Sermons Volume 2

SERMON IV.

DOCT. II.

THE next Proposition is, That this God is but one; Thee the only true God. Deut. 6.4. Hear, O Israel, the Lord thy God is one Lord. The Heathens multiplied God's according to their own Fancies; They had Lord's many, and God's many. Austin in one of his Epistles, speaketh of one Maximius a Heathen, who excuseth the Polytheism of the Gentiles, that they worshipped but one Supreme Essence, though under divers Names. Ejus quasi quaedam membra variis supplicationibus prosequimur, ut totum colere valeamus. That they had several Deities, that they might, as by so many several Parcels, adore the whole Divine Essence. The Truth is, Nature hath some sense of it; for as it showeth there is a God, so it showeth there is but one God. Socrates was a Martyr to this Truth. The Platonics worshipped one Supreme Essence, whom they called 〈 in non-Latin alphabet 〉 . The Philosophers sometimes called God 〈 in non-Latin alphabet 〉 , that Being; sometimes 〈 in non-Latin alphabet 〉 , that one thing. Tertullian proveth, that the Soul was naturaliter Christiana, as he speaketh, Oh testimonium Animae naturaliter Christianae ; which he proveth from the Forms of Speech then in use. Deus videt, &c.

The Truth is, it was the dotage and darkness of their Spirits, to acknowledge many God's, as Drunkards and Madmen usually see things double, two Suns for one. But besides the consent of Nations, to give you Reasons. There is a God, and therefore but one God: there can be but one first Cause, and one Infinite, one Best, one most Perfect, one Omnipotent. If one can do all things, what need more God's? If both be Omnipotent, we must conceive them as agreeing, or disagreeing; if disagreeing, all would be brought to nothing; if agreeing, one is superfluous. God hath decided the Controversy, Isa. 44.8. Is there a God besides me? Yea, there is no God, I know not any. As if he said, If any have cause to know, I have, but I know none.

This Point is useful, not only to exempt the Soul from the anxious fear of a false Deity, and to confute the Manichees, Marcion, Cerdo, and others, that held two sorts of God's, and those that parted the Godhead into three Essences, and the Pagan Fry.

But Practically.

1. It checketh those that set up other God's besides him in their Hearts. If there be but one God, why do we make more, and give Divine Honor to Creatures? A Worldling maketh his Money his God, and a Sensualist his Belly his God. Covetousness is called Idolatry ; and, Phil. 3.19. Whose God is their Belly. How is Covetousness, Idolatry? and how can any make their Belly their God? Who ever was seen praying to his Pence, or worshipping his own Belly? I answer, Though it be not done corporally and grossly, yet it is done spiritually: That which engrosseth our Love, and Confidence, and Care, and Choice, and Delight, that is set up in the room and place of God; and this is to give Divine Honor to a Creature: Now this is in Worldlings and Sensualists. For Confidence, they trust in their Riches for a supply, do not live on Providence; 1 Tim. 6.17. Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain Riches, but in the Living God. Prov. 10.15. A rich Man's Wealth is his strong City ; He is provided of a Defense, against all the Chances and Stroaks of Providence. So for Care; a Man devoteth his Time to his God; and the Sensualist sacrificeth his Estate, his Health, his Soul to his own Gullet, many Sacrilegious Morsels to his own Throat; every day he offereth a Drink-Offering and Meat-Offering to Appetite. Oh Brethren! take heed of God's of Man's making: He is as much an Idolater, that preferreth his Wealth to Obedience, his Pleasures before God's Service, as he that falleth down to a Stock. It would be sad, if on your Death-Beds God should turn you back, as he did the Israelites in their distress; Judges 10.14. Go, and cry to the God's whom ye have chosen, let them deliver you in the time of your Tribulation. Go to your Wealth, to your Pleasures.

2. If God be but One, worship him with an entire Heart. The Story goeth, that the Senate hearing of the Miracles in Judea, decreed Divine Worship to Christ; but Tiberius the Emperor crossed it, when he heard that he would be worshipped alone. God is but one, our Hearts should close with him as an All sufficient Portion: There is enough in one. The Scripture speaks of believing with all the Heart: Other Comforts and Confidences must be disclaimed. Sometimes Carnal Persons set their Hearts upon other Comforts; Christ is not their whole Delight: they would have Christ for their Consciences, and the World for their Hearts; Christ in an extremity, but their Affections go out to other things. Sometimes they will have other Confidences: they would trust Christ for their Eternal Salvation, to salve Conscience; but the World ingrosses their Care; as if they were to shift for themselves in temporal things, and be Masters of their own Fortunes: as it appeareth when temporal Supplies fail; when visible Supplies are absent, then they despair. It is a mere mistake and folly to think, it is easier to trust Christ for Pardon of Sins, and Eternal Life, than for daily Bread, as Christ said, Mark 2.9. Whether is easier to say, Thy Sins are forgiven thee; or to say, Arise▪ take up thy Bed and Walk? The truth is, Temporal Wants are more pressing and urging than Spiritual, and Men are careless in the business of their Souls.

Doct. 3. The next Proposition is, That this God is One in three Persons. This also is collected from the Text. To know thee, that is, the Father, with all the Coessential Persons. They are undivided in Essence, though distinguished in Personality. Take a place of Scripture, 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. Let me a little open the Doctrine of the Trinity by some short Observations.

This is a Mystery proper to the Scriptures. Other Truths are revealed in Nature, but this is a Treasure peculiar to the Church. There are some Passages in Heathens, that seem to look this way; as Plato speaketh of 〈 in non-Latin alphabet 〉 , Mind, Word, and Spirit: And Trismegistus, 〈 in non-Latin alphabet 〉 , &c. but these were either some general Notions, received by Tradition from the Jews, and by them misunderstood, for they dreamed of three distinct separate Essences: or else Passages foisted into their Writings, by the fraud and fallacy of some Christians, who counted it a piece of their Zeal to lie for God. It is not likely that God would give the Heathens a more clear Revelation of these Mysteries, than he did to his own People, the Church of the Jews. We find it but sparingly revealed in the Old Testament, though I might bring many places where it is sufficiently hinted: but more distinctly in the New, after the visible and sensible discovery of the three Persons at Christ's Baptism. Mat. 3.17. The Spirit of God descended like a Dove, and lighted upon him, and lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased ;

The whole Trinity were present at that Solemnity. Some Darkness there is still upon the face of this Deep, we shall have more perfect knowledge of it in the Heavens. John 14.20. At that day ye shall know, that I am in my Father, and you in me, and I in you. Trinity in Unity, and Unity in Trinity, still troubleth the present weakness of Reason: but when we shall see God face to face, our Knowledge shall be more satisfactory and complete. For the present, we must come to this Truth with a sober mind, and adore it with a humble Piety, lest we puzzle Faith, while we would satisfy and inform Reason. There are many words which the Church hath used in the explication of this Mystery, as Unity, Trinity, Essence, Person, Consubstantial ; which though they be not all found in the Scriptures, yet they are the best that we can use in so deep a Matter, and serve to prevent the Errors and Mistakes of those, who would either multiply the Essence, or abolish the Persons. Some Terms must be used, and these are the safest. They be Three, and yet One; and the most commodious way to solve it to our Understandings, is, One in Essence, and Three Persons: for there being Three in the Divine Essence, the Father, the Word, and the Spirit, each having the whole Divine Essence, and yet the Essence undivided, there must be some words to express the Mystery. God being One, cannot be divided in Nature and Being; and there being Three, every One having the whole Godhead in himself, distinguished by peculiar relative Properties, what term shall we use? Three ways of Existence there are in the Nature of God, because of those three real Relations, Paternity, Filiation, and Procession. One they are, and distinct they are really. There is, and must be a distinction, for the Essence and particular way of Existence do differ. Whatever is said of the Essence, is true of every Person; God is Infinite, Eternal, Incomprehensible; so is the Father, Son, and Spirit: But now, whatever is said of the Existence, as Existence, cannot be said of the Essence; everyone that is God, is not Father, Son, and Holy Ghost. I say then, there being a distinction between the Nature, and particular Existences, there must be some Terms to express it. The Greek Church in the Nicene Council, some 360 Years after Christ, worded it thus: The Occasion was this, some Heretics said, If Christ be God, of the same Substance and Being with the Father; then, when Christ was Incarnate, the Father was Incarnate also: No, say the Orthodox, though the 〈 in non-Latin alphabet 〉 , the Substance or Essence be the same, it is not the same 〈 in non-Latin alphabet 〉 , the same Subsistence in the Godhead; and then began the public and received Distinction of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signifying the Nature or Substance; 〈 in non-Latin alphabet 〉 , the several manners of Existence. And the determination of the Church was, that these were the fittest Terms to explicate this Mystery. Not but that these words were used before in this Matter; as may appear out of divers Authors, that lived and wrote before that famous Nicene Council, but they were not so accurately distinguished, nor so publicly received. And indeed, though the word 〈 in non-Latin alphabet 〉 , Essence, be not in Scripture, yet 〈 in non-Latin alphabet 〉 is. There is ground for 〈 in non-Latin alphabet 〉 , for when the Nature of God is expressed, it is expressed by a word equivalent to Essence, I Am that I Am, Exod. 3.14▪ So 〈 in non-Latin alphabet 〉 , He that was, and is, and is to come, Rev. 1.4. Then for 〈 in non-Latin alphabet 〉 , Christ is called, Heb. 1.3. 〈 in non-Latin alphabet 〉 , The express Image of his Person: It cannot be rendered Ess • nce, but Subsistence; for then Arius would have carried the Day, and Christ would be only 〈 in non-Latin alphabet 〉 : And the Father's Essence cannot properly be said to be impressed on the Son, since the very same individual Essence and Substance was wholly in him, as it was wholly in the Father; and the Son cannot be said to be like: But now the express Image of his Subsistence, or, as we now render it, Person, doth provide for the Consubstantiality of the Son, against Arius ; and for the distinction of the Subsistences, against Sabellius. Thus for a long time it was carried in the terms of Substance and Subsistence. But how came the word Person in use? I answer, The Latin Church expressed it by Person, upon these Grounds; partly, because they would have a word in their own Language, that might serve for common and vulgar use, and the right apprehension of this Mystery; partly, because 〈 in non-Latin alphabet 〉 and Subsistence were ambiguous, and of a doubtful signification, being both often in common acceptation put for the same thing; and the Latin Fathers, timidiùs usi sunt eo vocabulo, were shy in using that word; partly, because this word is very commodious, as being proper to particular, distinct, rational Substances: Whatever is a Person, must be a Substance, not an Attribute or Accident, as White or Black; a particular Substance, not a general Essence or Nature: it must be living, we do not call a Book, or a Board, a Person; it must be rational, we do not call a Tree, or a Beast, a Person, though they have Life, but only Man: and it must not be a part of a Man, as the Soul; it must be that which is sustained in another, but subsisteth of itself; so the humanity of Christ is not a Person, because it hath no Subsistence in itself, but is sustained by the Godhead. Now a Person in the Godhead, is an incommunicable Subsistence in the Divine Essence, or the Divine Essence or Nature, distinguished by its incommunicable Property ; or more plainly, a diverse and distinct Subsistence in the Godhead. And the word is not to be taken in the extreme rigor, to infer any separation or division in the Godhead. Three Persons among Men, make three separate Essences, three Men; but not here three God's; for in the Godhead the Persons are not separate and divided, but only distinguished by their Relative Properties, they are Coeternal, Infinite, and may be in one another, the Father in the Son, the Son in the Father, both in the Spirit. We are material; and though we communicate in the same Nature, yet we live separate. In short, the word Person is used to show, that they are not only three Acts, Offices, Attributes, Properties, Qualities, Operations, but distinct Subsistences, distinguished from one another by their unchangeable Order of First, Second, and Third; Father, Word, and Spirit; and their incommunicable Properties of Paternity, Filiation, and Procession; or unbegotten, begotten, and proceeding; and by their special and personal manner of Operation, creating, redeeming, sanctifying: Creation is by the Father, Redemption by the Son, Sanctification by the Spirit. More may be said▪ but when shall we make an end?

Let us apply it.

Use. Let us bless God, that we have such a complete Object for our Faith; we can want nothing, that have Father, Son, and Spirit, the co-operation of all the Persons for our Salvation; that we can consider the Father in Heaven, the Son on the Cross, and feel the Spirit in our Hearts; yea, that the whole Godhead should take up its abode, and come and converse with us; 2 Cor. 13.14. The Grace of our Lord Jesus Christ, the Love of God, and the Communion of the Holy Ghost, be with you all. Amen. Oh what a treble Privilege is this! Grace, Love, and Communion; Election, Merit, and Actual Grace. This is a Mystery, felt as well as believed: We have a God to love us, a Christ to redeem us, and a Spirit to apply all to the Soul; 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. Our Spiritual Estate standeth upon a sure Bottom; the beginning is from God the Father, the Dispensation from the Son, and the Application from the Holy Ghost. The Father's Electing Love is engaged by the Merit of Christ, and conveyed by the Power of the Holy Ghost. There was a Purpose by the Father, the Accomplishment was by the Son, and Exhibition is by the Spirit; it is free in the Father, sure in the Son, ours in the Spirit; the Father purposeth, the Son ratifieth, the Spirit giveth us the enjoyment of all. Oh! let us adore the Mysterious Trinity; we are not thankful enough for this glorious Discovery.

Doct. 4. That God, who is one in three Persons, is the only true God, 〈 in non-Latin alphabet 〉 , thee the only true God. 1 Thess. 1.9. Ye turned to God from Idols, to serve the Living and True God. All others are but Idols and false God's, they are not able to avenge the contempt of them that wrong them, or to save those that trust in them. Gal. 4.8. Then when ye knew not God, ye did service to them that by Nature were no God's. An Idol is nothing, but what it is in the valuation and esteem of Men. Oh then, let us not look upon Religion as a mere Fancy; God is, whether we acknowledge him or no. Usually, in great Turns and Changes, many turn Atheists; some turn short from gross Idolatry, to rest in Superstition; others turn over, and lay aside Religion itself, as if all were Fancy and Figment. Oh consider, a God there is; who else made the World? And then, Who is a God like unto the Lord our God? Go, search abroad among the Nations. It is some advantage sometimes to consider what a God we • erve, above the God's of the Gentiles. God alloweth you the search for Settlement and Satisfaction: Jer. 6.16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old Paths, Where is the good Way? and walk therein, and ye shall find rest for your Souls. If you will make a serious Comparison, see where you can anchor safer than in Christianity? Where can you have more comfortable Representations of God, than in the Christian Religion? And where can you have a purer Representation of the Christian Religion, than in the Churches of the Protestants? all else is as unstable as Waters. Here God is represented as holy, yet gracious; and here you may meet with a strict Rule of Duty, and yet best for your Choice. Let it confirm you in your Choice; and bless God for the Advantages of your Birth and Education: If you had been born among Heathens, you had been liable to their Darkness. The Statutes of the Lord are right, rejoicing the Heart, Psal. 19.10.

Secondly, Now we come to speak to the Second Head of Christian Doctrine, What is to be known concerning Jesus Christ. I shall not wander and digress from the Circumstances of the Text.

Here are three things offered to our consideration:

• First, That he is sent.
• Secondly, That he is Jesus, or a Savior.
• Thirdly, That he is Christ, or an anointed Savior.

First, That he is sent. I in part opened this in the Explication, now I shall open it more fully.

It implieth;

1. Christ's Divine Original; he was a Person truly existing before he came into the World, as a Man must be before he is sent, he came forth from God. Gal. 4.4. When the fullness of Time was come, God sent forth his Son made of a Woman, made under the Law. 〈 in non-Latin alphabet 〉 , the Word is a double Compound, Sent forth from God. Jesus Christ was in the Godhead, to note his intimacy and familiarity with God, he is said to be 〈 in non-Latin alphabet 〉 , John 1.18. The only begotten Son of God, which is in the Bosom of the Father, he hath declared him. He is not only legatus à latere, from the Side of God, but from the Bosom of God; so Equals and dear Friends are admitted into the Bosom. Therefore he is said to come forth from God, John 16.30. Not only to note the Authority of his Message, but the Quality of his Person, he came from out of the Godhead. No inferior Mediator could serve the turn, such an Errand required a God himself: nothing but an infinite Good could remedy an Infinite Evil. Sin had bound us over to an Eternal Judgment, and nothing could counterpoise Eternity, but the Infiniteness and Excellency of Christ's Person. He that came on such an Errand, must needs be God, both to satisfy God, and to satisfy us. God could not be satisfied, unless his Sufferings had received a value from his Person; to satisfy God offended, there must be a God satisfying for the Offence; therefore his Blood is called the Blood of God ; Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood. The Satisfaction must carry proportion with the Merit of the Offence; a Debt of a Thousand Pounds, is not discharged by two or three Brass Farthings. Creatures are Finite, their Acts are due; and their Sufferings for one another, if they had been allowed, would have been of a limited Influence. Merit is above the Creature, no Act of ours can lay an Engagement upon God: 1 Sam. 2.25. If a Man sin against another, the Judge shall judge him; but if he sin against God, who shall entreat for him? The Judge may accord a Difference between Man and Man, and one Man may make Satisfaction to another; but to take up Matters between us and God, a Person must be sent out of the Godhead itself. So to satisfy us: he had need be able to grapple with Divine Wrath, that would undertake our Cause; he was not only to undergo it, but to overcome it. The Creature would never have been satisfied, if he had perished in the Work; if our Surety were kept in Prison, and held under Wrath and Death, we should have had no assurance that the Debt was paid: Acts 17.31. Whereof he hath given Assurance to all Men, in that he hath raised him from the Dead. Christ's Resurrection is our Acquittance and Discharge; John 16.10. Of Righteousness, because I go to my Father, and ye see me no more. Well then, we see the Reasons, why a Person of the Godhead is employed in this Work; you need not doubt but that it is accomplished to the full, since it is in the Hands of such an able Surety. Besides, it showeth the greatness of our Sin and Misery, that a Person of the Godhead must be sent to rescue us. Sin fetched the Son of God from Heaven, and if we subdue it not, it will sink us into Hell.

2. It implieth his distinct Subsistence, that Christ is a distinct Person from the Father; for he that sendeth, and he that is sent, are distinguished. Mark, I say, it implieth Distinction, but not Inferiority, against the Arians. Persons equal by mutual consent, may send one another, as we see among Men: and Christ was equal with God; Phil. 2.6. Who being in the Form of God, thought it no robbery to be equal with God ; he might take that Honor upon him without usurpation. Now this sending is ascribed to the Father; as John 10.36. Say ye of him, whom the Father hath sanctified and sent into the World, &c. and in other places. Partly, because the Father in those Places is not taken personally, but essentially; for the Decree of the Father, is the Decree of the Son and Spirit; they are one in Essence, and one in Will, their Actions are undivided: partly, because this peculiar personal Operation, is especially ascribed to the first Person; the Father is said to send, and the Holy Ghost to qualify and fit him. It is ascribed to the Father, he sent the Spirit to accomplish it; to God the Son, who took human Nature, and united it to his own Godhead; to the Spirit of God, who formed▪ and sanctified, and furnished it with Gifts without measure. In the 〈◊〉 of Salvation, the Original Authority is made to reside in God the Father. So that here is a sensible Argument to confirm the Doctrine of the Trinity. Christ was sent, one of the Persons took Flesh by order and appointment of the whole Godhead. The Distinction of the Persons is by this discovered. Heb. 1.5, 6. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first-begotten into the World, he saith, And let all the Angels of God worship him.

3. It implieth the Incarnation of Christ; Sent into the World, John 10.36. So, Gal. 4.4. God sent forth his own Son, made of a Woman. Christ's sending doth not imply change of Place, but assumption of another Nature. Now this was necessary, otherwise Christ neither ought to, nor could suffer. Justice required, that the same Nature that sinned, should be punished: If he had not been made of a Woman, he could not be under the Law, the Duty, or the Penalty of it. Gal. 4.4. He was made of a Woman, made under the Law. Our Sin was not to be punished in Angels, or in any other Creature that had not sinned, nor in Man made out of nothing, or out of a piece of Earth, or out of the Dust, as Adam. God might have made Christ true Man out of that Matter, but he was made of a Woman, one that was of our Blood, of the same Nature and Essence with them that sinned: Our Savior was not to be a Sinner, but partaker of the same Nature with them that sinned.

4. It implieth the Quality of Christ's Office, he is the Messenger of Heaven, and therefore called the Angel of the Covenant, Mal. 3.1. He is sent by God after lost Sinners. He is called, the Apostle, and High Priest of our Profession, Heb. 3.1. God sendeth out a Messenger to bring Sinners to himself, as Wisdom sent out her Maids; but Christ is the chief Messenger and Apostle. And mark, he is called there, not only the Apostle, but High Priest ; partly to show, that in all Ages of the Church, Christ is the chief Officer; therefore the highest Calling, both in the Jewish and Christian Church, is ascribed to him: but chiefly to show, that Christ, as he is the Ambassador to treat with us from God, so the High Priest to treat with God, and appease his Wrath for us. Christ is the Messenger that goeth from Party to Party; if he had not been sent to us, we should neither know God, nor enjoy him; he came from God to Men, that he might bring Men to God. There was no knowing of the Father without him; Mat. 11.27. No Man knoweth the Son but the Father; neither knoweth any Man the Father, save the Son, and • e to whomsoever the Son shall reveal him. There is no coming to the Father without him; John 14.6. I am the Way, the Truth, and the Life; no Man cometh to the Father but by me. He came from Heaven on purpose to show us the Way, and to remove all Obstacles. This is Christ's Office.

5. It implieth the Authority of his Office. Jesus Christ had a lawful Call; He was designed in the Council of the Trinity; his Holiness, Miracles, and Divine Power, are his Commission; Him hath God the Father sealed, John 6.27. As every Ambassador hath Letters of Credence, under the Hand and Seal of him from whom he is sent: Christ is the Plenipotentiary of Heaven; he hath his Commission under the Seal of Heaven; all is valid that he doth in the Father's Name, he hath authorized the Redeemer. Which is not only for the Comfort of our Faith, Christ entered upon his Calling by Authority, which I shall improve by and by; but for moral Instruction, to look to our Mission: Christ came not till he was sent. It is not good to cast ourselves upon Offices and Places, without a lawful Call and Designation of God. In Ordinary Functions, Education and Abilities are Call enough, and there we must keep. It is a tempting of Providence, to think God will bless us out of our way: A desire of change usually proceedeth from Disdain, or Distrust, or a thirst of Gain; all which are sinful. But now, in higher Callings, there must be a solemn Mission. Rom. 10.15. How shall they preach, except they be sent? they must be authorized by God; the Rules he hath left in the Church. Our Lord Jesus Christ did not glorify himself by Intrusion; He had a Patent from the Council of the Trinity, indicted by the Father, accepted by himself, and sealed by the Holy Ghost.

