Sermons Volume 2

SERMON XI.

CHRIST (in this Verse) further explaineth the Argument that was urged before, which was taken from their Proficiency in his School, and that they had a right Sense of, and Faith in the Dignity and Quality of his Person. This Faith is set forth by all the Requisites of it.

First, The Means by which it is wrought; that is, The Word, the Doctrine given to him by his Father, and by him to his Apostles; For I have given unto them the Words which thou gavest me.

Secondly, The Nature of Faith, which consisteth in Knowledge, and Acceptation; They have known surely, and they have believed them. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are the two Acts of Faith.

Thirdly, The Object of Faith, the Mission of Christ, and his coming out from the Father: That I came out from thee, and they have believed that thou hast sent me.

First, I begin with the Means of Faith; For I have given unto them the Words which thou gavest me. The only difficulty is, how the Word was given unto Christ. Some think it is meant of the divine and infinite Knowledge, and Wisdom, which was communicated to Christ by eternal Generation: But that is very improper, Quaecunque Christo dantur, secundum humanitatem dantur. It is meant of that giving, which Christ had as Mediator; as the Ambassador hath his Instructions, according to which he is to act: Now saith Christ, I have taught them according to the Instructions which I received as Mediator. These are said to be given, to be infused, and revealed to his Human Soul.

1. Observe, The Word is the proper means to work Faith. We see here the Apostles had no other means of Salvation, than Christ's Word; when Christ giveth an account of their Faith, he doth not mention his Miracles, but his Doctrine. Again, he doth not speak only of the internal manifestation of the Spirit, I have manifested thy Name ; but also of the outward Revelation, I have given to them the Words which thou gavest me. We have a general Saying, Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. This is the usual Method and way of Grace's working, God will insinuate the Efficacy of his Spirit by outward Counsel and Instruction, and by the Ear transmit his Grace to the Heart, that he might work fortiter, suaviter.

Use 1. It reproveth the Folly of two sorts of Men; there are some that think the Word cannot work, unless it be accompanied with Miracles; and others that think the Spirit will work without the Word.

1. Those that think the Word will not work without Miracles, and therefore expect a reviving of Miracles, to authorize that Ministry which they mean to receive: Vain Thoughts! In the Primitive Times, when Miracles were in force, we read of some converted by the Word without Miracles, but of none converted by Miracles without the Word. Acts 11.20, 21. Some of Cyprus, and Cirene, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the Hand of the Lord was with them: and a great number believed, and turned to the Lord: They wrought no Signs, only preached the Lord Jesus. There is not one Instance in the whole Word, of any one converted by a single Miracle. It is natural to us, to idolize visible Helps and Confirmations. Those mentioned Acts 11. were not Apostles, but private Brethren, who in that extraordinary Time used their Gifts, and were successful.

2. Those that expect the Illapses of the Spirit, without waiting upon the Word. It is true, God can work immediately, but the Question is about his Will. God is not tied to means, but we are bound and tied. God may use his Liberty, but this doth not dissolve our Duty and Obligation; we are to lie at the Pool, if we expect the stirring of the Waters. There is a great deal of difference between the want of Means, and the contempt of them. I should always suspect that Grace that is wrought in us in the neglect of the Means. The regular way of Faith, is by the Word; it hath pleased God to consecrate it. God could have converted the Eunuch without Philip, but we are to submit to his Will. Paul that received his Consternation miraculously, had his Confirmation from Ananias ; Christ had preached him into Terror from Heaven, but he sendeth him to Ananias for Comfort.

Use 2. It stirreth us up to attend upon the Word: It is God's Instrument, Rom. 1.16. I am not ashamed of the Gospel of Christ: for it is the power of God to Salvation, to everyone that believeth ; the meaning is, it is a powerful Instrument to work Faith. As the first Sermon that ever was preached, after the pouring out of the Spirit, converted three thousand Souls. An Angel could slay an hundred and eighty five thousand Men in a Night, by his own natural Strength; but it is easier to kill so many Men, than to convert one Soul: All the Angels in Heaven, if they should join all their Forces together, they could not convert one Soul to God; but yet this Power will God discover in the Ministry and cooperation of weak Men. Those that do not delight to hear the Word, have no mind to see the Miracles of Grace. The Power is of God, yet it is wonderfully joined with the Word; it is not enclosed in it, but sent out together with it when God pleaseth. It is God's Ordinance, and under the Blessing of an Institution.

2. Observe again; The Certainty of Christian Doctrine. The Word delivered to the Apostles, was received from the Father by Christ. It was no Invention of his own, but brought out of the Bosom of the Father. John 7.16. My Doctrine is not mine, but his that sent me. So, John 14.10. The words that I speak, I speak not of myself ; that is, not as Mediator. It was prophesied of Christ, who was the great Prophet of the Church; Deut. 18.18. I will raise them up a Prophet from among their Brethren, like unto thee, and will put my Words in his Mouth, and he shall speak unto them all that I shall command him. Christ saith, his Father gave it him. Christ was consecrated Prophet of the Church by the Trinity. Mat. 3.17. This is my beloved Son, in whom I am well-pleased. There was the Father's Voice, the Holy Ghost as a Dove, and the Son was there in Person.

Use. Which should stablish us the more in the Truth, and is a Pattern to Ministers. It is excellent when we can say, My Doctrine is not mine, but his that sent me: Or, as Paul, That which I received of the Lord, I have delivered to you, 1 Cor. 11.24.

