Sermons Volume 2

A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on the 25 ^th of MATTHEW.

ERRATA in the Sermons on the 25 ^th Chap. of St. Matthew.

The Reader is desired to Correct these following Errors, with some others less material, which have been occasioned by the faultiness and Imperfection of the transcribed Copy.

PAge a. line 51. for thus read as, l. 52. for grew r. drew, l. 53. r. so he was, ib. for to r. from, p. 4. l. 39. r. meant of, p. 12. l. 51. dele of, p. 18. l. 8. for never r. neither, p. 21. l. 31. r. not to waste it, l. 49. for Transfiguration r. Presignation, p. 22. l. 43. for Wisdom is r. Rectum est, p. 47. l. 56. r. hope of, p. 48. l. 43. r. profession, and, l. 44. dele without that, l. 45. dele should, l. 46. r. Now these Temporaries, p. 51. l. 19. for that we might r. but we must, l. 36. r. in the names of their little ones avouch God to be their God, p. 55. l. 48. dele 3. p. 57. l. 9. for name r. terms, p. 59. l. 46. r. he comes, p. 63. l. 56. r. would not now die, p. 66. l. 13. r. if he were not heard, and l. 61. for assigneth r. ascribeth, p. 67. l. 25. for beareth r. leaveth, l. 26. for thereto r. on them. p. 69. l. 8. r. ever be, l. 34, 35. dele not fully, p. 70. l. 16. for indefinite r. distinct, p. 71. l. 3. for separate r. despise, l. 5, 6. for promote r. promise, p. 76. l. 8. r. they both see things future, and things future with clearness and certainty, l. 11. r. the light of Faith, l. 16. for design r. Decree, ib. for they are r. that Decree is, p. 79. l. 6. after Judge add before they are ready to be judged, p. 81. l. 50. for commutative r. cumulative, p. 82. l. 47. for Duty r. Entity, p. 84. l. 33. dele and undertakes, p. 92. l. 9. for is r. as, p. 94. l. 15. dele man's, l. 38. after boldeth add Crescentibus donis crescunt rations donorum. Gregory. p. 97. l. 24. for Ministry r. Minister, p. 104. l. 53. for Fruits r. Smells, l. 53, 54. for Pleasure consists, r.: And lastly, p. 105. l. 17. r. delight to meet them, l. 25. for This r. His, p. 114. l. 47. dele by their failing, p. 117. l. 48. dele no, p. 121. l. 61. r. a sleight Eye, p. 124. l. 27. for Many r. Man, l. 41. dele First, l. 42. dele Who? p. 127. l. 4. dele or, p. 141. l. 35. for of r. at, ib. after coming dele: l. 40, 41. for Soul and Body r. human Body, p. 146. l. 18. for with r. without, l. 39. r. bonum, p. 155. l. 26. r. You have no cause, l. 29. r.: The ways of God are condemned, p. 163. l. 28. for lively r. live, l. 44. for Comforts r. People, p. 172. l. 47. r. of the Inheritance of the Saints, p. 179. l. 20. for because r. besides, p. 184. l. 37. for sublime r. purblind, p. 185. l. 9. for little else r. little of self, p. 190. l. 27. dele 4. l. 28. r. Nay, (4.) l. 50. r. answereth the Gift, p. 193. dele for Judges, p. 212. l. 32. r. Want of Zeal.

SERMON I.

I Shall, in the following Exercises, open to you Christ's solemn Prayer recorded in this Chapter; a Subject worthy of our Reverence, and serious Meditations. The Holy Ghost seemeth to put a Mark of Respect upon this Prayer, above other Prayers which Christ conceived in the Days of his Flesh. Elsewhere the Scripture telleth us, That Christ prayed; but the Form is not expressed, or else only brief Hints are delivered, but this is expressed at large. This was, as it were, his dying Blaze. Natural Motion is swifter and stronger in the end; so was Christ's Love hottest and strongest in the close of his Life; and here you have the Eruption and Flame of it: He would now open to us the bottom of his Heart, and give us a Copy of his continual Intercession. This Prayer is a standing Monument of Christ's Affection to the Church; it did not pass away with the external Sound, or as soon as Christ ascended into Heaven, and sat at the right Hand of the Father; it retaineth a perpetual Efficacy; the Virtue remaineth, though the words be over. As the Word of Creation hath retained its Vigor, these five or six thousand Years; Increase and Multiply, and let the Earth bring forth after its kind: So the Voice of this Turtle is ever heard, and Christ's Prayers retain their Vigor and Force, as if but newly spoken.

In this Prayer, he mentions all Blessings and Privileges necessary for the Church: He prayeth for himself, for the Apostles, for all Believers. He beginneth with his own Glorification, as the Foundation; and goeth on to seek the Welfare of the Apostles, as the Means; and then the Comfort of Believers, as the Fruit of his Administrations in the World. Christ's Merit, the Apostles Word, the Believers Comfort, are three Things of the highest consideration in Religion. I shall open these in the Order and Method in which they are laid down.

In the first Verse we have;

• 1. The Preface to the whole Prayer; These things said Jesus, &c.
• 2. Christ's free Request; Glorify thy Son. Which is backed with Reasons taken from;
  • 1. His special Relation, Father, and thy Son.
  • 2. His present Necessity; The Hour is come.
  • 3. The Aim of his Request; That thy Son also may glorify thee.

I shall go over the Phrases, as they are offered in the Order of the words.

[ These things spake Jesus. ] That is, when he had spoken these things. This Clause serveth;

• 1. To show the Order of the History; His Prayer followed his Farewell-Sermon.
• 2. The suitableness of his Prayers to the Sermon. The Points there enforced, are here commended to God in Prayer. It were easy to suit the Requests, to the Consolations and Instructions of that Sermon. From hence,

1. Observe, How fitly Christ dischargeth the Office of a Mediator. The Office of a Mediator, or Days-man, is, to lay his Hand upon both, Job 9.33. to treat and deal with both Parties. Hitherto Christ hath dealt with Men in the Name of God, opening his Counsel to us; now he dealeth with God in the name of Men, opening our Case to him. As Moses, the Typical Mediator, was to speak to God, Exod. 19.19. and from God, Exod. 20.19. So did our Lord speak from God, and to God. He still performeth the same Work and Office: He speaketh to us in the Word, and for us in Prayer. The Word never works, till we hear Christ speaking in it; 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me ; and our Prayers are not accepted, but by virtue of Christ's Intercession: Those that made their Addresses to King Admetus, brought the Prince with them in their Arms; or, as Joseph charged his Brethren, that they should not see his Face, unless they brought Benjamin with them, their Brother. We cannot see God's Face, unless we bring our Elder Brother with us. Acts 12.26. When Herod was displeased with the Men of Tyre, they made Blastus the King's Chamberlain their Friend. It is good to have a Favorite in Heaven; Among all the Favorites, none so acceptable as Christ; get him to make Intercession for you. Out of the whole, learn to see Christ in the Word, to use Christ in Prayer; he is the golden Pipe by which our Prayers ascend, and the Influences of Heaven are conveyed to us: 1 Cor. 8.6. One Lord Jesus Christ, by whom are all things, and we by him. All things come from God to us through Christ.

2. Observe, Christ's Order and Method. From Preaching, he descendeth to Prayer; the Word worketh not without the Divine Grace. We may open the Word, but God must open the Understanding. Luke 24.28. with 45. Christ himself, you see, sealeth his Doctrine with the Seal of Prayer. Moral Suasion, worketh not without a Divine and Real Efficacy. The Apostles said, Acts 6.4. We will give ourselves continually to Prayer, and the Ministry of the Word. When God hath spoken to us, we must speak to God again Prayer is the best Key to open the Heart, because it first openeth Heaven. Those that hear a Sermon, and do not pray for a Blessing, see nothing of God in his Ordinances, nothing but what is of Man's Oratory and Argument. Efficacy is quite another thing; and when God speaketh in his Word, with Samuel, they think it is Eli. It reproveth them, that when the Sermon is ended, go out, and turn their backs upon Prayer: This is to neglect Christ's Method. And it presseth you still to help on the Word by your Prayers. Rom. 15.30. I beseech you, Brethren, for the Lord Jesus Christ's sake, and for the Love of the Spirit, that ye strive together with me in your Prayers. If you would have Christ's Glory, and the Spirit's Efficacy promoted, you must take this course.

3. Observe, The Industry and Diligence of the Lord Jesus in Holy Things. He letteth no time pass, without some saving Work: from Doctrine, he turneth himself to Prayer. He began with the Supper, and goeth on with Discourse, and finisheth all with Prayer. It upbraideth us that are soon weary of Holy Things. We are like foolish Birds, that leave the Nest, and are often straggling, and let the Eggs cool before they are hatched. Our Religion cometh by Flashes, which are never perfected and ripened. Now especially should we imitate Christ upon Solemn Days of Worship; as the Lord's Day, our whole Time should be parted into Meditation, and Prayer, and Conference. And yet more especially, after the Lord's▪ Supper, we should continue the Devotion, and make the whole Day a post -Communion: as Civet-Boxes retain their scent, when the Civet is taken out; and when the Act is over, our Thoughts, and Discourse, and Actions, should still savor of the Solemnity. Certainly, it is an Argument of much weakness, to be all for Flashes, and sudden Starts: If we would refresh ourselves with Change, it should be with change of Exercise, and not of Affection: If it seem irksome, consider, it is more easy to persevere in an Heavenly Frame, than to begin again; and when the Heart is warm, we should take heed we donit lose the present Advantage. A Bell is kept up with less difficulty than raised; and when an Horse is warm in his Geers, he continues his Journey with more ease, than if he should stand still a while, and grow stiff. If we yield to weariness, how shall we hope to raise the Heart again, and to get it to this Advantage. Corruption doth but cheat thee, if thou thinkest to get a fresh start by intermission. As I said before, there is refreshment in Change of Exercise; and when one Teat is drawn dry, we may, as the Lamb, suck another that will yield new supply and sweetness.

[ And lift up his Eyes to Heaven. ] The Scripture taketh notice of the Gesture. Christ's Gestures are notable, because real significations of the Motions of his Heart. In the Garden, when he began his Passion, he fell on his Face and prayed, Mat. 26.39. but here he lifted up his Eyes. When he travelled under the greatness of our Sins, his posture is humble; but now, when he is treating with God for our Mercies, he useth a Gesture, that implieth a more elevated and generous Confidence. Gestures, being Actions suited to the Affections, are significant, and imply the Dispositions of the Heart. Let us see what may be collected out of this Gesture, lifting the Eyes to Heaven.

1. The raising of the Heart to God in Prayer. Prayer is, 〈 in non-Latin alphabet 〉 , the Ascension or Elevation of the Heart to God, the Motion of the Body suiting with that of the Soul; so David expresseth it, Psal. 25.1. I lift my Heart to thee. When you pray, know what is your Work: If you would converse with God; you need not change Place, but raise the Affection. God boweth the Heavens, and you lift up the Heart; it is not the lifting up the Voice, but of the Spirit: the lifting up of the Voice, or of the Eye, are good, as outward significations, but the chief Work is, to lift up the Heart; the Understanding, in raised Thoughts of God, the Affections, by strong Operations of Desire and Love. Usually our Hearts are heavy, and sink as Lead within us; it is a Work of Difficulty to raise them: We must pull up the Weights, 〈 in non-Latin alphabet 〉 , continuing in Prayer, Acts 1.14. As Moses his Hands easily fell and sunk, so do our Hearts, Exod. 17. There are Plummets and Weights of Sin hang upon us, which must be cut off, if we intend to get up the Heart in Prayer.

2. Spiritual Reverence of God. The Heavens are his Throne and Dwelling-place, Psal. 103.19. There his Majesty and Power shineth forth; there we behold his Majesty, in that sublime and stately Fabric. Earthly Kings, that their Majesty may appear the greater to their Subjects, have their Thrones exalted, and made of precious Matter, with cunning and curious Artifice: But what are these to that sublime and admirable Fabric of the Heavens? The very sight of the Heavens, show how excellent God is. So that looking up to Heaven, noteth, the raising the Heart, in the reverent consideration of God's Majesty and Excellency. We may come with Hope, we speak to our Father; but we must speak with Reverence, we speak to our Father in Heaven. When we lift up our Eyes, and look upon that stately Fabric, the Awe of God should fall upon us. We are poor Worms, crawling at God's Foot-stool; by looking up to Heaven, we do most seriously set God before us. So when Solomon speaketh against the slightness of our Addresses to God, he propoundeth this Remedy; Eccles. 5.2. Be not rash with thy Mouth, and let not thine Heart be hasty to utter anything before God: for God is in Heaven, and thou upon Earth. There is a distance; there God appeareth in his Royalty. We tremble to come before the Thrones of Earthly Princes; they are but thy Fellow Clay: How far do the Stars of Heaven excel their richest Jewels! What is all their State to the pure Matter of the Heavens? to that blaze of Light wherewith he is clothed? Psal. 104.2. Who coverest thyself with Light, as with a Garment, who stretchest out the Heavens like a Curtain. What are the Coaches of Princes, to the Chariots of the Clouds, and Wings of the Wind, and that Majesty and State that God keepeth in the Heavens?

3. It noteth Confidence in God, or a disclaiming of all sublunary Confidence. The Godly, in all their Prayers and Cries, look up unto the Heavens, to note their Confidence in God, and not in fleshly Aids; as Psal. 127.1. I will lift up mine Eyes unto the Hills, from whence cometh my Help ; meaning, his Relief and Deliverance should come from God alone. A Christian looketh round about him, and seeth no ground of help, but in the tops of the Hills. So Psal. 123.1. Unto thee I lift up mine Eyes, O thou that dwellest in the Heavens. The Thrones of Princes, are Places slippery and unsafe; but our Supports are out of Gun-shot. Lam. 3.41. Let us lift up our Heart with our Hands, unto God in the Heavens: We must not rest upon anything in the World. He that made the Heavens, can accomplish our Desires. The constant Course of the Heavens, noteth God's Faithfulness. A Man may foresee some natural Events some hundred Years before. The glorious Fabric of the Heavens, is a Monument of his Power.

4. To show that their Hearts are taken off from the World, and from Carnal Desires. Christ's Eyes were to Heaven; there his Father was: and Christians lift up their Eyes to Heaven, because they mainly seek those things that are Above, where God's Throne is, and where Christ is now sitting at his right Hand, Col. 3.1. It is for Beasts to grovel, and look downward: Our Home is Above, in those upper Regions: there is our Christ, our pure and sweet Companions. Their Heart cannot be severed from their Head. When we expect one, we turn our Eyes that way; as the Wife looks towards the Seas, when she expects her Husband's return: It doth them good to look towards these visible Heavens, remembering, that one day they shall have a Place of Rest there. God hath fixed his Throne, and Christ hath removed his Body out of the World, that we may look upward. These things from the Gesture.

[ And said. ] The word noteth a vocal expression of the Prayer. Moses cried, Exod. 14.15. which noteth an inward fervency. There are no words mentioned, but Christ said ; that is, with an audible Voice.

I shall from this word inquire:

• First, Why he prayed.
• Secondly, Why he pronounced his Prayers in the hearing of the Apostles.

First, Why he prayed: For it seems strange that Christ should be brought upon his Knees; and that he, who was the express Image of his Father's Glory, should need the Comfort of Prayer; and that the Heir of Heaven, who hath the Key of David, and openeth, and no Man shutteth, should stand knocking at the Father's Door.

I Answer.

1. This was the Agreement between God and Him, that he was first to establish a Right, and then to sue it out in Court; Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Possession. This Prayer is nothing else, but Christ's presenting his Merits before the Tribunal of God. In the whole Transaction of Man's Salvation, God the Father would sustain the Person of the Ruler, and Governor of the World; and Christ was to come and make his Plea before him, to give an account of his Work, and to sue out his own Right, and the Right of his Members. O wonder at the Business of our Salvation! the Love of God! the Condescention of Christ! when he took the Quality of our Surety upon him; he is to make a formal Process, to plead his own Merits and our Interest; for so he is less than the Father, as Mediator; My Father is greater than I. Not only as Man, but as Mediator, Christ sustained a lesser Place.