Use. It showeth three Things.

1. The Love of God. Here are many Circumstances to heighten it in your Thoughts; that he would not trust an Angel with your Salvation, but send his Son, he is to come in Person. 1 John 4.10. Herein is Love; not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. He thought nothing too near and too dear for us. Usually Man's Love descendeth, and all his Happiness is laid up in his Children. Again, God had no Reasons; he was moved by his own Goodness, he had Reasons to the contrary; we were Enemies, but he sent his Son for Enemies. Rom. 5.10. If when we were Enemies, we were reconciled to God by the death of his Son, &c. What was his Son sent for? not to treat with us in Majesty, but to take our Nature, to be substituted into our Room and Place. Oh, praise the Father. Ephes. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual Blessings in heavenly Places in Christ. 2 Cor. 1.3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Comfort.

2. Christ's Condescension; He submitteth to be sent: Psal. 40.7, 8. 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. We could never have asked so much as God hath given. He would not only borrow our Tongue to speak to us, but our Bowels to mourn for us, and our Bodies to die for us. He layeth aside his Majesty, and taketh on himself the condition of a Servant. It is irksome to us to go back ten degrees in Pomp or Pleasure, upon just and convenient Reasons. Oh the wonderful self-denial of Christ! he laid aside the Majesty of God, and submitted to the greatest Abasement and Suffering!

3. The value of Souls, and Spiritual Privileges: If we despise them, we put an Affront upon the Wisdom of Heaven, and undervalue Christ's Purchase. Freedom from Sin, Justification, Holiness, they are the only things; Christ was sent from Heaven to purchase them. Gold and Silver would not buy them; Money is not currant in Heaven, though it doth all things in the World. 1 Pet. 1.18. We are not redeemed with corruptible things, as Silver and Gold, from our vain Conversations, but with the precious Blood of the Son of God, as of a Lamb without spot and blemish. Christ must come from Heaven, and take a Body, and shed his Blood. Scourge your Hearts with that Question: Heb. 2.3. How shall we escape, if we neglect so great Salvation? Sure we should be more serious, and think that worthy of our best Endeavors, and greatest Earnestness, which Christ thought worthy a Journey from Heaven, and all the pains and shame he suffered.

Secondly, The next thing in the Text is, That he is Jesus. Mat. 1.21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. It is there interpreted to signify a Savior, an Angel himself is the Expositor; so here, Christ is sent to be a Savior; that is a principal Object of Faith, to look upon Christ as the Savior of the World. A Savior properly, is one that delivereth from Evil: Now, Christ doth not only deliver us from Evil, from Sin, the Wrath of God, the Accusations of the Law, and Eternal Death; but positively, he giveth us Grace and Righteousness, and Eternal Life: He is a Savior to defend us, and a Savior to bless us. Psal. 84.11. The Lord God is a Sun, and a Shield; he will give Grace and Glory, and no good thing will he withhold from them that walk uprightly. The Mercies of the Covenant are Privative and Positive. Many enter into a League, that they will not hurt one another; but God is in Covenant with us, to bless us. If Christ had only procured some place for us, unacquainted with Pain or Pleasure, it had been much; but we have not only a Ransom, but an Inheritance; instead of Horrors and Howlings, everlasting Joys. Again, many are called Savior's, either because of their subordinate subserviency to Christ, Instruments in inward and outward Salvation; but these Savior's needed a Savior. Christ is the True Jesus, who saveth, as an Author of Grace, not as an Instrument and Means of Conveyance. Now Christ is a Savior, partly by Merit, partly by Efficacy and Power; he doth something for us, and something in us: for us, he prevaileth by the Merit of his Death; in us, by the efficacy of his Spirit; all his Work is not done on the Cross. Both are necessary, partly in regard of the difference of the Enemies; God, and the Law, are in a distinct Rank from Sin and Death, Satan and the World. God was an Enemy, he cannot be overcome, but must be reconciled; the Law an Enemy, that could not be disannulled, but must be satisfied. Sin, the World, and Satan, assault us out of Malice, they make themselves our Enemies; the Law, and God, are made Enemies out of our Rebellion; therefore Christ must satisfy, as well as overcome. To reconcile God, he shed his Blood on the Cross: Justice must have a Sacrifice, and the Law Satisfaction; the Curses of the Law are not to fall to the ground; some Body must be made a Curse, to keep up the Authority of the Law; the Law was an Innocent Enemy, and therefore not to be relaxed or repealed. Partly, in regard of the different Fight of the other Enemies, that are Enemies out of Malice: Satan is not only a Tempter, but an Accuser; as a Tempter, so Christ was to overcome him by his Power; as an Accuser, by his Merit: when Satan condemneth, Christ is to intercede, and represent his own Merit; the Plaister must be as broad as the Sore; so far as Satan is an Enemy, so far must Christ be a Savior and Redeemer; by his Power against the Temptations, by his Merit against the Accusations of Satan: as the Devil is an Accuser, Christ is an Advocate. Partly, because Satan hath a double Power over a Sinner, Legal, and Usurped: Legal, as God's Executioner, by the ordination of God's Justice; Heb. 2.14. That through Death he might destroy him that had the Power of Death, that is, the Devil. Christ is to die, to put Satan out of Office. Usurped, as the God of this World; God made him an Executioner, we a Prince: John 12.31. Now shall the Prince of this World be cast out. Christ rescueth Prisoners; Isa. 49.9. That thou mayest say to the Prisoners, Go forth. He will rescue and recover the Elect, when by their own default they put themselves in Satan's hands. Partly, for our Comfort; by his own Obedience and Merit, Christ giveth us a Right and Title; but by his Efficacy and Power, he giveth us Possession. He is to buy our Peace, Grace, Comfort, and then to see that we are possessed of it.

Well then, own him as Jesus, as the only Savior. Acts 4.17. The Apostles were charged not to preach anymore in the Name of Jesus. Rest upon his Merit, and wait for his Power.

(1.) Rest upon his Merit. Troubled Consciences, that think to help themselves by their own Care and Resolution, are like Men that are like to perish in the Waters, and when a Boat is sent out to help them, think to swim to shore by their own strength. You would be a Savior to yourselves, your own Jesus, and your own Christ. God is very jealous of the Creature's Trust; and Christ saith, Isa. 45.5. I am the Lord, and there is none else, there is no Savior besides me. You would purchase your Peace, conquer your own Enemies, and then come to Christ. No Money of yours is currant in Heaven; the Jewels of the Covenant are not sold for any price, but Christ's Blood, and Christ's Obedience. God saith, Isa. 55.1. He that hath no Money, let him come and buy Wine and Milk, without Money and without Price. He sold to Christ, but he giveth to you; he asketh nothing of you but Acceptance; Will you take it? They that refuse Christ, and refuse Comfort, till they be holy in themselves, they have a show of Humility, they would wear their own Garments, spend their own Money; but the Spirit is never more proud, than when under a legal Dejection, we scorn to put on Christ's Robes, and are better contented with our own spotted Garments; as in outward things we prefer a Russet Coat of our own, before a Velvet Coat of another's: This is peevish Pride.

(2.) Wait for his Power and Efficacy, in the use of Means. It is bestowed on us, by virtue of his Intercession; We are saved by his Life, Rom. 5.10. If when we were Enemies, we were reconciled to God by the death of his Son; much more being reconciled, shall we be saved by his Life. We are reconciled by his Merit, but saved by his Life. He liveth in Heaven, and procureth Influences of his Grace; Therefore he is (said to be) able to save to the uttermost, all that come unto God through him, seeing he ever liveth to make intercession for us, Heb. 7.25. In Heaven he accomplisheth the other part of his Priesthood. He doth not work out a part of Man's Salvation, and leave the rest to our free Will: the sacrificing part is ended, and by his Intercession we get the Merit applied to us. But we must not be idle, we must come with Supplications and present the Case to Christ, that Christ may present it to God: Our Groans must answer to the earnestness of his Intercession, and then we shall receive Supplies. The Word is called, The Power of God to Salvation, Rom. 1.16. Those that conscionably use Prayer, and wait for Christ in the Word, will find him to be a Savior indeed. The Word is the effectual Means to save Men, how foolish and despicable soever it seem in the World. God would work with us rationally. We cannot expect a brutish bent, &c.

Thirdly, The next thing is, That he is Christ, an anointed Savior. This fitly followeth the former; Jesus signifies his Divinity, and Christ his Humanity. We are not only to know his Person, but his Office. John 1.41. We have found the Messias, which is, being interpreted, the Christ, or Anointed. This is often expressed in Scripture: Psal. 45.8. He is anointed with the Oil of Gladness above his Fellows. Isa. 61.1. The Spirit of the Lord is upon me, because the Lord hath anointed me to preach good Tidings unto the Meek. So, Acts 4.27. Against thy Holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the People of Israel were gathered together. So, Acts 10.38. How God anointed Jesus of Nazareth, with the Holy Ghost, and with Power. Out of all which places we see, that Christ's anointing is not to be understood properly, but by a Trope; the Sign is put for the Thing signified.

1. Who was anointed? Among the Gentiles, the Wrestlers were anointed. Which may be applied to Christ, who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation. But it is rather taken from the Customs of the Ceremonial Law. Three sorts of Persons we find to be anointed among the Jews. Kings, as Saul, David, Solomon ; 1 Sam. 9.16. Thou shalt anoint him to be Captain over my People Israel: Therefore they were called, the Lord's Anointed, 1 Sam. 26.11. Priests, All the Priests that ministered in the Tabernacle or Temple, chiefly the High Priest, who was a special Figure of Christ; Exod. 29.29. And the Holy Garments of Aaron shall be his Sons after him, to be anointed therein, and to be consecrated in them. Prophets, 1 Kings 19.16. Elisha the Son of Shaphat, shalt thou anoint to be Prophet in thy room. As Oil strengtheneth and suppleth the Joints, and maketh them agile and fit for Exercise; so it noteth a designation and fitness for the Functions to which they were appointed. So Christ, because he was not to be a Typical Priest, or Prophet, or King, therefore he was not typically, but spiritually anointed; not with a Sacramental, but real Unction; not of Men, but of God immediately. Therefore we shall inquire how Christ was anointed.

It implieth two things.

(1.) The giving of Power and Authority: Heb. 5.5. Christ glorified not himself to be made an High Priest; but he that said unto him, Thou art my Son, this day have I begotten thee. Therefore though Christ be of the same Power and Authority with the Father, yet as Mediator he must be appointed. Christ took not on him the honor of a Mediator, but received it of his Father. God needeth not to appoint a Mediator, it was his free Grace. To save Sinners, is not proprietas Divinae Naturae, but Opus liberi Concilii. This Council had its rise from the Mercy and free Grace of the Father, he might have required this punishment of ourselves: If any had interposed to mediate for us without God's Will and Calling, his Mediation would have been of no value; a Pledg whereof we have in Moses, Exod. 32.32, 33. Yet now, if thou wilt, forgive their Sins; and if not, blot me, I pray thee, out of the Book of Life. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my Book. And besides, where should we have found a sufficient Mediator, unless he should have given us one? Therefore there is much in the Father's anointing or appointment; therefore is the Mediation of Christ so effectual; it is made by his own Will. John 8.42. I proceeded forth, and came from God: neither came I of myself, but he sent me. John 6.27. Him hath God the Father sealed ; as a Magistrate hath the King's Broad Seal. Which is a great comfort, when we go to God, we may offer him Christ, as authorized by himself; thou hast sent thy own Son to be a Mediator for me. And we may plead it to ourselves in Faith: God the Supreme Judge, the wronged Party, hath appointed Christ to take up the Controversy between him and me.

(2.) The bestowing on him the Holy Ghost, who might make the human Nature fit for the Work. So, Acts 10.38. Him hath God anointed with the Holy Ghost, and with Power. The human Nature of Christ was fitted for the Employment; for though it were exalted to great Privileges, yet it could not act beyond its Sphere; and Sanctification is the personal Operation of the third Person. Now the Work of the Holy Ghost was in the Womb of the Virgin, to preserve the Human Nature of Christ from the infection of Sin. From a Sinner, nothing could be born, but what was unclean and sinful; by this Anointing, Christ was made perfectly just, strengthened to all Offices, especially to offer up himself. Heb. 9.14. Who through the Eternal Spirit offered himself without spot to God. To overcome all Difficulties and Temptations. Isa. 42.1. Behold my Servant whom I uphold, my Elect in whom my Soul delighteth, I have put my Spirit upon him. The Work of Redemption was a weighty Work; Christ had to do with God, Devil, and Man, to bear the Wrath of God for the whole World.

2. To what was Christ anointed? To the Office of a Mediator in general; particularly to be King, Priest, and Prophet of the Church. To be a Prophet, to teach us by his Word and Spirit; Mat. 17.5. This is my beloved Son, in whom I am well-pleased, hear ye him. God bespeaketh audience. To be a Priest, to intercede and die for us. To be a King, to rule us by his Spirit, and to give Grace and Glory to us.

Use 1. Let us receive Christ as an anointed Savior. Christ is set over us by Authority; Let us come to him as a Prophet, denying our own Reason and Wisdom; as a Priest, seeking all our acceptance with God through his Merit. Let us plead, Lord, Thou hast anointed Christ to offer himself a Sacrifice for me. As a King, let us give up ourselves to the Authority and Discipline of his Spirit. God's anointing, is the true Reason and Cause why we should come to Christ.

Use 2. Comfort; We are anointed too. Christ's Ointment is shared amongst his Fellows; he was anointed more than we, but we have our part. Psal. 133.2. Like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron 's Beard, that went down to the Skirts of his Garment. 1 John 2.27. The anointing which ye have received of him, abideth in you. We are made Prophets, Priests, and Kings: Prophets, meet to declare his Praises; Priests, fit for holy ministering; Kings, to reign over our Corruptions here, and with Christ forever in glory, as the Queen is crowned with the King.

SERMON V.

IN this Verse, there is another Argument to enforce the main Request of his being glorified; it is taken from the faithful discharge of his Duty, and his Integrity in it: it was all finished, and finished to God's Glory; therefore it was not unjust, that he should now desire to be glorified. When our Work is ended, then we look to receive our Wages. Now, saith Christ, I have finished the Work ; and besides, (which giveth weight to the Argument) I have glorified Thee. The Reason of Christ's Request seems to be taken from the Eternal Covenant: Do your Work, and you shall see your Seed ; and from those Promises, 1 Sam. 2.30. Them that honor me, I will honor. Prov. 4.8. Exalt her, and she shall promote thee, she shall bring thee to honor, when thou dost embrace her. Well, Christ showeth, that his Request is not unequal. Though this be the general Relation of the Context, yet it is good to note the particular dependence between this and the former Verse. Christ said, that it was Eternal Life to know him that was sent; now he showeth he had discharged that Work for which he was sent.

From Christ's suing for Glory upon this Argument, I might note, That we may plead Promises. God saith, Put me in remembrance. There is difference between a Plea and a Challenge: Hypocrites challenge God upon the Merit of their Works; Believers humbly urge him with his own Promises: Not as if God did need excitement to make good his Word; but we need grounds of Hope and Confidence.

Again, Because Christ asketh nothing, but what God will give; I might observe, That when we have done our Work, we may expect our portion of Glory. But I rather come to the particular discussion of the Words.

The words may be considered in a Mediatory, or in a Moral Sence; In a Mediatory sense, so they are proper to Christ; he prayed to the Father, that thy Son may glorify thee, Vers. 1. Now, he saith, I have glorified thee ; meaning, in the days of his Flesh. By a Moral Accommodation, they may be applied to every Christian; every Christian should say, as Christ, I have glorified thee on the Earth, I have finished the Work which thou gavest me to do.

First, And which is most proper, Let us consider them in the Mystical and Mediatory sense.

The first Phrase is;

[ I have glorified thee. ] Christ glorified God many ways; by his Person, as being the express Image of his Father's Glory, Heb. 1.3. By his Life and perfect Obedience, John 8.46. Which of you convinceth me of Sin? And, Vers. 49. I have not a Devil, but I honor my Father. By discovering his Mercy; John 1.14. We beheld his Glory, the Glory as of the only begotten of the Father, full of Grace and Truth. By his Miracles: then the sick of the Palsy was cured; it is said, the multitude glorified God, Mat. 9.8. Mark 15.31. at other Miracles, they glorified the God of Israel, Mark 2.12. So his Passion exceedingly glorified God's Justice. In his Doctrine, by discovering his glorious Essence, and the Purity of his Worship. The System of Divinity was much perfected and advanced by the coming of Christ.

Doct. That God was much glorified in Christ. God was much glorified in the Creation of the World. Psal. 19.1. The Heavens declare the Glory of the Lord, and the Firmament showeth his handy-work. The Fabric of the whole World, especially of the Heavens, declares his Goodness, Wisdom, and Power. His Goodness in communicating Being to all Creatures, Life and Motion to some; His Wisdom, in making the Creatures so various, and so excellent in their general kinds; His Power, in educing all things out of the Womb of Mother Nothing. God was glorified in his Providences, especially in the great Deliverances of the Church from Egypt, and from the North; but mostly in Christ, Redemption being the most noble Work with which he was ever acquainted. It is notable, that the Spirit of God in Scripture often varieth the Expression; at first it was, Blessed be God that made Heaven and Earth ; then, I am the God that brought thee out of the Land of Egypt; then it is, Jer. 16.14, 15. It shall no more be said, The Lord liveth, that brought up the Children of Israel out of the Land of Egypt; But the Lord liveth, that brought up the Children of Israel from the Land of the North: then it is, Blessed be the God and Father of our Lord Jesus Christ, Ephes. 1.3. In Creation, the Wisdom, Goodness, and Power of God appeared; there was no need of other Attributes: In Providence, the Justice, Mercy, and Truth of God appears; but these in Christ, in a more raised degree. In Creation, the Object was pure Nothing; as there was no help, so no hindrance: but now in Redemption, Sin hinders; so that here is shown, not only Goodness, but Mercy. In Creation we deserve nothing, now we deserve the contrary. There was more Wisdom seen in our Redemption. The Quarrel taken up between Justice and Mercy; Mercy would pity, and Justice could not spare. In Redemption there is more Power: in Creation, Man is taken out of the Earth; in Redemption, out of Hell. God's Justice opposed Redemption. Christ must be sent to satisfy Justice, and the Spirit sent to take away Unbelief. God made all with a Word, he saved all with a Plot of Grace. In Creation, Man was made like God; in Redemption, God is made like Man. No Deliverance like this; Babylon was nothing to Hell, and the Brick-kilns of Egypt, to the Lake that burneth with Fire and Brimstone. When God delivered his People out of Babylon, he had to do with Creatures; when he delivered them from the Wrath to come, he had to do with Himself. Justice put in high Demands against the compassions of Mercy, his own Son must die with the Wrath of God, and his own Spirit must be grieved in wrestling with the Denials of Men. Instead of our own Obedience, we have the Merit of Christ. Oh, here are depths of Mystery and Wonder!

Use. God loseth no honor by Christ. God hath more Glory, and we have larger Demesnes of Comfort and Grace to live upon. All Parties are satisfied, we have a better Portion; Adam had Paradise, we have Heaven: God hath more Glory, the Creatures are more acquainted with the infiniteness of Mercy, Power, and Wisdom. Innocence continued, had been a great benefit, but now it is more gracious and free; and it is not the greatness of a Benefit that worketh on Gratitude, so much as the graciousness and freeness of it. Our Heaven costeth a greater price, and it is not given to God's Friends, but those that were once his Enemies.

[ On Earth. ] This Phrase signifieth, that Christ did not increase God's Essential Glory, for that is uncapable of any addition, his Nature is infinite, and cannot be made more glorious and excellent; but only that Christ manifested his Glory more fully to the World.

Observe; Christ came down from Heaven, to make Men glorify God. We had Lesson enough before us in Creation and Providence, but Men were stupid. Things to which we are accustomed, do not work upon us; in the Gospel, God would set his Praise to a new Tune. God needeth us not, and our Respects are due; and yet at what cost is God to purchase the Praise of the Creature? Blind and unthankful Men! to dethrone the great God, and set up every paltry Creature. Therefore God sent his Son to revive the Notions of the Godhead, and to give us further manifestations of his Glory. That was Christ's Errand, to glorify him on the Earth.

[ I have finished the Work. ] Christ's Work was, to manifest the Gospel, and to redeem Sinners; and how can he say, I have finished the Work, seeing the chief Work of Redemption was yet to come, the offering up himself to Divine Justice upon the Cross? I Answer, He had determined to undergo Death, and it was now at hand; in the consent and full determination of his Will it was done. So upon the Cross, just before his Death, he crieth, It was finished, John 19.30.

It implieth;

1. The Submission, Faithfulness, and Diligence of Christ: he never left doing of his Father's Work, till he had brought it to some Issue and Period, and doth not sue out his own Glory, till our Redemption was first finished. Phil. 2.7. He became obedient unto Death, even the Death of the Cross, the accursed Death of the Cross. Christ carried Sinners in his Heart to his dying day, he never repented of his Bargain. John 13.1. Having loved his own, that were in the World, he loved them unto the end. When he had most cause to loath Sinners, then he loved them; in his bitter Agonies, and the Horrors of his Cross, Christ did not repent of his part. Plead the Eternal Covenant, you have God's Oath, that he will never repent of Salvation this way. Psal. 110.4. The Lord hath sworn, and will not repent. Thou art a Priest forever, after the Order of Melchizedek. Christ was not weary of suffering for Sinners, and God will not be weary of pardoning them. Again, Christ was faithful in the days of his Flesh, he hath lost nothing by going to Heaven, he will finish what he hath begun. 1 Thess. 5.24. Faithful is he that hath called you, who also will do it. This smoking Flax will be blown up into a Flame: These Infant-Desires are Buds of Glory; this decay of Sin, will come to an utter extinction.

