it be to behold the Lord Jesus in all his Majesty and Glory? As the Sun puts out the Candle; so should the fore-thought of these Excellencies extinguish in us carnal Desire, and dissolve the Inchantment, that would otherwise bewitch our Souls, and make us impatient under the Cross. Beware of the Vanity of the Eye, if it be consecrated to behold Christ's Glory.

Fifthly ; The next thing is, the Reason of all this, the Father's Eternal Love to Christ, and in Christ to us: For thou hast loved me before the Foundation of the World, that is, from all Eternity, as the Phrase is often used in this sense in Scripture. But how was Christ loved from all Eternity? I Answer; Partly, as 〈◊〉 Eternal Son of God: Prov. 8. from 21, to verse 30. before the Mountains were settled, before the Hills were brought forth. Partly as Mediator, designed from all Eternity, and so loved before the Foundation of the World, as he was slain before the Foundation of the World, Rev. 13.8. Christ was our Mediator from all Etern ••• y; not only before we were born, but before ever he came in the Flesh. To the Ey • of God all things are present, nothing is past, nothing is to come. But why is this made a Reason? I Answer; It is a Reason,

• 1. Of the last Clause; the Glory given to Christ, is a Fruit and Evidence of God's Eternal Love to him as Mediator; for so he is considered here; for whatever was given to Christ, was given to him as Mediator, for to the Divine Nature nothing can be given; though the Father be the Fountain of the Godhead, yet he is not so properly said to give Glory to Christ as God, because he loved him.
• 2. Of the whole Verse, and so you may conceive it either thus, that he improved his whole Interest in the Father, conjuring him by his Infinite and Eternal Love, or rather from Love to himself, inferreth Love to us; thou hast loved me, and them in me; for we also are loved before the Foundation of the World. Mat. 25.34. Come ye blessed of my Father, inherit a Kingdom prepared for you before the Foundation of the World.

The Point to be discussed is, The Eternity of God's Love to Christ, and in Christ to us.

1. The Eternity of God's Love to Christ, as God, as his Son; the Love of Parents to Children is but a shadow of it. We are Finite, so are our Affections. As his Image, Heb. 1.3. Who is the Brightness of his Glory, and the express Image of his Person. Likeness is the Ground of Love; God loves Christ, not only as like him, but as being of the same Essence with himself. 1 John 5.7. For there are Three that bear Record in Heaven; the Father, the Word, and the Holy Ghost, and these Three are One. There is no created Instance to answer it; all that we love are without us, but Christ is of the same Essence with God. Then he loveth him as Mediator, and Head of the Church, he doth not only love us in Christ, but in a sort he loveth Christ in us, because of the complacency that he took in his Obedience. John 10.17. Therefore doth my Father love me, because I lay down my Life, that I might take it again. God did therefore eternally love him, and glorify his Manhood for his Love to us.

2. In God's loving Christ, he loved us. We are elected in him before the Foundation of the World. Ephes. 1.4. According as he hath chosen us in him before the Foundation of the World. When God chose Christ to be Mediator, he chose us in Christ. This is the Method of the Divine Decrees. God from all Eternity resolved to create Man pure and innocent, but with a changeable Will; to permit him to fall; and he resolved on the Remedy, Christ, and in Christ to receive them to Grace, and accept them to Life again. First he loveth Christ, and then us in him; as a King doth not only love a Subject that hath done him Service, but all his Friends and Kindred they are brought to Court, and preferred for his sake.

3. This Love to us was Eternal also. 2 Tim. 1.9. Who hath saved us, and called us with an Holy Calling; not according to our Works, but according to his own Purpose and Grace, which was given us in Christ Jesus before the World began. So, Titus 1.2. In hope of Eternal Life, which God, that cannot lie, promised before the World began. But how then are we Children of Wrath by Nature, the Elect as well as others? Ephes. 2.3. And were by Nature Children of Wrath, even as others. Answ. That showeth the Merit of the natural Estate, not the Purpose and Decree of God. There are Vessels of Wrath, viz. the Reprobate; and Children of Wrath, viz. the Unregenerate Elect; and Children under Wrath, viz. Children of God under desertion. It notes not what God hath determined in his Everlasting Counsel, but what we deserve by Nature, and in the course of his Justice.

Use 1. It is a ground of Hope, why we may look for Everlasting Life, because of God's Eternal Love. So it is urged here. There are two Grounds of Hope, The Eternity of his Love, and his Love to Christ.

1. The Eternity of his Love: From Eternity it began, and to Eternity it continueth; before the World was, and when the World shall be no more. Psal. 103.17. The Mercy of the Lord is from Everlasting to Everlasting, upon them that fear him; and his Righteousness unto Children's Children. It is the weakness of Man to change Purposes; God's Love is not sickle and inconstant. We have good Purposes, but they are speedily blasted, but certainly God's Eternal Purpose shall stand. So that the great Foundation of our Hope is, the immutable Love of God the Father. He that • eeth all things at once, cannot be deceived; we are ignorant of Futurity, and therefore upon new Events change our Minds. Whatever falleth out, God repenteth not; Rom. 11.29. For the Gifts and Calling of God are without Repentance. His Ancient Love continues still. We have many backsliding Thoughts; we think to love God, but new Temptations carry us away, and so we are fickle and changeable; but God changeth not, he cannot deny himself.

2. His Love to Christ, which is the ground of his Love to us. It is the Wisdom of God, that the Reasons why Man should be loved, should be out of Man himself, in and among the Persons of the Godhead. The Son loveth us, because the Father requireth it; and the Father loveth us, because the Son merited it; and the Holy Ghost, that proceedeth from the Father and the Son, loveth us, because of the Father's Purpose, and the Son's Purchase: And then the Holy Ghost's Work is a new Ground of Love. As long as the Son is faithful to the Father, and God regardeth the Obedience of Christ, and the Work of the Spirit, we are sure to be loved. But will not such an absolute Certainty make way for looseness? It is possible it may with a Carnal Heart, for the very Gospel is to some the savor of Death unto Death; but to the Elect it cannot be, the great Gift of God's Eternal Love is Holiness: Ephes. 1.4. According as he hath chosen us in him, before the Foundation of the World, that we should be holy and without blame before him in Love. And so for Christ's Love, Ephes. 5.25, 26. Christ loved the Church; and gave himself for it; that he might sanctify and cleanse it by the washing of Water by the Word. And the Holy Ghost worketh us to this very thing, 2 Thess. 2.13. Through sanctification of the Spirit. If we turn a Wheel round, the Wheel of necessity must run round. If God loveth us Eternally, we must be Holy. There is not only a necessity of Precept, but of Consequence; he hath not only commanded it, but it must be so.

Use 2. It commandeth God's Love, that you may admire it. Remember it is eternal, of an old standing; and all that is done to us in time, are but the Issues and Fruits of Eternal Love.

1. It is Eternal, as Ancient as God himself. There was no time when God did not think of us and love us: we are wont to prize an ancient Friend; the oldest Friend that we have is God; he loved us, not only before we were lovely, but before we were at all; he thought of us, before we could have a thought of him; in our Infancy we could not so much as know that he loved us; and when we came to Years of Discretion, we knew how to offend him, before we knew how to love him and serve him. Many Times God is not in all our Thoughts, when he is thinking how to bless us, and do us good. Let us measure the s • ort scantling of our Lives with Eternity, wherein God showeth Love to us. We began but as yesterday, and are Sinners from the Womb; the more liberal we find God to be, the more obstinate are we, yet be repenteth not of his Ancient Love. Certainly if God should stay till he found cause of Love in us, we should never be loved.