2. That we might have a Copy of his Intercession. Christ is good at interceding; he gave the World a taste in his last Prayer: It is a Pledg of those continual Groans, which, as Mediator of the Church, he putteth up for us in Heaven. We have an excellent Advocate; 1 Joh. 2.2. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. When thou art in danger of Temptation, he saith, They are in the World; keep them from the Evil of the World. When thou art practicing Holiness, Christ speaketh a good word of thee behind thy back; Father, they keep thy Word. He is a good Shepherd, that knoweth the State of his Flock, and readily giveth an account to the Father.

3. That these Prayers might be a constant Fountain and Foundation of Spiritual Blessings. Christ's Prayers are as good as so many Promises; for he is always heard, John 11.42. In this Prayer, Christ speaketh as God-Man. There is not any 〈 in non-Latin alphabet 〉 , I ask, but 〈 in non-Latin alphabet 〉 , I will. Vers. 24. Father, I will, that they also be with me where I am. A Word, not of Request, but Authority. The Divine Nature, giveth a Force and Efficacy to these Prayers. When he prayeth, whole Christ prayeth, God-Man: and as his Passion received efficacy from his God-head, so did his Prayers: Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood ; as it was the Blood of God, so it is the Prayer of God. The God-head is interested in all these Actions; it is the Prayer of the Son of God made Flesh. The things which he asketh, belong to the Human Nature, yet he prayeth as God: He that heareth with the Father, will be heard by the Father. Christ's Prayer, is not like the Prayers of other Holy Men recorded in Scripture, for a Form and Pattern, but as a Fountain of Comfort and Blessing. This should beget a Confidence in the Accomplishment of all these Promises, the Safety of the Elect, the Success of the Word, the Unity of the Church, and the Possession of Glory.

4. To commend the Duty of Prayer. He commanded it before, and commended it by Promise; John 14.13, 14. Whatsoever ye shall ask of the Father in my Name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my Name, I will do it. John 15.16. That whatsoever ye shall ask of the Father in my Name, he may give it you. Now, to Precept and Promise, he would add his own Example. Certainly, there are none above Ordinances, if Christ the Eternal Son of God was not. If Christ, who was of the same Majesty and Power with his Father, did pray so earnestly and seriously, when, in the Light of Omnisciency, he saw the Fruit of his Passion; How much more are Prayers necessary for us, under such infirmity of Flesh, to which we are subject, and such rage of Satan, and the World? In all Cases, we must use this Remedy. They that are above Prayer, are beyond Religion. In his greatest Works, Christ despised not this Remedy. Christ knew his own Deliverance, and was sure of it; yet he will not have it, but by Prayer. He had an eternal Right to Heaven and Glory, and a new Right by Purchase; yet he would have his Charter confirmed by Prayer. And so, though we have assurance of Mercy, we must take this course to get it accomplished: Though we have large Possessions, and a liberal supply, when it is at the Table, we must receive it as a Boon from Grace; Give us this day our daily Bread. If for no other Reason, Prayer is necessary for submission to God, and that we may renew the sense of that Tenure, by which we hold a Charter of Grace; that by asking, we may still take it out of Free-Grace's Hands. Christ had a Right, yet, because of that mixture of Grace with Justice, in all Divine Dispensations, he is to ask.

5. That our Prayers might be effectual. Christ's Prayer is large and comprehen • ive: we can mention nothing, but he has begged it already, in terminis, or by consequence. The Prayers of the Saints have their Efficacy, but not from any virtue in them, but by Christ's Merit, by virtue of his Prayers. Now Christ hath consecrated the way, it is like to be successful, no Prayer can miscarry. God may cast out the Dross, but he will be sure to receive the Prayer. Now he doth not refuse your Money, but rubbeth off the filth of it. It is very notable, that Christ consecrated all Ordinances, and made them successful by his own Obedience. Baptism; he made the Waters of Baptism, salutary. Hearing; Christ was one of John 's Auditors. Behold the Lamb of God, John 1.29. Singing, Prayer, receiving the Supper; he loveth the Society, ever since he himself was a Communicant. Matth. 26.29. I will not drink henceforth of the Fruit of this Vine, until the day when I drink it new with you in my Father's Kingdom. Christ doth but act over that Ordinance in Heaven. So for Prayer.

Secondly, The next thing is, Why Christ spake aloud in Prayer.

I answer; He might have prayed in silence, but he would be our Advocate, but so, that he might be our Teacher. When he prayed for us, he prayed publicly, and with a loud Voice, for our Comfort and Instruction, and to give vent to the strength of his Affection, by leaving this Monument in the Church. Vers. 13. These things I speak in the World, that they may have my Joy fulfilled in themselves ; that in all Trials and Afflictions, we might draw Consolation from the Matter of this Prayer. You may observe hence, That it is of advantage to use vocal Prayer ; not only in Public, when we may quicken others; as one Bird, setting all the rest a chirping; and we profess we are not ashamed of God, or his Worship; but in private also. God made Body and Soul; and will be served by both. Words are as giving vent to, or as the broaching of a full Vessel. Strong Affections cannot be confined to Thoughts. Psal. 39.2, 3. My Heart was hot within me; while I was musing, the Fire burned, then spake I with my Tongue. Musing, makes the Fire to burn. There is a continual Prayer, by Ejaculations and Thoughts; but words become solemn, and stated times of Duty. Words are a boundary to the Mind, and fix it more than Thoughts, which are usually light and skipping. The Mind may wander, but words are as a Trumpet, to summon them again into the presence of God. Our roving Madness, will be sooner discerned in Words than in Thoughts. When a Word is lost, or misplaced, we are more ashamed; and by Words, a dull sluggish Heart is sometimes quickened and awakened. It is good to use this Help.

Now I come to the Prayer itself.

[ Father. ] It is a Word of Confidence, and sweet Relation, in which there is much of Argument; in that Christ, as God's only Son, speaketh to his own Father: Father, glorify thy Son. A Father is wont to be delighted with the Glory and Honor of a Son; as the Mother of Zebedee 's Children sought their Preferment, Matth. 20.20. It is good to observe, that Christ doth not say, our Father, as involving our Interest with his, because it is of a distinct Kind. Christ would observe the distinction between us and himself: he is a Son that is equal with the Father, eternal with his Father; but we are adopted Sons, made so. When he speaketh to his Disciples, he saith not, our Heavenly Father, but [ your ] Heavenly Father knoweth that ye have need of all these things, Mat. 6.32. And, John 20.17. I ascend unto my Father, and your Father, and to my God, and your God ; clearly distinguishing his own Interest from ours. And mark, Christ useth the Argument of Son, and Father, to show that he was not therefore glorified, because a Son, but therefore a Son, because glorified. We may note hence;

1. That it is very sweet and comfortable in Prayer, when we can come and call God, Father. It is a Word of Affection, Reverence, and Confidence; in all which the excellency of Prayer consisteth. So Christ in all his Addresses, Father, if it be possible, let this Cup pass from me, Mat. 26.39. So also all his Prayers are bottomed on this Relation; Vers. 5. And now, O Father, glorify thou me with thine own self. Mat. 11.25. I thank thee, O Father, Lord of Heaven and Earth, &c. He hath taught us the same, to pray, Our Father which art in Heaven, Mat. 6.9. The great Work of the Spirit, is to help us to speak thus to God; not with Lips that feign, but from our Hearts. Rom. 8.15. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father. We confine the Spirit's Assistance to earnest Tendencies, and vigorous Motions; the main Work is, to help us to cry, Father, with a proper and genuine Confidence. Now all cannot do thus: a wicked Man cannot say safely to God, my Father. Whosoever claims Kindred of God, while he is unjust and filthy, it is not a Prayer, but a Contumely and Slander. He that sanctifieth, and those that are sanctified, are all of one: for which cause, he is not ashamed to call them Brethren, Heb. 2.11. Christ counteth none to be of his Kindred, but the Regenerate. Pagans are Strangers, and Carnal Men in the Church are Bastards; they had need study Holiness, that would claim Kindred of Christ. Consider then, What Claim and Interest have you in God? It is sad, if we can only come as Creatures, cry as Ravens for Food, out of a general Title to his Providence, or to cry, Father, and lie; to take his Name in vain. It is sweeter to speak to God as a Son, then as a Creature; Lord, Lord, is not half so sweet as, Our Father. This is a sweet invitation to Prayer. Mat. 7.9. What Man of you; who if his Son ask Bread, will he give him a Stone? Vers. 11. If ye then, that are Evil, know how to give good Gifts to your Children, how much more will your Heavenly Father give good things to them that ask him? It is a Consolation in Prayer. Gal. 4.6. Because ye are Sons, he hath sent forth the Spirit of his Son into your Hearts, crying, Abba, Father. It is a ground of Hope and Expectation after Prayer. Ye have received the Spirit of Adoption, to call God, Father.

2. Christ was about to suffer bitter things from the Hand of God, and yet he calleth him Father. In Afflictions, we must still look upon God as a Father, and behave ourselves as Children. Christ felt him a Judge, yet counts him a Father. God as a Judge, was now about to lay on him the Sufferings of all the Elect, yet Christ calls him, Father, to declare his Obedience and Trust. The Hour was come, in which the whole weight of God's Displeasure was to be laid upon him; yet in this Relative Term, he acknowledgeth his Father's Love, and manifesteth his own Obedience. We should do so in all our Afflictions:

• 1. Maintain the Comfort of Adoption.
• 2. Behave ourselves as Children.

1. Maintain the Comfort of Adoption. It is the folly of the Children of God, to question his Love, because of the greatness of their Afflictions, as if their Interest did change with their Condition, and God were not the God of the Valleys, as well as the God of the Hills. We have more cause to discern Love, than to question it. Bastards are left to a looser Discipline: Heb. 12.8. If ye are without chastisement, whereof all are partakers, then are ye Bastards, and not Sons. To be exempted from the Cross, is to be put out of the Roll of Children. The Bramble of the Wilderness is suffered to grow wild, but the Vine is pruned. The Stones that are designed for a noble Structure, or Building, are hewed and squared, when others lie by neglected.

2. Behave ourselves as Children, with Patience and Hope.

1. With a submissive Patience. Father, is a word that implieth Authority, and Love, and Care, all which are Arguments of Patience. Fathers have a natural Right to Rule; we must take it quietly and patiently at their Hands. Isaac yielded to his Father, when he went to be sacrificed. It is said, Gen. 22.8. they both went together ; which noteth his quiet submission. But Fatherly Acts are not only managed with Authority, but with Love and Care. Slaves may be corrected out of Cruelty and Hatred▪ by their Masters; but Fathers do not deal so with Children. Heb. 12.9, 10. Furthermore, we have had Fathers of our Flesh, which corrected us, and we gave them reverence; Shall we not much rather be in subjection to the Father of Spirits, and live? For they verily for a few days chastened us after their own Pleasure, but he for our Profit, that we might be partakers of his Holiness. The Apostle argueth, à minori ad majus. None can be such a Father as the Lord, so wise as he, so loving as he. God putteth on all Relations: He hath the Bowels of a Mother, the Wisdom of a Father. He is a Mother for tenderness of Love: Isa. 49.15. Can a Woman forget her sucking Child, that she should not have compassion on the Son of her Womb? Yea, they may forget; yet will I not forget thee. A Father for Wisdom and Care: Mat. 6.31, 32. Take no thought, saying, What shall we eat? &c. for your Heavenly Father knoweth that you have need of all these things. Earthly Parents sometimes chastise their Children out of mere Passion, at least there is some mixture of Corruption; but the Lord's Dispensations are managed with much Love and Judgment. Therefore say, as Christ, John 18.11. The Cup which my Father hath given me, shall I not drink of it? It is a bitter Cup, but it cometh from the Hand of a Father: our Father gave it us, and our Elder Brother began it to us: we should love the Cup the better, ever since Christ's Lips touched it.

2. With Hope. When we are perplexed, we should not be in despair, but sustain ourselves under our great Hopes. 1 John 3.2. Now we are the Sons of God, but it doth not yet appear what we shall be. We have the Right of Children, though afflicted: our Estate and Patrimony is in the Heavens. An Heir in his Nonage is under Tutors and Governors: He is born to a great Possession, but kept under a severe Discipline.

[ The Hour is come. ] 〈 in non-Latin alphabet 〉 , That Hour.

1. That Hour which was defined in God's Decrees, set down and appointed by the Council of the Trinity; not by Fate, or any Necessity of the Stars, but by God's wise Providence and Ordination. No Man could take Christ till his Hour was come; John 7.30. Then they sought to take him; but no Man laid hands on him, because his Hour was not yet come. But when this Hour was come, the Son of God was brought under the power of Men, and liable to the Assaults of Devils: Therefore he saith, Luke 22.53. This is your Hour, and the Power of Darkness. No Calamity can touch us, without God's Will. The Hour, the Measure, all the Circumstances of Sufferings, fall under the Ordination of God. It is not only a General Ordinance, that we shall suffer Affliction; the Apostle mentioneth that, 1 Thess. 3.3. Let no Man be moved by this Affliction; for yourselves know, that you were thereunto appointed: It is the Ordinance of God, that the Way to Heaven should lie through an howling Wilderness. All the Saints in Heaven knew no other Road: Afflictions seem one of the Way-marks. But we speak now of another Appointment, of determinating all the Circumstances of the Affliction; the Time, the Measure, the Instruments. It is the Comfort of a Christian, that nothing can befall him, but what his Father will. A Sparrow cannot fall to the Ground without our Heavenly Father, Mat. 10.29. The wise Lord hath brewed our Cup, and molded and shaped every Cross. All the ounces of Gall and Wormwood are weighed out by a wise Decree, and our Cup is tempered by God's own Hand. We storm many times, because of such and such Accidents, and Circumstances of the Cross, as if we would have God ask our Vote and Advice, and as if our Opinion were a better Ballance wherein to weigh things, than Divine Providence. Providence reacheth to every particular Accident. Your Doom was long since written: such a Vessel of Mercy, shall be thus and thus broached and pierced: every Wound and Sorrow is numbered.

2. That Hour, which was determined and foretold in the Prophecies. God doth all things in fit Seasons; he hath his Days and Hours. Daniel understood by Books, the number of the Years, Dan. 9.2. Habak. 2.3. The Vision is for an appointed time. It easeth the Heart of much distraction, when we consider there is a Period fixed. There is a Clock with which Providence keepeth Time and Pace, and God himself setteth it. It is good for us to wait the Lord's Leisure. God himself waiteth as well as we; Isa. 30.18. He waiteth, that he may be gracious. He letteth the course of Causes run on, till the fit Hour and Moment of Execution be come, when he may discover himself with most advantage to his Glory, and the Comfort of his Servants; and God waiteth with as much earnestness as you do, (I speak after the manner of Men); Isa. 16. 14. But now hath the Lord spoken, saying, Within three Years, as the Years of an Hireling, and the Glory of Moab shall be contemned, &c. as the Hireling waiteth for the Time of his Freedom, and when he is to receive his Wages. Moab was a bitter Enemy. Therefore let us wait; John 8.7. Your Times are always ready, but my Time is not yet come. We draw Draughts of Providence with the Pencil of Fancy, and then confine God to the Circle of our own Thoughts, as if he must be always ready at our Hours.

3. The Hour is come; the Sufferings of God's People are very short. To our Sense and Feeling, they seem long, because Carnal Affections are soon tired; but the Word doth not reckon by Centuries, and Years, but Moments. Psal. 30.5. Weeping may endure for a Night, but Joy cometh in the Morning. All Temporal Accidents are nothing, compared to Eternity. The Sorrows of our whole Life, are but one Nights Darkness. This light Affliction, that is but for a Moment, saith the Apostle, 2 Cor. 4.17. Set Time against Eternity, and we shall want words to declare the shortness of it. Our Hour will be soon ended. Wait a while, and we shall be beyond Fears. The Martyrs in Heaven do not think of Flames, and Wounds, and Saws; these were the Sufferings of a Moment. John 16.21. A Woman, when she is in Travail, hath sorrow, because her Hour is come: but as soon as she is delivered of the Child, she remembereth no more the Anguish, for joy that a Man is born into the World. John 16.16. A little while, and ye shall not see me: and again, a little while, and ye shall see me. To Faith, the time between Christ's departure, and his second coming, is but as the time between his Death and Resurrection; for of that Christ also speaketh, as is clear by the subsequent Context. We measure all by sense, and therefore cry, How long! how long! as Men in pain will count Minutes; but look to the endless Glory within the Vail, and it is nothing. We should especially take this Comfort to ourselves in Sickness and Death; it is but an Hour: Wink, and thou shalt be in Heaven, said a Martyr.