3. Observe; Among the Things which the Father gave to the Son, one of the chiefest is the Doctrine of the Gospel. Let us look upon it as a Gift, the Father gave it, the Son gave it; here is a double Gift; it was a Gift from the Father to Christ, and from Christ to the Apostles; I have given them the Word which thou gavest me. Next to Christ, the Gospel is the greatest Benefit which God hath given to Men: He that despiseth the Gospel, despiseth the very bounty of God, and Men cannot endure to have their Love and Bounty despised. As when David sent a courteous Message to Nabal, and he was refused, he threatened to cut off from Nabal everyone that pisseth against the Wall. Take heed you despise not God's special Gifts. The preaching of the Word, it was Christ's largess in the day of his Royalty. Ephes. 4 8, 11. When he ascended up on high, he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers: As Princes, when crowned, have their Royal Donatives. Those that grudge at the Ministry, and count it a burden, they do in effect upbraid Christ with his Gift, as if it were not worth the giving. Those that labor in the Ministry, are his especial Gift to us. They are but sottish Swine, that trample such Pearls under Feet. We should think of them, as the special Favors of Christ. I do not speak of the Persons, but the Calling. This Disposition showeth no love to Christ.

Secondly, The next Thing is the Nature of Faith. There are two Things spoken of in the Text, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , they have received them, and have known surely.

I. I begin with the latter, in order of Words, as first in order of Nature, 〈 in non-Latin alphabet 〉 , they have known surely. The word 〈 in non-Latin alphabet 〉 , which signifieth truly, surely, is used to exclude that literal historical Knowledge, which may be in carnal Men.

I. Observe. Faith cannot be without Knowledge. It is not a blind Assent; Rom. 10. 14. How shall they believe in him of whom they have not heard? We must know what Christ is, before we can trust him with our Souls. 2 Tim. 1.12. I know whom I have believed ; we must see the Stay and Prop before we lean upon it, otherwise we shall neither be satisfied in ourselves, nor be able to plead with Satan, nor answer Doubts of Conscience. He that is impleaded in Court, and doth not know the Privileges of the Law, how shall he be able to purge himself? Fears are in the Dark. The blind Man spoke Reason in that Conference between Christ and him, when Christ asked him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? John 9.35, 36. We must know what God is: Till we have a distinct Knowledge of the Nature of God, and the Tenor of the Covenant, we shall be full of Scruples.

Well then;

Use 1. It discovereth the wretched Condition of Ignorant Persons. We are not so sensible of the Danger of Ignorance as we should be; God will render Vengeance to them that know not God, and that obey not the Gospel, 2 Thess. 1.8. Poor Wretches, they live sinfully, and die sottishly! they live sinfully, they are under no awe of Conscience, because they have no Knowledge: and when they come to die, they die sottishly; like Men that leap over a deep Gulf blindfold, they know not where their Feet shall light. In their Life-time, at best, they live but by guess, and some devout Aims; and when they come to die, they die by guess, in a doubtful uncertain way.

Use 2. To press Christians to gain more distinct Knowledge, if you would settle your Souls in a certainty of Salvation. God may lay trouble of Conscience upon a knowing Person; but usually Persons Ignorant, are full of Scruples, which vanish before the Light, as Mists do before the Sun.

2. Observe; They know surely. In the Knowledge of Faith, there is an undoubted certain Light. It dependeth upon two things that cannot deceive us, the Revelation of the Word, and the illumination of the Spirit. The Knowledge of Faith is less than the Light of Glory for Clearness, but equal for Certainty; it hath as much assurance from God's Word, though not so much evidence as ariseth from Enjoyment.

3. Observe; They know, 〈 in non-Latin alphabet 〉 , truly, indeed. Every kind of Knowledge is not enough for Faith, but a true sound Knowledge. There is a Form of Knowledge, as well as a Form of Godliness, Rom. 2.20. compared with 2 Tim. 3.5. A Form of Knowledge, is nothing else but an artificial Speculation, a naked Model of Truth in the Brain, which like a Winter Sun, shineth, but warmeth not.

But let us a little state the Differences.

1. The Light of Faith is serious and considerate. Faith is a Spiritual Prudence, it is opposed to Folly as well as Ignorance; Luke 24.25. Oh Fools, and • low of Heart to believe all that the Prophets have said! Faith always draweth to use and practice. It is a Knowledge with Consideration; Ephes. 1.17. That the God of our Lord Jesus Christ, the Father of Glory, would give unto you the Spirit of Wisdom and Revelation in the knowledge of him. Many have Parts, but they have not Wisdom to make the best choice for their Souls. There is a great deal of difference between Knowledge and Prudence; it is excellent when both are joined together: I Wisdom dwell with Prudence, Prov. 8.12. Wisdom is the Knowledge of Principles, Prudence is an Ability to use them to our Comfort. Knowledge is settled in the Brain, not the Heart. When Wisdom entereth into thy Heart, Prov. 2.10. it stirreth up Esteem, Affiance, Love. A Carnal Man may have a Model of Truth, a traditional disciplinary Knowledge, such as lieth in Generals, not Particulars, and is rather for Discourse than Life. A Vintner's Cellar may be better stored than a Noble Man's; he hath Wines, not to taste, but sell: a Carnal Man hath a great deal of Knowledge for Discourse, not to warm his own Heart.

2. The Light of Faith is a realizing Light, 〈 in non-Latin alphabet 〉 , Faith is the Evidence of things not seen, Heb. 11.1. it maketh absent things present to the Soul. But the Light of Parts, is a naked abstract Speculation, it is without feeling, there is no sense and feeling of the things apprehended. True Knowledge is expressed by Tasting; 1 Pet. 2.5. If so be that ye have tasted that the Lord is gracious. Tasting implieth more than Seeing; there is not only Apprehension; but Experience. Phil. 1.9. I pray God that your Love may abound more and more in Knowledge, and in all Judgment, 〈 in non-Latin alphabet 〉 , in all sense. To others it is but an empty barren Notion. Phil. 3.10. That I may know him, and the Power of his Resurrection, that is, Experimentally. Carnal Men have no feeling of the force of the Truths they apprehend, only now and then some fleeting Joys, it is not realizing and affective. Strong Water, and running Water, differ not in Colour, but in Taste and Virtue: They may know the same Truths, but it differeth in relish; they know the Things of God, only as things in conceit, not in being.