2. Look to the Effects of his Love in time. We receive new Effects of his Love every day, but all cometh out of his ancient and eternal Love in Christ: though the Effects be new, the Love is ancient. It is good sometimes to trace God in the Paths of his Love; by what strange Providences our Parents came together, that we might have a being! how wonderfully were we preserved, that we might not be cut off in our natural Estate! How were we converted many times, when we did think of no such Matter? Everlasting Love sets itself awork. Jer. 31.3. I have loved thee with an everlasting Love; therefore with loving-kindness have I drawn thee. What could move God, when Paul was in the heat of his Persecution? How wonderfully did God take us in our Month! send Afflictions to stop the course and career of Sin! 1 Cor. 11.32. For when we are judged, we are chastened of the Lord, that we may not be condemned with the World. How many Disappointments did we meet with in a carnal Course! As David said to Abigail, 1 Sam. 25.32, 33. Blessed be the Lord God of Israel, which se •• thee this day to meet me. And blessed be thy Advice, and blessed be thou which hast kept •• this day from coming to shed Blood, and from avenging myself with mine own Hand. O how sweet is it to see Eternal Love in all that befalleth us! It will be our speculation in Heaven, we shall know as we are known, and be able to interpret all the Windings and Circuits of Providence.

Use 3. It shameth us, that we adjourn and put off our Love to God till old Age; when we have spent our strength in the World, and wasted ourselves in Satan's Work, we dream of a devout Retirement. O consider, God's Love to us is as ancient as his Being; and are not we ashamed that we should put off God till the latter and none decrepit part of our Lives? It is a commendation to be an old Disciple; and God loveth an early Love. Jer. 2.2. Thus saith the Lord, I remember thee, the Kindness of thy Youth, the Love of thine Espousals, before our Affections are prostituted to other Objects. Under the Law, the first-Fruits were the Lord's, he should have the First. God's Children are wont to return Love for Love, and like Love; therefore let it be as Ancient as you can: Do not say, Art thou come no torment me before my time? and dream of a more convenient Season.

Use 4. It teacheth us to disclaim Merit.

1. God's Love was before our Being and Acting. Paul, out of a less Circumstance, concludeth Election not to be of Works. Rom. 9.11. For the Children being yet •• born, neither having done Good or Evil, that the Purpose of God according to Election might stand, not of Works, but of him that calleth, it was said, The Elder shall serve the Younger. God's Election is before all Acts of ours; therefore we deserve nothing, but all is from God. It is not a thing of Yesterday, our Love is not the cause of God's neither is it a fit Reward and Satisfaction.

Object. But doth not God foresee our good Works, or at least Faith and final Perseverance? He knew who would believe the Gospel, who would live Holy, and who would remain in their Sins.

I Answer; If this were true, there were not such a gracious Freedom in Grace. It is true, God foreseeth all things that shall be, but first he fore-ordaineth them: Prescience includeth and supposeth Preordination; things are not, because they are foreseen; but they are foreseen, because they shall be: From Predestination issueth Faith, Sanctification, Perseverance. So that we are not chosen because we are Holy, but to be Holy: Ephes. 1.4. According as he hath chosen us in him before the Foundation of the World, that we should be holy, and without blame before him in Love. And to be rich in death; James 2.5. Hearken my beloved Brethren, Hath not God chosen the Poor of this World Rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him? As Paul saith of himself, 1 Cor. 7.25. I give my Judgment, as one that hath obtained Mercy of the Lord to be faithful ; not that God foresaw that he was so. Our Ordination to Life, is the Cause of Faith. Acts 13.48. As many as were ordained to Eternal Life, believed.

2. When we were, we were not lovely; there was nothing to excite God to show us Mercy. Our natural Condition is described, Titus 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in 〈◊〉 and Envy, 〈 in non-Latin alphabet 〉 , hateful, and hating one another. All are abominable, and worthy of hatred; yet one hateth another, as if he were lovely, and the other only abominable.

There are two Causes of Self-conceit; we have not a Spiritual Discerning, and are partial in our our own Cause, and guilty of Self-love.

1. We have not a Spiritual Discerning, 〈 in non-Latin alphabet 〉 , we are filthy, deformed, hateful in the Eyes of God, stink in the Nostrils of God. If we see a deformed Creature, overgrown with Scurf and Sores, or a stinking Carkass, we turn away the Head in great abomination, and cry, O filthy! yet we are all so before God. A Toad, a stinking Carkass, cannot be so loathsome to us, as a Sinner is to God. If a Man had but a Glass to see his own natural Face, he would wonder that God should love him. Indeed we have a Glass, but we have not Eyes. What could God see in us, to excite him to show Mercy? God is not blinded with the vehemence of any Passion; yea, the Object is uncomely, uncomely to a Spiritual Eye, much more to the Father of Spirits.

2. Self-love blindeth us, 〈 in non-Latin alphabet 〉 . If Men would hold together, and like one another, all would be well; but now we cannot love one another, and live with one another in safety, we seem such odd Creatures. Fratrum concordia rara est. We are hateful Creatures to God, to Angels, to Devils, to our Selves.

Object. But some are more civil and refined.

Answ. It is true, Natural Corruption doth not break out in all with a like Violence; but a benumbed Snake, is a Snake; a Sow washed, is not changed. As when the Liver groweth, other parts languish; one great Lust intercepteth the nourishment of other Corruptions.

Object. But do not some use Free-Will better than others? Sure God loveth them more.

Answ. No, not according to the Works which we have done, but according to his Mercy he saved us, Tit. 3.5. God's Original Motives to do good, are from himself.

Use 5. We are not to measure God's Love by Temporal Accidents; that which cometh from Eternity, and tendeth to Eternity, that is an evidence of his special Love. Eccles. 9.1. No Man knoweth either Love or Hatred, by all that is before him. The Pleasures of Sin are for a Season, Heb. 11.25. and Afflictions are for a season; but Spiritual Blessings in Heavenly Places, which come from Heaven, and tend to Heaven, which have no dependence upon this World, whether it stand or no, these evidence the best Love, God's special Mercy; Why, they were devised before ever the Foundations of the World were laid, and it is most of all shown when the World is at an end. Therefore moderate your desires of Earthly Things, which the Apostle calls this World's Goods, 1 John 3.17. they are of no use in Eternity. And bear Afflictions with more Patience, you do but lose a little for the present, that you may be safe forever. Hic ure, hic seca, ut in aeternum parcas.

Use 6. It presseth us to get an Interest in this Eternal Love. How shall we discern it?

1. By the Scope and Aim of your Lives and Actions. Do you labor for another World? 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are Temporal, but the things which are not seen are Eternal, 〈 in non-Latin alphabet 〉 . What is your Heart set upon? and what do you make your Scope and Aim? A Child of God prayeth, professeth, in order to Eternity. A Man shall know his general Scope by what satisfieth him. Are you contented with the World, to have your Names written in Earth, to have your whole Portion in this Life? for other things you will give Goda Discharge. Luther would not give God an Acquittance, Valde protestatus sum nolle sic à Deo satiati. Grace must have Eternity, for it would fain answer God's Love; it would live forever, forever to praise God, and serve God. All the World will not satisfy it, without this eternal enjoyment of God.

2. Have you an Eternal Principle? Is there a Life begun that cannot be quenched? Is the Immortal Seed conveyed into your Hearts? 1 Pet. 1.23. Being born again, not of Corruptible Seed, but of Incorruptible, by the Word of God, which liveth and abideth forever. Then certainly thou art loved from Eternity, for thou hast a Pledg of it. First or last there is a Work wrought in their Souls, that can never be undone and disannulled, something that is of an Everlasting Nature. And therefore what Seeds of Eternity hath God planted in your Hearts? Common Graces and Moral Virtues, these are of no long continuance, the Soul must have an abiding Work, an immortal Work.

3. You may know it by this, you will be much in Trial, whether this be wrought in you or no, whether there be such an Eternal Principle conveyed into your Hearts. Morality is puffed up, never suspects itself, and common Grace puts us into good Moods, now and then gives some tastes and flashes. Heb. 6.4, 5. They were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost; and have tasted the good Word of God, and the Power of the World to come. Morality doth not labor to see that all is sure and safe, and Common Grace only gives us some Taste and Flashes. But a Child of God is looking after the Unction that will abide, the Seed that remaineth; and is careful to see that there is Grace, and to be increasing in Grace, and is always examining whether it be real.

SERMON XLIII.