4. The Hour is come, saith Christ, and therefore prayeth. When the sad Hour is come, the only Remedy is Prayer. We should not despond, but meet Sorrows with a generous Confidence: now the only way is to pray. If we cannot look for a Deliverance, we may pray for a Mitigation, for shortening Affliction. Mat. 24.20. Pray that your flight be not in the Winter, nor on the Sabbath Day, when it may be tedious to Body or Soul. Pray that you may glorify God in Sufferings, as Christ sueth out Support in this Request. Usually when Evils are unavoidable, we give over all Addresses; yet our Condition is capable of Mercy: if the Hour be come, beg that a Spirit of Glory may rest upon you.

5. Christ knew his Hour. There was no Traitor by; Judas was not present; the Soldiers were not come to apprehend him: All was yet in the dark, and kept secret in the Bosom of the Priests and Elders. It confirmeth us in the belief of the Omnisciency of Christ: He knew the moment of his Suffering, before there was any appearance of it. All things are open and naked before him, with whom we have to do. And be seeth our Thoughts afar off.

6. Christ knew the Hour was come, yet he seeketh not an hiding-place, or to avoid the Storm by flight. How many natural and supernatural Ways had Christ to escape? he could have smitten them with a Beam of Majesty. It noteth the willingness of Christ to suffer all this Trouble and Danger for our sakes, as our Conqueror. When Christ was to grapple with our Enemies, he did not decline the Battle, but with Courage, and Confidence, entered into the Lists with Death and Hell. As our Sacrifice, he went willingly to the Altar, not like a Swine, but like a Sheep; not with Howling and Reluctancy, but with a ready Patience.

7. The Act of Christ's Death was quickly over; it was but a short space of time, he calleth it an Hour. Psal. 110.7. de Torrente bibet, He shall drink of the Brook in the way, a Draught of Death; He tasted Death for everyone, Heb. 2.9. At one Draught he drunk Hell dry as to the Elect. Object. But we were to suffer eternally, and Christ was to bear our Sorrows. I Answer, Though Christ paid the same Debt, yet through the Excellency of his Person; it was done in a shorter time. A payment in Gold, is the same Sum with a payment in Silver, or Brass; only through the excellency of the Metal, it taketh up less room.

8. The Hour is come. By way of Argument, he showeth the occasion of his Prayer, in this Hour of Sadness and Ignominy; I am to be betrayed, condemned, buffeted, crucified; my Majesty will be obscured, and my Death, like a Vail, drawn upon my Glory. Now, glorify me in this Hour. Indeed, thus it was in all Christ's weakness and abasement, there was some adjunct of Glory▪ In his Incarnation, he is thrust out into a Manger, a place for Horses; but there he is worshipped. A Star in Heaven, is hung up for a Sign of that Inn where Christ lay; a new Bone-fire to welcome that great, but poor Prince, into the World. He is apprehended by the Soldiers; but they are driven back, and twice checked in their rude Attempt, by the Beams and Emissions of his Divine Glory. He is tempted by the Devil in the Wilderness, but Angels are sent to minister to him. He had not wherewith to pay tribute to Caesar, but the Sea payeth Tribute to him, and a Fish bringeth the Money. When he was crucified and scoffed at; Heaven itself becometh a Mourner, and puts on a Vail of Darkness; the High Priest did not rend his Cloaths, but the Vail of the Temple was rent in twain, from the top to the bottom. One Thief scoffed him, but another proclaimed him King. When Man denied him, the Creatures preach up his Glory. Thus Christ, in the saddest Hour, is still glorified. And thus it is with the Children of God; Afflictions on wicked Men are evil, and all evil; but to the Saints, a mixed Dispensation: sweet Experiences they have in the midst of sad Calamities, and Mercy in the midst of Wrath.

[ Glorify thy Son. ] This is the Request itself: What is the meaning of it? Origen understandeth it, of the very Ignominy of the Cross itself, which was to Christ a Glory; Gloria salvatoris, patibulum triumphantis. The Cross was not a Gibbet; but a Throne of Honor; and Calvary to Christ, was as glorious as Olivet: It is expressed by lifting up. But certainly this cannot be intended here, because it was the lowest Act of his Humiliation and Abasement. This is made the Motive and Reason of his Request; the Hour is come, by which (as we have seen) he intendeth that sad ignominious Hour. In short, it is meant either of God's glorifying him in his Sufferings, or God's glorifying him after his Sufferings; as will appear by the Sequel, and two parallel places.

1. Glory in his Sufferings. It is said, John 13.31, 32. Therefore when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. The meaning is, now he is to show himself a glorious Savior, by which God shall also be glorified; for which he will uphold, and reward him. So, Glorify thy Son ; He intendeth those Passages, by which his Glory is manifested to the World. And so he intends;

(1.) Miracles; While Christ suffered, the Frame of Nature seemed to be out of Course. Mat. 27.51. The Vail of the Temple was rent in twain, from the top to the bottom; and the Earth did quake, and the Rocks rent. And verse. 54. When the Centurion, and they that were with him, saw these things, they feared greatly, saying, Truly this was the Son of God.

(2.) Support and Strength. This was Christ's last Combat, and he was to discover the Strength, and the Power of the Godhead. Now he prayeth for those Tokens and Significations of the Divine Power in his Death, to undeceive the World; and that the Disciples might receive no Scandal by his Cross.

2. Glory after Death; so it is said, John 7.39. That the Spirit was not yet given, because Christ was not yet glorified. Till his Resurrection and Ascension into Heaven, he was not inaugurated into the Headship of the Church, and gave not out those Royal Largesses and Gifts of the Spirit. So that by this Prayer Christ intendeth the Resurrection, and all the Consequents of it. His Resurrection, by which his Divinity was declared; Rom. 1.4. And declared to be the Son of God, with Power, according to the Spirit of Holiness, by the Resurrection from the Dead. His Ascension, and invisible Triumph, Col. 2.15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it. Ephes. 4.8. When he ascended on High, he led Captivity captive, and gave Gifts unto Men. The Reception of his Humanity to Heaven, and his sitting down at the right Hand of God: Phil. 2.9, 10, 11. Wherefore God also hath highly exalted him, and given him a Name above every Name: That at the Name of Jesus every Knee should bow, of things in Heaven, and things in Earth, and things under the Earth: And that every Tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. His Inauguration into the Throne, and Authority over all Things. The preaching of the Gospel in his Name, together with the success of it. Isa. 55.4, 5. Behold, I have given him for a Witness to the People, a Leader and Commander to the People. Behold, thou shalt call a Nation that thou knewest not; and Nations that know not thee, shall run unto thee; because of the Lord thy God, and for the Holy One of Israel; for he hath glorified thee. His Return at the Day of Judgment; with Power and great Glory. The Petition must be explained, according to the Event of all the Glory that God put upon Christ after his Passion. The meaning of the whole is, Hitherto I have laid aside my Glory, and now lay down my Life; sustain me by thine Arm, that I may overcome Death; and raise me again with Triumph and Honor, that I may go into Glory, leading Captivity captive, and receive the Principality; that by the Resurrection, publication of the Gospel, and last Judgment, the Glory of my Divinity may be known and acknowledged.

But how doth Christ pray, Glorify me, when he saith elsewhere, John 8.5. I seek not my own Glory? I Answer, Christ speaketh there of himself, in the Judgment of his Adversaries, who thought him a mere Man, and showeth that he came not as an Impostor, to seek himself: God would well enough provide for his Glory and Esteem. There he disclaimeth all particular, private Aims, Affections, and Attempts; here he sueth out his Right, according to his Father's Promise.

Observe hence;

1. Christ saith, The Hour is come ; and then, Father glorify me. The true Remedy of Tribulation, is to look to the succeeding Glory, and to counter-balance future Dangers with present Hopes. In this prayer, Christ reviveth the Grounds of Confidence: One is, Father, glorify me: This was Comfort against the sad Hour; and so it must be our course, Not to look to things which are seen, but to things that are not seen, 2 Cor. 4.17. to defeat Sense by Faith. When the Mind is in Heaven, it is fortified against the Pains which the Body feeleth on Earth. Strong Affections give us a kind Dedolency; a Man will venture a knock, that is in reach of a Crown, 1 Tim. 4.8. It is the folly of Christians, to let Fancy work altogether upon present Discouragements. Faith should be fixed in the contemplation of future Hopes: It is a sad Hour, but there is Glory in the issue and close.

2. Observe again; First, Christ had his Hour ; then he saith, Glorify me. Luke 24. 26. Ought not Christ to suffer, and then to enter into his Glory? Shame, Sorrow, and Death, is the Road-way to Glory, Joy and Life; The Captain of our Salvation was thus made perfect, Heb. 2.10. and all the Followers of the Lamb are brought in by that Method. It is the folly of some, that think to be in Heaven, before they have done anything for God's Glory upon Earth. You would invert the Method, and stated course of Heaven. None is crowned, except he strive lawfully, 2 Tim. 2.5, 6. and Vers. 11, 12. It is a faithful saying: for if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him. It hath the Seal of a constant Dispensation, it is a faithful Saying. All the Promises run, To him that overcometh. We must have Communion with Christ in all Estates. Rom. 8.17. If so be that ye suffer with him, that ye may be also glorified together. It is a necessary Condition: We are Heirs, if so be that we suffer with him, &c. We are too delicate, we would have our Path strewed with Roses, and do not like this Discipline. Abel signifies Mourning, and Stephen a Crown, they were the first Martyrs of either Testament. If you want Afflictions, you want one of the necessary way-marks to Heaven.

3. Glorify me. Christ seeketh not the empty things of this World, but to be glorified with the Father. We want some Spiritual Ambition, and are too low and groveling in our Desires and Hopes. If you be risen with Christ, seek those things that are above, where Christ sitteth at the right Hand of God, Col. 3.1. It is no Treason to aspire to the Heavenly Kingdom; Mat. 6.33. Seek first the Kingdom of God, and the Righteousness thereof ; and to seek a place on Christ's own Throne. Neither is it any culpable selfseeking, to seek Self in God. John 5.44. How can ye believe, that receive Honor one of another, and seek not the Honor that cometh from God alone? Joh. 12.43. They loved the Praise of Men, more than the Praise of God. Here we may seek our own Honor and Glory without a Crime. O behold the liberality and indulgence of Grace! God hath set no stint to our Spiritual Desires; we may seek, not only Grace, but Glory.

4. Christ himself prayeth to be glorified, it noteth the Truth of his Abasement. He is the Lord of Glory, 1 Cor. 2.8. and had a natural and eternal Right; he thought it no robbery to be equal with God, and yet Christ himself is now upon his Knees. If he had said, Let them be glorified, that had been much, that he would open his Mouth to plead for Sinners: But he saith, Glorify me, or, glorify thy Son ; which is a strange Condescention, that he that had the Key of David, should now be knocking at the Father's Gate, and receive his own Heaven by Gift and Intreaty. He might take, without robbery, Glory as his due; yet, as our Mediator, he is to ask. When he took our Nature, he brought himself under the Engagement of our Duty.

5. Christ asketh what he knew would be given: So, John 8.50. I seek not my own Glory; there is one that seeketh and judgeth. The Father was zealous for the Son's Glory: there was an Oracle from Heaven to assure him of it: John 12.28. Father, glorify thy Name. Then came there a Voice from Heaven, saying, I have both glorified it, and will glorify it again: meaning, by strengthening him in the Work of Redemption. And yet now again, Glorify thy Son, that he may glorify thee. Obs. Providence doth not take away Prayers. We are to ask, though our Heavenly Father knoweth we have need of these things, and we know God will give them to us: John 16.26, 27. At that day ye shall ask in my Name; I say not unto you, that I will pray the Father for you: for the Father himself loveth you: The meaning is, though there be need of my great Instance, and I need not tell you I will make Intercession; I pass by that now, I only tell you of that free Access you have to God, and his great Affection to you, yet still you must ask. Assurance is a ground of the more earnest Request. When Daniel understood by Books the number of the Years, then he was most earnest in Prayer; and when Elijah heard the sound of the Rain, he prayed. Prayer is to help on Providences, that are already in motion.

[ That thy Son also may glorify thee. ] Here is another Argument: It is usual in Prayer, to speak of ourselves in a third Person; so doth Christ here, That thy Son may glorify thee. This may be understood many ways; partly, as the Glory of the Son, is the Glory of the Father; partly, by accomplishing God's Work; that I may destroy thy Enemies, and save thy Elect; partly, by the preaching of the Gospel in Christ's Name, to the Glory of God the Father. He doth, as it were, say, I desire it for no other end, but that I may bring Honor to thee.

From this Clause,

1. Observe; That God's Glory is much advanced in Jesus Christ. In the Scriptures there is a Draught of God; as Coin bears the Image of Caesar, but Caesar 's Son is his lively Resemblance: Christ is the living Bible; we may read much of the Glory of God, in the Face of Jesus Christ. We shall study no other Book when we come to Heaven; for the present it is an advantage to study God in Jesus Christ. The Apostle hath an expression, 2 Cor. 4.4. Lest the Light of the Glorious Gospel of Christ, who is the Image of God, should shine unto them. Christ is the Image of God, and the Gospel is the Picture of Christ; the Picture which Christ himself hath presented to his Bride. There we see the Majesty and Excellency of his Person; and in Christ, of God. And, Vers. 6. the Apostle saith, To give the Light of the Excellency of the Knowledge of the Glory of God, in the Face of Jesus Christ. In Christ, we read God glorious: in his Word, Miracles, personal Excellencies, Transfiguration, Resurrection, we read much of God. There we read his Justice, that he would not forgive Sins without a plenary Satisfaction; If Christ himself be the Redeemer, Justice will not bate him one Farthing. His Mercy; he spared not his own Son. What scanty low Thoughts should we have of the Divine Mercy, if we had not this Instance of Christ? His Truth in fulfilling of Prophecies; Psal. 40.7, 8. Then said I, Lo, I come; in the volume of the Book it is written of me. I delight to do thy Will, O my God; yea, thy Law is within my Heart. This was most difficult for God to grant, for us to believe; yet rather then he would go back from his Word, he would send his own Son to suffer Death for a sinful World. All things were to be accomplished, though it cost Christ his precious Life. God had never a greater Gift, yet Christ came when he was promised: He will not stick at anything, that gave us his own Son. His Wisdom, in the wonderful contrivance of our Salvation. When we look to God's Heaven, we see his Wisdom; but when we look on God's Son, we see the manifold Wisdom of God, Ephes. 3.10: The Angels wonder at these Dispensations to the Church. His Power, in delivering Christ from Death, and the glorious Effects of his Grace. His Majesty, in the Transfiguration and Ascension of Christ. O then, study Christ, that you may know God. There is the fairest Transcript of the Divine Perfections; the Father was never published to the World by anything so much as by the Son.

2. Observe; Our Respects to Christ must be so managed, that the Father also may be glorified: for upon these terms, and no other, will Christ be glorified; 2 Cor. 1.20. For all the Promises in him are Yea, and in him Amen, to the Glory of God by us. Phil. 2.10, 11. That at the Name of Jesus every Knee shall bow, and every Tongue shall confess, that Jesus Christ is Lord, to the Glory of God the Father. John 14.13. Whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. Look, as the Father will not be honored without the Son; 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 ; so neither will the Son be honored without the Father. I condemneth them, who out of a fond respect to Christ, neglect the Father. As the former Age carried all respect in the Name of God Almighty, without any distinct reflection on God the Son: So many of late carry all things in the Name of God the Son, that the Adoration due to the other Persons, is forgotten. The Wind of Error, doth not always blow in one Corner. When the heat of such an Humour is spent, Christ will be as much vilified and debased. Our Hearts should not be frigidly and coldly affected to any of the Divine Persons.

3. Observe; It is the proper Duty of Sons, to glorify their Father. Mal. 1.6. If I be a Father, where is mine Honor? Mat. 5.16. Let your Light so shine before Men, that others seeing your good Works, may glorify your Father which is in Heaven.