2. It noteth the completeness of our Redemption, All is finished. When he had set all things at rights, then he departed. Christ hath not left the Work imperfect▪ to be supplied by the Merit of our own Actions; we are not half purchased. Heb. 10.14. By one Offering he hath perfected forever them that are sanctified. Christ would not have died, if the Work had not been done; and if there were anything yet to do, he would die again. But Christ hath no more Offering to make, nor Suffering to endure, but only to behold the Fruit of his Suffering. He hath not purchased a possible Salvation, whose efficacy dependeth on the Will of the Creature, nor the Remission of some Sins, and left others upon our score; nor made purchase of Grace for a small time, but perfected forever them that are sanctified. Popish Satisfaction; the loose, possible, pendulous Salvation of Arminians ; and the Doctrine of the Apostasy of the Saints, are all Doctrines prejudicial to the full Merit of Christ. It is all finished, there is enough done to glorify God, and save the Creature; Justice could demand no more for all Engagements. Christ is not ashamed to plead his Right at the Bar of Justice, and to avouch his Work before the Tribunal of God. This, it is finished, is like Christ's Seal to the Charter of Grace. Now take it, and much good may it do you. Oh that we could rest satisfied with the Merit of Christ, as Divine Justice is satisfied! What should trouble the Creature, when Christ hath entered his Plea, Father, it is finished, there is enough done? Christ hath no more to do, but to sit at the right Hand of God, and to rejoice in the welfare of the Saints, there remaining nothing for us, but to make our Claim, and to live in Joy and Thankfulness. Christ did not compound, but pay the uttermost Farthing. Rom. 8.1. 〈 in non-Latin alphabet 〉 , There is no condemnation to them that are in Christ Jesus ; there is not one Curse left. When Israel was brought out of Egypt, it is said, A Dog shall not move his Tongue against you, Exod. 11.7. Neither the Law, nor Wrath, nor Conscience, nor Satan, hath anything to do with you; the Prison is broken up, the Book cancelled, the Bill nailed to Christ's Cross, t •• t it may never be put in Suit again. The Devil may trouble you for your Exercise, but bear it with comfort and patience, you have an Advocate as well as an Accuser: Oh that we had a Faith suitable to the height of these Mysteries! that we could behold the Salvation of God in our serious Thoughts, and echo to Christ's Cry, It is finished, it is finished! It is not a full grown Faith, till we break out into some triumph, the Child may now play upon the Cokatrices Hole. I am much indebted to Justice, but Christ hath paid all.

[ Which thou hast given me to do. ] 〈 in non-Latin alphabet 〉 , It is the same word with that, Vers. 2. Thou hast given him Power over all Flesh. And now, the Work which thou hast given me to do. God that gave him his Power, gave him his Work.

Augustine interpreteth the Word somewhat nicely, Non ait, jussisti, sed dedisti, ibi commendatur evidens gratia; quid enim habuit quod non accepit, etiam in unigenito, humana natura? If you allow this Interpretation, as certainly this rigor of the Word will bear it, then we may,

1. Observe; That the Privileges of the human Nature of Christ, are by Gift. Whatever the Manhood of Christ was advanced to, by dwelling with God in a personal Union, it was by the mere Grace of God. The Apostle referreth it to the Father's Pleasure; Col. 1.19. It pleased the Father, that in him should all Fulness dwell. God would make Free Grace appear in none so much, as in our Head, and set out Christ as the Example of his gracious Election. Whatsoever Honor the Human Nature of Christ had, it had it by Grace and Gift, it was chosen to this Honor. Certainly we should ascribe all to Grace, if Christ himself did, if he accounted it a Gift, that his Human Nature was taken into the Honor of the Mediatory Office.

2. We may Observe, That Work itself is a Gift. Christ speaketh thus of the Work of the Mediatory Office, which was sad Work, laboring in the Fire, in the Fire of the Divine Wrath and Displeasure. Elsewhere it is said, of our Faith and Suffering, Phil. 1.23. Unto you it is given, on the behalf of Christ, not only to believe on him, but also to suffer for his sake ; it is given of Grace, we should covet Duty an Honor, and Service a Privilege. Hosea 8.12. I have written to him the great things of my Law; Honorabilia Legis meae.

But I rather interpret it, of giving in Charge, thou hast put this Office upon me, of redeeming Mankind, and this Work I have done.

The Note from hence is;

Observe; That Christ had his Work appointed him by God. Psal. 40.7.8. 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. It is a great condescension of Christ, that he would come under a Law, and as a Servant take Work upon his own Shoulders. The Apostle saith, He came in the form of a Servant, Phil. 2.7. He was a Prince by Birth, yet he came as a Servant of the Divine Decrees: He spake of Commandments, that he received from the Father: He wholly devoted himself to his Father's Will, and Man's Benefit. O admire the proceedings between the Father and the Son, by way of Command and Promise! the Transactions of Heaven are put into a Federal Form, and as our Surety, he is to receive a Law.

Secondly. Let us consider the Words in the Moral Sense and Accommodation, and then in this Plea, which Christ maketh when he was about to die, we may observe these Circumstances:

• 1. What he says? I have glorified thee.
• 2. Where? Upon Earth.
• 3. How? I have finished the Work thou hast given me to do.

Doct. They that would die comfortably, should make this their great Care, to glorify God upon the Earth, and finish the Work which he hath given them to do in their several Stations and Relations.

Here I shall show;

• I. What it is to glorify God upon the Earth, &c.
• II. Why this should be our chief Care.
• III. That when we come to die, this will be our Comfort.

I. What it is to glorify God upon Earth, &c. Here,

• First, Quid? What it is to glorify God.
• Secondly, Vbi? Upon the Earth.
• Thirdly, Quomodo? By finishing the Work which he hath given us to do.

First, Quid? I have glorified thee. God is glorified actively and passively.

1. Passively, which noteth the Event, which cometh to pass by the Wisdom and over-ruling of God's Providence: and so all things shall at length glorify God in the Event. Psal. 76.10. Surely, the Wrath of Man shall praise thee: In the Septuagint it is, 〈 in non-Latin alphabet 〉 , shall keep Holy-day; the fierce endeavors of his Enemies do but make his Glory the more excellent. So our Lye and Unrighteousness, may commend the Truth and Mercy of God, Rom. 3.5, 7. Pharaoh was raised up for God's Glory; As the Valour of a King is discovered by the Rebellion of his Subjects; the Skill of the Physician, by the desperateness of the Disease. But this is no thanks to them, but to God's Wise and Powerful Government; it will not lessen their Fault and Punishment. A wicked Man may say in the end, I have been an Occasion that God hath been glorified.

2. Actively we glorify God, when we set ourselves to this Work, and make this our End and Scope, that we may be to the praise of his glorious Grace. Some learn their School-fellows Lessons better than their own; they would have God glorified, but look to others rather than to themselves. We would have God glorified, but do not glorify him, are more careful of Events than Duties. We are ready to ask, Lord, what wilt thou do for thy great Name? but do not consider our own Engagement, How shall I glorify God?

But what is it thus actively to glorify God?

Answ. 1. To acknowledge his Excellency upon all Occasions; Psal. 50.23. He that offereth Praise, glorifieth me: Praising him for his Excellencies, and declaring the Glory of his Attributes and Works, is one way of glorifying him. God's glorifying of us, is effective and creative, ours declarative and manifestative; he calleth the Things that are not, as though they were ; but we do no more but say things to be what they are, and that far below what they are. We declare God to be what he is, and are a kind of Witnesses to his Glory. He is the efficient and sole Cause of all the good that we have, and are; and bestows something upon us, which was not before. This declaring the Glory of God, is expressed by two words, Praise and Blessing • Psal. 145.10. All thy Works shall praise thee, O Lord: thy Saints shall-bless thee. Praise referreth to his Excellency, Blessing to his Benefits; both must be done seriously and frequently, and with a deep impression of his Goodness and Excellency upon our Hearts. Every Address we make to God, tendeth to this, that God may have his due praise understandingly and affectionately ascribed to him. Repentance, and broken-hearted Confession, giveth him the Praise of his Justice; the exercise of Faith, and running for Refuge to the Grace of the Gospel, doth glorify his Mercy; Thanksgiving for Benefits received, his Benignity and Goodness; petitioning for Grace, his Holiness.

2. By a perfect Subjection and Resignation of our Wills to his Will. It is Work glorifieth God more than Words; Verbal Praises, if destitute of these, they are but an empty prattle. Job 31.20. If his Loins have not blessed me, and if he were not warmed with the Fleece of my Sheep. So, 2 Thess. 1.11, 12. Wherefore also we pray always for you, that our God would count ye worthy of this Calling, and fulfil all the good pleasure of his Goodness, and the Work of Faith with Power: That the Name of our Lord Jesus Christ may be glorified in you, and you in him. Many speak good Words of God, but their Hearts are not subject to him, 〈◊〉 the Devil carried Christ to the top of an high Mountain, but with an intent to bid him throw himself down again: So many think to exalt God in t • eir Professions and Praises, but they dishonor him in their Lives, God is most glorified in the Creatures Obedience, and submission to his Laws or Providence.

(1.) To his Laws, when we study to please him in all things. Col. 1.10. That ye may walk worthy of the Lord unto all pleasing, being fruitful in every good Work, and increasing in the Knowledge of God. It is a great Honor to a Master, when his Servants are so ready and willing to please him; I say to one, Go, and he goeth; to another, Come, and he cometh; to my Servant, Do this, and he doth it, Mat. 8.9. It is said of Abraham, God called him to his Foot, Isa. 41.2. He went to and fro at his command: If God said, Go out of thy Country, Abraham obeyed.

(2.) To his Providence. It is an honor to him, when we are contented to be, what God will have us to be, and can prefer his Glory before our own Ease, his Honor before our Plenty. And so it was with Christ, John 12.27, 28. Now is my Soul troubled, and what shall I say? Father, save me from this Hour, but for this cause came I to this Hour. Father, glorify thy Name ; that satisfied him, so God might be glorified. So, Paul, Phil. 1.20. Christ shall be magnified in my Body, whether it be by Life or by Death. As a Traveler takes the Way as he findeth it, so it will lead him to his Journeys end. We must be as a Die in the Hands of Providence, whether the Cast prove high or low, we are still upon the Square.

3. We glorify God, rather by entertaining the Impressions of his Glory upon us, than by communicating any kind of Glory to him; and so we glorify him, when we grow most like him, when we show forth his Virtues. 1 Pet. 2.9. Ye are a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People, that ye should show forth the Praises of him, who hath called you out of Darkness into his marvelous Light. The Children of God are a Glass and Image, wherein the Perfections of God are visibly held forth; his Perfections are stamped upon us, that all that see us, may see God in us. But alas, most of us are but dim Glasses, show forth little of God to the World. Thus the Creatures glorify God objectively, there is somewhat of the Wisdom, Goodness, and Power of God stamped upon them, somewhat of God to be seen in everything which he hath made. So Man much more. There are Vestigia Dei, the Footsteps of God in the Creatures; but, Similitudo & Imago Dei, the Likeness and Image of God in Man, in his natural Excellencies, much more in the New Creature, 〈 in non-Latin alphabet 〉 , that we may be to his praise, Ephes. 1.12. There is more of God engraven on us, when a true Spirit of Wisdom, Justice, Holiness, Truth, Love prevaileth upon our Hearts, and runneth through all our Operations: When we live as such as converse with the great Fountain of Goodness and Holiness. A Christian's Life is an Hymn to God; his circumspect walking, proclaimeth the Wisdom of God; his awfulness and watchfulness against Sin, proclaimeth the Majesty of God; his cheerful and ready obedience, under the hardest Sufferings, proclaimeth the Goodness of God; his Purity and Strictness, the Holiness of God: the impression and Stamp of all the Letters of God's glorious Name, is imprinted upon his Heart and Life. A Carnal Christian polluteth his Honor, and profaneth his Name. Ezek. 36.20. And when they entered unto the Heathen, whither they went, they profaned my Holy Name, when they said to them, These are the People of the Lord, and are gone forth out of his Land. But how can God be polluted by us? As a Man that lusteth after a Woman, hath committed Adultery with her in his Heart, while she is spotless and undefiled, Mat. 5.28. Carnal Christians are a scandal to Religion, they are called Christians, in opprobrium Christi. Men judge by what is visible and sensible, and think of God by his Worshippers, by those who profess themselves to be a People near and dear to him.

4. By that which is an immediate consequence of the former, by an exemplary Conversation, when we do those things which tend to the Honor of God's Name, and to bring him into request in the World. 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you, as of evil doers, they may, by your good Works which they shall behold, glorify God in the day of Visitation. Mat. 5.16. Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven. Our Holiness must be shewn forth for Edification, not for Ostentation; not for our Glory, but the Glory of our Heavenly Father. It is the fruitful Christian bringeth most honor to God; John 15.8. Herein is my Father glorified, that ye bear much Fruit. Glorifying God, is not a few transient Thoughts of God and his Glory, or a few cold Speeches of his Excellencies and Benefits; this is not the great end for which we were made, and new made; but that we might be fruitful in all Holiness, and show forth those Impressions which God hath left upon us: In the Impression we are Passive, in showing it forth, Active.

5. When we are active for his Interest in the World. Our Lord took notice of it in his Disciples, John 17.7. Now they have known, that all things whatsoever thou hast given me, are of thee. If we are Agents for his Kingdom, he will be our Advocate in Heaven. This is the Method of the Lord's Prayer, Hallowed be thy Name ; and then, Thy Kingdom come: This is the first Means of promoting the great End. Jesus Christ himself telleth us this was the end of his coming into the World, John 18.37. To this end was I born, and for this cause came I into the World, that I should bear witness unto the Truth. It belonged to him in a more especial way, as the great Prophet of the Church; he came out of the Bosom of God, to reveal the Secrets of God: and for the same end we all came into the World. Isa. 43.10. Ye are my witnesses, saith the Lord, and my Servant whom I have chosen; that ye may know and believe me, and understand that I am he. They that felt the comfortable effects of his Promises, and his Truth, can best witness for him. A Report of a Report is little valued; we are all to witness to God, by entertaining it in our Hearts, and showing forth the fruit of it in our Lives; this is a witness to an unbelieving and careless World. John 3.33. He that hath received his Testimony, hath set to his seal, that God is true. Heb. 11.7. By Faith Noah, being warned of God of things not seen as yet, moved with Fear, prepared an Ark to the saving of his House, by which he condemned the World. Phil. 2.15. That ye may be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the World. When you are diligent in Holiness, patient and joyful under the Cross, full of hope and comfort in great Straits, meek, self-denying, mortified, you sanctify God in the Eyes of others: You propagate the Faith by an open Profession. Mat. 11. 19. Wisdom is justified of her Children. When we suffer for it in times of great Danger, and seal it with our Blood, it is a great Glory to God. John 21.19. This said he, signifying by what Death he should glorify God. It is an honor to God, when in the midst of Temptations and Discouragements we are not ashamed of his ways.

6. By doing that work which he hath given us to do. But what is that work which he hath given us to do?

• (1.) The Duty of our Relations.
• (2.) The Duty of our Vocations and Callings.

(1.) The Duty of our particular Relations: They that are not good in their Relations, are nowhere good. This is a Rule, that whatsoever we are, we must be that to God. An Heathen could say, Si essem luscinia, canerent ut luscinia, &c. If I were a Lark, I would soar as a Lark; if a Nightingale, I would sing as a Nightingale. As a Man, I should praise God; as such a Man, in such a Relation, still I should glorify God in the condition in which he hath set me. If Poor, I glorify God as a poor Man, by my Diligence, Patience, Innocence, Contentedness: If Rich, I glorify God by an humble Mind: If Well, I glorify God by my Health: If Sick, by meekness under his Hand: If a Magistrate, by my Zeal, improving all advantages of Service, Nehem. 1.11. If a Minister, by my Watchfulness: If a Tradesman, by my Righteousness. From the King to the Scullion, all are to work for God; every Man is sent into the World, to act that part in the World which the great Master of the Scenes hath appointed to him. Tit. 2. 10. That ye may adorn the Doctrine of God our Savior in all things. As to Husband and Wife, Prov. 18.22. He that findeth a Wife, findeth a good thing, and obtaineth favor of the Lord. God expecteth that in the Catalogue of our Mercies, we should bless God for our Relations. Our Relations are the Sphere of our Activity.

(2.) The Duty of our Vocation and Calling. Every Christian hath his way and place, some work which God gave him. [But of this see more by and by.]

7. When God is the great Scope and End of our Lives and Actions; of all that we are, all that we do, all that we desire, God must be the ultimate End. In our ordinary Actions, 1 Cor. 10.31. Whether ye eat or drink, or whatever ye do, do all to the Glory of God: Not offer a Meat-Offering and Drink-Offering to Appetite. The Apostle instances in these things, partly, because in these natural Actions we are most apt to offend. Such is the unthankful Nature of Man, that we forget God, when he remembers us most; when he is most present in the fruits of his Bounty, then he is usually banished from our Hearts: Corruptions are most stirring, when we are warmed with the liberal use of the Creatures; Job sacrificed, when his Children feasted. Job 1.5. And it was so, when the Days of their Feasting were gone about, that Job sent and sanctified them, and rose up early in the Morning, and offered Burnt-Offerings according to the number of them all: For Job said, It may be that my Sons have sinned, and cursed God in their Hearts. The Devil bringeth his Dish usually to our Tables, Disdain of the slenderness of our Provision, Quarrels, Contentions, Censures of the People of God, &c. Partly, for greater Emphasis: If in common Actions we are to design God's Glory as our End, much more in such Actions as we make a business of: So in Acts of Grace, the Creature cannot be the ultimate End, and God's Goodness only a Means thereunto. There is a great deal of learned Folly and Atheism vented, branding those as mystical Divines, that call upon Men to mind things as God minded them, who aims at his own Glory as his ultimate End, Eph. 1.6. They say, Man's ultimate End is his own Happiness; some cry up the Principle of Self-Love: then belike all the Goodness of God is to be estimated by the Felicity of Man; this were to make Man his own Idol, and to measure all good and evil by his own Interest. The fulfilling of God's Will, and promoting his Glory, should be the end of all Obedience; otherwise we make not the Creature for God, but God for the Creature, and so make the Creature better than God, as being the ultimate End of God himself, at least to us, as if the highest End of all his Goodness were the Felicity of the Creature.

Secondly, Vbi? Where? On Earth, I have glorified thee on Earth.

1. Where so few mind God's Glory, where all seek their own Things, their own Honor, their own Profit, their own personal Contentment. A Christian should walk in counter-motion to the generality of the World. Phil. 3.20. But our Conversation is in Heaven. Mal. 4.1, 2. The day cometh that shall burn as an Oven, and all the proud, yea and all that do wickedly shall be stubble, &c. But unto you that fear the Lord, &c. He is an Exception from the common use and practice of Mankind.

2. On Earth ; which is the place of our Trial, where there are so many Difficulties and Temptations to divert us: We must glorify him on Earth, if we expect that he should glorify us in Heaven. Many expect to glorify God in Heaven, but take no care to glorify God here on Earth. The Saints in Heaven glorify God, but without any Difficulty, Strife and Danger, it costs them no Shame, no Pain, no Trouble, no loss of Life, or Limb; but here where the Danger is, there is the Duty and Trial. Mat. 10.32. Whosoever therefore shall confess me before Men, him will I confess also before my Father which is in Heaven. Christ will remember them, and their labor of Love: When he cometh in his Majesty, he is not ashamed of his poor Clients and Friends; these owned me in my Abasement, and I will own them in my exalted State. You cannot honor Christ so much as he will honor you; Mat. 19.28. Ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel: Ye who are here exposed to Sorrows and Sufferings for his Sake. It is fond to think of glorifying God in Heaven, and singing Hallelujahs to his Praise, when thou dost not stand to his Truth on Earth. Esse bonum facile est, ubi quid vetat esse remotum. The Trial of Duty is Self-Denial.

Thirdly, Quomodo? I have finished the work which thou hast given me to do.

1. It is Work that glorifieth God: It is not Words and empty Praises, but an holy Conversation. Job 31.20. If his Loins have not blessed me, and if he were not warmed with the Fleece of my Sheep. Mat. 5.16. Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven. Psal. 50.23. Whoso offereth praise, glorifieth me; and to him that ordereth his Conversation aright, will I show the Salvation of God. John 15.8. Herein is my Father glorified, that ye bear much Fruit, so shall ye be my Disciples. A godly fruitful Life is the real Honor, the other is but empty Prattle. It is our Work and Actions, not our bare Profession only; you may pollute God else, Ezek. 36.20. You may exalt him in Profession, and pollute him in Conversation: Many Christians Lives are the Scandal of their Religion. Again, it is not Wishes that glorify God, but Practice. We would have God glorified but do not glorify him: We would have him glorified Passively, but do not glorify him Actively, and are more careful of Events than Duties. We are troubled about God's Name, and are more ready to ask, Lord, what wilt thou do for thy great Name? than, Lord, what wilt thou have me to do? A Christian should rather be troubled about what he should do, than about what he should suffer.