3. The Light of Faith is wrought by the Spirit, this but an hear say, Knowledge gathered out of Books and Sermons, they shine with a borrowed Light, as the Moon that is dark in itself, and hath no Light rooted in its own Body. These shine with other Men's Light. John 4.42. Now we believe, not for thy saying, but we have heard him ourselves, and know that this is indeed the Christ, the Savior of the World. Men talk of Things by rote after others, and are rather said to rehearse than understand; it is not written in their Hearts, but only reported to their Ears. Heb. 8.10. I will write my Law in their Hearts. Truth is written there by the Finger of the Spirit, to others it is but traditional, learned as other Arts by Man. Now there is a great deal of difference between seeing God in the Light of the Spirit, and seeing God, and the Things of God, by the Reports of Men; as between seeing Countries in a Map, or Book of Geography, and knowing them by Travel and Experience.

4. It is a transforming Light; 2 Cor. 3.18. We all as in a Glass beholding the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. Looking upon the Image of Christ, we are changed into the same Image and Likeness, from Glory to Glory: as Moses his Face shone: Conversing with Christ, it altereth and changeth the Soul, which is hereby renewed in Knowledge, after the Image of him that created him, Col. 3.10. That is no true Light and Knowledge of God, that doth not bridle Lusts, and purify the Heart; a wicked Man's Knowledge, it is Light without Fire, directive, not persuasive. 1 John 2.3, 4. Hereby we know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him, it is a lie and pretence; unactive Light is but Darkness. In Paradise there was a Tree of Life, and a Tree of Knowledge; many taste of the Tree of Knowledge, that never taste of the Tree of Life.

5. The Light of Faith, is an undoubted certain Light, but in wicked Men it is always mingled with Doubting, Ignorance, Error, and Unbelief. It is not convictive, but a loose wavering Opinion, not a settled grounded Perswasion, they have not the riches of the assurance of Understanding, Col. 2.2. that dependeth on Experience, and inward sense of the Truth, and is wrought by the Holy Ghost. And therefore the Apostle speaketh of the Evidence and Demonstration of the Spirit; 1 Cor. 2.4. 〈 in non-Latin alphabet 〉 , in the demonstration of the Spirit, and of Power. 〈 in non-Latin alphabet 〉 is a clear convincing Argument, by which the Judgment is settled, it cometh in upon the Soul with evident Confirmation.

II. The next thing in the Nature of Faith, is 〈 in non-Latin alphabet 〉 . I have given them the words which thou gavest me, and they have received them: There is a receiving Christ, and a receiving the Word. Sometimes the Act of Faith is terminated on the Person of Christ; as John 1.12. To as many as received him, to them gave he Power to become the Sons of God; even to as many as believe on his Name. Sometimes on the Promises; to show, that as there is no closing with Christ without the Promise, so there is no closing with the Promise without Christ; first we receive the Word of Christ, and then Christ himself, and in Christ Life and Salvation, that is the progress of Faith: Acts 10.42. Through his Name, whosoever believeth in him shall receive remission of Sins.

Observe. That Faith is a receiving the Word of Christ. The Notion is elsewhere used, Acts 2.41. Then they that gladly received the Word, were baptized. Unbelief, it is a rejecting the counsel of the Word, and Faith a receiving it. Unbelief is thus described; Acts 13.46. Since ye put away the Word of God from you. So, Luke 7.30. But the Pharisees and Lawyers rejected the Counsel of God against themselves ; that is, refused the Counsel of God, to their own loss and ruin. On the contrary, when Cornelius was converted, it is said, Acts 11.1. The Apostles heard that the Gentiles also had received the Word of God. So that we may describe Faith with reference to this Act; A Motion in the Heart of Man, stirred up by the Spirit of God to receive the whole Word of God.

Let me open it a little.

1. Receiving is a relative word, and presupposeth an Offer. God offereth on his part, and we receive on ours. As in all Contracts and Covenants between Party and Party; one Party offereth such an Advantage or Commodity upon such Conditions, the other receiveth the Offer, confenteth to the Conditions, and expecteth that the Covenant should be made good. So in the Covenant of Grace, Christ offereth Remission of Sins, and the whole Blessing of the Gospel, under the Condition of Faith and Repentance: We are said to receive this Word, or this Gospel, when we consent to the Conditions, and wait for the accomplishment of the Blessing; we are willing to come to trust him for the Grace of the Covenant, and to come under the Bond of the Duty of it.

2. In this Receiving, the Soul must be convinced, that it is the Word of God, and that he will deal with Creatures upon such a Covenant. For in this Covenant it is not as it is in other Contracts; the Party contracting doth not appear in Person, but dealeth with us by Officers and Substitutes. God tendereth his Covenant by the Ministry of Man. Now whosoever would receive it in God's Name, must be undoubtedly persuaded, that they are commissioned and authorized by God, to tender such a Covenant to us. Therefore the Apostle saith, 1 Thess. 2.13. When ye received the Word which ye have heard of us, ye received it not as the Word of Man, but (as it is indeed) the Word of God, which effectually worketh also in you that believe. A Man that would profit by the Ministry, must settle himself in this Perswasion, that the Doctrines delivered in Scripture, have God for their Author. We come in God's stead, to strike up a Bargain with you for your Souls; this bindeth the Ear to Attention, the Mind to Faith, the Heart to Reverence, the Will and Conscience to Obedience. We are to entertain all the Doctrines of the Word, without any suspense of Judgment and Contradiction. We are to put to our Seal to Christ's Testimony: John 3.33. He that hath received his Testimony, hath set to his Seal that God is true. Usually there is some privy Atheism in us, we look upon the Gospel as a Golden Dream, and well devised Fable. This is properly Assent, and should be soundly laid. Lord, thou wilt not fail thy poor Creatures, if they venture their Souls on thy Word▪

3. The whole Word must be received. In every Covenant there is a Precept as well as a Promise: We ma •• the very form of it, when we reflect on the Promise, and neglect the Precept. It is great Error in them that think, that receiving of the Word is done, when we apply the Promises, as if nothing were needful to Salvation, but to say, I trust that my Sins are forgiven me in Christ. The Gospel hath not only Promises, but Commands, Conditions, and Articles of the Covenant, which are no less to be received than the Promises. First receive the Commandment concerning Repentance and Conversion, with a Resolution to cast thyself on Christ; and then be of good confidence, thy Sins shall be forgiven thee. There is in Faith, not only an Assent, but Consent; Assent to the Truth of God, Consent to the Articles of the Covenant; Assent to the Truth of the Contract, Consent to the Terms, and Affiance or confident waiting for the Promise; all these are in Faith. Hypocrites are said to receive the Word with Joy, Luke 8.13. but they received only the Word of Promise with Joy. It is pleasing to the Conscience to hear of Pardon of Sins; Men may have vanishing fleeting Joys. A Carnal Man would have God's Grace, but he would have none of his Counsel.