How must this be done?

1. By reverend Thoughts of his Excellency, especially in Worship; then we honor him, when we behave ourselves before him, as before a great God; this is to make him glorious in our own Hearts. When we conceive of him as more excellent than all things. Usually we have mean base thoughts, by which we straighten or pollute the Divine Excellency.

2. By serious Acknowledgments, give him Glory. Rev. 4.11. Thou art worthy, O Lord, to receive Glory, and Honor, and Power; for thou hast created all things, and for thy Pleasure they are, and were created. Now this is not in naked ascriptions of Praise to him, prattling over words: but when we confess all the Glory we have above other Men, in Gifts or Dignity, is given us of God; this is to make him the Father of Glory. Ephes. 1.17. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation, in the knowledge of him.

3. When we make the advantage of his Kingdom, the end of all our Actions; 1 Cor. 10.31. Whether ye eat or drink, or whatever you do, do all to the Glory of God. Phil. 1.20. Christ shall be magnified in my Body, whether it be by Life or by Death. Christ had glorified him, yet he seeks now to do it more. Self will be mixing with our Ends, but it must be beaten back. We differ little from Beasts, if we mind only our own Conveniences.

4. By making this the aim of our Prayers. We should desire Glory and Happiness upon no other terms. Ephes. 1.6. To the Praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved. It is a mighty encouragement in Prayer, when we are sure to be heard. John 12.28. Father, glorify thy Name: then came there a Voice from Heaven, saying, I have both glorified it, and will glorify it again. He begs, that God would glorify his Name, in giving him the Victory in this last Combat. We ask of God, for God. These that honor me, I will honor them, 1 Sam. 2.30.

5. When we are content to be put to shame, so God be honored; to hazard all, so we may glorify his Name, though it be with the loss of Life itself. Josh. 7.19. My Son, give, I pray thee, Glory to the Lord God of Israel, and make confession unto him. Mal. 2.2. If ye will not hear, and if ye will not lay it to Heart, to give Glory unto my Name, (that is, by an ingenuous Confession) I will even send a Curse upon you.

6. When you make others to glorify God. 2 Cor. 9.13. They glorify God, for your professed subjection unto the Gospel of Christ. Christians are to be Holy, for Christ's Honor lieth at stake.

7. When we can rejoice in God's Glory, though advanced by others, be the Instruments who they will; as Paul did, Phil. 1.18. Notwithstanding every way, whether in Pretence, or in Truth, Christ is preached, and I herein do rejoice, yea, and will rejoice.

8. When we are affected for God's dishonor, though done by others.

SERMON II.

HEre is the next Reason of Christ's Request; the former was the Glory of God, and here is another, the Salvation of Men: Unless the Father glorified him, he could not accomplish the Ends of his Office, which was, to glorify the Father in the Salvation of Man; which could not be, unless he were sustained in Death, delivered out of Death, and received into Glory. If Christ be not risen, your Faith is vain, and ye are yet in your Sins, 1 Cor. 15.17. How should we know our discharge from Sin, if our Surety had not been let out of Prison? Where should we have gotten an Advocate to appear for us in the Heavens? or a King to pour out the Royal Largess of Gifts and Graces, to accompany the Gospel, that it might be successful for our Souls? From the Context, I shall observe two Points.

1. Observe; That next to God's Glory, Christ's Aim was at our Salvation. Christ doth not mention his own Profit, but that thy Son may glorify thee, and that he may give eternal Life. These two were the scope of his Sufferings, and rising again to Glory.

(1.) Of his Sufferings; Dan. 9.26. The Messias shall be cut off, but not for himself ; not for his own Desert, nor his own Profit; for no Fault, no Benefit of his own. So, Rom. 15.3. Christ pleased not himself; as it is written, The Reproaches of them, that reproached thee, have fallen upon me. The meaning is, he suffered the outrages of the Wicked, to promote the Salvation of the Elect; or the burden of our Sins, by which God was dishonored, fell on him. Christ sought not sweet things for himself; he had no respect to his own Ease, but our Happiness.

(2.) In his rising to Glory, he still eyed us; when he went to Heaven, he went thither on our Errand; to seize upon it in our right, and to prepare it for our coming. John 14.3. I go to prepare a place for you : Not so much to be glorified himself, as to get us thither. Heb. 9.24. 〈 in non-Latin alphabet 〉 , There to appear in the presence of God for us. Christ went to Heaven, that we might have a Friend in Court: He is entered into the Heavens to appear for us; as if that were all the business of Christ in Heaven, to remain there as our Advocate.

Use 1. To show us the great Love and Condescention of Christ. The Cross was sad Work; all the Wages, was the Salvation of our Souls. In the Eternal Covenant, he aimed at no other Bargain. Isa. 53.10. When thou shalt make his Soul an Offering for Sin, he shall see his Seed, he shall prolong his Days, and the Pleasure of the Lord shall prosper in his Hands ; that he might be effectual to save Souls. They told David, 2 Sam. 18.3. Thou art worth ten thousand of us: if we flee away, they will not care for us; neither if half of us die, will they care for us. Public Relation makes Kings more valuable. Christ's Soul was worth millions of ours; and his Life was more valuable than the Life of Men and Angels; yet to save ours, Christ layeth down his own; and he pleased not himself, That the Pleasure of the Lord might prosper in our Salvation.

Use 2. It teacheth us more self-denial. to do all for God's Glory, and the good of the Elect, both in Life and Death. Phil. 2.17. Yea, and if I be offered up on the Sacrifice and Service of your Faith, I joy and rejoice with you all. A Man that mindeth altogether his own things, liveth but a brutish Life, beneath Grace and Reason; Reason will tell us, that Man was made sociable, and not only born for himself; Grace raiseth Actions to the highest self-denial. To deny ourselves, is one of the first and most glorious Precepts of Christianity.

2. Observe; That the Comfort, and Salvation of Man, doth much depend upon the Glorification of Christ. Glorify me, that I may give Eternal Life. The ends of his Office are much furthered.

1. His Glorification is a Pledge of ours. God would do everything first in Christ; elect him, adopt him, pour out the Spirit on him, raise him, glorify him; as the Scripture everywhere manifests. Our Nature is in Heaven, as an Earnest of our Persons being there. He is called our Fore-runner, Heb. 6.20. being gone before into Heaven, as a Fore-runner and Harbinger, to take up room; and the Captain of our Salvation, Heb. 2.11. When the Head is in Heaven, the Members will follow. Whole Christ must be there, he is not content with his Heaven without us. John 14.3. If I go and prepare a place for you, I will come again and receive▪ you unto myself, that where I am, there ye may be also. John 17.24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory that thou hast given me.

2. His Glorification is a pledge of his Satisfaction. Our Surety is let out of Prison; and when the Surety is released, the Debt is paid; all the Work is accomplished and effected. John 16.10. He will convince the World of Righteousness, because I go to the Father. There is enough done to bring Souls to Glory, for Christ is received to Glory; I am satisfied, I have found a Ransom. So, John 17.4, 5. I have glorified thee on the Earth, I have finished the Work thou hast given me to do. And now, O Father, glorify thou me with thine own self. Christ had never come out of the Grave, never ascended, if anything else had remained to be done.

3. Christ glorified, is a clearer ground of Hope to the Creature. When Christ was in the Flesh, he was poor, despised, crucified; the Apostle calleth it, the Weakness of God. Many looked for a Kingdom from him; many believed in him when he was upon Earth; the Thief owned him upon his Cross; Remember me when thou comest to thy Kingdom. If the Thief could spy his Royalty, under the Ignominy of the Cross, what may we expect from Christ in his glorified Estate? When David was hunted as a Flea, or a Partridg upon the Mountains, there were six hundred clave to him, and had great hopes of his future Exaltation; they might look for more from David on the Throne. Christ is now exalted, and hath a Name above all Names; he still retaineth our Nature, and that is an Argument of Love; we go to one that is Bone of our Bone, and he is glorified in our Nature; that is an Argument of his Power.

4. Christ is really put into a greater capacity to do us good.

1. He hath seized on Heaven in our right; John 14.3. I go to prepare a place for you. God the Father prepared it by his Decree; but Christ, by his Ascension, went to hold it in our Name; he took possession of it for Himself, and his People, and ever since Heaven-Door hath stood open.

2. The advantage of his Intercession: 1 Joh. 2.1. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. Christ is our Advocate at God's right Hand; we have a Friend at Court. Offenders hope to be spared, if they have interest in any, that have the Prince's Ear. Jesus Christ is now in Heaven at God's right Hand, representing his Merits. How can our Prayers choose but be heard? The Spirit is our Notary to indite them, and Christ is our Advocate to present them in Court.

3. The Mission of the Spirit. Christ carried up our Flesh, and sent down his own Spirit; as to fit Heaven for us, Mat. 25.34. so to fit us for Heaven. Rom. 9.23. Vessels fitted for Glory ; Vessels of Glory seasoned with Grace. Now the Spirit is not given, but by Christ's Ascension. Ephes. 4.11, 12. When he ascended, he gave, first Apostles, then Prophets, then Evangelists, then Pastors and Teachers, for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ. This was his Royal Largess on the day of his Coronation▪

4. By his Ascension, all Christ's Offices have a new Qualification, and are exercised in another manner. Christ hath been Mediator, King, Priest, and Prophet, from the beginning of the World; but the Administration is different before his Incarnation, in the days of his Flesh, and after his Ascension. Before his coming in the Flesh, Christ was the great Prophet of the Church, foreshowing what was to come; in his Incarnation, pointing at what he did; after his Glorification, working Faith, by representing what was past. So a Priest; before his Incarnation, undertaking payment and satisfaction for our Debts; in the days of his Flesh, he made good his Engagement; after his Ascension, he representeth his Satisfaction made by his Intercession, he appeareth as a righteous Mediator, not by entreaty. Christ was a King by designation; before he was incarnate, the Old Church had a taste of his Kingly Power; when he lived upon Earth, he was as a King fighting for the Crown, a King in Warfare; after the Resurrection, a King in triumph, solemnly inaugurated, he enters into his Throne: Christ cometh into the Father's Presence, royally attended: Dan. 7.13, 14. And I saw in the Night Visions, the Son of Man with the Clouds of Heaven; and he came to the Ancient of Days, and they brought him near before him; and there was given him Dominion, and Glory, and all People, Nations, and Languages, that should serve him; his Dominion is an Everlasting Dominion, that shall not pass away. After his Resurrection, Christ is brought into God's Presence, receiving all Power in Heaven and Earth. Christ had this Power from the beginning, but was not solemnly installed till then. As David had the Power given him when anointed by Samuel, yet he endured Banishment, and redious Conflicts, and shown not himself till after the death of Saul, and till chosen by the Tribes at Hebron: So Christ was a Prince and Savior before his Ascension: But it is said, Acts 5.31. Him hath God exalted by his right Hand, to be a Prince and a Savior. He was Prince by Eternal Right, and by Gift and Designation: In the midst of his Abasement, Christ acknowledged himself King, John 8.37. But after his Ascension, he solemnly exercised it, and administered it for the good of the Elect.

Well then! let us meditate on these things, and draw Water out of the Wells of Salvation with Joy. It is better for us that Christ should be in Heaven, than with us upon Earth. A Woman had rather have her Husband live with her, than go to the Indies ; but yieldeth to his Absence, when she considereth the Profit of that Traffick. We are all apt to wish for the Apostles Days, to enjoy Christ with us in Person; but when we consider the Fruit of his Negotiation in Heaven, we should be contented: It is better for us he should be there, to plead with the Father, and send his Spirit to us.

I come to the words.

[ As. ] Some take this Particle, 〈 in non-Latin alphabet 〉 , comparatively; others, 〈 in non-Latin alphabet 〉 , causally. Comparatively; Glorify me, i.e. as thou hast given me a Power over all Flesh, &c. give me a Glory suitable to the Authority; handle me according to the Power and Command which thou hast given me, as the Plenipotentiary of Heaven. But it is rather taken Causally, by way of Argument: It is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , which may be rendered, because. Now the Argument is double: (1.) it may be taken from a former grant of Power; As thou hast given, &c. Hitherto he had a right, now he pleadeth for Possession, and a more full exercise of it; and (2.) from the end which that Power is to be exercised for, the good of the Elect; that he may give eternal Life to as many as thou hast given him.

1. I may observe something from that, As thou hast given him. The memory of former Benefits, is an encouragement to ask anew. Experience begetteth Confidence. The Heart is much confirmed, when Faith hath sense and experience on its side; and the belief of what is to come, is facilitated, by considering what is past. We should believe God upon his bare Word; yet it is an encouragement, to have Experience and Trial. By former Mercies, we have a double Experience; we know what he will, and can do for Creatures. Signal Mercies are standing Monuments of God's Power: Isa. 51.9. Awake, awake, put on strength, O Arm of the Lord; awake, as in the ancient Days, in the Generations of Old. Art not thou it that hath • ut Rahab, and wounded the Dragon? Rahab is Egypt, the Dragon is Pharaoh ; he that hath helped, can and will. We should not entertain Jealousies without a Cause. 1 Sam. 17.37. The Lord that delivered me out of the Paw of the Lion, and out of the Paw of the Bear, he will deliver me out of the Hand of this Philistine. Former Mercies, are Pledges of Future. Deus donando debet ; God by giving, becometh our Debtor. Mat. 6.25. Is not the Life more than Meat, and the Body more than Raiment? He enticeth Hope by former Mercies. Judges 13.23. If the Lord were pleased to kill us, he would not have received a Burnt-Offering, and a Meat-Offering, at our hands; neither would he have shown us all these things. God would not weary us altogether with expectation; something we have in hand, and therefore may expect more. Well then! when your Hearts are apt to faint, take the Cordial of Experiences. Psal. 77.10. I said, this is mine Infirmity; but I will remember the Years of the right Hand of the Most High. We are apt to indulge the peevishness of distrust after many Deliverances. 1 Sam. 27.1. I shall one day perish by the Hand of Saul; Though God had put him twice into his Hands. Rom. 8.32. He that spared not his own Son, &c. how will be not with him also freely give us all things? In common Experiences, where we can have no absolute Assurance, let us not baulk Duty for Danger: 2 Cor. 1.10. Who delivered us from so great a Death, and doth deliver, in whom we trust that he will yet deliver us. Paul would finish his Ministry, notwithstanding Danger.

2. Observe again from this; As thou hast given; Daturum te promisisti ; Thou hast promised to give; God had promised to make over to him the Plenary Possession and Administration of the Kingdom; Christ pleadeth the Grant and Promise. It is an excellent Encouragement in Prayer, when we can back our Requests with Promises. Psalm 119.49. Remember the Word unto thy Servant, upon which thou hast caused me to hope. It is a modest Challenge. God alloweth it, put me in remembrance, let us plead together, &c. Isa. 43.26. We may agrue and dispute with God upon his own Word: Chirographa iua injiciebat tibi, Domine: show him his own Hand: Lord, thou hast said this and that, let it be fulfilled.

[ Thou hast given him. ] As he was Man and Mediator: for as he was God, he had an eternal Right, and an actual visible Right by Creation, and Providence; but Christ, as Mediator, was to receive a Crown. By Gift, Psal. 2.8. Ask of me, and I will give thee the Heathen for thy Inheritance.

1. It noteth, That Christ hath his Kingdom by Right, not by mere Power. It is by the Father's Grant, he was solemnly invested, and set upon the Hill of Zion. They are Rebels to God, who do not acknowledge Christ to be King. There are several manners of Possession; Satan is Prince of the World ; but he is a Robber, he holdeth it not by Grant from the Father, but by Power; he hath actual Possession of many Nations, but no Right.

2. It noteth what kind of Right it is that Christ hath, it was by Grant and Donation. It is the great condescension of our Lord, that he would hold all things by our Tenure, by way of Gift and Grant from the Father. Free Grace is no dishonorable Tenure. Christ himself holdeth his Kingdom by it: Why should proud Creatures disdain this manner of holding? The Lordship of the World was Christ's natural Inheritance, yet he would hold all by Grace.