2. That every Man hath his Work. Life was given to us for somewhat; not merely that we might fill up the number of Things in the World, as Stones and Rubbish: not to grow in Stature; so Life was given to the Plants, that they might grow bulky, and increase in Stature: nor merely to taste Pleasures, that is the happiness of the Beasts, to enjoy Pleasures without remorse. God gave Men higher Faculties of Reason and Conscience, to manage some Work and Business for the Glory of God, and his own eternal Happiness. The Rule is general, that all Adam 's Sons are to eat their Bread in the sweat of their Brows, to follow some honest Labor and Vocation. Adam 's two Sons were Heirs Apparent of the World, the one employed in Tillage, the other in Pasturage. The World was never made to be an Hive for Drones and Idle Ones. It is true, there is a difference between Callings, some live by Manual Labors, others by more Noble Employments, as Magistrates, Ministers, who study for Public Good. Manual Labor is not required of all, because it is a thing that is not required propter se, as simply good and necessary, but propter aliud, as for Maintenance and Support of Life, to ease others, and to supply the Uses of Charity. Ephes. 4.28. Let him that stole, steal no more; but rather let him labor, working with his Hands the thing that is good, that he may have to give to him that needeth. When the Ends of Labor cannot otherwise be obtained, then Handy-Labor is required. All others are to serve their Generation according to the Will of God, Acts 13.26. As Instruments of Providence to serve the Common Good, to promote the Welfare of their Family, Neighbourhood, Country. Those that spend their whole Life in Eating, Drinking, Sporting, and Sleeping, are guilty of brutish Idleness, one of Sodom 's Sins. Ezek. 16.49. Behold, this was the Iniquity of thy Sister Sodom; Pride, Fulness of Bread, and abundance of Idleness was in her, and in her Daughters. And therefore those that are freed from Service, and Handy-Labor, are not freed from Work and Business. If any Man must be allowed to be Idle, then one Member must be lost in the Body Politick. A Man is born a Member of some Society, Family, or City, and is to seek the good of it: he is 〈 in non-Latin alphabet 〉 . We see in the Body Natural, there is no Member but hath its Function and Use, whereby it becometh serviceable to the whole. All have not the same Office, that would make a confusion; but all have their Use, either as an Eye, or as a Hand, or as a Tooth. So in the Body Politick, no Member may be useless, they must have one Function or another wherein to employ themselves, otherwise they are unprofitable Burdens of the Earth. Again, every Man is more or less entrusted with a Gift, which he is to exercise and improve for the good of others, and at the day of Judgment he is to give up his Accounts; as you may learn from the Parable of the Talents, Mat. 25. If he hath but one Talent, it must not be hidden in a Napkin. Well then, if every Man hath a Gift, for which he is accountable to God, he must have a Calling; 1 Cor. 7.17. But as God hath distributed to every Man, as the Lord hath called every Man, so let him walk, and choose his state of Life. Besides, a Calling is necessary to prevent the Mischiefs of Idleness, and those Inconveniences that follow Men not employed. Standing Pools are apt to putrefy, but running Waters are sweetest; an idle Man is a Burden to Himself, a Prey to Satan, a Grief to the Spirit of God, a Mischief to others. He is a Burden to himself, for he knoweth not what to do with his Time; in the Morning he says, Would God it were Evening; and in the Evening, would God it were Morning. The Mind is like a Mill, when it wanteth Corn, it grindeth upon itself. He is a Prey to Satan; the House is emptied, swept, and garnished: And then he goeth, and taketh with himself seven other Spirits more wicked than himself, and they enter in and dwell there, Mat. 12.44, 45. The Devil findeth them at leisure. When David was idle on the Tarras, he was tempted to Adultery. Birds are seldom taken in their Flight, but when they pitch and rest on the Ground. He is a Grief to God's Spirit: Ephes. 4.28. Let him that stole, steal no more; but rather let him labor, working with his Hands, that he may have to give to him that needeth: with Vers. 30. And grieve not the Holy Spirit of God. Idle Men quench the vigor of their Natural Gifts, and lose those Abilities that are bestowed on them. He is a Mischief to Others; 2 Thess. 3.11. For we hear there are some that walk among you disorderly, 〈 in non-Latin alphabet 〉 , working not at all, but are busy-bodies. They that do nothing, will do too much; no Work maketh way for ill Work, or for Censure, and busy inquisition into other Men's Actions, and so they prove the Fire-brands of Contention, and unneighbourly Quarrels. There must be a Calling, and a Work to do.

3. This Work is given them by God. He appointeth to everyone his Task, and will be glorified by no Works, but what are by himself assigned to them in their Station.

• (1.) By his Word.
• (2.) By his Providence.

(1.) By his Word. There is no calling and course of Service good, but what is agreeable to the Word of God; Psal. 119.105. Thy Word is a Light unto my Feet, and a Lamp unto my Paths. We must not settle in a sinful course of Life. Men may tolerate Evil Callings, but God never appointed them. As for instance, if any Calling and Course of Life be against Piety, Temperance, Justice, it is against the Word. Titus 2.12. Teaching us, that denying Ungodliness, and Worldly Lusts, we should live soberly, righteously, and godly in this present World. Against Piety; as to be an Idolatrous Priest, or to make Shrines for Idols, which was Demetrius his Calling in Ephesus ; and Tertullian, in his Book de Idolatria, showeth, this was the practice of many Christians, to get their Livings by making Statues and Images, and other Ornaments, to sell to Heathen Idolaters. Against Justice; as Pi •• cy, Usury, and other oppressive Courses. Against Sobriety; as such Callings, as merely tend to feed the Luxury, Pride, and Vanity of Men; so Mountebanks, Comedians, Stage-Players. It were endless to instance in all. In general, the Calling must be good and lawful.

(2.) By his Providence, which ruleth in everything that falleth out, even to the least Matters, especially hath the Lord a great Hand in Callings, and appointing to everyone his Estate and Condition of Life. In Paradise, God set Adam his Work, to dress and prune the Trees of the Garden, Gen. 2.15. And still he doth not only give Abilities, and special Inclinations, but also disposeth of the Education of the Parent, and the Passages of Men's Lives to bring them to such a Calling. Isa. 54.16. Behold, I have created the Smith, that bloweth the Coals in the Fire, and that bringeth forth an Instrument for his Work. Common Trades and Crafts are from the Lord. The Heathens had a several God for every several Trade, as the Papists now have a tutelary Saint: but they rob God of his Honor, he giveth the Faculty and the Blessing: Isa. 28.24, to the end; His God doth instruct him to discretion, and doth teach him, &c. He giveth the State, and appointeth the Work. Your particular Estate and Condition of Life doth not come by Chance, or by the Care, Will, and Pleasure of Man, but the Ordination of God, without whom a Sparrow cannot fall to the Ground. In the higher Callings of Ministry, and Magistracy, there is a greater solemnity.

But how should a Man glorify God in his Place and Station wherein God hath set him?

Answ. 1. Be content with it, God is the Master of the Scenes, and appoints which Part to act. We must not prescribe to Providence, at what rate we will be maintained, nor what we will do, but keep within the Bounds of our Place. If you do anything that is not within the compass of your Calling, you can have no warrant that it pleaseth God. Christ would not intermeddle out of his Calling. Luke 12.14. Man, who made me a Judge, or a Divider over you? Uzzah 's putting his Hand to the Ark, cost him dear. If Troubles arise, we cannot suffer them comfortably, we are out of God's way. Most of our late Mischiefs came from invading Callings; as there are Confusions in Nature, when Elements are out of their Places. God is glorified and served in a lower Calling, as well as in an higher: Poor Servants may adorn the Gospel of God our Savior in all things, Tit. 2.10.

Answ. 2. With Patience digest the Inconveniences of your Calling. Affliction attendeth every state and condition of Life, but we must go through cheerfully, when in our way and place.

4. This Work must be finished and perfected ; we must be working, till God call us off by Death, or irresistible Providences. We must persist, hold out in God's Way without Defection. Rev. 2.10. Be thou faithful unto the Death, I will give thee a Crown of Life. Get the Gift of Perseverance; happy are they that have past such a tempestuous Sea with safety. He was a foolish Builder, who laid the Foundation of a stately Fabric, and was not able to finish it. O when this is done, we may resign up ourselves to the Mercy of God. 2 Tim. 4.7, 8. I have fought a good Fight, I have finished my Course, I have kept the Faith. Henceforth is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day; and not to me only, but unto them also that love his appearing. It is an excellent thing, after such a dangerous Voyage, to come safe to Shore. How sweet is it to enjoy our past Lives, and yield up our Spirits to God, saying, Lord, I have made it my study to glorify thee. Isa. 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in Truth, and with a perfect Heart, and have done that which is good in thy sight. Others Souls are taken away, but yours are resigned.

II. Why this should be our great care?

1. This is the End why all Creatures were made; Rom. 11.36. For of him, and through him, and to him, are all things. When God did make the World, he did not throw it out of his Hands, and leave it alone to subsist of itself, as a thing that had no further relation to him; but so guides it, and governs it, that as the first production, and continued subsistence of all things is from himself, so the ultimate Resolution and Tendency of all things might be to him. The whole World is a Circle, and all the Motions of the Creatures are circular, they end where they began; as Rivers run to the place whence they came. All that issueth out of the Fountain of his Goodness, must fall again into the Ocean of his Glory, but Man especially. If God had made us to live for ourselves, it were lawful: But, Prov. 16.4. The Lord hath made all things for himself ; all things are made ultimately and terminatively for God, but Man immediately. Creatures are made immediately for us, and submit to our Dominion, or are created for our use.

2. From God's Right and Interest in us. Rom. 14.7, 8. For none of us liveth to himself, and no Man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's ; We are his, and therefore for him. All that you have is God's, and by giving it to you, he did not divest himself of his own Right. God scatters his Benefits, as the Husbandman doth his Seed, that he may receive a Crop. His Glory is not due to another; He made us out of Nothing, and bought us; 1 Cor. 6.19, 20. Ye are not your own, ye are bought with a Price: therefore glorify God in your Body, and in your Spirit, which are God's. If we had anything our own, we might use it for ourselves.

3. We shall be called to an account. Luke 19.23. Wherefore then gavest not thou my Money into the Bank, that at my coming I might have required my own with Usury? We must give an account, what honor God hath had by us in our Relations, as Magistrates, Ministers, Masters of Families, Servants, Husbands, Wives, Parents, Children; What Honor by our Estates, Relations, &c. We are obliged so deeply by preceding Benefits, that if there were no account to be given, we should be careful to use all things for his Glory: Oh but much more, when there will be so strict and severe an Account, The Lord of those Servants will reckon with them. What we enjoy, is not Donum a Gift, but Talentum a Talent, to be improved for our Master's Use. Beasts are liable to no Account, because they have not Reason and Conscience, as Man hath, and are merely ruled with a Rod of Iron: they are to glorify God passively; but we are left to our choice, and therefore must give an account.

4. Because of the great Benefit that cometh to us by it. God noteth it, and rewards it. He noteth it: Joh. 17.10. And all mine are thine, and thine are mine, and I am glorified in them. Our Redeemer speaketh well of us behind our Backs, and maketh a good Report of us in Heaven. And he rewards it in the day of his Royalty. Christ will not be ashamed of his poor Servants. Mat. 19.28. Ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel.

5. The End enobleth a Man, and still the Man is according to his End. Low Spirits have low Designs, and a base End is pursued by base Actions. Mat. 6.22, 23. The Light of the Body is the Eye: if therefore thine Eye be single, thy whole Body shall be full of Light. But if thine Eye be evil, thy whole Body shall be full of Darkness. Men are properly such as the End that they aim at; he that pursueth any worldly Interest, or earthly Thing, as his End is Earthly, he becometh himself Earthly, the more the Soul directeth itself to God, the more God-like; their Inclinations are above the base things of this World. Psal. 17.14. From Men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid Treasures. The Noblest Soul is for the Noblest Object; others do but provide for the Flesh, they drive on no greater Trade; they may talk of Heaven, wish for it rather than Hell, when they can live no longer, but their Lives are only for feathering a Nest, which will quickly be pulled down. To rule a Kingdom, is a nobler Design, than to play with Children for Pins or Nuts. A Man that designeth only to pamper his Body, to live in all Plen •• , what a poor Life doth he lead? A Beast can eat, drink, sleep, as they do: Phil. 3.19, 20. Whose End is Destruction, whose God is their Belly, and whose Glory is in their Shame, who mind Earthly Things. But our Conversation is in Heaven, &c. They make a great pother in the World about a brutish Life, which will soon have an End.

6. God will have his Glory upon you, if not from you, for he is resolved not to be a loser by the Creature. Prov. 16.4. The Lord hath made all things for himself, yea even the Wicked for the day of Evil. Levite. 10.3. This is that which the Lord saith, I will be sanctified in them that come nigh me, and before all the People I will be glorified. He will have the Glory of his Justice in the day of Wrath and Evil, if not the Glory of his Grace in the day of his Patience and Mercy. Therefore either he will be glorified by you, or upon you. Some give him Glory in an Active, some in a Passive way. If he have not the Glory of his Command, which is our Duty, he will have the Glory of his Providence in the Event. And how sad that will be, judge ye, when you serve for no other use, but to set forth the glory of his vindictive Justice!

7. It must be our last End, which must fix Men's Mind, which otherwise will be rossed up and down with perpetual uncertainty, and distracted by a multiplicity of Ends and Objects, that it cannot continue in any composed and settled Frame. Psalm 86.11. Unite my Heart to fear thy Name. James 1.8. A double-minded Man is unstable in all his ways. A divided Mind causes an uncertain Life, no one part of our Lives will agree with another, the whole not being firmly knit by the Power of some last End running through all.

III. That when we come to die, this will be our Comfort. Christ hath left us a Pattern here. And Hezekiah, Isa. 38.3. Remember now, O Lord, how I have walked before thee in Truth, and with a perfect Heart, and have done that which is good in thy sight. Oh the comfort of a well-spent Life to a dying Christian! 2 Tim. 4.7, 8. I have fought a good Fight, I have finished my Course, I have kept the Faith. Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the Righteous Judge, shall give me at that Day, and not to me only, but to all them also that shall love his appearing. Then a Man can run over his Life with comfort, when he hath been careful for the Matter and End to glorify God.

Use. Oh then consider two things.

1. The End why you were sent into the World: Why do I live here? most Men live like Beasts, Eat, Drink, Sleep, and Die; never sit down, and in good earnest consider, Why was I born? Why did I come into the World? and so their Lives are but a mere Lottery, the Fancies they are governed by, are jumbled together by Chance; if they light of a good Hit, it is a casual thing, they live at peradventure, and then no wonder they walk at Random.

2. What we shall do when our Lives are at an end, and we are to appear before God's Tribunal. Oh that you would consider this, now you are in your Health and Strength! Deut. 32.29. Oh that they were wise, that they understood this, that they would consider their latter End! Much of Wisdom lieth in considering the End of Things. We are hastening apace into the other World, it is good to consider what we have to say when we come to die; Job 31.14. What shall I then do, when God riseth up? And when he visiteth, what shall I answer him? viz. At the latter End, when I am immediately to appear before God, when he summons us by Sickness into his Presence, and the Devil is more busy at such a time to tempt and trouble us, and all other Comforts fail, and are as unsavory as the white of an Egg, then this will notably embolden our Hearts: 2 Cor. 1.12. For our rejoicing is this, the Testimony of our Conscience, that in simplicity, and godly sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World. Oh will this comfort you, that you have sported and gamed away your precious Time, that you have fared of the Best, lived in Pomp and Honor? Oh no, but this, I have made Conscience of honoring and glorifying God; of being faithful in my Place, in promoting the Common Good there, where God hath cast my Lot. Oh then, go on, your Comfort will increase. If hitherto you have been pleasing the Flesh, idling and wantoning away your precious time, say, 1 Pet. 4.3. For the time past of our Life may suffice us, to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, Revelings, Banquettings, and abominable Idolatries. You have too long walked contrary to the end of your Creation, in dishonoring God, and destroying your own Souls.

SERMON VI.

JEsus Christ, as God-Man, in this Chapter, prayeth to God; his Prayer is first for himself, and then for his Members; in all things he is to have the preeminence, as being infinitely of more worth and desert than all. His Prayer for himself, is to be glorified ; which he enforceth and explaineth. He enforceth it by sundry Reasons; the last that he pleaded was, that he had done his Work, and therefore, according to the Covenant and Agreement that was between them, he sueth out his Wages. In the Suit, he explaineth how he would be glorified; I have glorified thee on Earth, and now, O Father, glorify thou me with thyself, with the Glory which I had with thee before the World was.

For the opening of this Request, I shall propound several Questions.

• 1. According to what Nature this is spoken?
• 2. What is this Glory?
• 3. Why he seeketh of the Father, the First Person? Could he not glorify himself?
• 4. Why is he so earnest for his own Glory?

Quest. 1. According to what Nature is this spoken, the Divine or Human? The Reason of the Doubt is, because to the Divine Nature nothing could be given, and the Human Nature cannot he said to have this Glory which Christ had before the World was, for then it would remain no longer Human.

I Answer; The Request is made in the Person of the Mediator, God-Man, and is distinctly and separately to be applied to neither Nature, but to the whole Person. The Person of Christ was hitherto beclouded, during the time of his Humiliation; now he desireth to be glorified, that is, that the Divine Majesty may shine forth in the Person of the Mediator; and that laying aside the Form of a Servant, he might return to the Form of God; and that he might appear in his whole Person, the Human Nature not excluded, as he was before the Foundation of the World.

Quest. 2. The next Question is, What is this glorifying?

I Answer; There is a twofold glorifying; (1.) Per gloriae Manifestationem. (2.) Per gloriae Collationem ; by way of Manifestation, and by way of Gift and Collation. Both are intended; the Manifestation concerneth both Natures, and the Collation, or Gift, only the Human Nature. It must be understood according to the Properties of each Nature, Quae in tempore Christo dantur, secundum humanam naturam dantur.

1. For the Divine Nature, Christ prayeth that it may be glorified by the clearer Manifestation of his Godhead, for that cannot receive any intrinsical Improvement, or Glory. It is 〈 in non-Latin alphabet 〉 ; but so far as it was humbled, so far it was glorified. Now Christ humbled himself, not by putting off his Divine Glory, but by suffering it to be overshadowed; as the Light of a Candle in a Dark-Lanthorn, there is a Light in it, but you cannot see it till the Cover he taken away. Now Christ desireth, that the Cover and Vail may be taken away. His Glory was not lessened but beclouded; the Divine Essence that was hidden under the weakness of the Flesh, was now to be manifested and made known to all Men. But you will say, it is 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 , he desireth the Glory he had with Him might be restored, not the Glory with Men. I Answer;

(1.) The Glory which he had with him, may be more clearly manifested to the World, he had it with the Father, yet beggeth it of the Father.

(2.) I Answer again; There is somewhat more than Manifestation in the World, for he saith, 〈 in non-Latin alphabet 〉 , with thyself. The Father was glorified by the Son, 〈 in non-Latin alphabet 〉 , upon the Earth ; but now glorify thou me, 〈 in non-Latin alphabet 〉 , with thyself. So, John 13.32. If God be glorified in him, God shall also glorify him in himself, or with himself. So that he beggeth a full use and exercise of the Divine Power, from which he had abstained in the time of his Humiliation and Abasement. Now that Time being finished, he prayeth that it may be restored, that he may be exalted in the full manifestation and exercise of his Divine Power; that his whole Person might be exalted again at the right Hand of Majesty.

2. For his Human Nature. The Flesh was not yet glorified, and taken up to God's Right Hand, that is, exalted to the fruition of Eternal Glory, as afterwards it was above all Creatures in Heaven and Earth. The Human Nature was to have as much Glory as it is capable of, by being united to the Divine Person, Immortality, Power, Clarity, Knowledge, Grace; but not to have the Properties of the Divine Nature really transfused, for then it would no longer be finite, nor remain a Creature. It was to be raised to the full fruition of the Glory of the Divine Nature, and freed from those Infirmities to which, by the exigence of Christ's Office upon Earth, it was subjected. Thus what this glorifying is; but I shall speak more fully to it by and by.

Quest. 3. Why he seeketh it of the Father? Could he not glorify himself, and exalt his own Person and Human Nature?

I Answer; He could, but would not.

1. The Father is the Fountain of the Divinity; He is first in Order, and so all such Actions are ascribed to him; however to show the Unity of Essence, Christ is said to do it, as well as the Father. John 5.19. What things soever the Father doth, these doth the Son likewise. The Father is said to sanctify the Son, John 10.36. and the Son is said to sanctify himself. The Father raiseth the Son from the Dead, Ephes▪ 1.10. And Christ saith, John 2.19. Destroy this Temple, and in three days I will raise it up again. The Father placeth the Son at his right Hand, Ephes. 1.20. And the Son is said to sit down at the right Hand of the Father. However, because Christ came into the World to glorify the Father, and to show him to be the Original and Fountain of the Divinity, therefore he saith, Father, glorify thou me with thyself.

2. Because the Father is to be looked upon as Judge and Chief in the Work of Redemption. Man is the Debtor, Christ the Surety, and the Father the Judge, before whose Tribunal, Satisfaction is to be made. Therefore God the Father, after the Price and Ransom was paid, was to give Christ Power and Leave to rise from the Dead, to ascend into Heaven, and to govern and judge the World. And yet he raised himself by his own Power. There is Potestas and Potentia, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Authority, Leave, and Power. Christ had Power in himself, but he had Leave from the Father. John 10.18. I have Power to lay it down, and I have Power to take it up again. Potentiam resurgendi Christus habet à seipso, sed Potestatem à Patre. In this whole Business, Christ is to be considered as the Surety, that took our whole Business upon himself, and rendered himself liable to the Judgment of God so long, till the Father should declare himself to be satisfied, and so dismiss Christ from Punishment: After full satisfaction, he was to raise him from the Power of Death, and to glorify him. As the Father delivered him for us, so the Father dismissed him, raised him again; he was not to break Prison, but honourably to be brought out and rewarded by the Judge.

Quest. 4. Why is he so earnest for his own Glory?

I Answer; All Christ's Mediatory Acts were for our sake, and so are his Prayers.

1. To comfort his Disciples against his Sufferings; they were dejected, and therefore Christ in their hearing prayeth for Divine Glory. John 17.13. And these things I speak in the World, that they might have my Joy fulfilled in themselves. There is not a more excellent way of gaining upon others, than to commend them to God in Prayer for that which they desire.

2. To give the World an Instruction, that suffering for God is the high way to Glory. 2 Cor. 4.27. Our light Affliction, that is but for a moment, worketh for us a 〈◊〉 more exceeding, and eternal weight of Glory, as a necessary Antecedent. We may suffer more for Men, than they are able to recompense, but there is nothing lost for God. 2 Pet. 1.11. An entrance shall be ministered unto you abundantly into the Kingdom of our Lord and Savior Jesus Christ. The whole Scriptures witness the Sufferings of Christ, and the Glory that should follow; according to the measure of Afflictions, there shall be a suitable weight of Glory. There are notable Passages in the Story of Christ, to show the coupling of the Cross and Glory. The same Disciples, Peter, James, and John, were the Witnesses of his Agonies, Mat. 26.37. and of his Transfiguration, Mat. 17.1. So where Christ began his Passion, there he began his Ascension. Luke 22.39. He went out to the Mount of Olives, and his Disciples followed him. And, Acts 1.12. he ascended from Mount Olivet.