4. This must be received with all the Heart. The Work of Faith is not confined to the Acts of the Understanding, there are some Motions of the Heart. Philip puts the Eunuch to this Trial; Acts 8.37. Believest thou with all thy Heart? and he said, I believe that Jesus Christ is the Son of God. God is as careful of the Duty of the Gospel, as of the Duty of the Law; he that required that we should love him with all our Hearts, hath also required, that we should believe in him with all our Hearts ; he required the whole Heart in Love, and he expecteth the whole Heart in Faith.

Now because this is the critical Difference between True Faith and Counterfeit, I shall apply this Receiving to both the Objects of Faith, the Word, and the Person of Christ, because the Doctrine concerning both is of near Affinity, and the one is opened by the other. In receiving the Person of Christ, there is the same method of the Acts of Faith, as there is in receiving the Word of God. (1.) There is an Offer. Faith receiving, presupposeth an Offering; we do not snatch at Christ, but receive him: Sinners snatch at Christ sometimes, when God's hand is not open to give him. (2.) We must look at this Offering as made by God himself. Faith taketh Christ out of his Father's Hands. (3.) We must take whole Christ, as Lord and Savior. And (4.) we must take him with our whole Hearts.

Therefore I shall explain this Receiving with the whole Heart, in reference to both Objects, the Word, and Christ.

First, what is it to receive the Word with our whole Hearts? There is nothing so difficult, as to draw the Acts of Faith into a Method.

1. It implieth an Act of the Will; there must not only be Knowledge and Acknowledgment, that the Doctrine is true, but an actual Choice, and a willing Acceptation. Faith apprehendeth the Covenant made in Christ, not only as true, but good; and so answerably, there is not only a believing with the Mind, but a believing with the Heart ; Rom. 10.10. With the Heart Man believeth. The Faculty answereth the Object. 1 Tim. 1.15. This is a faithful saying, 〈 in non-Latin alphabet 〉 , and then 〈 in non-Latin alphabet 〉 , worthy of all acceptation, &c. So that there is required some Motion of the Heart, besides intellectual Assent.

2. This Act of the Will is accompanied with some sensible Affection. Heb. 11.13. 〈 in non-Latin alphabet 〉 , they embraced the Promises ; they hugged and clasped about, and embraced the Promises. All Acts of Faith, do necessarily imply answerable Affections: The Children of God embrace the Promises with delight, receive the Threatenings with trembling and reverence, and the Commandments with all cheerfulness; Acts 2.41. Then they that received the Word gladly, 〈 in non-Latin alphabet 〉 , not as a People that are overcome, receive Laws from the Conqueror; or as Zipporah circumcised her Child, with grudging and discontent, but with hearty and cheerful consent. I confess, there is, and ever will be, an opposition of the Flesh: a Man doth not receive the whole Word, as a thirsty Man receiveth sweet Drink; but as a sick Man, or one that is thirsty after Health receiveth Physic, or a bitter Potion, with an earnest serious desire, though his Appetite loatheth it. There is an hearty consent to God's Terms, because they know it will be for their welfare: as Laban when he heard Jacob 's Proposals, What shall I give thee? the speckled and spotted among the Flocks. Gen. 30.34. Laban said, Behold, I would it might be according to thy Word. Oh would to God that this were my share, that God would take up the Quarrel between himself and me!

3. This Affection is accompanied with a pursuit, or serious making after those Hopes. There is a care and anxiousness of Obedience, or taking the next course to speed, that we may find him, and feel him in our Consciences; They received the Word gladly, and were baptized, Acts 2.41. In every Contract where the Parties are agreed, there is a signing and sealing; so they received the Word, and were baptized, that was the next course to come under these Hopes. A Contract lieth void and dead, if there be Consent, yet no Performance; So Faith without Works is dead: Faith is a Consent to God's Covenant, yet because there is no answerable Obedience, this Consent is void, and to no effect. Now this is the utmost extension of the Will, in Motions and Addresses towards Christ: Faith is expressed by coming to Christ; qui se dat in viam, a Man putteth himself into the way of Salvation, upon a search and enquiry after Christ: We know not what will come of it, but we will continue seeking; I will go to my Father.

4. These Endeavors are supported by Affiance, or a resolution to wait upon God, till the Blessings of the Covenant be accomplished and made good. Tho they meet with Difficulties, they keep wrestling with God: Gen. 32.26. I will not let thee go unless thou bless me. There is an obstinate purpose, Job 13.15. Tho he stay me, yet will I trust in him. So they will have Christ, whatever it cost them. Phil. 3.8, 9. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but Dung, that I may win Christ; And be found in him, not having mine own Righteousness, which is after the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. Faith may be shaken, but it will not lose its hold; as a Tree-groweth though it be bended with the Wind. Thus you see what it is to receive the Word with our whole Heart; not only to acknowledge the Truth of it, but to choose and accept it as our Direction, with all cheerfulness, and accordingly make out after the Hopes of Christianity, resolving not to be discouraged, whatever entertainment we meet with from God, and the World.