[ Power over all Flesh. ] Flesh is chiefly put for Men, though all Creatures are under his Dominion. We are sometimes expressed by our better, and sometimes by our baser Part: by our Better, every Soul, that is, every Man, Rom. 2.9. & 13.1. sometimes by the baser Part, Isa. 40.6. All Flesh is Grass. Mat. 24.22. No Flesh would be saved ; and elsewhere. Here [ Flesh ] is fitly used; it is put for the Nature of Man in common, in opposition to those who are peculiarly Christ's by Tradition and Purchase. And by Power over all Flesh, is meant, a judiciary Power to dispose of them according to pleasure; yea, of their everlasting Estate; Potestatem omnis hominis accepit, ut liberet quos voluerit, & damnet quos voluerit. John 5.27. He hath given him Authority to execute Judgment also, because he is the Son of Man. It is the style of God himself, he is called, Numb. 16.22. The God of the Spirits of all Flesh: And more express to this purpose, Jer. 32.27. Behold, I am the Lord, the God of all Flesh: Is there anything too hard for me? So that it noteth not a naked Authority, but an Authority armed with a Divine Power. Now because God will not give his Glory to another, we may hence observe;

1. That Christ is true God ; for otherwise he could not have such an Absolute Power. It is proper to his Divine Nature, though, as it is a Gift, his whole Person God-Man be invested with it. He is called the only God, not excluding the Father, who subsisteth with him in the same Essence, but including the Son. Isa. 45.22, 23. I am God, and there is none else: I have sworn by myself, the Word is gone out in Righteousness, and shall not return, that unto me every Knee shall bow, and every Tongue shall swear: which is applied to Christ, Rom. 14.11. and Phil. 2.9, 10, 11. He is called the great God ; the Supper of the Lamb, is called, the Supper of the great God, Rev. 19.17. The true God, 1 John 5.20. It should fortify Christians against those abominable Opinions, wherein the God-head of Christ is questioned.

2. Observe, That Christ as Mediator, hath power over all Flesh. All Kings and Monarchs have certain Bounds and Limits, by which their Empire is terminated; but God hath set Christ higher than the Kings of the Earth. He is the true Catholic King, his Government is unlimited. Psal. 89.27. Also I will make him, my First Born, higher than the Kings of the Earth. All Power is given unto me, both in Heaven and in Earth, Mat. 28.18. And, Dan. 7.14. There was given him Dominion, and Glory, and a Kingdom, that all People, Nations, and Languages should serve him: His Dominion is an everlasting Dominion, which shall not pass away; and his Kingdom, that which shall not be destroyed. There is some difference about the extent of Christ's Mediatory Kingdom.

1. It is not only confined to the Elect. We must distinguish between Christ's Power, and his Charge. He hath a Power given him over all; but there are some given to him by way of special Charge, which is given for the Elect, as to all spiritual Ends, to rescue them from the Power of Satan, as in this Verse. As Joseph in Egypt, the Power of all the Land was made over to him, though his Brethren had a special Right in his Affections. The Kingdom of Christ, as merely Spiritual and Inward, is proper to the Elect: that Kingdom where Christ hath no other Deputy, and Vicar, but his Spirit: but for his Judiciary Kingdom, that is Universal; Psal. 2.8. I will give thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession. There is a Reign over Mankind, and those that do not subject themselves to Christ as a Redeemer, shall find him as a Judge. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned, breaking them with a Rod of Iron, and vexing them in his hot displeasure. He is Lord over them in Power and Justice, as God's Lieutenant; they shall pay him Homage and Subjection, as King of the World; or else they shall perish. He overruleth them as Rebels; but he reigneth in the Church, as over voluntary Subjects.

2. It is not confined to the Church, and things merely Spiritual. This Kingdom is as large as Providence: and in the exercise of Justice and Equity, Magistrates are but his Deputies. Christ is, 〈 in non-Latin alphabet 〉 , The only Lord God, and our Lord Jesus Christ. He is King of Nations, Jer. 10.7. King of Saints, Rev. 15.3. Head over all things to the Church, Ephes. 1.22. Supreme and Absolute in the World, but Head to the Church. He hath a Rod of Iron to rule the Nations, and a Golden Scepter to guide the Church. In the World, he ruleth by Providence; in the Church, by his Testimonies: Psal. 93. The Lord Reigneth. Psal. 24.1. The Earth is the Lord's. And then, Vers. 4. Who shall dwell in his Holy Hill? I confess, there is a Question, Whether Magistrates be under Christ as Mediator? Whether they hold their Power from him? But I see no reason why we should doubt of it, since all things are put into Christ's Hands; and that not only by an Eternal Right, but given to him; which noteth his Right as Mediator. Christ hath a Right of Merit, as Lord of all Creatures. He is Lord both of th • Dead and Living, Rom. 14.9. The whole Creature is delivered up to Christ, upon his undertaking the Work of Redemption; he hath a Right of executing the Dominion of God over every Creature. Christ, the Wisdom of the Father, saith, By me Kings Reign, and Princes decree Justice. By me Princes Rule, and Nobles; even all the Judges of the Earth, Prov. 8.15, 16. And expressly he is said to be Ruler of the Kings of the Earth, Rev. 1.5.

Use 1. Comfort to God's Children: All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave; as the Devils could not enter into the Herd of Swine without Christ's leave, Mark 8. When thou art in Satan's Hands, the Devil is in Christ's: Neither Angels, nor Principalities, nor Powers, can hurt. The Reigns of the World are in a wise Hand. The Lord reigneth though the Waves roar, Psal. 99.1. It was much comfort to Jacob, and his Children, to hear that Joseph did all in Egypt: It should be so to us, that Jesus doth all in Heaven: He holdeth the Chain of Causes in his own Hand. It will be much more for thy Comfort at the last Day. A Client conceiveth great Hope, when one formerly his Advocate is advanced to be Judge of the Court. Thy Advocate is thy Judge: He that died for thee, will not destroy thee. Thy Christ hath power over all Flesh, to damn whom he will, and save whom he will.

Use 2. An Invitation to bring in Men to Christ. Oh, who would not choose him to be Lord, that, whether we will or no, he is our Master? He can hold thee by the Chains of an invincible Providence, that art not held with the Bonds of Duty. Oh, it is better to touch the Golden Scepter, than to be broken with the Iron Rod; and to feel the Efficacy of his Grace, than the Power of his Anger. Christ is resolved Creatures shall stoop. The Apostle proveth the Day of Judgment, Rom. 14.10, 11. We shall all stand before the Judgment Seat of Christ. For it is written, As I live, saith the Lord, every Knee shall bow to me, &c. Christ will bring the Creatures on their Knees; at the last Day, all Faces shall gather Blackness, and the stoutest Hearts be appalled. Christ will have the better; it is better be his Subjects, than his Captives.

Use 3. To Magistrates, to own the Mediator. You hold your Power from Christ, and therefore must exercise it for him. Psal. 2.10, 11, 12. Be wise now therefore, O ye Kings: be instructed, ye Judges of the Earth ; (it is their Duty chiefly to observe Jesus Christ). Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish from the way, when his Wrath is kindled but a little. Acknowledg Christ your Lord, or else he will blast your Counsels, you shall perish in the midway; when you have carried on your Designs a little while, you shall perish e're you are aware; Christ will call you to an Account.

Two things Christ is tender of, His Servants, and his Truth.

His Servants are weak to appearance, but they have a great Champion: what is done to them, Christ counteth as done to himself; Saul, Saul, why persecutest thou me? Acts 9.4. when he raged against the Saints. Isa. 49.23. Kings shall be thy Nursing-Fathers, and their Queens thy Nursing-Mothers. Christ hath little Ones that should be nursed, and not oppressed.

But chiefly his Truth: It is Truth maketh Saints; Joh. 17.17. Sanctify them through thy Truth; thy Word is Truth. You should own your Lord and Master, and not be indifferent to Christ or Satan: to tolerate Errors, especially directly against Christ's Person, Nature, and Mediatory Offices, is but sorry Thankfulness to your great Master. He did not give you a Commission to countenance Rebels against himself. Whilst you maintain the Power and Purity of his Ordinances, Christ will own you, and bear you out; but when, for secular Ends, Men hug his Enemies, they are in danger to perish in the mid-way, in the course of their Attempts.

[That he should give Eternal Life.] That, signifieth the End why Christ received so much Power for the Elects sake, that he might be in a capacity to conduct them to Glory; which otherwise could not be, if Christ's Power were more limited and restrained. I might,

1. Observe, That Christ's Power in the World, is exercised for the Church's good. Ephes. 1.22. He is the Head over all things to the Church. All Dispensations are in the Hand of a Mediator for the Elects sake, to gain them from among others, to protect them against the Assaults of others.

(1.) To gain them: 2 Pet. 3.9. He is not willing that any should perish, but that all should come to repentance. If the Elect were gathered, Providence would be soon at an end. God's Dispensations are guided by his Decrees.

(2.) To protect them, when they are gained. You must pluck Christ from the Throne, e're you can pluck a Member from his Body. John 10.28. I give unto them eternal Life, and they shall never perish; neither shall any Man pluck them out of my Hand. By his Conduct and Government, we are secured against all Dangers; they may pluck Joint from Joint, but they cannot pluck the Soul from Christ, that is once really implanted into him.

2. Observe, That Eternal Life is Christ's Gift: It is not the Merit of our Works, but the Fruit of his Grace. Rom. 6.23. The Wages of Sin is Death, but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified; Sin and Death are suited like Work and Wages; but Eternal Life is a mere Donative, not from the Merit of the Receiver, but the Bounty of the Giver. Works that need Pardon, can never deserve Glory. Grace in us, runneth as Water in a muddy Channel: the Child hath more of the Mother. It is true, there is a concurrence of Works, but not by way of Causality, but Order: God will first justify, then sanctify, then glorify. Justification is the Cause and Foundation of Eternal Life, and Sanctification the Beginning and Introduction of it; and we have both by Christ. The first is obtained by Christ's Blood, the second wrought by his Spirit. See Ephes. 2.8, 9. By Grace ye are saved, through Faith, and that not of yourselves; it is the Gift of God: Not of Works, left any Man should boast. The Instrument of Salvation, is Faith, which requireth a renouncing of Works; and Faith also is of Grace. The Papists, to excuse the gross Conceit of Merit, say, our Works do not merit, but as they come from the Grace of God, and are washed with the Blood of Christ. But neither Salve will serve for this Sore.

(1.) It is not enough to ascribe Grace to God: all Justitiaries will do so; the Pharisee said, God, I thank thee, I am so and so. You confound the Covenants, when you think we may merit of God by his own Grace. God maketh us Righteous by Grace; and if by the exercise of it, we deserve Life, Adam under the Covenant of Works, must then have been said to be saved by Grace, because he could not persevere in the use of his Free Will, unless he had received it from God.

(2.) Nor as died in the Blood of Christ, because Faith disclaimeth all Works as to the Act of Justification; and there is no Merit, if it be of Grace. Learn then to admire Grace, with Comfort and Hope. Merit-Mongers are left to be confuted by Experience. Surely Men that cry up Works, seldom look into their own Consciences. Let them use the same Plea in their Prayers, they do in their Disputes: Give me not Eternal Life, till I deserve it: Lord, let me have no Mercy till I deserve it. Or let them dispute thus, when they come to dispute with their own Consciences in the Agonies of Death; then, Optimum est inniti Meritis Christi.

3. Observe, The Gifts that God is wont to give, are not earthly Riches, worldly Power, transitory Honors, but Eternal Life. This was the great End for which he was ordained by the Father. Many come to Christ, as that Man, Luke 12.13. Master, speak to my Brother, to divide the Inheritance with me. He looked upon him as, aliquem magnum, one furnished with great Power, fit to serve his Carnal Ends; such fleshly Requests are not acceptable to our Mediator. The Lord loveth to give Blessings suitable to his own Being. He liveth forever, and he giveth Eternal Life to the Elect. Learn then how to frame your Requests. Say, I will not be satisfied with these things. Remember me with the favor of thy People: O visit me with thy Salvation; that I may see the good of thy Chosen, that I may rejoice in the gladness of thy Nation; that I may glory with thine Inheritance. Psal. 106.4, 5.

4. Observe; From the Expression, Eternal Life▪ Our Estate in Heaven is expressed by Life, and Eternal Life. This is a term frequently used to signify the glorified Estate. Now it doth imply, not only our bare subsistence forever, but also the Tranquillity and Happiness of that state.

1. It is Life. Heirs together of the Grace of Life, 1 Pet. 3.7. Life is the most precious Possession and Heritage of the Creature; there can be no Happiness without it. All our Comforts begin and end with Life; Life is better than Food: Mat. 6.25. Is not the Life more than Meat, and the Body than Raiment? Poisons and Cordials are all one to a dead Man. Creatures base, if they have Life, are better than those which are most excellent; A living Dog is better than a dead Lion. All Creatures desire to preserve Life. All the Travail of Men under the Sun is for Life, to prop up a Tabernacle that is always falling: Job 2.7. Skin for Skin, and all that a Man hath, will he give for his Life. All our labor and care is for it; and when we have made provision for it, it is taken from us. It is called the Life of our Hands, Isa. 57.10. We make hard shift to maintain it. This Life is a poor thing, it is no great matter to be Heir to it. James 4.14. What is your Life? it is even a Vapor, that appeareth for a little time, and then vanisheth away.

2. It is Life Eternal; not like the Earthly Life, which is but as a Vapor, a little warm Breath, or warm Smoak, tunned in and out by the Nostrils. Our present Life is a Lamp that may be soon quenched; it is in the Power of every Ru •• ian and Assassinate. But this is Life Eternal. In Heaven there is a fair Estate; the Tenure is for Life: but we need not take thought for Heirs; We and our Happiness shall always live together. The Blossoms of Paradise are forever fresh and green: therefore if we love Life, why should we not love Heaven? This is a Life that is never spent, and we are never weary of living. This Life is short, yet we soon grow weary of it. The shortest Life is long enough to be encumbered with a thousand Miseries. If you live till old Age, Age is a burden to itself: The Days shall come, in which they shall say, we have no pleasure, Eccles. 12.1. Life itself may become a burden, but you will never wish for an end of Eternal Life, that is a long date of days without misery, and without weariness. Eternity is every day more lovely. Well might David say, The loving Kindness of God is better than Life. Men have cursed the Day of their Birth, but never the Day of their New Birth. Those that have once tasted the sweet and benefit of God's Life, never grow weary of it.

3. This Life is begun, and carried on by degrees.

(1.) The Foundation of it is laid in Regeneration: Then do we begin to live, when Christ beginneth to live in us; and we may reckon from that day, when in the Power of his Life, we began to advance towards Heaven; for then there was a Seed laid of a Life, which cannot be destroyed. The Life of Nature may be extinguished, but not of Grace. Rom. 8.11. If the Spirit of him that raised up Jesus from the Dead, dwell in you; he that raised up Christ from the Dead, shall also quicken your mortal Bodies, by his Spirit that dwelleth in you: The Spirit cannot leave his dwelling-place. It is said, John 5.24. He that heareth my Word, and believeth on Him that sent me, hath everlasting Life, and shall not come into Condemnation; but is passed from Death unto Life. The change is wrought as soon as we begin to be acquainted with God in Christ.

(2.) Presently after Death, there is a further progress made. As soon as the Soul is separated from the Body, it begins to live gloriously. It is with Christ ; Phil. 1.23. I desire to depart and to be with Christ ; it is in Christ here, but not so properly with him: And it is in Paradise, Luke 23.43. This day shalt thou be with me in Paradise. In Abraham 's Bosom, Luke 16.25. He seeth Abraham a far off, and Lazarus in his Bosom. And enjoyeth the Fruit of good Works, Rev. 14.13. Blessed are the Dead which die in the Lord; From henceforth, yea, saith the Spirit, that they may rest from their Labors, and their Works do follow them: There is not only a cessation from Sin and Misery, but an enjoyment of Glory; and the Body resteth without pain and labor till the Resurrection, as in a Bed: Isa. 57.2. He shall enter into Peace: they shall rest in their Beds, each one walking in his uprightness.

(3.) After, at the Resurrection of the Body, there is a consummation of all Joy. That is called the Day of Regeneration, Mat. 19.28. Body and Soul shall be renewed perfectly, for Immortality and Glory. Then we live indeed: therefore Christ saith, John 11.25. I am the Resurrection, and the Life. All is consummate and full then; Death hath some Power till that day.