3. For the Advantage of his Members. Christ knew it could not go well with the Church, unless it went well with himself, it was for our Profit. The Holy Ointment was first poured on the Head of the High Priest, then on his Members, Psal. 133.3. His Glory and Grace is an Argument of ours. He is endowed with the Spirit without measure, that we might have an Unction from the Holy One. We are glorified with him, and are said to ascend with him. Ephes. 2.6. He hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus. Christ's Glorification is a Pledg of ours; he is gone thither as our Fore-runner, to seize on Heaven in our Right: Heb. 6.20. Whither our Forerunner is for us entered ; and to prepare a place for us, John 14.2. In Heaven he is at God's right Hand, and can procure it for us, and administereth and governeth the World for our good. He is in a greater capacity to do us good. He is our Intercessor, and the World's Governor; all things necessary to Salvation, can better be dispatched by his Intercession and Power.

These things premised, the Words will be easily opened.

[ Father, glorify thou me with thine own self. ] That is, suffer me to return to the Glory which I had in common with thee in the Divine Nature, by the Resurrection of my Body, Ascension, and sitting down at thy right Hand; 〈 in non-Latin alphabet 〉 , is opposed to 〈 in non-Latin alphabet 〉 , it is with thyself. John 13.31, 32. 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. God was glorified by Christ as a Servant, with an extrinsic Glory in the view of the World: And now Christ prays to be glorified in or with the Father himself, with his own proper Essential Glory, the Godhead being restored to its full use and exercise, and the Humanity being raised to the full fruition of the comfort of it.

[Which I had with thee before the World was.] Grotius and others say, Non reali possessione, sed divinâ Praedestinatione, that is, by thy Decree, in thy Purpose and Predestination. But that's not all, because he speaketh here of that infinite and essential Glory, which is one and the same in all the Persons, and so Christ had it as God blessed forever; and Christ having abstained from the use and exercise of it, in a way proper to itself, now craveth a Restitution.

The Points are:

Doct. 1. That Christ is God, true God, and hath an eternal coequal Glory with the Father before the World was. Before the World, there was nothing but the Eternal Infinite Essence, that was common to the Father, Son, and Holy Ghost. The Socinians seem to grant, that he is of God, but not Eternal God by Nature; but here is a clear proof, which I had with thee before the World was.

Doct. 2. We may plead to God his own Promises, in deep and weighty Cases. Put me in remembrance, saith God, Isa. 43.26. as when Death approacheth, or Difficulties come upon us. Christ himself takes this Course.

Doct. 3. The ground of all sound Hope is, what was done before all Worlds. Christ had Glory actually, and we have a grant of it. • Tim. 1.9. According to his own Purpose and Grace, which was given us in Christ Jesus, before the World began. There was a grant of Heaven and Grace, and Christ received it for us. So, Tit. 1.2. In hope of Eternal Life, which God that cannot lie, hath promised before the World began. There was a solemn Promise, which Christ received on our behalf. The frame of Grace was ancient, God sealed up a large Charter, and indented with Christ before ever there were any Men in the World. Let us not look for our Happiness in this World; our Comforts do not depend upon the standing of it; when the World is no more, you may be happy.

Doct. 4. The chief Point which I shall handle is; That Christ in the Economy or Dispensation of Grace, was reduced to such an exigence, that he needeth to pray to be glorified. Father, glorify thou me with thyself, with the Glory which I had with thee before the World was. It is a matter of weighty Consideration, that Christ should pray his Father to bestow on him the Glory which he wanted.

But how could Christ want Glory, who was God-Man in one Person? To clear this, I shall a little state both his Humiliation, and his Exaltation.

I. How far he humbled himself, and wanted Glory. What was indeed the utmost of his Humiliation.

Here I shall show,

• First, What Glory he retained in the midst of it.
• Secondly, What he wanted.

Certainly, though in his outward appearance he had no form and comeliness in him, yet inwardly he was the fairest of Men; Isa. 53.2. compared with Psal. 45.2.

First, What Glory he was possessed of at the present. Christ had a double Glory; the Glory of his Person, and the Glory of his Office.

1. The Glory of his Person. There was the Union of the two Natures; He did not lose his God-head; though he took Flesh, he was still the eternal Son of the Father, The Brightness of his Glory, and the express Image of his Person: Heb. 1.3. John 1.14. The Word was made Flesh, and dwelt among us, 〈 in non-Latin alphabet 〉 , he pitched his Tent, And we beheld his Glory, the Glory as of the only begotten of the Father. He was still co-equal with his Father; the fullness of the God-head dwelt in him; his Flesh was taken into the Fellowship of the Divine Nature, as soon as it began to have a Being in the Womb of the Virgin, the highest Dignity a Creature is capable of. The Person of the Son was truly communicated to the Nature of Man, and the Nature of Man truly communicated to the Person of the Son: He that was the Son of Man, was truly the Son of God; and he that was the Son of God, was truly the Son of Man: And by virtue of this Union there was a Communion higher than all other Communions; the fullness of Grace was subjectively and inherently in his Human Nature, He was anointed with the Oil of Gladness above his Fellows, Psal. 45.7. And he is said, John 3.34. to receive the Spirit without measure, both for the Essence and Virtue of it, to all Effects and Purposes, for himself and others: So that there needed nothing to be added to his full Happiness. Christ was Comprehensor, he perfectly knew upon Earth, what we shall know in Heaven, and was perfectly Holy, and perfectly Good.

2. The Glory of his Office was to be Mediator between God and Man: An Office of so high a Nature, that it could be performed by none but him, who was God and Man in the same Person. For he that would be Mediator, was to be Prophet, Priest and King. As a Prophet, he was to be Arbiter, to take knowledge of the Cause and Quarrel depending between them; and as an Internuncius, and Legate, to propound and expound the Conditions of Peace, that are to be concluded upon. As he was a Priest, he was to be an Intercessor, to make Interpellation for the Party offending; and then to be a Fidejussor, or Surety, making satisfaction to the Party offended for him. As he was a King, having all Power both in Heaven and Earth, he was to keep and present the Church of God so reconciled in the state of Grace, and to tread down all Enemies thereof. Here is a great deal of Glory far above any Creature.

Secondly, What he wanted, that he should pray to be glorified. The Glory of his Person and Office was yet but imperfect.

1. Of his Person, in both Nature. It is said, Phil. 2.7. He made himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of Man, 〈 in non-Latin alphabet 〉 , he made himself empty and void, not simply and absolutely, for then he would cease to be himself, and then he would cease to be God; but Oeconomically and Dispensatively, vailing and covering his God-head under the Cloud of his Flesh, the Beams of his Divinity, as it were, wholly laid aside, only now and then it broke out in his Works and Speeches. Certainly, he abstained from the full use and manifestation of it: He did not cease to be what he was, but laid aside the manifestation of it, and hid it in the form of a Servant, as if he had none at all. The World could not discern him; to his own familiar Friends he was now and then discovered, as occasion did require it. Otherwise in his whole Course, his Incarnation, Nativity, Obedience to the Law of Nature, to the Law of Adam, Law of Sin, of Abraham, were a veil upon him. He suffered Hunger, Thirst, Weariness, bitter Agonies, shame of the Cross, pain of Death, ignominy of the Grave; Yea, he was not only in the form of a Servant to God, this Commandment have I of my Father, John 6.38. But he was subject to worldly Powers, a Servant of Rulers, Isa. 49.7. wholly at their dispose. His Human Nature was subject to natural Infirmities, Hunger, Thirst, Fear, Sorrow, Anguish; he had not attained Incorruption, Impassibility, Immortality, nor that glorious Purity, Strength, Agility, Clarity of Body, which he expected, Phil. 3.21. together with the fullness of inward Joys and Comforts in his Soul. He lost, for a while, all Sense and actual Fruition of his Father's Love, Mat. 26.46. My God, my God, why hast thou forsaken me? So that though he had the Spirit without measure in Holiness, and Righteousness, yet he was still humbled with unpleasing and afflictive Evils.

2. For his Office. It was managed as suited with his Humiliation; and all his Actions of Prophet, Priest and King, could not be performed gloriously, but in an humble man • er, as suited with his present State. He was an ordinary Prophet, teaching in the World; as a Priest, hanging on the Cross; as a King, but he had but few Subjects; therefore it is said, Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Savior, as if he had not exercised any of his Kingly Office before, but he was but as a King anointed; he did not so evidently show forth the Kingly Office as afterward: Now he doth not overcome his Enemies by Force or by Power. 1 Sam. 16.13. David was a King as soon as anointed, but for a long time he suffered Exile, and wandered in the Wilderness, before he was taken into the Throne: So it was with Christ.

II. His Exaltation. What Christ prayed for, might be known by the Event. His Exaltation begun at his Resurrection, and received its accomplishment by his sitting at God's right hand. His Exaltation answered his Humiliation; his Death was answered by his Resurrection; his going into the Grave, by his ascending into Heaven; his lying in the Grave, by his sitting at God's right hand; which is a Privilege proper to Christ glorified. In the other we share with him, we rise, we ascend, but we do not sit at God's right hand. By his Grave, though this Body was freed from Corruption, his Human Nature was discovered, but his Body had not those glorious Qualities as afterwards at his Ascension.

Therefore leaving his Resurrection, let us speak of his Ascension, and sitting on the right Hand of God.

First, His Ascension. Three Things happened to Christ at his Ascension.

1. The Exaltation of his Body, and Human Nature; it was locally taken from the Earth, and carried into Heaven; Acts 1.9. While they beheld, he was taken up, and a Cloud received him out of their sight, into the same Heaven, into which we shall be translated. They err, who say, that Christ's Ascension standeth in this, that Christ is invisibly present everywhere; which destroyeth the Properties of a Body: there was not only a change of State, but a change of Place; it was a created Nature, still finite.

2. The Glorification of his Person, which is the thing spoken of in this Text; then all the thick Mists and Clouds which eclipsed his Deity, were removed: Not that there was any Deposition, or laying aside of his Human Nature, that is an essential part of his Person, and shall continue so to all Eternity; but only of all Human Infirmities. he laid aside his Mortality at his Resurrection, and necessity of Meat and Drink, but was not restored to his Glory till his Ascension; his Body was so bright, that it shall pass through the Air like Lightning, clearer than the Sun. Upon the Earth he was ignorant of something, of the Day of Judgment; now he hath all Wisdom, not only in Habit, but in Act. Before he grew in Wisdom, which he manifested by degrees; now the Glory of his Deity shineth forth powerfully.

3. A new Qualification of his Office. Christ hath exercised the Mediatory Office from the beginning of the World till now, before his coming in the Flesh, when on Earth, and after his Ascension.

Secondly, The next thing we are to speak of in the Glorification of Christ, is his • itting at God's right hand. Psal. 110.1. The Lord said unto my Lord, sit thou at my right Hand, till I make thine Enemies thy Footstool. It is Christ's welcome as soon as he came to Heaven. The Angels guarded and attended him, and they brought him near the Ancient of Days. Dan. 7.13. I saw in the Night Visions, and behold, one like the Son of Man, came with the Clouds of Heaven, and came to the Ancient of Days, and they brought him near before him. They, that is, the Angels did it, they are his Ministers: Heb. 1.6, 7. When he bringeth in the first begotten into the World, he saith, And let all the Angels of God worship him. And of the Angels he saith, Who maketh his Angels Spirits, and his Ministers a Flame of Fire. He cometh royally attended. Then the Father welcometh him with, Ask of me, and I will give thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession. Psal. 2.8. As Mediator, Christ was to have a grant of the Kingdom by pleading his Right, and then God seateth him on the Throne, Sit thou on my right Hand, Psal. 110.1. God doth, as it were, take his Son by the Hand, and seat him on the Throne.

This sitting on God's right Hand, implieth;

1. The giving of all Power, or a restoration of him to the full use of the Godhead. He had an Eternal Right, as the Second Person, but he was to receive a new Grant. Mat. 28.18. All Power is given to me in Heaven and in Earth. Christ, as God, hath all Power, equal Power with the Father by Eternal Generation; but as God Incarnate, it is given to him. So, Phil. 2.9, 10. Wherefore God also hath highly exalted him, and given him a Name above every Name, that at the Name of Jesus every Knee shall bow, of Things in Heaven, and Things in Earth, and Things under the Earth ; to make all Enemies stoop to him, that he might receive Adoration from Angels, Men, and Devils.

2. A Grant of Authority to rule according to Pleasure. He is made Prince of Angels: Col. 2.10. He is the Head of all Principality and Power, He is to be their Sovereign Lord: and Head of the Church, Ephes. 1.22. Christ is to us the Head of all Vital Influences: And Judge of the World; Acts 17.39. He hath appointed a day, in which he will judge the World in Righteousness by the Man whom he hath ordained, whereof he hath given Assurance to all Men, in that he hath raised him from the Dead. This is the Sum of Christ's Glorification.

The Uses of the whole.

Use 1. In that Christ prayeth for Glory, it presseth us,

1. To take heed of dishonoring Christ, now he prayeth to be glorified. It was a great Sin, that the Jews crucified the Lord of Glory; but they have some excuse, in that they knew not what they did. 1 Cor. 2.8. Whom none of the Princes of this World knew; for had they known it, they would not have crucified the Lord of Glory. His Glory was not easily seen in his Exinanition and Abasement. But now we know more, and we cross his Prayers, if we crucify him again afresh, and put him to open shame, Heb. 6.6. We cannot indeed crucify Christ really, but we may draw the Guilt of his Enemies that crucified him upon us. By your scandalous Lives, you do in effect, as to your Intentions, deprive him of his Glory, and approve the Act of the Jews against him; you live as if no such thing had been done to Christ, as his Translation into Heaven.

2. Since Christ so earnestly sued for his Glorification; it is our Duty, by all means, to procure and further his Glory. We cannot do anything, as his Father doth; we cannot bestow anything upon him but Praise, and magnify him by a steadfast Faith, and by an Holy Life. Mortified Christians are the Glory of Christ.

3. It is Comfort against the Reproaches and Oppositions of Men, as to the Kingdom of Christ. Though the Jews scorn it, the Turks blaspheme it, Heretics undermine it, yet Christ's Prayers will do more than all their Endeavors; still he will appear God manifest in the Flesh. Christ's Glory cannot be hindered, he hath prayed for it.

Use 2. In that Christ was glorified, (for he cannot be denied whatever he demands) it is useful for our Comfort, for our Instruction.

1. For our Comfort.

(1.) Christ's Glorification, is the Pledg and Earnest of ours. Had not he risen, and ascended, and been received up into Glory, neither should we; the Gates of Death had been barred upon us, and the Gates of Heaven shut against us, and we should have been covered with eternal Shame and Ignominy. But now Christ, like another Sampson, hath broken through the Gates, and carried them away with him; our Head is risen, and we in him; we receive of his Fulness, Glory for Glory, as well as Grace for Grace. Nobis dedit arrhabonem Spiritus, & à nobis recepit arrhabonem Carnis. We have Livery and Seisin of the Kingdom of Heaven already in Christ. We are ascended with him; Ephes. 2.6. And hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus. In Contracts, Pledges are usually taken and given: Our Head is crowned, and shall not the Members? The Human Nature is already placed in the highest Seat of Glory.

(2.) It is a sign God hath received Satisfaction. The Lord sent an Angel to remove the Stone, not to supply any Power in Christ; But as a Judge, when he is satisfied, sends an Officer to open the Prison Doors: Our Surety is delivered out of Prison with Glory and Honor, God hath taken him up to himself. What is done to our Surety, concerneth us: Christ hath perfectly done his Work, there is no more to be done by way of Satisfaction: God was well-pleased with him, or else he had not been at his right Hand. Certainly all the Work of his Mediation was not accomplished on Earth, he is now in Exaltation, performing those other Offices that remain to be fulfilled by him in Heaven.

(3.) Hence we have Confidence in his Ability to do his People Good. He is now restored to the full Use and Exercise of the Godhead; he can give the Spirit, and perform all the Legacies of the Covenant. There were many repaired to Christ in the days of his Flesh, when he was under Poverty, Crosses, Death; the Thief on the Cross said, Lord, remember me when thou comest into thy Kingdom: What shall we not expect now he is entered into Glory? Faithful Servants follow their Prince in Banishment, but they have greater Encouragement, when he is on the Throne. Those that adhered to David in the Desert, might look for much from him crowned at Hebron. Acts 2.33. Therefore being by the right Hand of God exalted, and having received of the Father the Promise of the Holy Ghost, he hath shed forth this which ye now see and hear. Not that then only he was endowed with the Gifts of the Spirit; for whilst he was on Earth, he was filled with the Spirit without measure; but then he received the Accomplishment of the Promise, of pouring out the Spirit upon us; for by Promise is meant, the Accomplishment of the Promise, for the Promise was long before. Luke 24.49. And behold, I send the Promise of my Father upon you; but tarry ye in the City of Jerusalem, till ye be endued with. Power from on High. Acts 1.4. And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the Promise of the Father. When he came to Heaven, he received the fulfilling of this Promise; for God did not bring Christ into Heaven, as we are brought into Heaven, merely to rest from Labor, and to enjoy the Reward of Glory; but that he might sit in the Throne of Majesty and Authority, to have Power to send the Spirit, and gather the Church, and condemn the World, and to apply to all the Elect the Privileges that he had purchased for them. There are Effects of Christ Crucified, and there are Effects of Christ Raised and Exalted. Psal. 68.18. Thou hast ascended on High, thou hast led Captivity captive, thou hast received Gifts for Men; yea, for the Rebellious also, that the Lord God might dwell among them. He gave Gifts when he ascended, as Kings do at their Coronation. The Humiliation of Christ hath its Effects, in fulfilling the Curses of the Law, pacifying God's Wrath and Justice, the annihilation of the Right which the Devil had in Elect Sinners, purchasing a right to returning to God, and enjoying the Grace of Eternal Life. The Exaltation of Christ hath its Effects, viz. the Application of this Righteousness, and to possess us of this Right. When Christ was dead, it was lawful for those for whom he died, to return to God, and enjoy his Grace; but it was not possible, for they were dead in Sins: Therefore God raised up Christ, and gave him Authority to pour out the Holy Ghost, that we should seek in Grace, not only the force of Satisfaction, but of Regeneration; that the effect of his Abasement, this of his Advancement. What a Comfort is this, that Christ would not only die for us, but rise again, and pour out his Spirit, that his Blood might not be without Profit!

(4.) Here is Comfort for the Church; while our Head is so highly magnified, and made Lord of all, he will rule all for the best; certainly, no Good shall be wanting to them that are his. Psal. 110.1. The Lord said unto my Lord, Sit thou at my right Hand, until I make thine Enemies thy Footstool. There shall come a Time, when the Church shall have no Enemies, so far shall it be from its being overcome by its Enemies, that they shall curse themselves that ever they resisted the Church.

(5.) Our Sins shall not prejudice our Happiness, seeing he sitteth at the right Hand of God the Father to be our Intercessor. 1 Joh. 2.1. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous ; we have a Friend at Court, a Favorite in the Court of Heaven. If it were not for Christ's Intercession, what should we do! those that know the Majesty of God, their own Unworthiness, the pollution of their Prayers, what should they do! The Spirit is our Notary here; Rom. 8.26. The Spirit helpeth our Infirmities: for we know not what to pray for as we ought; but the Spirit is self maketh intercession for us, with groanings which cannot be uttered. And Christ is our Advocate in Heaven; Rev. 8.3. And another Angel came and stood at the Altar, having a golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all Saints, upon the golden Altar which was before the Throne. Our Prayers have an ill savor as they come from us.

2. For our Instruction. It teacheth us to seek Heavenly Things. Col. 3.1. If ye then be risen with Christ, seek the things that are above, where Christ sitteth at the right hand of God. Phil. 3.20. Our Conversation is in Heaven, from whence also we look for the Savior, our Lord Jesus Christ. We should imitate Christ; whatever he did Corporally, we must do Spiritually. There is our Treasure; if you are the Children of God, he is your Delight. There is our Head; the inferior Parts never do well when they are severed from the Head. All that we expect cometh from thence, and therefore a natural desire of Happiness carrieth the Saints thither.

SERMON VII.

WE have now ended the first Paragraph of this Chapter, Christ's Prayer for himself. Here he cometh to pray for others, the Disciples of that Age. When Jacob was about to die, he blesseth his Sons; so doth Christ his Disciples: Christ representeth their Case with as much vehemency, as he doth his own.

In this Verse useth three Arguments: They were acquainted with his Father's Name; belonged to his Grace; and were obedient to his Will. Or if you will, you may observe,

• First, The Persons, for whom he prayeth.
• Secondly, The Reasons, why he prayeth for them; which are three:
  • I. What Christ had done.
  • II. What the Father himself had done.
  • III. What they had done.

First, The Persons, for whom he prayeth, The Men which thou hast given me out of the World. Who are these? I answer, the Disciples, or Believers of that Age; not only the eleven Apostles are intended, though chiefly: But it is not to be restrained to the Apostles only.

1. Because the Description is common to other Believers; others were given him besides the eleven Apostles. It is the usual Description of the Elect in this Chapter, ver. 2. That he should give eternal Life to as many as thou hast given him. So, ver. 9. I pray for them whom thou hast given me, for they are thine. And, ver. 24. Father, I will that they also whom thou hast given me, be with me where I am: And in other Chapters of this Gospel.

2. Because Christ had made known the Name of God to more than the Apostles: Many of the Jews and Samaritans had received the Faith; Acts 1.15. there a hundred and twenty met together in a Church-Assembly presently after Christ's Death.