OUR Lord had laid down the Object of his Prayers, and the Matter of them, and now he comes to the Reasons: though in such affectionate Addresses to God, we should not be anxious in stating the Method. Some conceive this a Doxology; as Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. Even so, Father, for so it seemed good in thy sight. He had fully discharged his Office as a Prophet, and therefore giveth Thanks. But I rather look upon it as a part of Supplication. He had made his Will and Testament, and now alledgeth the Equity of it. Here,

• First ; A Compellation, O Righteous Father.
• Secondly ; The Qualification of the Disciples for that Glory which he sought for them, Saving Knowledge. Which is illustrated;
  • I. By its Opposite, the affected and obstinate Ignorance of the World; The World hath not known thee.
  • II. By its Efficient and Exemplary Cause; but I have known thee.

First ; A Compellation; Righteous Father. In which there is an Argument secretly couched. For always Titles of God are suited to the Matter in Hand. It is brought to show the Reason, why the World is excluded the participation of Heavenly Glory, and the Equity in bestowing it upon the Elect. He had before called him, Holy Father, now Righteous Father.

God is Just and Righteous two manner of ways, in a Legal and in an Evangelical Sense. In a Legal Sense, his Justice is rewarding Men according to the Merit of their Actions. Thus he dealeth with the Reprobate lost World. In the Evangelical Sense, God's Righteousness doth not regard the Merit of their Actions, but the State of the Person; and judgeth them rather according to what they have received, than what they have done: And so God dealeth with the Elect and Reprobate; the one are rewarded according to their Works, the other according to their State, evidenced by their Works; to both God is just. So that I might,

1. Observe; That in the Condemnation of the World, God is just, though they remain in blindness.

1. Because God hath done enough, God is aforehand with them, they have more Means than they use well. The Gentile World had Light enough from the Creatures to convince them of the True God; Rom. 1.19, 20. Because that which may be known of God is manifest in them, for God hath shown it unto them. For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead; so that they are, 〈 in non-Latin alphabet 〉 , without excuse. Yet they would not acknowledge the True God. The Jewish World had Miracles enough to convince them of the true Messiah. Joh. 15.24. If I had not done among them the Works that no other Man did, they had not had Sin; but now they have both seen and hated me and my Father. The Carnal World, within the Pale of the Church, have had means enough to be better; and though it be blind in the things of God, yet the Lord is clear. Isa. 5.4. What could I have done more for my Vineyard than I have done? in point of External Administration. The Lord loveth to be clear when he judgeth, Psal. 51.4. compared with Rom. 3.26. In all Debates he loveth the Victory. Isa. 65.2. I have spread out my Hands all the day unto a rebellious People, which walketh in a way which was not good, after their own Thoughts. None goeth to Hell for want of warning: Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy Children together, as a Hen gathereth her Chickens under her Wings, but ye would not?

2. They have not done their part. They dally with Means, scorn Wisdom: their Weakness is willful, and their Blindness affected. The Things of God must be spiritually discerned, but they are folly to them: 1 Cor. 2.14. For the natural Man receiveth not the Things of the Spirit of God, for they are foolishness unto him; neither can be know them, because they are spiritually discerned. There is not only an Impotency, but a Scorn: there is a positive Enmity, as well as an Incapacity. John 3.19. This is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were Evil. Man is in love with his own Misery; when we should hate Sins, we hate the Light that discovereth them: an Ignorant People love a Sottish Ministry; the Faithful Witnesses are the World's Torment; Rev. 11.10. These two Prophets tormented them that dwelt on the Earth. The World would fain lie down upon the Bed of Ease, and sleep. Light is troublesome to sore Eyes. Ignorant Priests are the People's Idols; the Blind lead the Blind, and they both fall into the Ditch. They do not only err in their Minds, but err in their Hearts; the one is sad, the other worse. It is Evil that we do not know, it is doubly Evil that we desire not to know; Job 21.14. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways. Spiritual Blindness is worse than Bodily. When Elymas was stricken blind, he desired some-body to lead him by the Hand, Acts 13.11. We count it our Happiness to have fit Guides; but in Spiritual Blindness it is quite otherwise; we cannot endure a faithful Guide. The Prophets prophesy Lies, and the People love to have it so. Blind People are all for blind Guides.

Use 1. Let it set God clear. He loveth to have it so. When he cometh to Judgment, the Books shall be opened, Rev. 20.12. We are apt to quarrel his Justice, for leaving so great a part of the World in the dark. Remember he is aforehand with Means, and they love the state they are in: God leaveth no Man without a sufficient Conviction and Witness of himself.

Use 2. Let sottish Men know that God is not all Mercy, and all Honey. Usually our Desires transform God into that shape which we fancy. A Libertine would have God all Mercy, and all Patience, because he desires him to be so. Affections make Opinions. Psal. 50.21. Thou thoughtest that I was altogether such an one as thyself. But be not deceived; to the blind World God will be severe, but just. Isa. 27.11. It is a People of no understanding; therefore he that made them will not have mercy on them, and he that formed them, will show them no favor. Ignorance is fatal and deadly to the Heathens. 2 Thess. 1.8. In flaming Fire, taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. We pity them, and say, Poor ignorant Creatures! We hate a Drunkard, but we pity an Ignorant Man: But God is very angry with them, because he knoweth the wickedness of their Hearts, how many Means they have withstood, and how much Light they have abused. God doth not measure Sins by the foulness of the Act, but by the unkindness and ingratitude of it: The Blind and the Lame are equally an abomination to the Lord: to want Knowledge, is as bad as to want Obedience, it will be no excuse.

Object. Ay, but they have good meanings, and surely God will not deal in Justice and rigor with them: we are ignorant, but our Heart is good.

Answ. Prov. 19.21. Without Knowledge the Heart is not good. Ignorance is so far from being the Mother of Devotion, as the Papists say, that it is the great hindrance of it. Simple Credulity may be more awful and scrupulous, as Men in the Night have many Fears: but God loveth rational Service, not blind Obedience, 1 Chron. 28.9. And thou, Solomon my Son, know thou the God of thy Father, and serve him with a perfect Heart, and a willing Mind. Worship without Knowledge, is but a blind Guess, and loose Aim, as Christ reproveth the Samaritans for worshipping they knew not what, John 4.22. Certainly we are not so sensible of the danger of Ignorance as we should be. Men live sensually, and die sottishly, and then perish eternally; they live by guess at best, and some devout Aims; and when they come to die, they die guess, in a doubtful uncertain way; like Men that leap over a deep Gulf blindfold, they know not where their Feet shall light.

2. Observe; That God is not only merciful, but just▪ in the reward of the Godly, or glorifying the Elect. Christ is praying and arguing for Heavenly Glory, and he giveth God the Title of Righteous Father. You shall see all your Privileges are made to come from Righteousness. Pardon of Sins, which is one of the freest Acts of God, and wherein he discovereth most of his Mercy. 1 John 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins, and cleanse us from all Unrighteousness. This is the Mystery of Divine Grace. So also for Eternal Rewards: 2 Thess. 1.6, 7. Seeing it is a righteous thing with God to recompense Tribulation to them that trouble you. You will think that it is righteous indeed that God should punish the Wicked; but read on, but to you who are troubled, rest with us, when the Lord Jesus shall be revealed, &c.

But how is God's Righteousness and Justice interested in our Rewards?

1. Partly it is engaged by Christ's Merit. Tho to us it be mere Grace, yet as to Christ it is just, Christ's Satisfaction being equivalent to the violation of God's Majesty, and therefore it is just to pardon us. It is just for the Creditor to forgive the Debtor, when the Surety hath paid. So Christ's Blood, it is not only 〈 in non-Latin alphabet 〉 a Ransom, but 〈 in non-Latin alphabet 〉 a Price. It is just with God to glorify us; Christ's Righteousness giveth us a Right. This Reason you have, Rom. 3.24, 25, 26. Being justified freely by his Grace, through the Redemption that is in Jesus Christ: whom God hath set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God. To declare, I say, at this time his Righteousness; that he may be just, and the Justifier of him that believeth in Jesus. God being satisfied by Christ, can be gracious to the Creature without disparagement to his Justice: The Mediator interposeth, his Satisfaction is accepted. This was that the wise Men of all Times busied themselves in, How God could do good to the Creature, without disparagement to his Justice. But all their Devices were frustrate, Christ alone bringeth the Blood to the Mercy-Seat.