Use 1. To press us to labor after this Holy Life. John 6.27. Labor not for the Meat that perisheth, but for that Meat that endureth unto everlasting Life, which the Son of Man shall give you. Grace is the Beginning and Pledg of it. It is the Beginning and Seed of Life; this is an immortal Spark, that shall never be quenched: It is the Pledg, 1 Tim. 6.19. you may seize Life as your Right and Inheritance. Oh, labor for it; This Life is made bitter, that thou mayest desire the other. Consider, all dependeth on thy State in this World: Either thou art a Child of Wrath, or an Heir of Life. Wicked Men do die, rather than live, in the other World. It is better not to be, than to be forever miserable; to lie under the Wrath of God; to be shut out of the Presence of God for evermore.

Use 2. Bless the Lord Jesus Christ for opening a Door of Life for them that were dead in, and by Sin. The Tree of Life was fenced by a flaming Sword: no Creature could enter, till Christ opened the Way. 2 Tim. 1.10. By his appearing he hath abolished Death, and hath brought Life and Immortality to light through the Gospel. Christ came from Heaven on purpose to overcome Death, and take away the Sting of it; and he is gone to Heaven on purpose to make way for us. Our Life cost Christ his Death; John 16.5. Now I go away to him that sent me.

[ To as many as thou hast given him. ] Let us see the import of this Phrase.

• 1. How we are said to be given to Christ.
• 2. Who are they that are given to Christ.

1. How we are said to be given to Christ.

(1.) By way of Reward. There was an eternal Bargain and Compact. Isa. 53.10. When thou shalt make his Soul an Offering for Sin, he shall see his Seed, &c. We are Members of his Body, Children of his Family, Subjects of his Kingdom. This is a ground of Certainty to the Elect, The Lord knoweth those that are his, 2 Tim. 2.18. He made no blind Bargain; he had leisure enough to cast up his Account from all Eternity.

(2.) By way of Charge, to be redeemed, justified, sanctified, glorified. John 6. 37, 38, 39, 40. 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. And this is the Will of him that sent me, that everyone that seeth the Son, and believeth on him, may have everlasting Life; and I will raise him up at the last Day. When the Elect were made over to Christ, it was not by way of Alienation, but Oppignoration; they were laid to Pledg in his Hands, and God will call Christ to an account. None given to him by way of Charge can miscarry: You trust Christ, and God trusted him with all the Souls of the Elect.

2. Who are they that are given to Christ? I Answer, The Elect are intended in this Scripture, as is clear; He hath a Power over all flesh, but, to give eternal Life to as many as are given to him. So, Vers. 24. I will that all they whom thou hast given me, may be with me. None but the Elect are saved. So, Vers. 10. All mine are thine, and thine are mine. Where Christ's Charge, and the Father's Election, are made commensurable, and of the same extent and latitude. They are opposed to the World, Vers. 9. I pray for them; I pray not for the World, but for them whom thou hast given me, for they are thine. I confess, it is sometimes used, in a more restrained sense, of the Apostles and Believers of that Age, as Vers. 6. Thine they were, and thou gavest them me, and they have kept thy Word. And, Vers. 12. Those that thou gavest me I have kept, and none of them is lost, but the Son of Perdition. These were 〈 in non-Latin alphabet 〉 , the Elect of the Elect. I confess, sometimes the Word is used in a larger sense, for Christ's universal Power over all Flesh. Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Possession ; not by way of Charge, but by way of Reward, they were given to him; or rather, a Power over them was given to him. There is a peculiar difficulty, Vers. 12. concerning the Son of Perdition, how he was given to Christ. But I shall handle it, when I come to that place. Christ having spoken of the Apostles keeping his Word, taketh occasion to speak of Judas his Apostasy.

Note hence;

1. That there was, from all Eternity, a solemn Tradition and Disposition of all that shall be saved, into the Hands of Christ. All God's Flock are committed to his keeping. This giving Souls to Christ, was founded in an eternal Treaty, Isa. 53.10. Christ received them by way of Grant and Charge; he hath a Book, where all their Names are recorded and written: Rev. 13.8. All that dwell upon the Earth shall worship him, whose Names are not written in the Book of Life of the Lamb slain from the Foundation of the World. Rev. 21.27. None shall enter in, who are not written in the Lamb's Book of Life. The Book of Life is there attributed to Christ, because he took this solemn Charge upon himself, to conduct the Heirs of Salvation to Glory▪ He is to see they come to him; John 6.37. All that the Father giveth me, shall come to me. He knoweth them by Head and Poll: Isa. 49.12. Behold, these shall come from far; and lo, these from the Land of the North, and from the West, and these from the Land of Sinim. Man by Man, they are told out to him.

2. He is to keep them, and look after them. Though there be many thousands, yet every single Believer falleth under the care of Christ; and accordingly he knoweth their Names, and their Necessities. John 10.3. He calleth his own Sheep by Name, and leadeth them out. He knoweth his Sheep by Name, John, Anna, Thomas. As the High Priest carried the Names of the Tribes upon his Bosom, so Christ knows the Names of all the Flock of God. There is not a poor Servant, or Scullion, who are despicable Creatures in the World, but Christ looks after him. Psal. 34.6. This poor Man cried, and the Lord heard him, and saved him out of all his Troubles. Poor Soul! he is under such Temptations, encumbered with such Troubles, in such a Task or Service! my Father gave me a charge of him, I must look to him. So many Lambs as there are in the Flock of Christ, there is not one forgotten.

3. Christ is to give an account of them unto God. He doth it by his constant Intercession; of which this Prayer is a Copy. They have kept thy Word: I am glorified in them. Christ is speaking good words of them to the Father: He giveth you a good Report behind your back. Satan is an Accuser; he loveth to report ill of Believers: but Christ telleth the Father, how his Lambs thrive. It is a grief to your Advocate, when he cannot speak well of you in Heaven. But solemnly he will do it at the last Day, when he is to present the Elect to the Tribunal of God. Heb. 2.13. Behold, I, and the Children which God hath given me. Oh, it is a goodly sight to see Christ, and all his little Ones, come together to the Throne of Grace. There is not one forgotten in the presence of Christ, and all his Angels. Christ will not be ashamed to own a poor despicable Boy, a Man-Servant, or a Maid-Servant, so they be faithful. Luke 12.8. Whosoever shall confess me before Men, him shall the son of Man also confess before the Angels of God. I died for this poor Creature, and shed my Blood for him. This is intended, 1 Cor. 15.24. Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father. A Kingdom is sometimes put for the Form of Government, sometimes for Subjects governed: the Kingdom, that is the Church, is solemnly presented as a Prey snatched out of the Teeth of Lions. Ephes. 5.27. 〈 in non-Latin alphabet 〉 , That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Christ will present his Bride in triumph.

Use 1. Comfort to Believers.

1. Concerning the safety of their eternal Estate. Christ bargained for thee by Name. That the Father and the Son should pitch upon such a forlorn and wretched piece of the Creation as thou art, and they should talk together of thy Heaven! Son, this is one for whom thou must die! that thy Name should be in the Eternal Register, written with the Lamb's Blood, in his own Book of Life! I must have a care of him. Ay, you will say, this were an excellent Comfort, if I were sure I were one of them that is given to Christ. I Answer, If he hath given Christ to you, he hath given you to Christ. God maketh an offer in the Gospel; Are you willing to receive him for Lord and Savior? then you put it out of question. To as many as received him, to them gave he Power to become the Children of God. You are Fellow-Heirs with Christ; Christ is given to you in time.

2. In your particular straits, Christ hath a care of you: Do you think he will break his Engagement? Christ hath plighted his Truth to God the Father. Our groundless Jealousies question the truth of Christ's Word, and Solemn Agreement. When we say, the Lord hath forgotten me; this is in effect to say, Christ is not faithful in his Charge. The Prophet chideth them, Isa. 40.27. Why sayest thou, O Jacob, and speakest, O Israel; my Way is hid from the Lord, and my Judgment is passed over from my God? God doth not take notice of my Case: such mistrust, is a lie against the care of Christ.

Use 2. To press us, especially humble Sinners, you that walk in darkness, to come under these sweet Hopes. God hath laid Souls to Pledg in the Hand of Christ; Why should we be scupulous? All the Father's Acts are ratified in time by Believers. He ordaineth, we consent; he chooseth Christ for Lord and King, They shall appoint themselves one Head, Hosea 1.11. So he hath given Souls to Christ, so should you.

1. Commit your Souls to him by Faith: this answereth to Christ's receiving the Elect by way of Charge: 1 Pet. 4.19. Let them that suffer according to the Will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator. A Man ventureth upon Duty, and trusteth God with his Soul. Psalm 31.5. Into thy Hands do I commit my Spirit. Paul knew Christ was an able and trusty Friend, 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. Committing the Soul to God, is a Notion often used in the matter of Faith, and doth most formally express the nature of Trust and Adherence. He is willing to receive your Souls, and he is able to make good the Trust. Therefore in all Times of Distress and Danger, when all things are dark to us, upon the Warrant of the Gospel, let us commit the Soul to Christ, to be kept to Salvation. Refer yourselves to his care for Pardon, Defense, Support, and Glory.

2. Consecrate yourselves to Christ. Committing noteth Trust; Consecrating, Obedience: You commit yourselves to his Care, you resign and yield up yourselves to his Discipline. Committing answereth the Charge, but Consecration the Grant. Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that you present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service. By full consent, a Man imbarketh with Christ, and is resolved no longer to be at his own keeping and disposal. Psalm 119.94. I am thine, save me, for I have sought thy Precepts. I am thine: Lord, I would not be my own, unless I be thine. As those who being denied Protection by the Romans, offered up themselves, and their whole Estate, to them, Si nostra tueri non vultis, at vestra defendetis; quicquid passuri sumus, dedititii vestri patiantur, &c.

SERMON III.

HEre our Lord declareth the Way, Means, and Order, how he would give Eternal Life to the Elect; and so it is added as an Amplification of the former Argument. The words must be expounded by a Metonymy. Such kind of Predications are frequent in Scripture. John 3.19. This is the Condemnation, &c. that is, the Cause of it: Sometimes it signifies the outward Means; John 12.50. His Commandment is Life Everlasting ; that is, his Word is the most assured Means of it. Sometimes, the principal Cause, Jesus Christ is the true God, and Eternal Life, 1 John 5.20. that is, the Author of it.

[ This is Life Eternal. ] Some understand these words formally, as if they were a Description of Eternal Life, which consisteth in a sight of God. But I suppose it rather layeth down the Way, and Means; and showeth rather, what is the Beginning and Original of Eternal Life, than the Formality and Essence of it. It is not in this Eternal Life consisteth, but by this Means it is gotten and obtained.

1. Partly, because the word 〈 in non-Latin alphabet 〉 , which is here used, is proper to the Light of Faith; and so it is used, Vers. 7. They have known that all things whatsoever thou hast given me, are of thee ; and, Vers. 8. They have known surely that I came out from thee. Vision is proper to the light of Glory: it is more usually expressed by seeing than knowing, verse. 24. Father, I will that they also whom thou hast given me, be with me where I am, 〈 in non-Latin alphabet 〉 , that they may behold my Glory.

2. Christ is proving the Reason, that unless he were glorified, he could not bestow Eternal Life; for there could be no Knowledge without his Ascension into Heaven, and effusion of the Gifts of the holy Ghost, and so by consequence no Eternal Life: so that the words must be explained, This is Life Eternal ; that is, this is the way to Life Eternal, or Life Eternal begun, and in the Root and Foundation.

[That they may know thee.] That must be understood by way of Apposition; This is Life Eternal, to know thee: and Knowledge is here put for Faith, or Saving-Knowledge. It is a known Rule, that words of Knowledge do imply •• itable Affections, as 1 Thess. 5.12. We beseech you to know them, which labor among you ; that is, reverence them. Or more clearly to the present Case; 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Li • r, and the Truth is not in him. Our Savior understandeth not naked and unactive Speculations concerning God and Christ, or a naked Map or Model of Divine Truths. Bare Knowledge cannot be sufficient to Salvation, but a lively and effectual Light. Faith is intended, as is clear by the mention of the double Object, God and Christ: He that knoweth God in Christ, knoweth him for his reconciled Father, and so leaneth on him. And affections and Motions of Grace are intended; for it must be such a knowledge of God, as discerneth him to be the chiefest Good, and only Happiness. They know not God, that do not choose him for their Portion. They that know thy Name, will put their Trust in thee, Psalm 9.10. Again, suitable Practice and Conversation is implied; for surely St. John knew Christ's meaning, 1 John 2.3. Hereby we do know that we know him, if we keep his Commandments. So that in Knowledge, all the genuine Effects of it are included, Assent, Affiance, Practice, Choice, necessary respect to God and Christ. Literal Instruction is not enough to Eternal Life. A Carnal Man may know much of God and Christ, and yet be miserable. In point of the Object, I know no difference between godly and carnal Persons; all the difference is in the force and efficacy; as fair Water and strong Water differ not in Colour, but only in Strength and Operation. I confess, in Matters Evangelical, Nature is most blind; but by reason of common Gifts, they may have a great proportion of Knowledge, as to the Letter, more than many of God's Children. But of this elsewhere.

[ The only true God. ] 〈 in non-Latin alphabet 〉 . Much ado there hath been about this Clause, I shall endeavor to bring all to a short decision. The Doubt is, How can the Father be said to be the only true God, since the Spirit and the Son do also communicate in the Divine Essence?

(1.) Some, to salve the matter, invert the order of the words, thus, To know thee, and Jesus Christ, whom thou hast sent, to be the only true God. But if the construction would bear it, what provision is there then made for the God-head of the Holy Spirit, which is also a fundamental Article?

(2.) Some say, that the Father is not to be taken strictly and personally for the First Person, but essentially for the whole God-head: But this seemeth not so plausible an Answer, for then Christ must pray to himself. He prayeth here as God-man, and all along to the Father. For my part, I think the Expression is used for a twofold Reason.

• 1. To exclude the Idols and false God's.
• 2. To note the Order and Economy of Salvation.

1. To exclude the Idols of the Gentiles, foreign and false God's, such as are extra-essential to the Father; and to note, That that God-head is only true, that is in the Father; 〈 in non-Latin alphabet 〉 , thee the only, thee the true God. The Son and the Holy Ghost are not excluded, who are of the same Essence with the Father. Christ and the Spirit are true God, not without, but in the Father; John 10.30. I and my Father are One. John 14.30. I am in the Father, and the Father in me ; not divided in Essence, though distinguished in Personality. Such kind of expressions are 〈◊〉 in the Scriptures, when any of the Persons are spoken of singly; as Rom. 9.5. •• ere Christ is said to be God over all, blessed forever. And more expressly he is said to be, 〈 in non-Latin alphabet 〉 , the only true God, 1 John 5.20. by which, neither the Father, nor the Spirit, are excluded from the Godhead. Many such exclusive Particles there are in Scripture, which must be expounded by the Analogy of Faith; as Mat. 11.27. None knoweth the Son but the Father; neither knoweth any Man the Father, but the Son ; where the Spirit is not excluded, who searcheth the depths of God, 1 Cor. 2.10. One Person of the Trinity doth not exclude the rest. So see Isa. 43.11. I, even I am the Lord; and besides me there is no Savior. Which is applied to Christ, Acts 4.12. Neither is there Salvation in any other, for there is no other Name under Heaven given among Men, whereby we must be saved ; it only excludeth 〈 in non-Latin alphabet 〉 , those that are called God's, 1 Cor. 8.5. There is no God but one: Many are called God's, but to us there is but one God the Father. As also it is the scope of Christ; he would lay down the Summary of Christian Doctrine; the one Member being opposed to the vanity of the Gentiles, the other to the blindness of the Jews.

2. To note the Order and Economy of Salvation; in which the Father is represented as Supreme, in whom the Sovereign Majesty of the Deity resideth, and the Son sustaineth the Office of Mediator and Servant. Joh. 14.28. My Father is greater then I ; not in respect of Nature, or essential Glory, for therein they are both equal. Phil. 2.6. Who being in the Form of God, thought it no robbery to be equal with God ; but in order of Redemption, in which the Father is the principal Party, representing the whole Deity, because he is the Original and Fountain of it. So 1 Cor. 8.6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. God the Father is to be conceived as the Supreme Person, or ultimate Object of Worship; and the Son as Lord and Mediator.