3. Otherwise they had been forgotten in Christ's Prayer; for afterwards he prayeth only for future Believers, ver. 20. Neither pray I for them only, but for those that shall believe on me through their Word. Mark, That shall believe. But though the Apostles are not only intended, yet they are chiefly intended, as appeareth by that Expression, Through their Word. We have seen who are the Persons. Now they are described to be the Men which the Father hath given me out of the World. [Men.] To note the greatness of the Blessing, though they were frail, miserable Men, corrupt by Nature, as others are; yet by singular Mercy they are made familiar Friends of Christ, and some of them Doctors of the World. [ Which thou hast given me ] by way of special Charge. There is a double giving to Christ, by way of Reward, by way of Charge: These were given to him as a peculiar Charge. [ Out of the World. ] That is, out of the whole Mass of Mankind: When others were left and passed by, God singled them out, and gave them to Christ.

I shall open the Phrase more fully in the next Clause.

The Points of Doctrine are these.

1. Observ. In the business of Salvation Christ would deal with us, not by Angels, but by Men given him out of the World, that is the Description of the Apostles and Doctors of the Church. In the Text; To us he hath committed the word of Reconciliation. God could teach us without Pastors, and manifest himself unto us by inward and secret illapses into the Heart; but he useth the Ministry of Men; and that not out of Indigence, but Indulgence; not for any Efficacy in the Preacher, but for Congruence to the Hearer; as a Means most agreeable to our frail State. There is Mercy in this Appointment.

1. It is most for the Glory of God. God's Honor cometh freely from us, when the Instruments are vile and despicable. We are apt to sacrifice to the next Hand. Acts 14. They brought Oxen and Garlands to sacrifice to Paul and Barnabas. 2 Cor. 4.7. We have this Treasure in earthen Vessels, that the excellency of the Power may be of God, and not of us. These are most apt to rival God, as Children thank the Taylor.

2. It trieth our Obedience. We look for extraordinary Miracles, and ways of Revelation; God would see if we can love Truth for Truth's sake, rather than for the Teacher's sake, and take it from the meanest Hand. It is not [ Who ]; but [ What ] is delivered. Foolish Man would give Laws to God. Christ impersonateth our Thoughts, Luke 16.30. If one went to them from the dead, they will believe. Had Christ come in Person, spake to us in an audible Voice, or sent an Angel, they would believe; foolish Thoughts! God trieth you by Moses and the Prophets. It is a deceit, to think if we had more glorious Means, it would be otherwise with us! Christ came in Disguise: John. 1.11. He came unto his own, and his own received him not. And the Word is brought to us in earthen Vessels. It is merited by God-Man, it is dispensed by the Power of God by Man.

3. It is the most rational way. He doth not rule us with a Rod of Iron, by mere Power and Majesty; but draweth us by the Cords of a Man, by Counsels and Exhortations: He dealeth with us by those with whom we have ordinary Converse, as a Man with his Friend, Exod. 33.11. What should Sinners do, if God should come and thunder to them in Majesty and Glory! Exod. 20.19. Let not the Lord speak to us. He vaileth it under the Cloud of Human Weakness. There is no conversing with the terribleness of Majesty, but by intermediate Persons. Men speak to us, that have a feeling of our Infirmities; Prophets are 〈 in non-Latin alphabet 〉 , Men of like Passions with ourselves, Jam. 5.17. If Angels should teach us, we would think the Precepts too strict for Men. Men know how to speak to us, by speaking from the Heart to the Heart: Prov. 27.19. As Face answereth Face in a Glass, so doth the Heart of Man to Man. There may be lesser differences in regard of Complexion and Constitution, but they know the general Nature of Man.

4. It is the • urest way. If Men deceive us, they deceive themselves: We have experience of their Fidelity in other Things, and they confirm it by their own Practice. They are subjected to the Law of the same Duties, and Necessities; sometimes seal the Truth with their Bloods.

5. It is a comfortable way. Paul, a great Sinner before Conversion; Peter, a great instance of the Infirmities and Falls of the Saints; yet from their own experience of the Power and Comfort of the Gospel, preach it to us. Well then, scorn not God's Institution, but admire the Wisdom of it. We are bound to submit, though we could see nothing but Folly. 1 Cor. 1.21. It pleased God by the foolishness of Preaching, to save them that believe.

2. Observ. Again, It is a special Privilege to be chosen to Privileges of Grace, when others are passed by. [Given me out of the World.]

1. There is a world of others, and they are left to themselves. Christ hath not the Tithe of Mankind, Jer. 3.14. One of a City, and two of a Tribe. Christ doth not take them by Dozens or Hundreds, but by Ones and Two's. Grace falls on few. Christ seeketh out the Elect, if but one in a Town.

2. They were as eligible as we, only we were singled out by mere Grace. The Lot might have fallen upon them, as well as upon you, Thousands in the World were as eligible. Ezek. 18.4. Behold all Souls are mine; as the Soul of the Father, so also the Soul of the Son is mine. All were made by the same God out of the same Mass of Nothing: He is equally Judge of all; all had sinned. Thy Soul was as polluted as theirs, as liable to God's Judgment, as deep in the same Condemnation; yet such was his good Will and Pleasure, to single us out. This is the Glory of his Grace, Miserabor cujus misertus fuero. Mal. 1.2, 3. Was not Esau Jacob's Brother? saith the Lord, yet I loved Jacob, and I hated Esau. Tho all Men be equal in themselves, yet Mercy can make a distinction: The best Reason is God's good Pleasure. Well then, apply this.

(1.) Look to the Distinction. How many steps of Election may we walk up! That we were not Toads and Serpents, but Men, the same nothing was as pliable; not Men only, but Christians, within the Pale of the Church; not Christians at large, but born there, where the Mists and Foggs of Popery were dispelled; nor Protestants at large, but called to a stricter Profession; still in every degree Multitudes were cut off. That I was not a Christian, but a Minister, an Officer in the Church. 1 Tim. 1.12. He counted me faithful, putting me into the Ministy. Plato gave thanks for three Things: that he was a Man, not a Woman; a Grecian, not a Barbarian ; not an ordinary Greek ▪ but a Philosopher. A Christian may much more give thanks.

(2.) To the reason of this Distinction. John 14.22. 〈 in non-Latin alphabet 〉 , How is it that thou wilt manifest thyself to us, and not unto the World? Luke. 1.43. And whence is this to me, that the Mother of my Lord should come unto me? When you have searched all you can, you must rest in Christ's Reason, Mat. 11.26. Even so Father, for so it seemed good in thy sight. God's Supremacy over all things in Heaven and in Earth, maketh him free to choose or refuse whom he pleaseth. It is not because you were better disposed than others; many of a better temper were passed by: God raised up an Habitation to the Spirit out of crabbed knotty pieces. A Man in a Wood leaveth the crooked Timber for Fuel: The young Man that went away sad, was of such a sweet natural Temper, that it is said, Christ loved him.

Secondly, Let us now come to the Reasons why he prayeth for them.

I. What he did; I have manifested thy Name to them. In which Christ intimateth his own Faithfulness, and their future Usefulness. His own Faithfulness; for this was one way of Christ's glorifying his Father on Earth, by communicating the tenor of the Christian Doctrine to the Disciples; so that some of them by the Light received were to be special Instruments of converting the World. 〈 in non-Latin alphabet 〉 , I have manifested: By outward Teaching, and inward Illumination. Outward Teaching was necessary; the Mystery of the Gospel was but sparingly revealed by former Prophets ; but Christ, who was in the Bosom of the Father, knew the depth and bottom of it. John 1.18. No Man hath seen God at any Man; the only begotten Son, who is in the Bosom of the Father▪ he hath declared him ; and accordingly he revealed it to the Disciples. And besides, by an inward Light he gave them to understand it; for Christ preached publicly; but all did not understand him, but those to whom it was given to know the Mysteries of the Kingdom of God, Mat. 13.11. So much is intimated in the word 〈 in non-Latin alphabet 〉 . And herein Christ fulfilled that Prophecy, Psal. 22.22. I will declare thy Name unto my Brethren. The Disciples of Christ, especially the Apostles, are adopted into the Privileges of Coheirs with Christ, and therefore to them he declared his Father's Name; than which there could not be a greater Privilege. Now by the Name of God, some understand one thing, some another, according to the different Acceptations of the word Name. Largely, and more generally, we may understand, whatever is necessary to be known and believed to Salvation concerning God's Will and Essence; That is his Name, all by which the Father might be known, as Men are known and distinguished by their Names. The meaning is, that he had made known to them the whole Doctrine concerning God's Will and Essence; teaching them, that in one Essence of God there are three distinct Persons, Father, Son, and Holy Ghost; that the Father begot the Son his substantial Image, by eternal Generation, and sent him in time, that he might take a true Human Nature on him, that so he might become a Mediator between God and us, by whom alone we have access to God, that we may obtain Grace and Life Eternal. Now this he manifested in his Doctrine, in the Course of his Life, and by the Light of the Spirit, freeing them from all Prejudices, contracted by their own Darkness, or the obscure Doctrine that was then taught in the Church.

1. Observe; Christ's faithfulness to his own Charge. He opened all the Mysteries of God's Name, that is, of the true Religion, to them. We that are Ministers, and you that are Masters of Families, should learn of him: It is our Duty, to teach the Flock committed to our Charge: Acts 20.20. I kept back nothing that was profitable to you; teaching you publicly, and from House to House. We are to draw out all the Truths necessary to Salvation. It is not enough that Ministers live honestly and unblameably, that they are hospitable and kind, but they must teach the People to read God's Name. If you hire a Man to prune the Vineyard, and he diggeth in the Field; to fight in the Battle, and he watcheth the Stuff, it is not the Work you set him about. So to you that are Masters of Families, the Apostles were Christ's own Family; God expecteth it from you. Gen. 18.19. I know him, that he will command his Children, and his Household after him, and they shall keep the way of the Lord. Do not disappoint the Lord, he reckoneth upon it; your Family should be a little Flock, a little Church. Families are the Fountains of Church and Common-wealth. Oh how sweet will it be when we come to die, if we could say as Christ, we concerning our Flock, you concerning your Families, I have manifested thy Name to them that thou gavest me out of the World; thine they were, and thou gavest them me, and they have kept thy Word!

2. Observe; The earnest desire Christ had to glorify his Father, by living, teaching, dying, thy Name, thy Word. Oh that we would learn of our Lord to glorify our Father which is in Heaven; to be contented to do anything, to be anything, so we might be to the glory of God!

3. Observe; The Excellency of the Doctrine of the Gospel. Its Certainty, its Clearness.

1. Its Certainty: It is not a Doctrine forged in the Brain of Men, but brought out of the Bosom of God into the Breasts of the Apostles, and from them conveyed to us. In this word you have the Father's Heart, Christ told it the Apostles, I have manifested thy Name to them, &c. Christ is the Original Author, Heb. 1.2. In these last Times he hath spoken to us by his Son. The Son of God is the first Man in the Roll of the New-Testament Prophets; the first was not an Angel; but God's own Son, the Messenger of the Covenant, the Apostle of our Confession. Though Christ doth not speak to us immediately in Person, yet he spake to us by the Apostles; they have their Light from Christ. Therefore he that readeth the Word, should seem to hear Christ speak▪ This was that which he whispered to the Apostles in secret.

2. The Clearness of the Scriptures. Christ knew all the Councils of God, and he hath manifested his Name to the Apostles. There is a Light shining; if we see it not, it is a sign we are lost. 2 Cor. 4.3, 4. If our Gospel be hid, it is hid to them that are lost: In whom the God of this World hath blinded the minds of them which believe not, lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. What an Advantage have we above the Gentiles, and above the Jews?

1. Above the Gentiles. The Doctrine of the Essence and Will of God cannot be known by the Light of Nature. Somewhat of his Glory shineth in the Creatures: Rom. 1.20. For the invisible Things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead. Some Characters there are in Conscience, though horribly defaced; but alas, the furthest reach of Nature cometh short of Salvation. Nature is blind as well as lame, in things supernatural; there are some few remains of Light to keep the Law of Nature alive in the Soul, for the advantage of Civil Society, and Moral Business. When Nature putteth on the Spectacles of Art, still she is blind. There are many Inventions to polish Reason; to sharpen Discourse, there is Logic; for Language, Rhetoric; for Government and Equity, Laws; for Health, Physic; for Manners, Ethics; for Societies of Men, Politicks; for Families, Economics; but for Worship, Nothing; their piercing Wits were there blunt. Man is naturally wise for everything, but to maintain a respect between him and God. They knew there was a God, and that this God ought to be worshipped; but what he was, and how he should be worshipped, they knew not; their Knowledge was rather a Mist than a Light. His Works told them, that he was Wise, Powerful, and Good; but they were unhappy in their determination of his Worship; they sat a brood, and proved but Fools: They professed themselves to be Wise, but became Fools, Rom. 1.22. While they intended him Honor, they carved to him the greatest contempt: whilst they would express him in the Image of the Creatures, they dishonored him. Natural Light is but small in itself, and Corruption maketh it less. They knew nothing of the misery of Man, and the Remedy by Christ; our Fall in Adam, Original Sin, and the Work of Redemption were Mysteries to them; they could not dream of these things; when they were revealed, they counted them Foolishness. They spoke of Virtue as a moral Perfection; of Vice, as a stain of Nature; but nothing of Righteousness and Sin, as relative to the Covenant of God. God used the Heathen as Instruments, to put Nature to the highest extent. How may we pity them, that they could go no further! and admire God's Mercy to us, that we, being weaker than they in natural Gifts, are yet stronger in Grace! that a Boy out of a Catechism should know more than they! Their Misery was great in abusing the Light of Nature; our Misery will be greater, and Damnation double, if we abuse the Light of Nature and Grace.

2. Above the Jews, whom God acquainted with his Statutes above all other Nations. They knew little of the Name of God in comparison of what we know. Therefore Moses desires to know God's Name, Exod. 3.13. And it is said, Judges 13.18. Why askest thou after my Name, seeing it is secret? The Divine Glory was hidden, and under a Vail. In those Appearances of Christ little was known, in respect of what was known at his Incarnation. It is spoken in reference to the present Dispensation. Some notice they had of this Mystery: God acquainted them with his Name by degrees, as Exod. 6.3. I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty; but by my Name JEHOVAH was I not known to them. God had made himself known by other Names; to the Fathers, by the Name of God Almighty; the Name JEHOVAH, that should be an Appellation among his gathered People, giving a Being to his People, and making good his Promises. Afterwards, I am the God of Abraham, the God of Isaac, the God of Jacob, as more relating to the Covenant. Afterwards, Jer. 23.5, 6. I will raise up to David a Righteous Branch, this is the Name whereby he shall be called, THE LORD OUR RIGHTEOVSNESS. Then God will be known by his Grace, justifying his People, and accepting them for Christ's sake. But in the New Testament all is open and clear, he is called the God and Father of our Lord Jesus Christ, Ephes. 1.5. Then God the Father, and the Mediator, were clearly made known. Alas! the Jewish Church knew little of the Doctrine of the Trinity, the Distinction of the Persons, the Quality of the Mediator, the Way of Salvation. What they knew was obscured, and the Doctrine of the Messiah horribly depraved.

Use. Let us bless God for the Word, and take heed unto it, as to a Light shining in a dark Place. What would be our Condition, if we had not the Scriptures among us? We should be no better than Salvages in the Wilderness, or as the Body without the Soul, the Earth without the Sun. God might immediately have revealed himself to Man; he that made the Heart, can instamp it with the Knowledge of his Will: But he would state his Doctrine into a settled Course, that we might not coin Oracles to ourselves, or obtrude Fancies on others. We have, 〈 in non-Latin alphabet 〉 , a more sure word of Prophecy, whereunto ye do well that ye take heed, as to a Light that shineth in a dark place, 2 Pet. 1.19. He knoweth to what Liberty we incline in preaching Divine Things. No more 〈 in non-Latin alphabet 〉 of those divers Ways and Manners, wherewith God spake in times past to our Fathers by the Prophets, Heb. 1.1. After the closing of a perfect Canon, there needed nothing but ordinary Revelation. This is sufficient to Salvation, if there were no Book else; if the World were full of Books, and this only were wanting, there were no certain way nor Rule to Heaven. Here is God's Heart discovered to us, and our Hearts to ourselves; it is a ray of the Face of God in Christ. John 1.18. No Man hath seen God at any time; the only begotten Son of God, that lay in the Bosom of the Father, he hath declared him. Satan hath been ever maligning this Light, that he might more securely domineer in the World. Christ undertook he would declare God's Name to his Brethren, and here he hath done it. O let it it come with Divine Authority upon your Hearts, in all the Precepts, Promises, Threatenings of it, that you may come to a nearer sight of God and yourselves!

4. Observe; The Necessity of a Divine Light, before we can understand the Things of God. I have manifested thy Name, &c.

1. There must not only be an outward sure Rule of Doctrine, but an inward Light. We can have no savory Apprehensions of the Things of God, till Christ himself become our Teacher; the Son of God must always be the Interpreter of his Father's Will: He is the Word that speaketh to the Heart. All Men by Nature are ignorant of the Name of God, without any saving-Knowledge. Ephes. 5.8. Ye were sometimes Darkness ; not only in the Dark, but Darkness itself: but now ye are Light in the Lord, that is, enlightened by his Spirit: This is proper to the Elect, those who are given to him. The Church is Christ's open School, the Scriptures our Book, the Ministers are the Ushers, and Christ is the inward Teacher. Some are only taught by the Ministers, others are taken aside and taught by Christ himself in private: His Public Lectures are read to all Hearers, but the Elect are taught of God. John 6.68. Lord, to whom shall we go? thou hast the Words of Eternal Life. Others may hear the Word, but they perish in their own blindness and unbelief. Some play the Truants in Christ's School, they will not hear, they pass Judgment on themselves. Acts 13.48. As many as were ordained to Eternal Life, believed. The whole City was met to hear, but none believe but the Elect: and the Apostle doth not say, As many as believed, were ordained to Eternal Life, but as many as were ordained, believed. It is not given to all, Matth. 13.11. It is given to you to know the Mysteries of the Kingdom of Heaven, but to them it is not given. All the Difference is in the Will of God; so that the Scholars in this kind, are the Called according to his Purpose. Christ's teaching is of no larger extent, than his Father's Election. Some School-masters, besides their common Care, do teach such Children a-part, as they love most, they take them, and point with the Finger: So doth Christ manifest himself to those that are given him out of the World, by the inward Work of his Grace. Moral Suasion is common to all, but he taketh some aside and worketh on their Hearts.

2. For the manner of this Teaching, it is accompanied with Force and Power. There is always an Operation, that goeth along with this teaching, John 6.44, 45. No Man can come to me, except the Father that hath sent me draw him. It is written in the Prophets, they shall be all taught of God. There is Teaching and Drawing: The Inspiration, and the Impression go together. He is an incomparable Teacher, he giveth the Lesson, and an Heart to learn it; with Information he reformeth; and with the Knowledge of our Duty, he giveth a Will and Power to do it. He teacheth the Promise, so as to make us believe it; the Commandment, so as to make us obey it. The Soul is God's Echo, Psal. 27.8. When thou sayest, Seek ye my Face, my Heart said unto thee, Thy Face, Lord, will I seek. He reformeth by his Light, and exciteth by the Power of his Grace. In short, it is a powerful Teaching, joined with an inward Working: His Scholars are sure of Proficiency, for he hath their Hearts in his Hands, and can move them according to his own Pleasure: There is not only an Illumination of the Mind, but a Bowing of the Will. Corrupt Nature in Man is strong enough to resist anything of Man, as he is Man.

3. The necessity of this inward Light; without it the Word will not work. Many bear outwardly, that are never the better. John 6.44. No Man can come to me, except the Father which hath sent me, draw him. There must be an inward Light, an inward Operation on the Soul, or the Word is without Effect; the Heart must be opened, as well as the Scriptures. As all the Multitude that thronged on Christ did not touch him, as the diseased Woman did, who touched the Hem of his Garment; Who touched me? saith Christ, knowing that virtue had gone out of him, Mark 5.30. Many may come to an Ordinance, but virtue passeth out to few: The outward Minister can but speak to the Ear, it is Christ works Grace in the Heart; unless the Holy Ghost come down, and open the Mouths of Preachers to speak, and the Hearts of People, to hear, all is to no purpose.

Use. Well then, Every time you come to the opening of the Scriptures, look for this inward Light to shine into your Hearts, that you may have a saving Knowledge of God in Christ. Remember you come to hear that Doctrine, which Christ hath brought down from the Bosom of the Father, and he must bring it into your Bosoms. There are two sorts of Hearers.

1. Some are careless, that come hither, but scarce hear the Minister; their Bodies are in the Sanctuary, but their Spirits are in the Corners of the Earth. Their coming is made fruitless, by the wandering of their Hearts; they have experience of the Power of Satan, not of Christ: The Devil presenteth to their Fancy such Objects, as carry their Spirits from God and his Work. Ezek. 33.31. They come unto thee as the People cometh, and they sit before thee as my People, and they hear thy Words, but they will not do them: for with their Mouth they show much Love, but their Heart goeth after their Covetousness. Carcases without a Spirit are but Carrion, Clothes stuffed with Straw, that were a mocking: So is a Body present at hearing the Word, without a Soul. What is the difference between an absent Body, and a wandering Spirit? God knocketh at the Heart, but there is none within to hear him.

2. Some hear the Minister, but do not wait for the Illumination of Christ, which sometimes God grants to us in the hearing of the Word. Acts 11.15. As I began to speak, the Holy Ghost fell on them ; this is to draw us to Attention. Acts 16.14. Whose Heart the Lord opened, that she attended to those things that were spoken by Paul: When God disposeth us to hear his Word attentively, he approacheth to us in Mercy.

SERMON VIII.

II. THE next Argument is, what the Father had done in and about Believers, he disposed them into the Hands of Christ; Thine they were, and thou gavest them me. Where is,

• First, His Interest in Believers.
• Secondly, His Act about Believers.