Secondly, There is a receiving Christ with the whole Heart. Art thou willing to take Christ upon these terms? Yes, saith the Soul, with all my Heart: This Answer were enough, if it were simple and genuine. But because we profane and prostitute these words to every slight Matter, the Deceit is not so easily discovered. We are wont to say of every Trifle; I love such a thing with all my Heart; I will do it with all my Heart: Whereas these words are of a sacred sound and importance; and did not we adulterate them so often as we do, but keep them consecrate to God, to whom alone they are proper, the very pronouncing of them would awaken Conscience; we could not give such an Answer, but Conscience would give us the lie. Let us then inquire into the Thing, and see a little into the nature of the Thing, (for there is no trust in the Expression) What this believing in Christ with all the Heart, or receiving Christ with all the Heart, doth imply.

I Answer.

1. It implieth, that your whole and sole dependence must be entirely carried out to him. God will have no Rivals in the trust and confidence of the Creature. A King in his Progress, that takes up an Inn, will have it wholly to himself, much less will he have any to share with him in his own Bed-Chamber: So here, you must trust Christ alone with your Welfare. We believe with our whole Heart, when we have such a persuasion of his Sufficiency, that we durst venture all in his Hands; in matter of Remission of Sin we mind no confidence, but in his Grace. Heb. 10.22. Let us draw near with a true Heart, in full assurance of Faith, 〈 in non-Latin alphabet 〉 , an Heart that doth not secretly run out to other Props, and Confidences: Truth and Sincerity in Believing is there intended, not in Obedience. Faith is a simple single trust in God's Mercy; the Heart is very deceitful. Christ beareth the Name, but the Confidence is secretly built on our own Merits; as those Women in Isaiah, Isa. 4.1. We will eat our own Bread, and wear our own Apparel, only let us be called by thy Name. People will say, they trust in Christ alone, and yet secretly rest on their own Innocency and good Meanings. But most sensibly this perverseness of Trust is discovered in Matters of Providence; those that put half their Trust in Christ, and half in the World, do not believe with their whole Hearts. They pretend they can trust Christ for Pardon, Grace, and Glory, and yet cannot trust him for a morsel of Bread: they find no difficulty in believing in Christ for Salvation, and Remission of Sins, and yet cannot believe that he will give them daily Bread: What should be the Reason? Heaven, and Pardon of Sins, are greater Mercies; and if Conscience were opened, we should see the difficulty to obtain them to be greater. There are more natural Prejudices; but bodily Wants are more pressing to a Conscience, not sufficiently convinced. And here Faith is presently to be exercised with Difficulties. In Matters of Grace, Men are more slight and inconsiderate, and content themselves with some general cold Perswasions, and therefore do not believe with their whole Hearts. Alas, temporal Salvation is more easy! Can you look for Heaven, who cannot trust him for a Crust of Bread? Do you know what it is to venture your Souls in Christ's Hands, notwithstanding Sins, notwithstanding Death, and yet soon despond in time of Danger, and when outward Means of Preservation fail?

2. To receive Christ with the whole Heart, is to receive him as an All Sufficient Savior, when every Faculty seeketh contentment in Christ. We ought not only to acknowledge him to be the true Mediator, but to choose and receive him for our All Sufficient Portion. Worldly Men look to Christ as fit for their Consciences, but look to the World as an Object for their Affections. Now Christ should not only pacify the Conscience, but satisfy the Heart. We should come to him, not only as a Physician to heal our Wounds, but as a Husband to satisfy and content our Love, as a meet Object for our Affections. The whole Soul is to clasp about him. He is not only good in a way of Profit, but amiable in a way of Excellency; therefore the whole Heart is to be given him. The things of the World are good but for one thing; Food is good to satisfy the Appetite, yet we must have Cloaths to warm the Back. But Christ is good for all things; he is not only the Physician of the Soul, but the Beloved. Psal. 73.25. Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee ; since there is none so fit to match and wed their Affections.

3. To receive him with the whole Heart, is to make after him with the earnest Motions, and lively Affections of the Soul, as Desire and Delight. Carnal Men have a naked imaginary Perswasion, but no lively Affections to Christ, unless it be for a very small while: They never felt the bitterness of Sin, and so have not such vehement and strong motions of Heart towards Christ. Conviction of Conscience, differeth much from literal Assent: Carnal Men have a literal Assent, and a speculative Delight in Contemplation, but not such labor and travel of Soul to get an Interest in Christ. Swimming is for Life and Death, it is not a Work proper for him that standeth on firm Land, but for those that are ready to be swallowed up of the Waves. Nor have they such Delight; a Stomach always full, knoweth not the sweetness of Bread. Christ relisheth only with troubled Consciences.

Use of the whole. Well then, you see that there is required to Faith, 〈 in non-Latin alphabet 〉 , Knowledge and Receiving.

1. 〈 in non-Latin alphabet 〉 , Knowledge. There is a Knowledge before Faith, in Faith, and after Faith. Before Faith; a Man must know what he believes, or else he cannot believe. See Scriptures; John 10.38. That ye may know and believe, that the Father is in me, and I in him. 1 John 4.16. We have known, and have believed the Love that God hath to us. John 6.69. We know and believe that thou art Christ. We must first know, before we can believe. In Faith there is a Knowledge, an Apprehension as well as Discourse, a pregnant Apprehension. Faith is a clear Light, it freeth the Soul from the Mists of Prejudice, by representing God in the All-sufficiency of Grace and Power. Heb. 11.3. Through Faith we understand, that the World was framed by the Word of God: It puzzeled the Philosophers, but Faith maketh all clear. After Faith; 2 Pet. 1.5. Add to your Faith, Virtue; and to Virtue, Knowledge. Faith is the Fruit of Knowledge, Knowledge is the Fruit of Faith. So, Psal. 119.66. Teach me good Judgment and Knowledge, for I have believed thy Commandments ; that is, a fuller manifestation. First we receive the Word by Faith, then we know more. Oportet discentem credere. First we know That it is, then How it is. The ground of Faith is, that they are revealed: How or what they are, we learn by more acquaintance and experience. Light is always increasing, most necessary to the Christian Life. Faith is as Knowledge is, more or less explicit; yet not so explicit, but that there is some impliciteness in it, as long as we live here. 1 John 2.3. It doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him. We have not a particular Account, not a Reason of the Thing, but we have a Reason why we believe it.