[ And Jesus Christ whom thou hast sent. ] That is, Jesus Christ, not as the Second Person in the Trinity, but as Mediator.

Sent, implieth;

• 1. Christ's Divine Original: he came forth from God; he is Legatus à latere. John 16.30. By this we know that thou camest forth from God. He was a Person truly existing before he was sent into the World, and a distinct Person from the Father; for he that sendeth, and he that is sent, are distinguished.
• 2. His Incarnation. Gal. 4.4. When the fullness of time was come, God sent forth his Son, made of a Woman.
• 3. It implieth his whole Office of Mediator and Redeemer; wherefore he is called the Apostle and High Priest of our Profession, Heb. 3.1. Apostle, implieth one that was sent. Christ was the chief Apostle and Messenger of Heaven; the High Priest and Apostle. The High Priesthood was the highest Calling in the Jewish Church; and the Apostleship the highest Calling in the Christian Church, to note that the whole Office of saving all the Church, the Elect of all Ages, is originally in Christ. He is the great Ambassador to treat with us from God, and the High Priest to treat with God, and appease his Wrath for us.

The Names of Christ also are of some use. Such Scriptures are like Gold, that may be beaten into thin Leaves: In Summaries and Breviats, every Mark and Letter is of use.

[ Jesus ] signifieth a Savior ; at it is explained, Mat. 1.21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. This is a part of our Belief, to acknowledge Christ a Savior. Then [ Christ ] signifieth anointed.

We shall draw out the sum of all in a few Points.

1. Observe, The Beginning, Increase, and Perfection of Eternal Life lieth in Knowledge.

1. The Beginning of it is in Knowledge. Knowledge is the first step to Eternal Life. In Paradise Adam 's two Symbols were the Tree of Knowledge, and the Tree of Life. As Light was the first Creature that God made, so it is in the New Creation. Col. 3.10. Put on the New Man, who is renewed in Knowledge, after the Image of him that created him. By the enlightening of the Holy Ghost, the Work of Grace is begun, and the Seed of Glory is laid in the Heart. The Holy Ghost representeth the Pattern, and then conformeth us to 〈◊〉 Regeneration is nothing but a transforming Light, or such an Illumination as ch •• ges the Heart. 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 our God. Ephes. 4.23. Be renewed in the Spirit of your Minds. It maketh our Notions of God and Christ to be active and effectual. The Force of the new Nature is first upon the Mind; it taketh Sin out of the Throne. God, in the order of Grace, followeth the Order which he hath established in Nature. Reason and Judgment is to go before the Will.

2. The Increase of it is by Knowledge. 2 Pet. 3.18. But grow in Grace, and in the knowledge of our Lord and Savior Jesus Christ. The more thou growest in Knowledge, the more thou growest in Life. All the gradual Progress and Increase of the Spiritual Life, is by the increase of Light; 2 Pet. 1.2. Grace be multiplied unto you, by the knowledge of God, and Jesus Christ our Lord. Heat doth increase by Light, as a Room is warmer at high Noon, than in a chill Morning. I confess, through corruption and literal airy Knowledge, Men grow more carnal and careless, as new Light quencheth old Heat; but by the Light of the Spirit the Heart is more quickened and enlivened; and as the Judgment is made solid, so the Heart is more gracious.

3. The Perfection of it is by Knowledge. Psal. 17.15. When I awake, I shall be satisfied with thy Likeness. The Heaven of Heavens, is to satisfy the Understanding with the knowledge of God. One great end of our going to Heaven, is to better our Notions and Apprehensions. While the Soul is Prisoner in the Body, we have but low and dark Thoughts; but there we are illuminated on a sudden. One glimpse of God in Glory, will inform us more than the study of a thousand Years.

Use 1. Is to show us the sad estate,

1. Of Men without knowledge. Prov. 19.2. Also that the Soul be without Knowledge, it is not good. Fruit that hath but little Sun, can never be ripe. Men will say, we are ignorant, but we hope we have a good Heart. You can as well be without the Sun in the World, as without Knowledge and Light in the Heart. In all the Communications of Grace, God beginneth with the Understanding; as strength to bear Afflictions: Jer. 31.19. After I was instructed, I smote on my Thigh, and was ashamed, yea, even confounded, because I did bear the reproach of my Youth. James 1.5. If any of you lack Wisdom, let him ask it of God. It is the Perfection of the present Life, and the Foundation of the next. It is the Perfection of the present Life, the excellency of a Man above the Beasts. The more Knowledge, the more a Man; and the more Ignorant, the more Brutish. Psal. 49.20. Man that is in Honor, and understandeth not, is like the Beasts that perish. Job 35.11. Who teacheth us more than the Beasts of the Earth, and maketh us wiser than the Fowls of Heaven. If a Man would glory in anything, it should be in the Knowledge of God; Jer. 9.24. Let him that glorieth, glory in this, that he understandeth and knoweth me.

2. Of those that have only a washy weak Knowledge, not a living Light and Knowledge, that is rooted in their own Hearts; they talk like Parrots: like the Moon, they are dark themselves, though from others they shine to others: like Vintners, that keep Wine, not for use, but for sale: The Cellar may be better stored, but it is for others. 2 Pet. 1.8. For if these things be in you, and abound, they make you that you shall be neither barren, nor unfruitful in the knowledge of our Lord Jesus Christ. It is a disparagement to know Christ, and never be the better for him. These are like the Noble-man of Samaria, that saw the plenty of Samaria, but could not taste of it. Surely there are not greater Atheists in the World than Carnal Scholars, that have a great deal of Light, but no Grace: It is sad to hear of such a Christ, and feel nothing. John 17.17. Sanctify them through thy Truth, thy Word is Truth. They who are able to understand the Word, but to no purpose, must needs doubt of the Truth of it.

Use 2. To press Christians to grow in Knowledge, that they may enter upon Eternal Life by degrees. Hos. 6.3. Follow on to know the Lord. There is a growth in Knowledge, as well as Grace; it is not so sensible in the very increase and progress, as that of Grace is; because growth in Grace is always cum luctû,. with some strife; but the Work upon the Understanding is more still and silent. Draw away the Curtain, and the Light cometh in, and our Ignorance vanisheth silently, and without such strife as goeth to the taming of Lusts and vile Affections; yet afterwards it is sensible that we have grown: Ye were Darkness, but now are ye Light in the Lord, Ephes. 5.8. as a Plant increaseth in length and stature, though we do not see the Progress. We read of Jesus Christ, that he grew in Knowledge; we do not read, that he grew in Grace; he received the Spirit without measure, and nothing could be added to the perfection of his Innocence; yet it is said, Luke 2.40. The Child grew ; and Vers. 52. Jesus increased in Wisdom, and in Stature, and in favor with God and Man. The Godhead made out itself to him by degrees. Oh let us increase! It is notable, that Moses his first Request to God, was, Tell me thy Name, and afterward, show me thy Glory, a more full manifestation of God. We should not always keep to our Milk, our Infant-Notions and Apprehensions, but go on to a greater Increase; it much advanceth your Spiritual Life, and will be an advantage to your Eternal Life. They have the highest Visions of God hereafter, that know most of him here upon Earth; they are Vessels of a larger capacity; and though all be perfect, yet with a difference.

Now for Means and Directions, take these;

1. Wait upon the preaching of the Word. God appointed it, and hath given Gifts to the Church for this end and purpose. We should quicken one another. Isa. 2.3. Come, and let us go up to the House of the Lord, and he will teach us his Ways. God's Grace is given in his own way. When Men neglect and despise God's solemn Institutions, they either grow brutish or fanatical, as we see by daily experience. Light, as well as Flame, is kept in by the breath of Preaching. By long attention, you grow skillful in the Word of Righteousness. Men that despise the Word, may be more full of Crotchets and Curiosities, but that Light is Darkness. It is disputed, which is the sense of Learning, Hearing, or Seeing? By the Eye we see things, but must, by reason of innate Ignorance, be taught how to judge of them.

2. You must read the Word with diligence; That is every Man's Work, that hath a Soul to be saved. They that busy themselves in other Books, will not have such lively Impressions. Psal. 1.2. His delight is in the Law of the Lord, and in his Law doth he meditate day and night ; that must be our Exercise, not Play-Books, Stories, and idle Sonnets. How many Sacrilegious Hours do many spend this way? Castae deliciae meae sunt scripturae tuae. Aug. Nay, good Books should not keep from the Scriptures. Luther in Gen. cap. 19. saith, Ego odi libros meos, & saepe opto eos interire, ne morentur lectores, & abducant a lection ipsius scripturae. We should go to the Fountain. 2 Tim. 3.15. And that from a Child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation. We put a disparagement upon the Word, when we savor and relish Human Writings, though never so good and excellent, better than the Word of God itself. This is the standing Rule, by which all Doctrines must be confirmed; and you do not know what sweet, fresh, and savory Thoughts the Spirit of God may stir up in your own Minds; for Word-representations are not so taking, as our own inward Thoughts and Discourses: these, like a draught of Wine from the Tap, are more fresh and lively. It is necessary, as I said before, to wait upon Preaching, to hear what others can say out of the Scriptures; but it is good to read too, that we may preach to ourselves. Every Man is fittest to commune with his own Heart; and that Conviction which doth immediately arise out of the Word, is more prevalent. A Man can be angry with any Preacher but Conscience. In another, when a Matter is expressed to our Case, we are apt to suspect the mixture of Passion and private Aims; but read thyself; and what thoughts are stirred up upon thy reading, will be most advantageous to thee. Besides those that are studious of the Word, have this sensible advantage, that they have the Promises, the Doctrines, the Examples of the Word more familiar and ready with them upon all Cases. It is said of one, that he was a living Bible, and a walking Library, 〈 in non-Latin alphabet 〉 , such a Christian is a walking Concordance. And whereas other Christians are weak, unsettled in Comfort or Opinion, these have always Scriptures ready. And let me tell you, in the whole Work of Grace, you will find no Weapon so effectual, as the Sword of the Spirit, as Scriptures readily and seasonably urged. Therefore no diligence here is too much; if you would not be barren and sapless in Discourse with others, if you would not be weak and comfortless in yourself, read the Scriptures, that you may bring sic scriptum est upon every Temptation, and urge the solid grounds of our Comfort. I speak the more in so plain a Point, because I would make Men more conscionable, both in their Closets and Families, in this Point, that they may not only have recourse to learned Helps, and Books of an human Original, but to the Word itself.

3. The Scriptures must be read with Prayer. We must plow with God's Heifer, if we would understand his Riddle; we must beg the Spirit's help. The Spirit is the best Interpreter; been orasse, est been studuisse. Every Minister findeth Prayer to be his best Comment. So should you pray before and after reading the Scriptures, as you do before and after you receive your bodily Food. You do not know how Prayer will clear up the Eyes. Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. There is some excellency in the Letter of the Scriptures; but this is nothing to what we see by the Spirit, it will make a Man wonder at the Excellency, Efficacy, Consonancy of these Truths; a Man seeth far more than ever he saw before. The Spirit is needful, both to open the Heart, and to open the Scriptures; Luke 24.32. Did not our Hearts burn, when he opened to us the Scriptures? compared with Vers. 45. Then opened he their Understanding, that they might understand the Scriptures: To understand the Truth, and to give us an active and certain Perswasion of it; to open the Heart, Acts 16.14. inclining it to Obedience, giving in Light, that works a ready Assent, and firm Perswasion, bringing forward the Heart with Power to Obedience. In dark Places, and difficult Cases, when you have no certainty, you should cry for Knowledge, and lift up your Voice for Understanding ; as the blind Man that cried to Jesus, Lord! that I might receive my sight, Mark 10.52.

4. Study the Creatures. God is known out of his Word, but his Works give us a sensible demonstration of him. You have David 's Night and Day-Meditation: His Night-Meditation, Psal. 8.3. When I consider thy Heavens, the Work of thy Hands, the Moon, and the Stars which thou hast ordained: not a word of the Sun, the most noble Creature. Psal. 19.5. he speaks of the going forth of the Sun, like a Bridegroom coming out of his Chamber, and rejoicing as a strong Man to run a Race ; that is his Morning-Meditation. When we walk out in the Night, or Morning, we may think of God, view his stupendous Works. The Heathens had no other Bible. Consider, that the huge weight of the Earth hangeth on nothing, like a Ball in the Air. Job 26.7. He stretcheth out the North upon the empty Place, and hangeth the Earth upon Nothing. Consider the Beauty of the Heavens, with their Ornaments; the Bounding of the Sea; the Artifice in the frame of the smallest Creatures, the Excellent Ministries, and Subordination of the Services of the Creatures one to another, &c.

5. Spiritualize every outward Advantage, so as to raise your Hearts in the contemplation of God. As when we observe the Wisdom of a Father, or the Bowels of a Mother, let us take occasion to exalt the Love and Care of God: as from a Mother's Bowels; Isa. 49.15. Can a Woman forget her sucking-Child, that she should not have compassion on the Son of her Womb? Yea, they may forget; yet will I not forget thee. From the Wisdom of a Father; Mat. 7.11. If ye then, being Evil, know how to give good Gifts unto your Children; How much more shall your Father which is in Heaven give good things to them that ask him? Tam Pater nemo, tam pius nemo. So the Centurion mentions his own Command and Government, when he desires Christ to put forth his Power. Mat. 8.8, 9. Speak the Word only, and my Servant shall be healed. For I am a Man under Authority, having Soldiers under me: and I say to this Man, Go, and he goeth: and to another, Come, and he cometh: and to my Servant, Do this, and he doth it. As if he should say, All Sicknesses are at thy beck, as well as these Soldiers at mine. In your Carriage to your Children, and theirs to you, you may sublimate your Thoughts to consider of that Commerce between you and God. So in the Work of your Callings, a little is useful for bringing great Matters to pass, think of Providence. I press this, because it will be a double Advantage, it will keep the Heart Heavenly, and you will serve Faith out of common Experiences, and so it will help us in our Notions of God: For if limited Creatures go thus far, how much more excellent is God!

6. Purge your Heart more and more from Carnal Affections, these are the Clouds of the Mind: As in Fenny Countries, the Air is seldom clear. Blessed are the pure in Heart, for they shall see God, Mat. 5.8. We usually look upon God through the Glass of our own Humours. Carnal Men fancy the Eternal Essence as one of their Society, and misfigure God in their Thoughts.

7. The last is; In the progress of Knowledge, or search of Truth, beware of Novellism. 2 Tim. 3.14. Continue then in the things thou hast learnt, and been assured of, knowing from whom thou hast learned them. There is as great care to keep what we have, as to gain more Knowledge. The Devil taketh the advantage of our Changes, when we renounce old Errors, he bringeth Men to question Truth; as in public Changes, when Men shake off the Ordinances of Men, he stirreth up others to question the Ordinances of God. And I have observed, that some out of a pretence of growing in Knowledge, put themselves upon a flat Scepticism, and wary Reservation, holding nothing certain for the present, but waiting for new Light; such as these the Apostle intendeth, 2 Tim. 3.7. Ever learning, and never coming to the knowledge of the Truth: they make profession of being studious in Sacred Things, but never come to any settlement, and are loath to hold to any Principles, lest they should shut the Door upon new Light. New Light is become a dangerous Word, especially now in the latter Times, now we have a Promise, that Knowledge shall be increased, Dan. 12.4. Aims at Knowledge, is the dangerous Snare of these Times, as the Gnostics pretended to more Knowledge. This is a great Snare; Satan promised more Knowledge to our first Parents: Gen. 3.5. God doth know, that in the day ye eat thereof, then your Eyes shall be opened, and ye shall be as God's, knowing Good and Evil. Which Example the Apostle setteth before our Eyes, 2. Cor. 11.3. But I fear, lest by any means, as the Serpent beguiled Eve through his subtlety, so your Minds should be corrupted from the simplicity that is in Christ. And he telleth us, Satan turneth himself into an Angel of Light, Vers. 13, 14.