First, His Interest in Believers: Thine they were. How is this to be understood? Divers have framed divers Sences, thine by Creation, thine by Election, thine by Sanctification. The Father being first in Order of the Persons, all Original Works are proper to him: So Creation is ascribed to him; so the Lord saith, Ezek. 18.4. All Souls are mine, all created by him. But this sense is not so proper to this place, because those for whom Christ prayed not, might plead this Interest: so Satan is God's, the Wicked and all Creatures are God's. By Election; thine by free Election, mine by special Donation. 1 Pet. 2.9. Ye are a chosen Generation, a peculiar People: the first and highest Act of Grace is ascribed to him, they are his chosen and peculiar Ones. These were eternally his, and by the continuation of the same purpose of Grace, they are always his. This is proper to this place; only Sanctification may be included, which is, as it were, an Actual Election. As by Original Election, the Heirs of Salvation are distinguished from others in God's Purpose and Counsel; so by Actual Election, they are visibly distinguished and set apart from others: So, thine they were, by an excitement of thy Spirit and Grace stirred up to follow me, and choose me in this special way of Service. Sanctification is also ascribed to the Father. John 6.44. No Man can come unto me, except the Father that hath sent me, draw him: and, Jude 1. To them that are sanctified by God the Father. The first Effect of Saving-Grace is ascribed to him, as the first rise of Grace is from his Love. I prefer the middle Sence, and do only take in the latter as the Effect. Thine they were ; they were chosen by the Purposes of thy Grace, and called, which is the Effect of that Grace passing upon their Hearts.

From hence,

1. Observe, That Christ pleadeth Interest as an Argument in Prayer. It is meet, when we come to pray to God, that we can say, We are his. This way would Christ endear his own Disciples to the Father's Respect and Grace; Psal. 119.44. I am thine, save me. The great Work of Christians should be, to discern their Interest, that they may come to God with some confidence. Though you cannot say, I am thine, with respect to the purposes of his Grace; yet at least you should say, I am thine, in your own Dedication and Choice; Si nostra tueri non vultis, & tamen vestra defendetis. Many a trembling Christian dareth not say, He is mine ; but he is resolved to say, I am his ; that is the fitter Argument with God. With our own Souls, in our own Straits, plead, He is mine. Psal. 42.11. Why art thou cast down, O my Soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the Health of my Countenance, and my God: but in Prayer plead, I am his ; though you cannot plead his Choice, plead your own Resignation. Consider, it is a forcible Argument: Everyone will provide for his own, He is worse then an Infidel, who will not provide for his own, especially those of his own Household. It is a comfortable Argument; When we cannot speak of our Works, we may speak of our Interest: Lord! I am a Sinner, but I am thine, I am a poor Wretch, but I am one, that would not be his own, unless I am thine. Oh, but says the poor Soul, If I could say, that I am thine, one that belongeth to the Purposes of thy Grace, there were some Comfort! Answ. It is sweet, when we can say mutually, I am my Beloved's, and my Beloved is mine: But are you not willing to choose him, though you cannot say he hath chosen you? The choice of our Portion discovereth our Interest. Canst thou in truth of Heart say, Lord! I have none in Heaven but thee, none upon Earth that I desire in comparison of thee? Psal. 73.25. If you can, in the sincerity of your Hearts, call God to witness this, it is sweet. Though thou canst not apply Christ, canst thou resign thyself? then we have the Fruit of Election, though we have not the Sense of it. God certainly hath chosen us, when by the Work of his Grace he maketh us choose him. Fallen Man is not dainty in his choice, till a Work of Grace passeth upon him; he turneth from the Creator to the Creature; he saith to the World, Would to God thou wert mine! to Riches, Honors, Pomp, would thou wert mine! Happy is the People that are in such a Case! It is Grace turneth us from the Creature back again to God; God is our Portion, because we are his; God cannot refuse that Heart which he hath thus drawn to himself.

2. Observe again, That none are given to Christ, but those that were first the Father's. Thine they were ; he had chosen them in the Purposes of his Grace, and disposed them into Christ's Hands. Thine by Election, mine by Special Donation. The Acts of the three Persons are commensurable, of the same Sphere and Latitude; those whom the Father chooseth, the Son redeemeth, and the Spirit sanctifieth. The Father loveth none, but those that are given to Christ; and Christ taketh charge of none, but those that are loved of the Father. Your Election will be known by your Interest in Christ, and your Interest in Christ, by the Sanctification of the Spirit. All God's Flock are put into Christ's Hands, and Christ leaveth them to the care of the Spirit, that they may be enlightened and sanctified. In looking after the Comfort of Election, you must first look inward to the Work of the Spirit on your Hearts, then outward to the Work of Christ on the Cross, then upward to the Heart of the Father in Heaven. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto Obedience, and sprinkling of the Blood of Jesus Christ. There is a Chain of Salvation, the Beginning is from the Father, the Dispensation through the Son, the Application by the Spirit; all cometh from God, and is conveyed to us through Christ by the Spirit.

Secondly, The Father's Act about Believers, Thou gavest me them.

How are they given to Christ? Things are given to Christ two ways; by way of Reward, or by way of Charge.

1. By way of Reward. So all Nations are given to him by way of Reward. Psal. 2.8. Ask of me, and I will give thee the Heathen for thy Inheritance, and the uttermost parts of the Earth for thy Possession. He is Lord of all, Acts 10.36. even of the Devils. All Flesh are thus given to him, to be ruled by him. This Donation is very large, and compriseth Elect and Reprobates; all Nations are Christ's Heritage in this sense, as well as the Church: All Power in Heaven and in Earth is given to him, to dispose of Elect and Reprobates according to his own Pleasure. Only in this giving by way of Reward, there is a difference; some are given to Christ at large, to be disposed of according to his Pleasure; others are given to him for some special Ministry and Service; as Hypocrites in the Church: and so Judas was given to him, as Christ saith, Vers. 9. Of them which thou hast given me, I have lost none but the Son of Perdition. Again, others are given to him by way of special and peculiar Interest, to be Members of his Body, Subjects of his Kingdom, &c. So only the Elect are given to Christ; the great Bargain that Christ drove with his Father, was an Interest in Souls; therefore it is said, Isa. 53.10, 11. 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 Hand. He shall see of the travel of his Soul, and be satisfied. This was all the Gain that Christ reckoned of.

2. By way of Charge. This again is proper to the Elect, who are redeemed, justified, sanctified, glorified. The Elect are made over to Christ, not by way of Alienation, but Oppignoration; none of them who are given to Christ by way of Charge can miscarry. John 6.37. All that the Father giveth me, shall come to me; and he that cometh to me, I will in no wise cast out. And, ver. 39. This is the Will of him that sent me, that of all which he hath given me, I should lose none, but should raise it up again at the last day. And, John 10.28, 29. I give unto them eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father which gave them me, is greater than all: and no Man is able to pluck them out of my Father's Hand. There is Christ's Faithfulness, and the Father's Power engaged, therefore this must needs be proper to the Elect.

Now because both these ways are proper to the Elect; that that I observe is, That the Father's Elect are given and committed to the Son, as his Purchase, and Charge.

First, They are given to him by way of Reward. Christ by virtue of his Purchase hath many Relations to Believers; they are given to him as Subjects of his Kingdom, as Scholars of his School, as Children of his Family, as the Spouse of his Bosom, as the Members of his Body. All these Relations I shall insist upon; for this was the Honor that was granted to Christ upon his Obedience. It was much that Christ would be our King, more that he would be our Master, more that he would be our Father, more that he would be our Husband, and yet further, that he would be our Head: He counted it an Honor, and bought it at a dear rate.

1. We are given to him, to be Subjects of his Kingdom. Christ is Lord of all the World, but he prizeth to Title like that of King of Saints, Rev. 15.3. to rule as Lord in the Church. No Throne like the Conscience of an humbled Sinner. The Heart is Christ's best Presence-Chamber, he loveth to have his Chair of State set there. He had an eternal Right together with the Father, and the Holy Ghost, but he would come and suffer, and be crowned with a Crown of Thorns, that he might have a new Right as Mediator, and have the Crown of Glory put upon his Head in the Church. Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Savior. The Father promised it long before upon Bargain and Contract. There is never a Subject that Christ hath, but is bought, and with the dearest Price, his Sovereign's own Blood, Mat. 20.28. He gave himself, 〈 in non-Latin alphabet 〉 , a ransom for many. Many Subjects die in other Kingdoms, that the Prince may be seated in the Throne; but here the Prince dieth for the Subjects, that he may govern his Spiritual Realm with more Peace and Quietness. As the Price was great, so the Father hath made him a large Grant.

1. Christ's Empire is Universal, and spread throughout the World. He properly is the Catholic King, there are no Bounds and Limits of his Empire. Isa. 53.12. Therefore will I divide him a Portion with the great, and he shall divide the spoil with the strong. Some of all Nations are given to him. Isa. 49.12. Behold, these shall come from far: and lo, these from the North, and from the West, and these from the Land of Sinim. North, West, South, Jews and Gentiles. The Jews that are now his Enemies, shall appoint to themselves a Head; as the Tribes flocked to Hebron to crown David. Hos. 1.11. Then shall the Children of Judah, and the Children of Israel be gathered together, and appoint themselves one Head, and they shall come up out of the Land. There is no King like Christ for largeness of Command and Territory. All Monarchs have certain Bounds and Limits, by which their Empire is terminated; Christ's Empire runneth throughout the whole Circuit of Nature, he hath a Multitude of Subjects.

2. Christ's Empire is Eternal. Of the increase of his Government there shall be no end, Isa. 9.7. Kings must die, and then their Favorites may be counted Offenders: So Bathsheba said to David, (who yet was a Type of the Reign of Christ) 1 Kings 1.21. When my Lord the King shall sleep with his Fathers, I and my Son Solomon shall be counted Offenders. But Christ liveth and reigneth for evermore. But you will say, Christ doth not reign forever, but till he hath put all Enemies under his Feet, when he shall resign up the Kingdom to the Father, 1 Cor. 15.24. I Answer, In Kingly Dignity there are two things Regia Cura, and Regius Honor ; Kingly Care, and Kingly Honor. Kingly Care, by which he ordereth and defendeth his Subjects; and Kingly Honor, which he receiveth from his Subjects. Certainly, Christ shall be King forever and ever, Luke 1.33. And he shall reign over the House of Jacob forever, and of his Kingdom there shall be no end ; because he shall always be honored and adored as King and Mediator: He shall resign the Kingdom, that is, that way of Administration; for when the Elect are fully converted and sanctified, and their Enemies destroyed, there will be no need of this Care. Now thus we are given to Christ, that he might be a King Universally and Eternally: He ruleth us by a sweet Covenant, he might rule us by Power. Other Kings find Subjects, he maketh them: He might rule us, for he bought us, he hath an absolute right over us: As there was a Covenant between the Father and Christ, so between Christ and the Church. He propoundeth no less than a Kingdom, Isa. 10.8. Are not my Princes altogether Kings? Christ's Title is by Purchase, Conquest, and Consent. All Christ's Subjects were Vessels of Wrath, Vessels of Hell, in their natural Estate; he recovered us from the Devil by Power and Conquest, he bought us out of his Father's Hands by Merit and Price.

In short, concerning this Kingdom, which belongeth to the second Person; The Father appoints it, the Son merits it, the Holy Ghost as Christ's Vice-Roy governs it. The Father chooseth a certain number of Men, giveth them to Christ; the Son dieth for these Men, ransometh them from the Grave and Hell, and committeth them to be ruled and governed to the Spirit, as Christ's Vicar; the Spirit useth the Ministry of Men, we are the Holy-Ghost's Overseers, Acts 20.28. by which Grace is wrought, and so we are united to Christ. Our Work by the Power of the Spirit is to bring them to Christ, and Christ bringeth us to God the Father, by his Intercession, and by final Tradition, which is the last Act of Christ's Mediatory Kingdom. 1 Cor. 15.24. Then shall he deliver up the Kingdom to the Father. God giveth us to Christ, Christ to the Spirit, the Spirit uniteth us to Christ, and Christ bringeth us to God. So that if we would enter into this Kingdom, we must go to God the Father, confess thou art a Traitor and Rebel, desire him not to enter into Judgment with thee, but seek to be reconciled: If thou thus comest to the Father, he will send thee to the Son; as Job 42.8. God biddeth the Friends of Job to seek his Intercession; I will not be pleased with you but in Christ. If I did not regard the presence of Jehoshaphat, I would not look to thee, nor see thee. 2 King. 3.14. Go to the Son, reflect upon Christ's Merit and Intercession, say, Lord! appear for us before thy Father, were it not for thee he would not regard my Face. The Son will send you to the Spirit; I cannot bring you to God in your Impurity and Rebellion, go to the Spirit of my Father, that he may wash you, and purge you. Plead the promise of the Spirit, John 16.13, 14. Howbeit, when he that is the Spirit of Truth shall come, he will guide you into all Truth; for he shall not speak of himself: but whatsoever he shall hear, that shall he speak, and he will show you things to come. He shall glorify me, for he shall receive of mine, and shall show it to you. When we come to the Spirit, he will send us to Moses and the Prophets, hear them. The Word is the Rod of his Strength: By the Word we are gained, by the Sacraments we take an Oath of Allegiance, in Prayer we perform our Homages, in Alms and Acts of Charity we pay him Tribute; Praise and Honor are the Revenues of this Crown.

Thus I have shown the Title, the largeness of the Grant, and the manner of Administration.

2. We are given to Christ as Scholars in his School. He is the great Prophet, and Doctor of the Church. Certainly Christ loveth the honor of this Chair, he counteth it an honor to be our Prophet. It is his Title, Acts 3.22. A Prophet shall the Lord your God raise up to you from among your Brethren. Christ he came out of the Bosom of God, to show his Mind and Heart; he is called the Apostle and High Priest of our Profession, Heb. 3.1. Christ taketh the Titles of his own Officers. Tho he be Lord of the Church, yet he is an Apostle. He counteth it an honor to be a Preacher of the Gospel, God's Legat a latere, the Son of God is first on the Roll of Gospel-Preachers. He laid the Foundation of the Gospel when on Earth, he teacheth now he is in Heaven; others teach for him; Christ counts it his Liberty to teach: He is to be a Light to the Gentiles: He doth not teach the Ear, but the Heart; he is still to nurture us, and bring us up. He is an excellent Teacher, he doth not only set us our Lesson, but giveth us an Heart to learn; the Scripture is our Book, but Christ is our Master, and we shall see wondrous Things, if he doth but open our Eyes.

3. We are to be Children of his Family. A Master is not so careful as a Parent. This was the thing propounded to allure Christ to the work of Redemption, Isa. 53.10. He shall see his Seed, he shall have a numberless Issue and Progeny. Tho all are Benonies, Sons of Sorrow, and Christ died in the Birth, yet this was his Privilege; He shall see his Seed. Jesus Christ hath a great Family, take it altogether. Rev. 7.9. A great Company which none could number, redeemed out of all Nations, and Kindreds, and People, and Tongues. Christ is wonderfully pleased with the fruitfulness of his Death. It is his great triumph at the last Day, Heb. 2.13. Behold, I, and the Children which God hath given me. It is a goodly sight, when Christ shall rejoice in the midst of them, and go with this glorious Train to the Throne of the Father. Jesus Christ is our Brother, and our Father: By Regeneration and the Merit of the Cross, our Father; but in the Possession of Heaven, our Brother: We are Co-Heirs with him.

4. We are given to him as the Wife of his Bosom: As a Father giveth the Daughter, whom he hath begot, to another for a Spouse and Wife; so doth God give his Elect to Christ. Indeed Christ hath bought her at his Father's Hands; other Wives bring a Dowry, but Christ was to buy his Spouse. As Saul gave his Daughter to David, but first he was to kill Goliath, and to bring the Fore-Skins of an hundred Philistines, 1 Sam. 17.25. and 18.25. So God gave Christ the Church for a Spouse, to be redeemed by his Blood; the Infernal Goliath was to be slain. Eve was taken from Adam when he lay asleep: so when Christ was a dying, the Church was as it were taken out of his Side. He was willing to die, that his Spouse might live. Christ left his Father at his Incarnation, his Mother at his Passion, to make the Church his Spouse: As a Man leaveth Father and Mother, and cleaveth to his Wife. This Honor Christ getteth by the Power of his Spirit; it costs him long wooing. David had bought Michal with the danger of his Life, yet he was fain to take her away from Phaltiel, 2 Sam. 3.13, &c. The Devil hath gotten Christ's Spouse into his Hands; Christ by his Spirit is to rescue her, and oblige her to Loyalty. Hereafter is the great Day of Espousals, the Bride's, and the Lamb's Hope. Christ's Honor, as well as our Comfort, is but incomplete now; Then he shall present the Church to himself, a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy, and without blemish. Eph. 5.27. Christ is now decking her against that time: We are to accomplish the Months of our Purification, Odors and Garments are to be brought out of the King's Treasury, Esther 2.12.

5. We are to be Members of his Body. Next to that of the Son of God, there cannot be a greater Title than Head of the Church. Poor Creatures, that Christ will take us into his own mystical Body, to quicken us, enliven us, and guide us by his Grace! If he were a Head to all things, that had been somewhat, Col. 2.11. He is the Head of all Principality and Power. But he is their Head for the Church's sake; And gave him to be the Head over all things to the Church, Eph. 1.22. over them to us; He counteth himself not perfect without us, Which is his Body, the fullness of him that filleth all in all ; that we should be called the fullness of Christ! He esteemeth himself as •• aimed and imperfect without us. He treateth his Mystical Body with the same respect, as his Natural; that was raised, ascended, glorified, so shall we; for the present he is grieved in our Miseries, as well as we exalted in his Glory, and so he communicates to us, and with us.

1. Use. Admire the Love of God in this Donation.

1. Of God the Father, that he should bestow us upon his own Son. As Christ pleadeth it to the Father, so should we plead it to ourselves: we were God's, and he gave us to Christ. Electing Love is the sweetest; others were his as well as you, Psal. 36.7. How excellent is thy loving-kindness, O God! That God should cast a Look on you!

2. Of God the Son, that he should take us as a Gift from the Father, and as a Reward of all his Services. Nothing could be more welcome than the tender of Souls. Consider, nothing could be added to the greatness of him, who was equal with the Father; the Privileges of the Incarnation were but as so many milder Humiliations; but his main Reason was to gain an interest in Souls: nothing else could bring Christ out of Heaven into the Manger, the Wilderness, the Cross, the Grave. What was his Reward for all his expense of Blood and Sweat? He came from Heaven, took our Nature, shed his Blood; Christ is very thirsty of an interest in Souls. Isa. 53.11. He shall see of the travel of his Soul, and shall be satisfied: This is enough, I do not begrudg my Pains, my Temptations, my Agonies. A Woman safely delivered after sore and sharp Labor, forgetteth all her past Sorrow for joy of the Birth. Christ longed till his Incarnation, feasted himself with the thoughts of his Free-Grace. Prov. 8.31. Rejoicing in the habitable parts of his Earth, and my delights were with the Sons of Men. Afterwards he longed for his Passion, Luke 12.50. I have a Baptism to be baptized with, and, 〈 in non-Latin alphabet 〉 , how am I straitened till it be accomplished? His Delight was with the Sons of Men.

3. Bless the Spirit for his attesting, witnessing, working the Comfort of all this in all our Souls. We have the Father in Heaven, the Son on the Cross, the Spirit in our Hearts. We are given to Christ, but Christ is given to us by the Spirit; our Interest is wrought and applied by the Holy-Ghost. It is the Spirit of the Father, the Spirit of the Lord Jesus Christ, who is his Executor; he is to see Christ's Will accomplished; he is Christ's Vicar in his Kingly and Prophetical Office.

2. Use. Let us consecrate, and give up ourselves to Christ. Walk as his. 1 Cor. 3.23. Ye are Christ's, and Christ is God's. Look for all from him, by dependence on him; be whatever you are to him, to his Glory. You are given up to him, you are not at your own dispose; neither Tongue, nor Heart, nor Estate is thine; God gave it, and if thou are a Christian, thou hast given up thyself to him.

SERMON IX.

Secondly, THEY are committed to him by way of Charge.

In opening this, I shall inquire;

1. Who are the Persons that are thus given to Christ?

I answer, The Elect, and no other. They are given to him out of the World, a selected Company, as in the Text, Those whom thou hast given me ; such as shall surely and infallibly be brought to Grace, and conducted to Glory. John 6.37. All that the Father giveth me, shall come to me. And, Vers. 39, 40. 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 which seeth the Son, and believeth on him, may have Everlasting Life: and I will raise him up at the last Day. And can the Father's Will be disappointed? (I wonder what can Men object against so plain a Scripture!) and when they are come, they cannot miscarry; This is the Will of him that sent me, that of all that he hath given me, I should lose nothing, not a Leg, not a piece of an Ear: Christ hath received a special Charge.

But you will say, It is said, John 17.12. Those which thou hast given me, I have kept, and none of them is lost but the Son of Perdition. So it seemeth, some may be lost which are given to Christ.

I Answer, (1.) The word given, is there used Indefinitely, for those given to Christ by way of Reward, as well as those given to him by way of Charge. Hypocrites, because of their External Vocation, are said to be given to Christ, by way of Ministry and Service, but not by way of special Charge. That is notable which Christ saith, John 13.18. I speak not of you all, I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth with me, hath lift up his Heel against me. Where he showeth plainly, that one of them was not of the Number of the Elect, and should not receive the Privileges of his especial Charge: Though he was chosen to the Calling of an Apostle, yet not to Eternal Life. Christ knoweth the number of the Heirs of Salvation, and who only are given him by way of Ministry and Service of the Church.

(2.) I may Answer, by interpreting the Phrase, 〈 in non-Latin alphabet 〉 . The words are not acceptive, but adversative, none of them is lost, but the Son of Perdition is lost; the words are not rendered except the Son of Perdition, but, but the Son of Perdition ; it is not nisi, but sed. There is no exception made of Judas, as if he had been given to Christ, and afterward had fallen away: It is not nemo nisi Filius Perditionis, but when he had mentioned their keeping, he would adversatively put the losing of Judas. This Phrase, or manner of Speech, is often used in Scripture; So, Rev. 21.27. And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's Book of Life: 〈 in non-Latin alphabet 〉 , where the words are not exceptive; for then it would follow, that some which work Abomination, should enter into the Kingdom of Heaven; but adversative, these shall not enter, but others shall enter. So, Mat. 12.4. It was not lawful for him to eat, neither for those which were with him, but only for the Priests: 〈 in non-Latin alphabet 〉 , it is not exceptive, as if the Priests were of David 's Company.

2. What was this Charge? It will be opened, by considering, What the Father proposed concerning the Elect, and what the Son undertook.