2. God is fast bound by his own Promise. James 1.12. Blessed is the Man that endureth Temptation; for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him. And it is a part of Justice to make good his Word. Promittendo se facit debitorem ; The Qualification being supposed, we may challenge him upon it. Psal. 119.49. Remember thy Word unto thy Servant, upon which thou hast caused me to hope. He biddeth us put him in remembrance; he hath drawn us to these Hopes. 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing. Upon which Bernard noteth, Paulus expectat Coronam justitiae, sed justitiae Dei, non suae: justum est ut reddat quod debet, debet autem quod pollicitus est. It is just with God to pay what he oweth, and he oweth what he promised. Therefore Chrysostom saith it was 〈 in non-Latin alphabet 〉 . We may say to God, red quod promisisti, though not red quod debes.

3. By positive Ordinance, that every Man shall receive according to the kind of his Work; the Wicked, according to their wicked Actions; and the Good, according to their good Actions. Mat. 16.27. Then he shall reward every Man according to his Works. Now lest any should think it is meant of wicked Men only, the Apostle tell us, 2 Cor. 5.10. Everyone shall receive the things done in his Body, according to that he hath done, whether it be good or bad. God is not arbitrary in his Judgment, it is the Rule of Process. All shall be rewarded in the general quoad genus, according to the kind of their Works; Wicked Men, quoad meritum, because Eternal Punishment is due to Evil Works, out of the Nature of the Works; but for the Godly, the kind of their Works is judged, but not in rigorous Justice, they shall not be weighed in the Ballance, then all would be found wanting, but brought to the Touch-stone. Vae laudabili vitae hominum, si (remotâ miserecordiâ) discentias eam, saith Gregory. And the Apostle, James 2.12. So speak ye, and so do, as they the • shall be judged by the Law of Liberty.

Use 1. See how careful God is to preserve the Honor, and the awe in us of his Justice, even in his Rewards of Grace. God will be just; he is very careful to preserve the Notions which the Creature hath of his own Essence, inviolable. He will not exercise Mercy to the prejudice of his Justice, there must be some way to represent him still a Righteous Father. God would give his own Son to the Death, that he might appear Righteous, God will not love that Honor. Therefore stand in awe, and sin not, lest thou come short of the Grace offered in Christ, lest you find him just in a legal sense, while you abuse the Mercy of the Gospel.

Use 2. It is to give us a sure Ground of Hope. Heb. 6.10. For God is not unrighteous to forget your Work and Labor of Love: That which is most terrible in God, is the Pawn and Pledge of our Salvation. Conscience, which is God's Deputy, is never satisfied till God be satisfied; for this Thought cannot be plucked out of our Minds, that God is an Avenger. If we had not a sufficient Satisfaction, we should always be troubled; Wherewith shall he be appeased? Mic. 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the High God? Shall I come before him with Burnt-Offerings, with Calves of a Year old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my First-Born for my Transgression, the Fruit of my Body for the Sin of my Soul? If a poor Creature were in Debt, and haling to Prison, and a King should say, I will engage my whole Revenue but I will pay it; how would this comfort him! Certainly Christ was responsible enough, we are not so cheerful in his Service as we should be, now Justice is made our Friend. Make use of it in great dejections and pangs of Conscience. Job 33.24. Then he is gracious to him, and saith, Deliver him from going down to the Pit, I have found a Ransom. When the Ram was taken, Isaac was let go. God will show Mercy to our Persons, for Justice is satisfied in our Surety. You have a double Claim, and hold fast upon him in every Court; you may come before the Tribunal of Justice, as well as the Throne of Grace. When you are fainting in Service, encourage yourselves; Verily there is a Reward for the Righteous, Psal. 58.11. One day or another the Saints shall be rewarded, their Labor and Service shall not be lost.

Secondly ; The Qualification, Saving-Knowledge, These have known that thou hast sent me. It is urged as a Reason, why they should behold his Glory hereafter, because they make it their Care to know God in Christ here.

Here are two Propositions.

• 1. The only way to come to Blessedness, is by the Knowledge of the True God.
• 2. There is no Knowledge of the True God, without the Knowledge of Jesus Christ as Mediator.

1. Proposition; That the only way to Blessedness, is by the Knowledge of the True God. This I prove;

1. Because the Foundation of the Eternal State must be laid in this Life. Now the Foundation and Superstructure must carry a proportion. What is the great Happiness of Heaven, and the Blessedness of the Creature? The Beatifical Vision; and therefore we must begin it here in Knowledge, and in the study of God. John 17.3. This is Life Eternal, to know thee the only True God ; that is, this is the beginning of Life E • ernal; when there is a Saving-Light in the Soul, there is a Spark kindled that will never be quenched. In the Barn Corn doth not grow, but in the Field. Here we labor after Knowledge, there we enjoy the Perfection of it; and according to the Degrees of Knowledge and Grace we attain in this Life, so will be our Happiness hereafter. The State of the Wicked is a growing Darkness. Mat. 8.12. The Children of the Kingdom shall be cast out into utter Darkness, 〈 in non-Latin alphabet 〉 . What is that? A Darkness beyond a Darkness, in tenebras ex tenebris inf • liciter exclusi, they shall be cast out from one Darkness into another. Here they are under the Darkness of Ignorance and Sin, and there they shall be under the darkness of Horror and Terror for evermore. The State of the Wicked in Hell, is a Darkness that grows out of a Darkness; here they are dark, and care not to know God, or know his Ways, and the Mists of Darkness are reserved for them for evermore. But now the State of the Godly is an Increasing Light. Prov. 4.18. The Path of the Just is as the shining Light that shineth more and more unto the perfect day. Look, as the just do increase, and go on from Knowledge to Knowledge, till they attain the Light of Glory, as the Sun climbeth up to the top of the Meridian by degrees; so the way of the Wicked is Darkness, they go on from Darkness to Darkness, and the Mist of Darkness is reserved for them; ignorance makes way for Sin, and Sin for Hell. They are hastening downwards from Darkness to Darkness, and we hasten to the perfect Day, from Grace to Glory.

2. There is no serving or enjoying of God but by Knowledge. I do not plead for a naked Knowledge, and an unactive Speculation, but such as is accompanied with▪ Faith, Love, and Obedience, otherwise it is no true Knowledge. No Knowledge, no Faith. Rom. 10.14. How shall they believe in him of whom they have not heard? We must know what Christ is, before we can trust him with our Souls. Would a Woman accept of a Man, when she knows not what he is, nor from whence he came? Can the Soul rest itself with Christ, and venture its Salvation upon him, till it knows what he is? 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. Faith is an adv • sed Act, it is a Child of Light; Presumption is but a blind Adventure, an Act that is done hand over-head, without Advice and Care; but Faith certainly presupposeth Knowledge. The blind Man speaks Reason in this, when Christ asked him, Dost thou believe on the Son of God? John 9.35. He answered, Vers. 36. Who is he, Lord, that I may believe on him? And then for Love; No Knowledge, no Love; an unknown Object never affects us: Love proceeds from Sight, those that have a sight of the Excellencies of God, by the Light of the Spirit accompanying the Word, they love the Lord. And then where there is no Love, there is no Knowledge. 1 John 4.8. He that loveth not, knoweth not God, for God is Love. And then for Worship and Obedience, that is also the Fruit of Knowledge; that Worship which is performed to the unknown God, is never right. As those Fruits that grow out of the Sun, are crabbed and sour; so all such Acts of Worship as proceed not from Light and Knowledge, are not right and genuine. There cannot be a greater Preservative from Sin, than Knowledge. 3 Epist. John 11. He that doth Evil, hath not seen God. Certainly he that makes a trade and course of Sin, was never acquainted with God. 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Lyar, and the Truth is not in him. And there can be no enjoyment of God without Knowledge, neither in a way of Grace, nor in a way of Comfort. Not in a way of Grace: there can be no Grace without Knowledge; if we be renewed and changed, it is by Knowledge; Col. 3.10. And have put on the New Man, which is renewed in Knowledge after the Image of him that created him. If we be strengthened in Affliction, and enabled for the Duties of every Condition, it is by Knowledge. Phil. 4.12. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed, both to be full, and to be hungry, both to abound, and to suffer need. All Communications of Grace are conveyed by Light. Nor can there be any enjoyment of God in a way of Comfort, without Light and Knowledge: Fears are in the dark, till we have a distinct Knowledge of the Nature and Tenor of the Covenant; we are full of Fears and Doubts, which vanish as a Mist before the Sun, when Knowledge is wrought.