2. 〈 in non-Latin alphabet 〉 , This is a proper Act of Faith. God is always on the giving, and we on the receiving Hand; we receive the Word, we receive Christ, and we receive Remission of Sins, and Glory; the main of our Duty is but a Receiving.

Let me press you to receive the Word, to receive Christ.

1. Receive the Word, give it a kind entertainment. There is an Act of Consideration; meditate upon it seriously, that Truth may not float in the Understanding, but sink into the Heart. Luke 9.44. Let these sayings sink down into your Hearts. Believe it: the Truth is a Sovereign Remedy; but there wanteth one Ingredient to make it work, and that is Faith. Heb. 4.2. The Word preached did not profit them, not being mixed with Faith in them that heard it. There is an Act of the Will and Affections, which is called, a receiving the Truth in Love, 2 Thess. 2.10. Make room for it, that Carnal Affections may not vomit and throw it up again. Christ complaineth that his Word had no place in them, John 8.37. 〈 in non-Latin alphabet 〉 , like a queasy Stomach possessed with Choler, that casts up all that is taken into it. 1 Cor. 2.14. A natural Man receiveth not the things of the Spirit of God. Let it lodge, and quietly exercise a sovereign command over the Soul.

2. Receive Christ in the Word. In a Contract, there is not only a receiving a Bond, but by virtue of the Bond, an Inheritance conveyed to us: So you must not only receive the Word, we are not saved by giving credit to any Maxim of Religion, Fides non est assensus axiomati. Not they that saw the Ark; many saw it, and scoffed; but they that were in it, were saved from drowning. When a Man is ready to perish in the Floods, it is not enough to see Land, but we must reach it, stand upon it, if we would be safe. It is not a naked Contemplation, but a real Implantation into Christ. Now if you will know it, whatever was in Christ in the History, must be in you in the Mystery. You are Adopted Sons, 1 John 3.1. Christ must be formed and conceived in you, Gal. 4.19. You must suffer, and be crucified to the World and Sin, Rom. 6.6. You must be buried and raised up again, Col. 2.12. All is to be done in a spiritual manner. I speak not this to turn all Scripture into an Allegory, but every Act of Christ hath some Spiritual Accomodation.

So much for these two acts or parts of Faith, They have known surely, and have received thy Word.

Before I go off from this Clause, there are two or three Observations to be raised, especially if we compare this Verse with John 16.27, 28, 29, 30, 31. For the Father himself loveth you, because ye have loved me, and believed that I came forth from God. I came forth from the Father, and am come into the World: again, I leave the World, and go to the Father. His Disciples said unto him, Lo, now speakest thou plainly, and speakest no Proverb. Now are we sure that thou knowest all things, and needest not that any Man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? From whence I observe, That this was but a late Acknowledgment. Vers. 30. Now we are sure, and by this we believe, that thou camest forth from God. And presently, within an hour, Christ commendeth it to his Father, They have known surely, and have believed.

1. Observe; How ready Christ is to take notice of the Good that is wrought in us ; He watcheth for an occasion to commend us to God. Satan and his Instruments, they watch for our halting. Jer. 20.10. All my Familiars watched for my halting, peradventure he will be enticed. Let us watch, say they, we may have Matter against him. The Devil is a Spy, that lieth upon the catch, that he may frame an Accusation against you before God. A Dog doth not wait for a Bit from his Master's Trencher, more than he doth for a passionate Word, some evil Gesture and Practice, whereof to accuse us; so his Instruments watch to defame you in the World. But now Jesus Christ looketh after Matter of Praise and Commendation. Now we know verily and believe, and Christ presently telleth his Father of it. Oh what an encouragement should this be, to press us to grow in Knowledge, and to abound in every good Work! you furnish your Intercessor with matter of Praise, and give your Advocate an Advantage against your Accuser. Christ watcheth for a good Action, as the Devil doth for a Bad: He is a swift Witness, not only against his Adversaries, but for his People. Mal. 3.5. I will come near to you in Judgment, and I will be a swift Witness against the Sorcerers, &c. He cometh to convince them sooner than they are aware, none of their Sins are unknown to him, and they are brought in Court before they dream of it. And the Godly have a Witness in Heaven too. So, Job 16.20. Behold, my Witness is in Heaven, and my Record is on High. And he is a swift Witness; we reap the Fruit of many Actions, as soon as they are performed. A continual Experience we have of this disposition of Christ in the speedy answer of Prayers. Isa. 64.24. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. He is more ready to answer, than we to crave. So it is said to Daniel, Dan. 10.12. From the first Day that thou didst set thine Heart to understand, and to chasten thyself before thy God, thy Words were heard. See God's readiness to accept the Services of his People, in the first day of the three Weeks he had set apart, Vers. 2. Daniel thought it would be long Work, and God heard him the first day. Certainly God delighteth in the Graces of his Children, when he doth so readily take notice of the first Act and Exercise of them.

2. I Observe, by comparing that place with this, That the Apostles Faith was weak; not only imperfect, but inconstant, and subject to wavering, and yet Christ commendeth it to his Father. John 16.30, 31, 32. We are sure thou knowest all things, and needest not that any Man should tell thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the Hour cometh, and now is, that ye shall be scattered, every Man to his own, and shall leave me alone. Yea, and indeed, if we look into the History of the Gospel, we shall find their Faith was very weak. It is true, they did receive him for the Messiah, and did acknowledge that he was the Son of God, his natural and only Son, which they knew by his Baptism, by his Transfiguration, by his Miracles: They believed that he was the Lamb, taking away the Sins of the World; that he was the living Manna that came down from Heaven: but all this while their Faith was weak, they had but a confused sight of his Godhead, of his eternal Generation by the Father; they knew little of his Death, were leavened with the thoughts of a terrene Kingdom, and pompous Messiah ; understood not his Predictions of his Death and Passion. Peter gave him advice to the contrary, and at his Death denied him. So that though they knew him to be the Redeemer and Savior of the World, yet the manner of his Death and Passion they knew not. We trusted that it had been he that should have redeemed Israel, Luke 24.21. Observe how Christ commendeth weak Faith. Certainly he loveth to encourage poor Sinners, when he praiseth their mean and weak beginnings. Mat. 12.20. A bruised Reed shall he not break; and smoking Flax shall he not quench, until he send forth Judgment unto Victory. Christ will not despise weak Beginnings, though there be more Smoak than Flame, but little Strength. Certainly we should not despise the Day of small Things, nor discourage Learners, and blast the early Blossoms with Reproach and Censure. Cant. 2.13. The Fig-Tree putteth forth her green Figs; and the Vines with the tender Grape, give a good smell. Christ taketh notice in his Garden of the Green Figs; the green Knots, or Buds, are acceptable to him, though they want Ripeness and Sweetness, as well as the softer Clusters, the imperfect Offers of the Spring. We should learn hence to do our best in believing; Christ will help you against Weakness, and pardon Imperfection.