(1.) What the Father proposed. The words of Heaven are 〈 in non-Latin alphabet 〉 , unutterable words, which it is not lawful for a Man to utter, 2 Cor. 12.4. Those secret ways of Discourse and Communication between the Father and the Son, are to be adored with reverence and deep silence, were it not that the Spirit of God hath put them into such Forms as are suitable to those Transactions and Intercourses which are between Man and Man. It is usual in Scripture, to put the Passages between God and Christ into Speeches. Psal. 40.6, 7, 8. Sacrifice and Offering thou didst not desire, mine Ears hast thou opened: Burnt-Offering and Sin-Offering hast thou not required. 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. Psal. 2.8. Ask of me, and I will give thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession. Psal. 110.1. The Lord said unto my Lord, Sit thou at my right Hand, until I make thine Enemies thy Footstool. The Father came to Christ, and did, as it were, say to him: Son! I am loath that all Mankind should be lost, and left under Condemnation; there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness; and because I am resolved that my Justice shall be no loser, you must take a Body and die for them, and afterward you must see that they be converted to Grace, justified, sanctified, guided to Glory, and that not one of them should miscarry; for I will take an account of you at the last Day. It is easy to prove all these things out of Scripture. That there are a certain definite Number: See 2 Tim. 2.19. The Foundation of the Lord standeth sure, having this Seal, The Lord knoweth those that are his. There is no Lottery nor Uncertainty in the Divine Decrees, the Number is stated, sealed, none can add to it, or detract any one Person, that Christ received a Command to lay down his Life for: John 10.18. This Commandment have I received of my Father ; for them only I lay down my Life, viz. for my Sheep. That Christ is to see them converted to Grace: John 6.37. All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out. And without miscarrying, guided to Glory. John 10.28, 29. I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand. My Father which gave them me, is greater than all: and none is able to pluck them out of my Father's Hand. That Christ is to give an Account of Bodies and Souls: John 6.39. And this is the Father's Will that 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. Which accordingly he doth: Heb. 2.13. Behold, I, and the Children which God hath given me.

(2.) What Christ undertook. The whole Proposal of the Father: Psal. 40.8. Lo, I come to do thy Will, O God! Christ consented to all the Articles of the Eternal Covenant; not only to take a Body to die, but to take a particular Charge of all the Elect; as Judah interposed for Benjamin, so doth Christ for the Souls committed to him. Gen. 43.9. I will be Surety for him; of my Hand shalt thou require him: if I bring him not to thee, and set him safe in thy presence, let me hear the blame forever. So doth Christ say concerning all the Persons that fall under his Charge: If I do not see them converted, justified, sanctified, conducted to Glory, count me an unfaithful Undertaker, and let me bear the blame forever.

3. The Ground of this Charge. Why the Father doth not save them by his own Power, but committed them to the Son?

I Answer, 1. Partly in Majesty, God would not pass our Grace, but by a Mediator: and therefore when he was resolved, that he would not lose the whole Race of Mankind, but repair his Image in some of them, and had selected whom he pleased out of the Mass; yet in Majesty, he would not immediately communicate Grace to them, but by Christ. There is a difference between Man in Innocency, and Man fallen. Man in Innocency had immediate Communion with God, God was present with his Image: But now Man fallen, needeth a Mediator; our Approaches to God are unhallowed, his Presence to us is dreadful. 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made to us Wisdom, Righteousness, Sanctification, and Redemption. The Heathens were sensible of the necessity of Intermediate Powers, (it is strange you will say) or else what shall we make of that 1 Cor. 8.5, 6. For though there be that are called God's, whether in Heaven or in Earth, (as there be God's many, and Lord's many): But unto 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.

2. In Justice. Though God were resolved to show Mercy to the fallen Creature, yet he would carry on his Act of Grace in such a way, that Justice might be satisfied for Sin. Rom. 3.25, 26. Whom God had set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God. To declare, I say, at this time his Righteousness; that he might be just, and the Justifier of him which believeth in Jesus. Therefore, for satisfaction of his Justice, he sent his Son into the World, that taking our Nature on him, he might therein suffer for our Offences, and mediate a Peace betweeen God and fallen Man; and that not by bare Intreaty, but by Satisfaction, therefore we are given to Christ. I confess, it is hard to say, that God by any Necessity of Nature required this Satisfaction; the Exercise of his Justice is free, and falleth under no Laws; but it was most convenient to preserve a due sense and apprehension of the Godhead.

3. In Love and Mercy. God was resolved that the Heirs of Salvation should infallibly be conducted to Everlasting Life; he would not be defeated of his Purpose, and therefore would have them quickened, by virtue of that Power and Life that was given to Christ. God would now deal with us upon sure Terms, and take order sufficient for attaining his End, and therefore he would not trust us with any but his own Eternal Son, that nothing might be wanting. There is not only a Command laid upon us, but a Command and a Charge laid upon Christ. Christ is a good Depository; of such Care and Faithfulness, that he will not neglect his Father's Pledg; of such Strength and Ability, that nothing is able to wrest it out of his Hands; of such Love, that no Work can be more willing to him; he loveth us far better than we do ourselves, or else he had never come from Heaven for our sakes: of such watchfulness and care, that his Eyes do always run to and fro throughout the Earth, that he may show himself strong in the behalf of them that trust in him. Providence is full of Eyes, as well as strong of Hand: Were we our own Keepers, we should soon perish; but Christ is charged, who is a loving, faithful, able Keeper, who is resolved to preserve us safe, till he doth at the last day present us to the Father.

Use 1. It informeth us of two things.

1. Of the Certainty of the Elect's Salvation. If the Elect should not be saved, Christ should neither do his Work, nor receive his Wages. How can they miscarry that are Christ's own Charge? He hath such Power, that none can pluck them out of his Hands, John 10.28. He had need of a stronger Arm than Christ, that must do it: When you can pluck him out of the Throne, then he may lose his Flock. He hath Grace enough to convert them. John 10.10. I am come, that they might have Life, and that they might have it more abundantly ; and he hath Power enough to keep them; John 10.28. I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand. Shall we say, that the Son, though he hath Power, wants Will? This is Blasphemy, he came down from Heaven with this Resolution; John 6.38. I came down from Heaven, not to do my own Will, but the Will of him that sent me. Now this is the Father's Will, that they should come, and that they should not be lost; and it is Meat to Christ to accomplish it; John 4.34. My meat is to do the Will of him that sent me, and to finish his Work. Now it is a Rule, Qui potest & vult, facit. He that can do, and will do, doth it undoubtedly.

2. It informeth us of Christ's distinct and explicit notice of the Elect.

1. Of their Persons, he knoweth the definite Number, all their Names; he lieth in the Father's Bosom, knoweth his Secrets, he is worthy to open the Book, Rev. 5.4, 5. and he hath a Register of his own, wherein their Names are recorded, Rev. 13.8. Whose Names are not written in the Lamb's Book of Life: Man by Man, Name by Name, they are all written there; as the High Priest carried their Names in his Breast, so doth Christ, thy Name is engraven on his Heart; John 10.3. He calleth his own Sheep by Name, and leadeth them out. Clement also, with other my Fellow-Laborers, whose Names are in the Book of Life, Phil. 4.3. John, Anna, Thomas, Clement, they are recorded; and Christ takes such special notice of them, as if there were none other in the World.

2. Their Condition and Necessities. How obscure and poor soever they be in the account and reckoning of the World: Psal. 34.6. This poor Man cried, and the Lord heard him. Poor Soul! he is liable to such Temptations, overwhelmed with such Troubles, he crieth to me to help him. It was the Theology of the Gentiles, Dii magna curant, parva negligunt, That the Divine Powers did only take care of the great and weighty Concernments of the World, but neglected the lesser. 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?

Use 2. It persuadeth us wholly and absolutely to resign up ourselves into Christ's Hands. The Father is wiser than we, he knoweth well enough what he did, when he commendeth us to his Son. Let us give up Bodies and Souls to Christ, all that we have. Faith is often expressed, by committing ourselves to Christ; it answereth the Trust the Father reposed in him. 1 Pet. 4.19. Wherefore 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. The Apostle knew what he did when he trusted Christ with his Soul: 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Is thy Soul laid a Pledg in Christ's Hands? It is no easy Work: That we may know what it is, let me open it a little.

1. You must chiefly commit your Souls to him. Most Men lose their Souls, to keep the Body. That which a Man chiefly looketh after, is his Jewels and precious Things, in a dangerous Time, to commit them to the Custody of a Friend. So a Christian, whatever becometh of him in the World, he is careful to lay up his Soul in Christ's Hands, that it may be kept from Sin, and the Consequents of Sin. Alas, while we have it in our own keeping, it will soon miscarry. Now concerning this committing the Soul to Christ, let me observe;

(1.) That this Act is most sensible in time of deep Troubles and Death, when we carry our Lives in our Hands, trust Christ with your Souls; Psal. 31.5. Into thy Hands I commit my Spirit: thou hast redeemed me, O Lord God of Truth. So Christ, Luke 23.46. Father, into thy Hands I commend my Spirit. Can we trust Christ upon the warrant of the Gospel, when Troubles are nigh, and Fears of Death? Lord, take my Spirit; as Stephen, Acts 7.59. Lord Jesus receive my Spirit. We must do it in our Life, especially as often as we renew Covenant; but then most sensibly when we come to die: Jesus Christ is always the Depository of Souls; but when we come to die, or are in special Troubles, then we are chiefly solicitous about our Souls; as when a House is a burning, we are not careful about our Lumber, but run to fetch our Jewels, to put them in a safe Hand.

(2.) Whenever we do it, it must be an advised Act. A Man must be sensible of the Danger he is in, of the many Temptations to which he is exposed, what a sorry keeper he is of his own Heart, (Satan could fetch a prey out of Paradise, Judas out of Christ's Company.) What Abilities Christ hath, 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. Presumption is a Child of Darkness; it cometh from Ignorance, and Incogitancy: Faith is deliberate and advised; a Christian can verture his Soul upon Christ's Grace: notwithstanding Infirmities; upon Christ's Power, notwithstanding Temptations; this precious thing is daily in danger, yet I can trust it in Christ's Hands; he that made it, can best keep it, and guide us by his Grace, and direct us in this dangerous Passage.

(3.) It must still be accompanied with some Confidence. We must be quieted, I am persuaded he is able to keep that which I have committed to him. We should not distrust, when we have resigned ourselves to the care and tuition of his Spirit: Christ's charge will be safe from danger. It is our weakness to be full of Doubts and Fears: We may be assaulted, but we are safe in the Father's Purpose, and the Son's Protection. Too much confidence in Sanctification, and too little in Justification will unsettle us.

(4.) There must be a care of Obedience, Lord Jesus receive my Spirit. Commit your Souls to him in well-doing, 1 Pet. 4.19. Sins will weaken Trust; an impure Soul cannot be committed to Christ's Custody. Would we commit Dung to a Friend to keep? There must be a giving up ourselves to him in Love, as well as committing ourselves to him in Faith. John 12.26. If any Man serve me, let him follow me, and where I am, there shall also my Servant be.

(5.) It must arise from a chief care of your Souls. Most Men are negligent herein, they watch over their Goods, but neglect their Souls, and lose their Souls to keep these Trifles: What account can they make to God at the last day? These live as if they had no Souls, and can they be said to commit their Souls to God?

2. We must give up our Bodies to him, and the conveniencies of the Body, to let him dispose of us according to his Pleasure. We shall have a Body at the last day, and that Body will have Glory enough, that falleth under Christ's charge. John 6.39. This is the Father's Will that 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. He that cannot do the lesser, it is impossible he should do the greater: He that will not trust God with his earthly Substance, Credit, Estate, how will he trust God with his Soul, for eternal Salvation? Which is easier to say, thy Sins are forgiven thee, or to say, Arise, and walk? Mark 2.9. It is more difficult to believe for Salvation, but bodily inconveniencies are more pressing, and sensible. The Welfare of the Body must not be committed to Wealth or Wit, but to Christ: A Christian is not troubled what shall become of him, he leaveth himself to Christ's Disposal, which is the way to allay his Cares and Fears.

III. The Third Argument is, what they had done. In the next Clause, [ They have kept thy Word. ] Here is another Reason, their Obedience. He had mentioned what the Father had done, now what they had done: His Ministry with them was not without Success and Fruit. This Phrase, Kept thy Word, is very significant; it implieth not only outward Hearing, but Knowledge, Mat. 13.23. He that receiveth the Seed into good Ground, is he that heareth the Word, and understandeth it, &c. Nay not only Knowledge, but Assent, and Believing, embracing the Promises of the Gospel, Luke 8.15. Having heard the Word, keep it, and bring forth Fruit with Patience. Not only Assent, but the Fruits of Love and Obedience. 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. Not only single Obedience, but constant Profession, and Perseverance. Prov. 16.20. My Son, keep thy Father's Commandments, and forsake not the Law of thy Mother. They have not failed as Judas. Now there is a twofold keeping of the Word; a Legal keeping, and Evangelical. The Legal keeping is absolute and perfect Obedience; if there be but the least failing, Moses accuseth and condemneth you. The Evangelical keeping, is filial and sincere Obedience. Those Imperfections Christ pardoneth, when he looketh back, and seeth many Errors, and Defects in Life, as long as we bewail Sin, seek Remission, strive to attain Perfection. All the Commandments are accounted kept, when that which is not done is pardoned.

[ Thy Word. ] He doth not say my Word, but thine. He elsewhere referreth his Doctrine to the Father; John 7.16. My Doctrine is not mine, but his that sent me. So here, he mentioneth the Divine Authority of his Doctrine.

1. Observ. Christ speaketh good of his People to his Father. Satan is an Accuser, he loveth to speak ill of Believers; but Christ telleth his Father, how his Lambs thrive. It is a grief to your Advocate, when he cannot speak well of you in Heaven, and say, They have kept thy Word, I am glorified in them. How grievous is it, when your very Advocate is forced to be an Accuser! Isa. 49.4. I have labored in vain, and spent my Strength for naught. I have sent my Gospel, and it doth no good; it is Christ's complaint against the Obstinacy of the Jews. Again, whom will you imitate, Christ or Satan? To slander and accuse, is the Devil's Property; we should be more tender in divulging the Infirmities of the Saints; it is the Devil's work. Christ when he prayeth for his Enemies, he mollifieth their Crime, and softeneth it with a gentle Interpretation, Luke 23.34. Father, forgive them, they know not what they do. Christ excuseth, Satan accuseth.

2. Observ. Again, They have kept thy Word. Christ speaketh good of them, though they had many failings. The Disciples often miscarried, were of weak Faith, passionate when when they met with Disrepect, Luke 9.54. Lord, wilt thou that we command Fire to come down from Heaven, and consume them? But Christ returneth this general Issue, They have kept thy Word. So James 5.11. Ye have heard of the Patience of Job; Yea, and of his Impatience too, when he cursed the Day of his Birth; but the Spirit of God putteth a Finger on the Scar. It is a ground of Hope, notwithstanding many Weaknesses and Failings, Christ loveth not to upbraid us with Infirmities. We commend with Exceptions, and when we seem to praise, we come in with a But, like a Stab under the fifth Rib: Yea, we blast much Good with a little Evil, as Flies only go to a sore place.

3. Observ. It is the Duty of God's People to keep his Word. It is the greatest Commendation Christ could give his Disciples, They have kept thy Word. Mark, Christians! It is not your Duty to hear the Word only, but to keep it; not to know the Word only, but to keep it. Rickets cause great Heads and weak Feet. We are not only to dispute of the Word, and talk of it, but to keep it. We must neither be all Ear, nor all Head, nor all Tongue, but the Feet must be exercised. Now what is it to keep the Word? We are said to keep it, when we watch over it, that it be not lost by ourselves, nor taken away by others. It noteth three things, that it must be impressed on our Hearts, expressed in our Lives, retained in our Conversations.

1. To keep the Word is to feel the Force of it in our Hearts; that our Hearts may be more bent and set towards God, for else the Word is lost to ourselves. A Man may better his Knowledge by the Word, but yet he doth not keep it, nor feel the Virtue and Force of it: The Brains may be warmed, when the Heart is not; and we may keep the Notion, when the Motion is gone, and lost. Oh consider! We know God as we love him, we know him aright, when we know him as we are known; he knoweth us to love us, to choose us, to gain us to himself, and to Christ. So should we know him for our Portion, to have no rest, till we have an Interest in Christ.

2. It must be expressed in our Life. Luke 11.28. Blessed are they that hear the Word of God, and keep it. To keep the Law, is to live according to the Prescript of it.

3. There must be a Perseverance, to retain it in our Conversations. Rev. 3.18. Thou hast kept my Word, and hast not denied my Name. Do we thus keep the Word? all dependeth on it: John 14.15. If ye love me, keep my Commandments. Christ conjureth us, by all the Love we bear to him, Vers. 23. If any Man love me, he will keep my Words; and my Father will love him, and we will come unto him, and make our abode with him. If there be any Faith in the Heart, by which we esteem Christ, we must not only keep it in Memory, but keep it in Faith. Do you honor him in your Lives? Can we venture anything to keep the Word, when the World would take out Crown from us?

Use. We may know when Christ will speak good of us; not when we hear, and when we are taught, but when we keep the Word: yet this we must do, understand and keep his Word, not Customs, not Traditions of Ancestors, nor Fancies; we must receive his Word, as his Word. 1 Thess. 2.13. For this cause thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of Men, but (as it is in Truth) the Word of God, which effectually worketh also in you that believe.

SERMON X.

IN this Verse there is another Argument, why he should be heard for the Apostles, which may be taken either from the Towardliness of the Disciples, or the Fidelity of Christ: The one is implied in the other; the Towardliness of the Apostles, in discerning the Divine Nature and Mission of Christ; the Fidelity of Christ, in referring all to his Father, they know it, and I have taught it them ; for he urgeth not only their Proficiency, they have known, but his own Faithfulness, he had glorified his Father in his Doctrine. Both which are Arguments; they that have made such progress, are to be respected; and I that have been faithful, have deserved it in their behalf.

I shall first open the words.

[ Now. ] Heretofore they were ignorant, but now I can say this for them, they have known, &c. as a School-master, when he hath taught a Child, looketh for his Reward when the Work is done.

[ They have known. ] Things above Reason, are known by Faith and Revelation; by my Teaching and Illumination, they are brought to conceive and acknowledge it; for he saith before, I have manifested thy Name to the Men that thou gavest me out of the World.

[ That all things whatsoever thou hast given me. ] It doth not refer to what he had received from God by Eternal Generation, as the only begotten Son of God, but to what he had in Commission, as Mediator: and he saith, all things whatsoever, as implying his Authority over the World, Vers. 2. Thou hast given him Power over all Flesh ; His Interest in the Elect, Thine they were, thou gavest them me, Vers. 6. His Doctrine, it was given him in charge by the Father; Christ taught no other Doctrine but what he received from his Father: John 7.16. My Doctrine is not mine, but his that sent me. It was not of his Invention, but delivered according to the Instruction received from his Father. His Power to work Miracles, that it was not by Magical Imposture, or the help of the Devil, but by the Power of God: The Pharisees would not believe it, Luke 11.20. If I by the Finger of God cast out Devils, no doubt the Kingdom of God is come upon you. Mat. 12.28. If I cast out Devils by the Spirit of God, then the Kingdom of God is come unto you. The imposition of the Mediatory Office, John 6.69. We believe, and are sure, that thou art that Christ, the Son of the Living God. John 1.41. We have found the Messias; which is, being interpreted, the Christ. The union of the two Natures, That I came out from thee, and was sent from thee, Vers. 8. And the Apostles knew this, Mat. 16.16. Simon Peter answered and said, Thou art Christ the Son of the Living God. The Apostles knew Christ to be very God, and very Man in one Person; the Vail of his Human Nature, and natural Infirmities, did not hinder their Eyes from seeing him.

[ Are of thee. ] That is, ratified by thee as the Supreme Judge; invented or found out by thee, as the Supreme Author; all is from thy Sovereign Favor and Gracious Decree, flowing from thee as the Supreme Cause and Power. Of thee as an Author, of thee as a Cause, of thee as a Judge.

Observations.

1. Observe, Christ's faithfulness to his Father, in two things; In revealing his Mind; In referring all Things to his Glory. In revealing his Mind, he acted according to his Instructions, The Doctrine is not mine, but his that sent me, John 12.50. Whatsoever I speak, even as the Father said unto me, so I speak. In referring all things to his Glory, John 7.18. He that speaketh of himself, seeketh his own Glory: but he that seeketh his Glory that sent him, the same is true, and no Unrighteousness is in him. Now if we would glorify God, we should learn of our Lord and Master; not speak from our own Fancy, nor to our own Ends; either way we may be false Prophets, when we speak false Doctrine, or for wrong Ends; the one leads the People into Error, the other into Formality, or a dead powerless Course: Though usually both are coupled together; Acts 20.28. There shall arise from among you Men speaking perverse things, to draw Disciples after them. Perverse Doctrine, and a perverse Aim, are seldom severed; as a Bow that is warped can hardly shoot right.

Use 1. Be persuaded of the Truth of what you deliver, and look to your Aims; the best of us know but in part, and are apt to err; and we are renewed but in part, and are apt to warp, and to look asquint on our own Interests: little do you know what strugglings we have to satisfy our own Souls, and then regulate and guide our Aims.

2. It is useful also to Hearers: If you would glorify God, you must learn of Christ, not live according to your own Wills, nor for your own Interests: The End falleth under a Rule, as well as the Action. You are not to be led by Fancy, but Scripture; not to aim at your own Profit, but God's Glory. It is hard to say which is worst; to baulk the Rule, or pervert the End. He that doth Evil with a good Aim, maketh the Devil serve God, though ignorantly and sinfully; but he that doth good with an evil Aim, maketh God serve the Devil; You, make me to serve with your Iniquities. It is sad to wrong God as the highest Sovereign, by breaking a Law upon any pretence whatsoever; and it is worse to wrong God as the utmost End: the one is the effect of Ignorance, the other of Disobedience. Natural Light showeth, that the supreme Cause must be the utmost End: A Man may err in a positive Law; but this is the standing Law of Nature and Reason, that all our Endeavors should be to God.

2. Observe, The Proficiency of the Apostles in Christ's School; they knew, that all things, whatsoever was given him, was of God. At first they were rude and ignorant; and Christ saith,