2. Proposition; There is no Knowledge of the True God, without the Knowledge of Christ as Mediator.

For two Reasons.

• 1. Because God will accept no Honor from the Creature, but in and through Jesus Christ. John 5.23. That all Men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father that hath sent him. God hath revealed himself in Christ, and you make God an Idol if you think of him otherwise.
• 2. Because God out of Christ is not comfortable, but terrible. The fallen Creature cannot converse with God without a Mediator. As Waters which are salt in the Sea, strained through the Earth, are sweet in Rivers: So are the Attributes of God, in and through Christ, sweet and comfortable to the Soul; for we cannot draw nigh to God without a Screen.

Use. To press us to get Knowledge. The more Knowledge, the more a Man; the more Ignorant, the more Brutish. Psal. 49.20. Man that is in Honor, and void of Understanding, is like the Beasts that perish. And again; as Knowledge doth distinguish you from Beasts; so the Knowledge of God doth distinguish you from other Men; to know God is your excellency above other Men. Jer. 9.23, 24. Let not the wise Man glory in his Wisdom, neither let the mighty Man glory in his Might, let not the rich Man glory in his Riches. But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, &c. As if he had said, If you will needs glory, it is not who is most Wealthy, nor most Mighty, nor most Wise, but who hath the greatest Knowledge of God in Christ. Above all, know God in Christ, that is most comfortable. Horribile est de Deo extra Christum cogitare ; It is an horrible thing to think of God out of Christ. God in Christ is the greatest Mercy the World was ever acquainted with; this is a Speculation fit for Angels. 1 Pet. 1.12. Which things the Angels desire to look into. Eph. 3.10. To the intent that now unto the Principalities and Powers in Heavenly Places, might be known by the Church the manifold Wisdom of God. And therefore much more should it be the study of Saints. But do not rest in a naked Contemplation; there is a Form of Knowledge, Rom. 2.20. as well as a Form of Godliness, 2 Tim. 3.5. which is nothing else but an Artificial Speculation, a naked Model of Truth in the Brain, which, a • the Winter-Sun, shines, but warms not. But what is true Knowledge? How shall we discover it? I Answer; 1. It must be a serious prudent Knowledge, &c. [See on Ver. 8.]

I now come to speak to the Illustration of this Qualification of Saving-Knowledge. It is illustrated;

• I. By its Opposite, the affected and obstinate Ignorance of the World. The World hath not known thee.
• II. By its efficient and exemplary Cause. But I have known thee.

I. The first Illustration, is from the Opposite Ignorance and Obstinacy of the World. The World hath not known thee.

Why is this alleged? I Answer; Partly, to show the Reason why they should be otherwise dealt withal than the blind World. As if he had said, By thy righteous and wise Constitution, thou hast appointed different Recompences to Men of different States; but now They have known thee, but the World hath not known thee. Partly, in commend their acknowledgment of Christ, the World neither knowing nor believing▪ yea, rather hating and persecuting thee. In the Original there [is 〈 in non-Latin alphabet 〉 though] so that neither hindered by Fears nor Snares; the Rulers and great Men were against the acknowledging of Christ, the Multitude blind and obstinate; yet the Disciples knew him, and owned him as the Messiah, or one sent of God.

1. Observe; That it is exceeding praise-worthy to own Christ, when others disown him and reject him; to own him in the midst of the World's blindness and madness against 〈◊〉 ▪ Now he is publicly received among the Nations, it is no great matter to own his now; as those that followed Christ in his Life-time for the Loaves, Joh. 6.26. when Honors, and Conveniences, and Interests, look that way. But to own him then, when the Powers of the World, the Heads and Rulers of the Church are against him, when the Stone is refused by the Builders, this is Praise-worthy.

Now the Reasons are two. It is a sign God hath a great Love to them, and it is a sign of their great Love to God; of his choice, and their sincerity. There are two things hinder us from the sight of Truth, Prejudices and Interests; now it is a sign of the special Direction of God's Spirit, when we can overlook Prejudices; and it is a sign of our unfeigned Zeal, when we can deny Interests.

1. It is an Argument of God's Love to us. This looketh like Election. Mat. 24.24. If it were possible they shall deceive the very Elect. There are some Favorites whom God taketh into his special Care, that he may show them his Counsel, and lead them into all Truth. In Times, when Error is so countenanced, and appeareth with a plausible Face, it is a matter of great skill to find out the Truth. There are some choice Ones to whom God manifests himself, when others are left to perish in their own ways So it is said, Psal. 25.14. The Secret of the Lord is with them that fear him. By the •• cret of the Lord, is not meant the Counsels of his Providence, they are revealed but to a few, to the Prophets; this is a Promise common to all that fear him, therefore by it is intended the Counsels of the Word; those that are his Favorites, that lie in his Bosom, they shall know his Secrets; as the Disciples, when they would know anything of Christ, pointed to the Disciple whom Jesus loved. John 13.23, 24. Now there was leaning on Jesus Bosom one of the Disciples whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.

2. It is an Argument of our Sincerity, to own God in Times of public Contest, when it is dangerous to own him. There are sometimes when God crieth, Who is on my side? Exod. 32.26. when he calleth upon us to manifest ourselves, and Providence calleth for a Public Acknowledgment. Errors by God's Permission are sent into the World to try us: The Lord trieth you, to see if you will be led by every Fancy, and swim with the Stream. Many times the Delusion is very strong, that our Trial may be the greater; so, 1 Cor. 11.19. There must be Heresies, that, 〈 in non-Latin alphabet 〉 , they which are approved may be made manifest among you. Winds are let loose to try who are Chaff, who are solid Grain; especially an Error backed with Power, as when the Tree is shaken, rotten Apples fall down, such Times discover Hypocrites. Prov. 26.26. Whose Hatred is covered by Deceit, his Wickedness shall be shown before the whole Congregation. But now it is a great Argument of Sincerity to own the Truth, when the Error is so plausible, and the Inconvenience is great. 1 Kings 19.10. I have been very jealous for the Lord God of Hosts, because the Children of Israel have forsaken thy Covenant, thrown down thine Altars, and slain thy Prophets with the Sword, and I; even I only am left, and they seek my Life to take it away. When we are left alone to Contest, that is a great trial.

Use 1. Information.

1. That true Zeal is not seen so much in fighting with antiquated Errors, as in being established in the present Truth, 2 Pet. 1.22. 〈 in non-Latin alphabet 〉 : The present Truth of that Age, was to acknowledge Christ to be the Messiah. When Truths are upon the Stage, then to give our Testimony to them, this is to be God's Witnesses. To declaim against the Errors of former Ages, is but a safe and wary Zeal. The Jews that opposed Christ, yet pleaded for the Prophets slain by their Fathers; Corah, Dathan, and Abiram, were as hateful to them, as Judas to us, but they had no Eyes to see for the present. Christ taxeth the Hypocrisy of them that maligned the living Prophets, and garnished the Tombs of the Dead, Mat. 23.29. It is no thank to own Christ in the Day of his Exaltation, as when he is opposed and slighted. Old Truths are only opposed by Natural Prejudices, but present Truths by carnal Interests.

2. That it is a great Folly in them that will profess nothing till the World be agreed. Laziuess is apt to pretend want of Certainty. This is the old Prejudice. Chrysostom bringeth in an Heathen disputing;

3. It informeth us that a Multitude is no excuse, because all went that way. We should own Christ, though the World know him not, though it hate him, though it persecute him. We should have an Eagle-Eye; The old World was not spared for the Multitude; there were but eight Persons of another Judgment. We often presume, that many Eyes see more than one, and so spare the labor of Examination: but one Man that hath the use of his Eyes, seeth more than a thousand blind Men; and often-times it falleth out, that a few find the true way. Mat. 7.14. Strait is the G •• e, and narrow is the Way that leadeth unto Life, and few there be that find it. Therefore it is brutish to follow the Track. We should examine, because mostly the World is out, and the Maltitude followeth that which is Evil; nay, it is rather a ground of suspicion, the most are not the best.