3. Observe again; From Christ's mentioning their Obedience, their Knowledge, their Faith. The Father knew for whom Christ prayed; neither was there need to set forth their Faith and Obedience in so many words, but that in the hearing of the Apostles, he would draw forth the Grounds of their Thankfulness, and the Evidences of their Interest. Well then, this is the use we should make of our Graces and Duties, to praise the Lord, and to look upon them as so many Arguments and Evidences of his Love: Partly to show them, what kind of Persons God will hear, such as know, and believe, and obey, though in a weak measure.

Thirdly, The next thing in the Text is, the chief Object of justifying Faith, and that is the Authority of Christ's Mediation.

Observe; The sum of Christian Doctrine, is to show, that Christ was sent by God to save Sinners. This is the ground of all Hope, and firm Confidence; he came out from the Father to purchase Grace, and went back again that we might receive it.

But let us consider the Parts.

1. [ They have surely known that I came out from thee. ]

This may be expounded two ways.

• 1. From thy Essence, by Eternal Generation.
• 2. By thy Command, as Mediator.

If you take the former sense, it showeth that the Authority of Christ, and of his Father, were equal, he came out from him. If you take the latter, it denotes their equal Charity and Love: the Father sent him; and out of the same Love, the Son came out from the Father, he assumed Flesh, emptied himself, and performed the Office of a Mediator, committed to him by the Father.

Which is to be preferred? Some say the first, 〈 in non-Latin alphabet 〉 , It is a word proper to the natural Generation of the Son; Micah 5.2. Whose goings forth have been of old from Everlasting. The Spirit's Procession is expressed by 〈 in non-Latin alphabet 〉 , as the Generation of Son by 〈 in non-Latin alphabet 〉 . It is said of none of the Saints, that they come out from God. But though this Eternal Generation must not be excluded, yet that which is chiefly intended here is, that he came out by the command of God as Mediator; as is clear by that place, John 16.28. I came forth from my Father, and am come into the World; again I leave the World, and go unto the Father. It is applied to his appearing as Mediator before God.

Observe; The great Love of Christ, in that he came out from God for our sakes.

1. Consider from whom he came, from the Father, from his Bosom, from the full Fruition of the Godhead, from the Center of Rest, the Seat of Blessedness. We shall know what place the Bosom of the Father is, when we shall come to Heaven, and shall be glorified with Christ.

2. How he came; not in Pomp, or the Equipage of a Prince, but in the Form of a Servant. He was Lord of all things, but he came now as the Servant of God's Decrees. John 6.38. I came down from Heaven, not to do mine own Will, but the Will of him that sent me. He was God's Servant, not upon Terms of Grace, his Covenant was a Covenant of Works. Isa. 53.11. He shall see of the travel of his Soul, and shall be satisfied; by his Knowledge shall my Righteous Servant justify many. He was subject to worldly Powers, a Servant of Rulers, Isa. 49.7. He voluntarily submitted himself to worldly Powers. Nay, he came to be our Servant: Mat. 20.28. Even as the Son of Man came not to be ministered unto, but to minister, and to give his Life a Ransom for many. He came to serve in the Ministry of the Gospel, to lay aside all the Interests of his Human Nature: Rom. 15.3. Even as Christ pleased not himself.

3. For whom he came, for wretched Men, to seat us in the vacant Places of fallen Angels.

2. [ And they have believed that thou hast sent me. ] There is a Mission on God's part, as well as Obedience on Christ's.

Observe; The Love of God in sending Christ, and giving him a Charge concerning us. This sending, implieth Distinction, but not Inferiority. Persons equal, by mutual consent, may send one another. The Father sent him, because in the Business of Salvation, the Original Authority is said to reside in God the Father. God would not trust an Angel with your Salvation, but send his own Son. 1 John 4.9, 10. In this was manifested the Love of God towards us, because that God sent his only begotten Son into the World, that we might live through him. 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 dear nor too near for us. His Son was not sent to treat with us, but to take our Nature, to be substituted into our room and place. But this Point, of God's sending Christ, hath fallen under our consideration in handling other Verses of this Chapter.

SERMON XII.

CHRIST having urged several Arguments on the behalf of the Disciples, cometh now to limit his Prayers to them, which is a new Argument; I pray for none but those which thou hast given me ; not for obstinate Persecutors, and perverse Rebels, but for thine own, thy Charge put into my Hands. If I had prayed for any, which belong not to the purpose of thy Grace, thou mightest deny me; but I pray not for the World, but for thine, therefore hear me.

In the words you have;

• I. The Object of Christ's Prayer.
• II. The Object limited. I pray for them ; which is amplified Negatively, by a refusal to pray for others, I pray not for the World.
• III. The Reasons. Thou hast given them me, and they are thine ; mine by Oppignoration, not Alienation, thy Charge put into mine Hands. I have a Charge over them, and thou hast a Right in them. Christ was tender of his Charge, and the Father still loved and owned them. Thy Right and Propriety is not lost by thy Donation, but confirmed, for they are thine. It is not only a Reason of the Donation, but an Argument that Christ useth in Prayer.