Now for your Direction know;

1. Progress in Knowledge is rather in Degrees than Parts; not in new Truths, but greater proportions of Light. Light respecteth the Medium, Truth the Object. I say, It is rather, not altogether ; a Man may walk in present Practices, which future Light may disprove and retract: But usually the increase of a Christian, is rather in the measure of Knowledge, than difference of Objects. Our old Principles are improved and perfected. Prov. 4.18. The Path of the Just is as the shining Light, that shineth more and more to the perfect Day. To know God more, and Christ more, to be more practically skillful in the Word of Righteousness: Heb. 5.14. Strong Meat belongeth to them that are of full Age, who by reason of use, have their Senses exercised to discern both Good and Evil.

2. That Fundamentals in the Scripture are clear and certain. God hath not left us in the dark, but pointed out a clear way to Heaven, of Faith and good Works. Ephes. 2.10. We are his Workmanship, created in Christ Jesus unto good Works, which God hath before ordained, that we should walk in them. It is a disparagement to the Word, to make it an uncertain Rule: The Way to Heaven is beaten, and we may observe the Track and Foot-prints of the Flock. It is a good Observation of Chrysostom, That the Saints do not complain of the darkness of the Scripture, but of their own Hearts: Open thou mine Eyes, not make a new Law.

3. These necessary Doctrines must be entertained, without doubt and hesitancy: It is dangerous when Foundation-stones lie loose. We are pressed to stand fast in the Faith, 1 Cor. 16.13. and to hold the Profession of it without wavering, Heb. 16.23. Not to inquire after the God's of the Nations, Deut. 12.30. and Gal. 1.8. Though an Angel from Heaven should preach any other Doctrine to you, than that which ye have heard, let him be accursed. The notion of new Light, chiefly aimeth at undermining the old Doctrine of the Scriptures. For the main of Religion, a Man should be settled above doubt and contradiction. Till we have certainty, there cannot be Grace; the Soul is not brought under the Power of Truth; for things that are controversial, have no efficacy and force. The great hindrance of Saving-knowledge, is that natural Atheism, and those habituated Doubts which are found in the Heart.

4. We must be zealous for lesser Truths, when we have received them upon certain Grounds. Every piece and parcel of Truth is precious; a little Leaven of Error is dangerous; Gal. 5.9. A little Leaven leaveneth the whole Lump. Error fretteth like a Gangrene, and grows still higher and higher. Men think it is enough to be careful of Fundamentals, all other Knowledge is but Scientia Oblectans, for delight, not safety. Oh it is dangerous to stain the Understanding, though you do not wound it: There are Maculae and Vulnera Intellectûs. It is dangerous to be wanton in Opinions, that seem to be of a smaller concernment. Men that play with Truth, leave themselves open to more dangerous Errors. Some say, Fundamentals are few, believe them, and live well, and you are saved. This is, as if a Man in building should be only careful to lay a good Foundation, no matter for Roof, Windows, or Walls: If a Man should untile your House, and tell you, the Foundation, the main Butteresses are safe, you would not be pleased. Why should we be more careless in Spiritual Things?

5. Take up no Practices nor Principles, but upon full conviction. This imposeth a necessity of often change, or at least of frequent doubting. Men do not search, but act out of blind Obedience, and then they are liable to seduction: 1 Thess. 5.21. Prove all things, hold fast that which is good. It is a pertinency, not a constancy, when I have no clear warrant. A Christian should be able to give an answer to every Man that asketh him a reason of the Hope that is in him, with meekness and fear, 1 Pet. 3.15. otherwise we shall never be able to secure our Practices and Opinions against the Objections in our own Hearts, and answer the Sophister in our own Bosoms.

2. Observe. That no Knowledge is sufficient to Life Eternal, but the Knowledge of God and Christ. I am to prove;

• 1. No other Knowledge is sufficient.
• 2. How far this is enough for such an End and Purpose.

The Scripture asserts both, for the words are exclusive and assertive; there is no other Knowledge, and this is sufficient.

1. No other Knowledge is sufficient to Life Eternal. I shall prove it by two Arguments.

(1.) Out of Christ we cannot know God. The Gentiles had 〈 in non-Latin alphabet 〉 , something that was known of God, Rom. 1.19, 20. which served to leave them without excuse, but not to save their Souls: The Apostle instanceth in such Attributes as are obvious, but more terrible than comfortable, as Eternity, Power, &c. They had some loose thoughts of his Godhead and Power, but no distinct view of his Essence; that is reserved for the Scriptures. The Scriptures are the Picture of Christ, and Christ is the Image of the Father; 2 Cor. 4.4. Lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine upon them. God never made out himself to the World in that latitude and greatness, as he hath done to the World in Christ. In Christ's Person and Kingdom, the Majesty of God is known; in the Divine Power of his Operations, the strength of God; in the excellency of his Benefits, the Love of God. The wisest Heathens, that had no other Glass than the Book of the Creatures, whereby to dress up their Apprehensions, could only see a first Cause, a first Mover, a Being of Beings, some great Lord and Governor of the Order of the World, whom they mightily transformed and misfigured in their Thoughts; they knew nothing distinctly of Creation and Providence, of the Nature of Worship, which is necessary; for whosoever is saved, must not only know God's Essence, but his Will, for otherwise we shall but grope as the Heathens did, Acts 17.27. That they should seek the Lord, if haply they should feel after him, and find him: We cannot seek him to satisfaction.

(2.) Without Christ, no enjoying of God. It must be such a Knowledge, as bringeth God and the Soul together. Now between us and him there is a great Gulf; all gracious Commerce is broken off between God and the fallen Creature: John 14.6. No Man cometh unto the Father, but by me. No free Trade unto Heaven, but by Jacob 's Ladder. John 1.51. Hereafter you shall see Heaven open, and the Angels of God ascending and descending upon the Son of Man. There is no Access but by Christ; and so no Salvation but by him: Acts 4.12. Neither is there Salvation in any other, for there is none other Name under Heaven given among Men, whereby we must be saved. In the fallen State of Man, there is need of a Mediator: in Innocency we might immediately converse with God, God loved his own Image. What could a just and holy Man fear from a just and holy God? But now, that of God's Creatures, we are made his Prisoners, we can expect nothing of Mercy, because he is just. Guilty Nature presageth nothing but Evil. Rom. 1.32. Who knowing the Judgment of God, that they which commit such things are worthy of death. The great Question of the World is, Wherewith shall I appease him, to give his Justice content and satisfaction? Mich. 6.8. In all the Inventions of Men, they could never find out a sufficient Ransom, to expiate Sin, to reconcile God, to sanctify human Nature, that we might have commerce with Heaven.

2. The sufficiency of this Knowledge. For understanding of this, you must know, that all Breviats, where Religion is reduced to a few Heads, must be enlarged according to the just extent of the Rule of Faith. As in the Commandments, where all moral Duties are reduced to ten words; so in the Summaries of the Gospel, far more is intended than is expressed.

As for instance: There are two things in the Text, the Means, and the Object; The Means know ; the Object, Thee, and Jesus Christ.

1. The Means, Know. It implieth Acknowledgment, Faith, Fear, Reverence, Love, Worship, and the glorifying God in our Conversations. For it is easy to prove, out of Scripture, the necessary concurrence of all these things, in their Order and Place. For if I know God to be the only true God, I must fear, reverence, and obey him, or else I do not glorify him as God; as it is said of the Heathens, Rom. 1.21. When they knew God, they glorified him not as God. It is not a naked sight of his Essence that will save a Man; I must know him for a practical End, to choose him, and carry myself to him as an All Sufficient Portion: I must honor him, as the Giver of all things; revere and worship him, as the just Governor of the World; and live purely, as he is pure; and worship him in a way suitable to the Infiniteness, Perfectness, and Simplicity of his Nature. A Man is not saved by holding a right Opinion of God. A Man may be a Christian in Opinion, and a Pagan in Life. So, if I know Jesus Christ to be sent of God as Mediator, I am to close with him, receive him as such by an active Faith. Acts 4.12. There is no Salvation in any other: not only by no other, but in him, it noteth Union and close Adherence; and not only that I should be of this Opinion. As when a Man is ready to perish in the Floods, it is not enough to see Land, but he must reach it, stand upon it, if he would be safe: so we must get into the Ark; many saw it, and scoffed, but all others were drowned in that general Wrack, that were not in it. There was no security for the Man-slayer, till he got into the City of Refuge. Phil. 3.9. That I may be found in him. It is not enough to cry, Lord, Lord, to have a naked Opinion, or general and loose Desires.

2. For the Object. To know thee the only true God. There are many Articles comprised, that are necessary to Salvation; as that God is but one. Deut. 6.4. Hear, O Israel, the Lord thy God is one Lord. One in three Persons, 1 John 5.7. There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these Three are One. This God is a Spirit, John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. He is Holy, Just, Infinite, the Creator of all things; that he upholdeth all things in his Eternal Decree, raising some to Glory, leaving others, by their Sins, to come to Judgment. Rom. 9.22, 23. What if God, willing to show his Wrath, and to make his Power known, endured with much longsuffering the Vessels of Wrath futed to destruction; and that he might make known the Riches of his Glory on the Vessels of Mercy, which he had afore prepared unto Glory? All these Articles concerning God. So concerning Christ, that he is the Second Person, incarnate, anointed to be a Savior, to convince the World of Sin, of Righteousness, of Judgment, John 16.8. Of Man's misery by Nature, Redemption by Christ, necessity of Holiness, as a Foundation of Glory: All the Articles of the practical Catechism. It is a pestilent Opinion to think, that every Man may be saved, if he do in the general acknowledge Christ. It is said, Acts 2.21. Whosoever shall call on the Name of the Lord, shall be saved ; not on the Lord, but on the Name of the Lord ; by the Name of the Lord is meant, all that which shall be revealed to us of the Lord Jesus in the Scriptures: The meaning is, whosoever doth receive, acknowledge and worship Christ, according to what the Scriptures do reveal, and testify of him, shall be saved. Many think the differences of Christendom vain, and this general Faith enough: but if a general Acknowledgment were enough, why hath God revealed so many things, and given us such an ample Rule, if with safety to Salvation we may be ignorant, whether he were true God, and true Man; whether he redeemed us by Satisfaction, or justified us by Works, yea or no? They seem to tax the Scriptures of Redundances, and the Apostles of rash Zeal, for disputing with such earnestness for the Faith of the Saints, as Paul against Justitiaries, James against the Antinomists and Libertines ; if a general Profession of Christ was enough. So they tax the Martyrs of Folly, that would shed their Blood for less-concerning Articles. So all be resolved into Christ, Men think it is enough; we need not inquire into the manner of the Application of his Righteousness, the Efficacy and Merit of his Passion: as if it were enough to hold a few Generals; and the more implicit our Faith, the better. Whereas the Lord would have us to abound in Knowledge; and if we persist in any particular Error against Light, or do not search it out, our Case is dangerous, if not damnable. I shall not take upon me to determine what Articles are absolutely necessary to Salvation; it will be hard to define, and we know not by what rule to proceed. In the general, it is exceeding dangerous to lessen the Misery of Man's Nature, the Merit and Satisfaction of Christ, or the care of good Works; these are contrary to that Doctrine which the Spirit teacheth and urgeth in the Church. John 16.8. When he is come, he will convince the World of Sin, of Righteousness, and of Judgment. All that can be certain is, that those Opinions which are irreconcilable with the Covenant of Grace, or do overturn the Pillar upon which it standeth, are irreconcilable with Salvation.

Use 1. To confute them that say, that every Man shall be saved in his own Religion, if he be devout therein, Turks, Jews, Heathens ; and among Christians, Papists, Socinians, &c. You see this is Life Eternal; this, and nothing else; no Religion, but that which teacheth rightly to believe in Christ, is a way of Salvation. There is no Salvation but by Christ. 1 Cor. 3.11. For other Foundation can no Man lay, than that is laid, which is Jesus Christ. Acts 4.12. Neither is there Salvation in any other; for there is no other Name under Heaven given among Men, whereby we must be saved. There is no Salvation by Christ, but by Faith and Knowledge: they cannot have benefit by him (as some say) if they live only according to the Law and Light of Nature: Heb. 11.6. Without Faith it is impossible to please God: And here it is said, This is Life Eternal, to know thee the only true God, and Jesus Christ whom thou best sent. The Heathens had many Moral Virtues; but unless God did reveal himself to them by extraordinary ways, which we cannot judge of, all their privilege was ut mìtiùs ardeant, their Works being but splendida peccata. If any now may be saved without Christ, Christ is dead in vain, and we may want the whole Gospel, and yet be safe; the Philosophy of Aristotle and Seneca, would be the Way and Power of God unto Salvation, as well as the Gospel. We must have a care, left, by going about to make them Christians, we make ourselves Heathens.

Use 2. Let us bless God for the Gospel, that revealeth God and Christ. Many Nations are spilled on the World without any Knowledge of God and Christ, and are as Sheep, whom no Man taketh up; blessed be God for our Privileges. When we look to the Hole of the Pit from whence we were digged, we shall find ourselves as barbarous as others. Portenta diabolica pene Aegyptiaca Numina vincentia, saith Gildas of our Idols. God threateneth Israel, Hos. 2.3. I will strip her naked, and set her as in the day that she was born. If we should despise the Gospel, abuse the Messengers of it, God will return us to our old Barbarism; and we that were so shy of letting in Popery, should usher in Atheism. When the Professors of the Gospel were banished Cambridge, and Peter Martyr heard the Sacring Bell, he said, There is the Gospel's Passing-Bell. It would be sad, if we should hear such a sound. The Ministry (I may speak it without arogancy) are the only visible Party that uphold the Life of Religion in the Land: the Lord knows what may be the sad Fruits of their Suppression, if either these Lights should be extinguished by Violence, or be starved for want of Oil: Methinks our Message should make our Feet beautiful. We preach God and Christ: If we be a little earnest for the Faith of the Saints, remember it is for the good of your Souls; it cannot be Zeal for our Interests, for this is the way to endanger them: bear with us, it is in a Case of Salvation or Damnation: If we be besides ourselves, it is for Christ, 2 Cor. 5.13. If we seem to hazard all, many Nations to whom God hath denied the Mercy, would welcome it with all Thanksgiving; when God hath opened a Door of Hope to the Indians, it may be it will be more precious.

Use 3. Study God in Jesus Christ. This is the most glorious Subject of Contemplation; there we may find him infinitely just, and yet merciful; pardoning Sinners, yet salving the Authority of this Law; there we may see God and Man in one Person, and the Beams of Divine Majesty allayed by the Vail of Human Nature: in the Godhead of Christ, we may see his Power; in his Human Nature, his Love and Condescension. He is our Lord, and yet our Brother; a Man, and yet God's Fellow and Equal. Zech. 13.7. Awake, O Sword, against my Shepherd, and against the Man that is my Fellow, saith the Lord of Hosts. He would have a Mother on Earth, that we might have a Father in Heaven; our Relation and Alliance to Heaven, groweth by him. In Christ only can we look upon God as a Father; Deum absolutum debent omnes fugere, qui non volunt perire, otherwise we shall perish, and be overwhelmed with despair. Again, Non solum periculosum est, sed etiam horrible, de De • extra Christum cogitare. In Trials and Temptations, it is dangerous to think of God alone, to consider him out of Christ; but here infinite Majesty condescendeth to converse with you. The Indian Gymnosophists would lie on their Backs, and gaze on the Sun all day: Oh how should we, by the deliberate Gaze of Faith, reflect upon this 〈 in non-Latin alphabet 〉 , 1 Tim. 3.16. this glorious Mystery, fit for Angels to look into! Only get an Interest in it, or else it will be more cold and comfortless; thy God, and thy Christ, that is another thing, when thou canst own God as thy Father, and Christ as thy Brother. Luther saith, Deus magis cognoscitur in praedicamento Relationis, quàm in praedicamento Substantiae ; To know God in relation to us, is far sweeter than to be able curiously to discourse of his Essence. John 14.20. At that day ye shall know that I am in my Father, and you in me, and I in you. When we know God in Christ, and Christ in us, this is to know him indeed; not only be hear-say, but acquaintance, to know him so as to love him, and enjoy him.

Use 4. To press us to seek Salvation in no other but in God through Christ. Come to Christ, you are in need of Salvation, and there is no other way: Acts 4.12.