Use 2. It presseth us to be more earnest to get a clear and satisfactory Knowledge in the Controversies of the Age, in the Truths that are now upon the Stage▪

To that end,

1. Desire the direction of Christ, and consult with him. As the Woman of Samaria, John 4.20. Our Fathers worshipped in this Mountain; and ye say, that in Jerusalem is the place where Men ought to worship. Whether Zion or Ge •• z • m. Present it often to Christ. Prayer is the best way to get Satisfaction; and our Doubts are best solved, by consulting with the Oracle. You can have no certain Light from Men without his Illumination.

2. Search, and prove all things. 1 Thess. 5.21. Prove all things, hold fast that which is good. We should stand in the Ways and see; Jer. 6.16. Stand in the Ways and see, and ask for the old Paths, Where is the good Way? and walk therein, and ye shall find rest for your Souls. We should be able to render 〈 in non-Latin alphabet 〉 , 1 Pet. 3.15. A Reason of the Hope that is in you with meekness and fear. And we have 〈 in non-Latin alphabet 〉 , a stedfastness of our own, 2 Pet. 2.16. We must not only regard the Consent of others, but our Judgments must be balanced with sound and weighty Grounds, otherwise we shall be carried about with every Wind of Doctrine, when the Posture of Interest is changed, or a new Opinion is started. Non exploratis traditionum rationibus probabilem fidem portant. Such Men have no Principles.

But must we not hold fast what we have received? must we always be searching, and keeping ourselves in a wary reservation, and be never settled?

I answer; 1. For Principles, and Fundamental Doctrines, we are not to doubt of them: Deut. 12.30. Thou shalt not inquire after their God's, saying, How did these Nations serve their God's? even so will I do likewise. It is dangerous to loosen Foundation-Stones, though with an intent to settle them better. Here we should be at a certainty.

2. For lesser Truths, when they are already cleared, and God hath taught them, it is good to hold fast what we have already received, and not to loosen the Assent, or keep the Soul suspensive, out of a jealousy or supposal that something may be said against what we now hold; ever learning, and never coming, 〈 in non-Latin alphabet 〉 , to the knowledge of the Truth. But in case of actual Doubt, it is good to search. Doubts smothered, make way for Atheism, or hardness of Heart. Therefore in Cases of Anxiety, it is good to bring things to an issue. Smoke maketh way for flame.

3. In your choice, be not swayed with Interests, nor vulgar Prejudices, nor vile Affections.

1. Not with Interests. God puts us to trial, to see if we can love an hated Truth. The World is a blinding thing; 2 Cor. 4.4. The God of the World hath blinded the minds of them which believe not. Why is Satan called the God of the World? he throweth the Dust of the World in our Eyes, and then we cannot see. We easily believe what we readily desire, and are loath to search, when we have a mind to hate. Let the Weights be never so equal, yet if the Ballances be not equal, you can never judge of the weight of anything. When the Mind is prepossessed and infected with Interests, we are not capable of making a right Judgment; as the Water when it is muddied, doth not render and represent the Face.

2. Not with vulgar Prejudices; as prepossessions of Custom, and long Tradition; the Opinions of Holy and Learned Men; general Consent; Pretences of a stricter Way. Men would fain judge upon slight Grounds, without entering into the Merits of the Cause, to save the pains of Study and Prayer. This is but to put a Fallacy upon yourselves. Some are against Novelty; and when the Ways of God are revived, they are hardened, they will not change; as if there were no Obstinacy, as well as Constancy; Obstinacy in the bad Angles, as well as Constancy in the good. Others are swayed by the Opinions of godly learned Men, whose Persons they have in admiration: there is no ipse dixit in the Church but the Lord's. It is observed, that the Corruptions of the Roman Synagogue, were occasioned by admiration of some venerable Pastors of that Church. Paul withstood Peter to the Face, Gal. 2.12. when his Credit and Example was like to do hurt. Others are swayed by general Consent; but it is dangerous following the Multitude; the World hath been against Christ, when a few only have owned him. Others by Pretences of a stricter way. Col. 2.23. Which things have indeed a show of Wisdom in Will-worship and Humility, and neglecting of the Body. This is to be wiser than God, and to judge the Law.

3. Not by vile Affections; Pride, Passion, Envy. Pride, or an over-weening Opinion of our own Wit and Learning. John 9.40. The Pharisees said, Are we blind also? Proud Persons, as the great Rabbies, will not seem to be in an Error. Men choose rather to be Wicked, than to be accounted Weak. So Envy at others, when Men cannot be admitted into such Places as they affect; and that puts them upon Error and Opposition. 1 Cor. 3.3. For whereas there is among you Envying, and Strife, and Divisions, are ye not Carnal, and walk as Men? So Passion, Revenge, and Discontent. The Devil worketh much upon Spleen and Anger, when Offence is taken, whether justly, or upon supposed Occasion, it mattereth not. Many in spite and stomach have turned Atheists or Heretics: Carnal Cham, when cursed of his Father, began the way of Atheism.

2. Observe; That the Reprobate World can never have any true Knowledge of God. The World hath not known thee.

1. The Reprobate World can go as far as Nature can go. 1 Cor. 2.14. The Natural Man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned ; 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 . There are two Reasons urged by the Apostle, a Natural Incapacity, and a Positive Enmity. 1. A Natural Incapacity. He supposeth a sufficient Revelation; they are spiritually discerned. There must be a cognation between the Object and the Faculty. Spiritual Things must be seen by a Spiritual Light. Sense, which is the Light of Beasts, cannot trace the workings and flights of Reason; we cannot see a Soul, or an Angel, by the Light of a Candle. So that the Object must not only be revealed, but there must be an answerable Light in the Faculty. There is Light enough, but we have not Eyes. There needeth not a plainer Revelation; David prays not that God would make a plainer Rule, but open his Eyes. Psal. 119.18. Open thou mine Eyes, that I may behold wondrous Things out of thy Law. The Understanding must be opened, as well as the Scriptures. Luke 24.45. Then opened he their Understanding, that they might understand the Scriptures. 2. Positive Enmity. They are foolishness to him. He looketh upon the Things of God, and solid Piety, as frivolous and vain. When Paul came to Athens, they called him Babbler, Acts 17.18. What will this Babbler say? The same Disposition still remaineth in Natural Men. Tho the Truths of Religion, by long tract of Time, and by the consent of many Ages, have obtained Credit, yet Men nauseate Spiritual Truths, and the Power of Godliness. A Stomach, ill-affected by Choler, casts up wholesome Meats; so do they scorn Strictness, and the Holy Ways of God.

2. Experience shows it. Take mere Nature itself, and like Plants neglected, it soon runneth wild; as the Nations that are barbarous, and not polished with Arts and Civility, have more of the Beast, than of the Man in them. Jude 10. What they know not naturally, as brute Beasts, in those things they corrupt themselves. Suppose they use the Spectacles of Art, to help the Native Light of Reason with Industry; yet their Eyes are blind: How erroneous in Religion were the Civil Nations? Rom. 1.22. Professing themselves to be wise, they became Fools ; very foolish in Matters of Worship. The Romans placed Fear, Human Passions, and every paltry thing among their God's. The ruder and more brutish Nations, worshipped only the Sun and Thunder, things great and wonderful. And still now we see great Scholars given over to fond Superstitions. Nay, go higher, suppose, besides the Spectacles of Art, Nature be furnished with the Glass of the Word, yet we see great Scholars very defective in the most useful and practical Points. Nicodemus a Teacher in Israel, knew not Regeneration. John 3.10. Usually they delight rather in Moral Strains, than Mysteries of Faith, and err in one Point or another; usually the Controversies of their Age, they are blinded by Pride or Interest, are loath to stoop to Truth revealed, and so are outstarted by the Vulgar. Surgunt indocti & rapiunt Coelam, &c. they dispute away Heaven, while others surprise it. Nay, suppose they had an exact Model and Proportion of Faith, and do pry into all the Secrets of Religion, as it is possible to do with the common Light and Help of the Spirit, which is as far as a Reprobate can go; yet all this is without any change of Affection, without any savor or relish of Truth. This Speculative and Artificial Knowledge doth not change the Heart.

But here is an Objection; Many Carnal Men have great Parts, and profess the Knowledge of the True God.

I Answer; 1. The greatest part of the World lieth in Ignorance; they are born in Darkness, live in Darkness, love Darkness more than Light, and are under the Powers of Darkness; Ephes. 6.12. The Rulers of the Darkness of this World. The Devil hath a large Territory over all the blind Nations.

2. Carnal Men, that own the True God, and profess him, yet in a Scripture-sense they do not know him. For Knowledge not being affective, it is reputed Ignorance. John 8.54, 55. Of whom ye say, that he is your God. Yet ye have not known him, but I know him: and if I should say, I know him not, I shall be a Liar like unto you; but I know him, and keep his Saying. It is a Lie to pretend to Knowledge without Obedience. 1 John 2.4, 5. And hereby we know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. For all their great Parts, they are but Spiritual Fools, they have no true Wisdom, 〈 in non-Latin alphabet 〉 . So are all Carnal Men: Titus 3.3. We ourselves also were sometimes foolish, out of our Wits. They do not understand things Spiritual, and such as tend to maintain Communion with God: they love, and do those things with delight that are against all Reason, hurtful to Body and Soul. Natural Men are sometimes represented as Fools that judge amiss; sometimes as Infants that know nothing. Isa. 28.9. Whom shall he teach Knowledge? and whom shall he make to understand Doctrine? they that are weaned from the Milk, and drawn from the Breast. Sometimes as Beasts, that are uncapable of Understanding; Psal. 32.9. Be ye not as the Horse, or as the Mule, that hath no Understanding. Fools they are in their choice, that prefer a Nut or an Apple before a Jewel; they spend all their time in looking after Riches, and Honors, and such kind of things as do not conduce to Eternity; for Carnal Pleasures forfeit their Souls, and yet think themselves very wise. In their Course, they make War with Heaven, and enter into the Lists with God, as if they were stronger than he. In their presumption, they give out themselves for the Sons of God, when they are the Devil's Children; as if a Man, born of a Beggar, should pretend to be the Son of a King. Fools and Mad-men challenge all Lands as theirs, so do they all Promises and Comforts: Within a little while, experience will show them to be Fools; their Eyes are never opened to see their Folly, till it be too late: Luke 12.20. Thou Fool, this Night thy Soul shall be required of thee. Jer. 17.11. As a Partridg sitteth on Eggs, and hatcheth them not; so he that getteth Riches, and not by Right, shall leave them in the midst of his Days, and at his End shall be a Fool. There is no Fool to the Carnal Fool; Godly Men are only wise, that are wise to save their Souls.

Use. It informeth us;

1. Of our Misery by Nature. For as the Reprobate lost World are, so are we all by Nature, we have no Knowledge of the True God. Job 11.12. Vain Man would be wise, though Man be born like a wild Asses Colt. We are apt to think ourselves Angels, but we are Beasts. Everyone affects the repute of Wisdom, we would rather be accounted Wicked, than Weak. If a Man were born with an Asses Head, or were monstrous and misshapen in his Body, this were sad. It is worse to be born with the Heart of an Ass, to be born like a Wild-Asses Colt, with such gross and rude Conceits of God and Holy Things. This is our Estate by Nature.

2. The Danger of Ignorance; it is the state of the Reprobate World. It is good to think of it, partly, that we may avoid it ourselves, and strive for Knowledge; partly, that we may be thankful, if we have obtained Knowledge; and partly, that we might pity others, as Christ wept over Jerusalem, Luke 19.41, 42. And when he was come near, he beheld the City, and wept over it, saying, If thou hadst known, even thou, at least in this thy Day, the things which belong unto thy Peace! but now they are hid from thine Eyes. It is one of God's sorest Judgments; when the Lord hath left threatening other things, then he threatens a blind Heart, and a vain Mind. The great reproach that Nahash would lay upon Israel, was to put out their right Eyes. The great Design of the God of this World, upon the Men of this World, is to put out their Eyes, that they might not come to the Knowledge of the Truth.

3. Positive Ignorance is a sign that we are of the World; I mean, where we have Means and Opportunities to the contrary, and do not come to the Knowledge of God, and of his Ways. 1 John 2.13. I write unto you little Children, because ye have known the Father. God hath no Child so little but he knows his Father. The blind World knows him not; when there is Night in the Understanding, or Frost in the Heart, it is a sign of a Worlding, when Men are ignorant, unteachable, and do not grow in Knowledge. God's Children many times may be ignorant, and do not profit according to their Advantages. John 14.9. Have I been so long with thee, and yet hast thou not known me, Philip? that is, not known so distinctly God the Father, and me, as coming out from him. But God's Children are not altogether unteachable.

4. We have no reason to trust the Judgment of Carnal Men in matters of Godliness, for they do not know God. Can blind Men judge of Colours? I urge it, that you may not be discouraged, though the World scoff at Holiness; who would take notice of the Judgment of Fools?

5. That Ignorance is not only the Badge of silly weak Persons, but of great Men, and those that are carnally Wise. Mat. 11.25. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. Whatever parts they have, they have no saving-Knowledge of God. The Godly Man is the only knowing and wise Man, all others they are but Fools, however they swell with an opinion of Knowledge, and count it a reproach to be so called.

II. The second Illustration is by the Efficient and Exemplary Cause of our Knowledge, but I have known thee, &c. All along our Likeness to Christ, and Unlikeness to the World is asserted.

Observe; That Christ's Knowledge is the Pattern and Cause of ours. We have all things at the second hand. I have known, and they have known. All the Candles are lighted at this Torch. Or, to use a comparison more Celestial, all the Stars receive their Light from the Sun. Therefore he is called, The Father of Lights, James 1.17. and the Sun of Righteousness, Mal. 4.2.

Christ giveth us Knowledge two ways, by his Word, and by his Spirit: Now none is fit to establish a Word, none to pour out the Spirit but Christ.

1. None can give us a sufficient Revelation of the Father, but Christ that came out of his Bosom, that knew all his Counsels. 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. Our Knowledge is by the Senses, by Sight and Hear-say. Now no Man hath seen God, but Christ, that was God-Man, who came out of his Bosom. So, Mat. 11.27. No Man knoweth the Son but the Father; neither knoweth any Man the Father save the Son, and he to whomsoever the Son will reveal him. To know him perfectly and comprehensively, so neither Men nor Angels know him. To know him originally, so as to establish a Revelation with Authority, and so as fit to offer the Light and Knowledge of him to the Creature, so none but Christ knows him, our Faith is built on God. Human Authority begets but an Human Faith and Credulity. It was necessary, that in the Bedroll of Gospel-Preachers, the Son of God should have the first place; that in the latter Times, he should preach to us by his Son, that the ultimate Resolution of Faith might be into Divine Authority. John 7.29. But I know him, for I am from him, and he hath sent me. And chap. 10.15. As the Father knoweth me, even so know I the Father. It is for our Confidence, that the full discovery of this Doctrine was reserved for the Son of God.

2. None else can give us a capacity to learn. Jesus Christ is such a Teacher, that he doth not only give the Lesson, but the Wit and Skill to learn. 1 John 5.20. We know that the Son of God is come, and hath given us an Understanding, that we may know him that is true. No matter what the Scholar is, when we have such a Master. We use to inquire whether any one hath a Capacity to learn. He openeth the Scriptures, and openeth the Understanding to learn. Luke 24.27. And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself. And Vers. 45. Then opened he their Vnderstandings, that they might understand the Scriptures. There is a double Vail upon the Doctrine, and upon the Heart, Christ removeth both.

Use 1. If that the true Knowledge of God is only to be had from Christ, it directeth us in the use of all Ordinances to look up to him, there must our Trust be fixed in Reading, Hearing, Meditating. We must use Helps and Means, else we tempt God, but our Trust must be elsewhere. In Reading, Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. There are wonders in the Law, but our Eyes must be opened to see them, otherwise we shall have but a superficial and literal Knowledge, when Men think to find more in Books than in Christ. So in Hearing; Cathedram habet in Coelis. Isa. 2.3. Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his Ways. You come to the Word to be taught by Man, and yet not to be taught by Man; in Obedience you use the Means, but your Confidence is on Christ, that you may hear his Voice to the Soul; that he that brought the Gospel out of the Bosom of God, may bring it into your Hearts. The Dial is of no use without the Sun; except the Sun shine, you cannot see what is a Clock by the Dial. So in Meditation and Study, Christ is Wonderful Counselor, Isa. 9.6. Prov. 8.14. Counsel is mine, and sound Wisdom; I am Understanding, I have strength. How are Men befooled, that go forth in the confidence of their own Wit! Flesh and Blood are apt to stumble in God's plainest Ways. Carnal Hearts turn all to a Carnal Purpo • e. Prov. 26.9. As a Thorn goeth up into the Hand of a Drunkard; so is a Parable in the Mouth of Fools. The same Cloud that was Light to the Israelites, was Darkness to the Egyptians. Luther calleth the Promises, bloody Promises, through our perverse Applications. Truth is only renewing, as taught by Christ. Ephes. 4.21. If so be that ye have heard him, and have been taught by him, as the Truth is in Jesus. We cannot tell how to master Corruptions without this; the Light of common Conviction is like a March -Sun, that draweth up Aguish Vapors; it discovereth Sins, but cannot quell them. We should be apt to forsake Truth upon every Temptation, unless it were for Christ's teaching. Psal. 119.102. I have not departed from thy Judgments, for thou hast taught me. 1 John 2.20. Ye have an Unction from the Holy One, and ye know all things. When Men lead us into Truth, others may lead us out again. Those that have made trial, can best judge of the difference between being taught of God and Men. 1 Cor. 2.4. My Speech, and my Preaching was not with enticing words of Man's Wisdom; but in demonstration of the Spirit, and of Power. When the Arrow cometh out of God's Quiver, it sticketh in our sides. Then we see Truths with Application.

Use 2. It teacheth us how to direct our Prayers to Christ. Seek to him with Confidence, and with all earnestness of Affection.

1. With Confidence; we despair many times because of our blockishness. Col. 2.3. In him are hid all the Treasures of Wisdom and Knowledge. Hidden, not that they should not be found out, but because they are seen by the Eye of Faith: Hidden, because deposited there, to be dispensed to us. God made Christ a Storehouse to furnish all our Necessities. 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. Wisdom, to give us Spiritual Illumination. Be not discouraged, it is not the Pregnancy of the Scholar that prevaileth here, but the Excellency of the Teacher. If Christ be the Teacher, no matter how dull the Scholar be. Pride in Parts hath been in hindrance, but Simpleness hath never been an hindrance. Psal. 19.7. The Testimony of the Lord is sure, making wise the Simple. Jer. 31.33, 34. I will put my Law in their inward parts, and write it in their hearts; and will be their God, and they shall be my People. And they shall teach no more every Man his Neighbor, and every Man his Brother, saying, Know the Lord: for they shall all know me, from the least of them to the greatest of them, saith the Lord. Mat. 11.25. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. God can give to shallow and weak People great understanding in Spiritual Things, as he cured him that was born blind, John 9.

2. With Earnestness, cry for Knowledge, and lift up thy Voice for Understanding, Prov. 2.3. Many times God withholdeth Knowledge, that we may cry for it, especially when the Case is doubtful and litigious. John wept when the Book was sealed with seven Seals, Rev. 5.4. We need to cry for all Grace, but especially for Saving-Knowledge. Let us groan and sigh when we are in the Dark.

1. Consider the Necessity of Knowledge. The blind Man cried after Christ, because he knew what it was to want Eyes; Luke 18.41. Lord, that I may receive my Sight! We are not sensible of our natural blindness as we ought to be. There is Ignorance and Folly in all, but Treasures of Wisdom and Knowledge in Christ. If we are not ignorant, yet we are indiscreet, Men know not how to guide and order their Course. Certainly, if you were acquainted with yourselves, you would not hold your peace.

2. Consider the Excellency of Knowledge. All Knowledge is Excellent, as all Light is Comfortable. Knowledge is your Excellency above the Beasts; that you have Receptive Faculties capable of knowing and understanding Things, that you are intelligent Creatures, this is your advantage above the Beasts. But Saving-Knowledge is far more excellent, even the Knowledge of God in Christ. This is the Glory of a Man; Jer. 29.23, 24. Let not the wise Man glory in his Wisdom, neither let the mighty Man glory in his Might; let not the rich Man glory in his Riches. But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, &c. If Men should be able to dispute of everything that might be known, from the highest Star to the lowest Shrub; this Knowledge is nothing to the Knowledge of God in Christ, which is far better than all the Knowledge of the Questionists and Disputers of this World. The Fear of God, that is the best Excellency, and that is it which Christ teacheth. I observe the Providence of God in that one thing, viz. Solomon had wrote many Books of Philosophy which are not extant; when the Books of some Heathens, as Aristotle 's Book de Animalibus, &c. are extant: but his Books of the Fear of God, are preserved by a special Providence, not one of them lost; we may want the other without any loss of true Wisdom, but we cannot want these. And therefore you are more concerned in the getting of Saving-Knowledge than you are aware of. Light was the first Creature that God made; so it is the way by which all Grace is wrought in the Soul; for in all Communications of Grace, God beginneth with the Understanding. Jer. 31.19. After I was instructed, I smote upon my Thigh. He makes the Creature to submit to his Providence, to be contented in all Estates and Conditions. Phil. 4.12. In all things I am instructed, both to be full, and to be hungry; both to abound, and to suffer need. God draws you to Christ, but his drawing is accompanied with a Teaching; John 6.44. No Man can come to me, except the Father which hath sent me, draw him. Ver. 45. — And they shall be all taught of God. Every Man therefore that hath heard, and hath learned of the Father, cometh unto me. God's drawing is not a blind Force, but there is a teaching with it; God loves rational Service, not blind Obedience: And therefore cry for Knowledge, and run to Christ that he may teach you, and lead you into the Paths of Righteousness.

SERMON XLIV.

THIS is the second Reason, taken from the Benefits Christ had bestowed upon them. Here is his Gift, and his Aim. In the first, what he had done, what he will do. Where (1.) Quid, the Manifestation of his Father's Name. (2.) Quibus, to whom, principally to the Apostles, and from them to Believers. (3.) Quomodo, I have, that is, by his Ministry upon Earth; and I will, in the pouring out the Spirit, and his Discourses with them after the Resurrection. All that needeth Explication, is, What is meant by God's Name? Answ. The use of Names from the beginning, was a distinction to separate Creature from Creature by their Appellations. At first Adam gave Names to the Beasts, that their Species and Kinds might be distinguished, for Beasts are distinguished only by their Herds and Kinds. But the Names which Men bear are individual and particular; Man being an excellent Creature, made for Rule and Commerce, and therefore is to be known not by his Kind, but Name. But now what is God's Name? Where there are many, there is need of Names; but where there is but one, the singularity is distinction enough. But yet God hath his Name, by way of distinction from Creatures; so we have a Negative Name, removing the Imperfections of the Creature; and to distinguish him from those, 〈 in non-Latin alphabet 〉 , God's that are so called, and his Name is a Jealous God: Exod. 34.14. For thou shalt worship no other God; for the Lord whose Name is Jealous, is a Jealous God. And by way of Notification, that we may conceive of him aright, as Names are not only distinctive, but 〈 in non-Latin alphabet 〉 , as Damascene. So all that by which he is known, or distinguished, that is his Name: and so God hath many Names, because one cannot enough express him; his Works are a part of his Name, but chiefly his Word, the Doctrine concerning his Essence and Will; Psal. 138.2. Thou hast magnified thy Word above all thy Name: there he hath made himself most known. In Creation and Providence, we may read much of God, but in the Bible more; and chiefly his Word of Promise and Covenant, which is that Theater upon which his Mercy and Truth is discovered, which is the Representation wherein God delighteth. And again, the Covenant, as it is revealed in the Gospel, is a chief part of his Name, for his Name was secret, before the New-Testament-Dispensation was set afoot; Judge. 13.18.