1. The great Matter, that needeth not so much to be cleared, as to be vindicated, is Christ's refusal to pray for the World. It needeth not to be cleared, because Christ doth expressly limit the Persons; I pray for them ; he doth not only explain it, whom he meaneth by them, those which thou hast given me: Which Explication, if nothing else had been added, would have been exclusive, and would have amounted to them, and only them: But he doth himself exclude the World from having any share in his Prayers. By the World, he meaneth the Reprobate World, not only the Unregenerate Elect, who are sometimes called the World, but reprobos amatores soeculi, as the Carthusean, the reprobate perverse World.

But some object, and it is fit they should be heard,

1. That the Apostles only are here intended, and that there is not a distinction between the Elect and Reprobate, but between the Apostles and others; for afterwards Christ prayeth for others, that shall believe through their Word, Vers. 20.

I Answer.

(1.) The Apostles are chiefly intended, but not only; elsewhere doth he pray for the Disciples and Believers of that Age; there were more than the eleven Apostles, and if they be excluded, they have no Name in Christ's Prayer.

(2.) All others besides the Apostles, could not be reckoned to be in the World: Now here is a perfect distribution of Men into two Ranks, those that were given him, and the World.

2. Others say, that the words are not to be taken as utterly exclusive, but only that he prayed not for the World in this place. The Requests of fatherly Protection, the Gift of the Spirit, Love and Concord, being only proper to them that did actually believe: elsewhere they say, they find Christ praying for the World. They bring that place for one, Luke 23.34. Father, forgive them, for they know not what they do ; where he prayed for his Persecutors, some of which never were converted.

I Answer;

1. We must distinguish the Prayers of Christ as an Holy Man, and the Prayers of Christ as Mediator. So Cameron. Owen, p. 44, &c. Gomarus in locum, & Rainoldus de Intercessione, &c. As he was a Holy Man, he was to lay aside all show of Revenge. This was not a Prayer, by virtue of his Office as Mediator, but in answer to his Duty, as he was subject to the Law, and a private Person. Those things which he did in obedience to the Law as a private Person, were not Acts of Mediation, they were Acts of the Mediator, but not as Mediator. He taught us to pray for Enemies, Mat. 5.44. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. Revenge is forbidden, and Pardon and Prayer enjoined.

2. Christ did not pray for all his Persecutors, and everyone of them, but only for those that sinned out of Ignorance, as the words imply; chiefly for the standers-by, rather than the Priests and Pharisees, many of which came rather out of Curiosity than Despight. Yea, this Supplication was effectual and succesful to all the Elect intended. This Prayer brought in three thousand, Acts 2.41. who are charged with Christ's Death, Ver. 23. and 36. and again five thousand, Act. 4.4. who are charged with Ignorance in this Matter. Acts 3.15. And killed the Prince of Life. Vers. 17. I wot, that through Ignorance ye did it, as did also your Rulers.

3. Again, they urge Vers. 21. That the World may believe that thou hast sent me. Some say that by the World is meant, the Unregenerate Elect. This, though it blunteth the force of the Objection, yet I think it not so full an Answer.

1. Because it is not directly made for them. Mark, it is not a Prayer, but a Reason of Prayer; Christ would have prayed more directly for the unregenerate Elect.

2. He would have Prayer for a more effectual Means of Conversion, than the beholding the Unity and Concord of his Church; That they may be one, as thou Father art in me, and I in thee; that they also may be one in us, that the World may know that thou hast sent me.

3. The word World, in this whole Chapter, is taken for the Reprobate World, or those which are opposed to them, which are committed to him by his Father.

4. The substance of that Prayer is for the Elect not yet converted, for Christ prayeth for all that shall believe through their Word, Ver. 20. And then, that they may be all one, &c. that the World may believe that thou has sent me ; so that the Unregenerate Elect are not intended. Well, but then doth Christ pray for the Reprobate World, that they may believe? I Answer; No, Faith, or Believing, is there taken for a more full Conviction, that they may be convinced and rendered more inexcusable. It is not taken in a strict sense, for a saving Comprehension and Receiving of Christ, but for a Conviction and Acknowledgment. Divisions in the Church, usually breed Atheism in the World; all is false, when so many Ways and Differences: So think they, Christ is an Impostor, the Word a Fable. Now this kind of Conviction is not only termed Believing in Scripture, but explained, Vers. 23. That the World may know that thou hast sent me. Nay, let us grant, that Faith is taken in the highest and strictest sense; yet there is a difference between praying for such a thing as may be a likely means of working Faith, and praying that they may believe. Christ only prayeth, that his People may be one, that the World may not plead Prejudice; at most, he doth but obliquely reflect upon the World in that Prayer, that they may have means of Conviction, but not Grace. Christ denieth that the World either hath, or ever shall have the Grace of Faith; Vers. 25. O Righteous Father, the World hath not known thee; but I have known thee, and these have known that thou hast sent me. And the special Reason why the Elect have known, though the World have not known, is rendered, Vers. 26. I have declared unto them thy Name, and will declare it: By which is meant, the special manifestation of his Grace, given to Believers of all Ages; which was given to the Disciples of that present Age, and will be given to all future Believers. A serious consideration of the Context, will refute all these Sophisms. Thus I have taken off the Objections.

Let me handle one Doubt more. But if they were absolutely predestinated, why doth Christ pray for them?

I Answer; Predestination includeth all things, that are necessary to the Salvation of the predestinated; and so the Prayers of Christ must be taken in, as well as other Means.

Take an Argument or two, why Christ did not, could not, doth not pray for the Reprobate World.

This Prayer must either argue,

1. A Nescience of his Father's Decrees, which cannot stand with the Unity of his Person, especially as now in Glory. While upon Earth he knew it, and approved it, that God by an immutable Decree had left some to be justly hardened to their own ruin. Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto Babes. Even so, Father, for so it seemed good in thy sight. Or,

2. A Contradiction to his Will and express Decree. It is true, we do not sin by asking a thing contrary to God's Decree; as when I ask a Parent's Life, whom God hath determined to cut off by such a Sickness, which I know not, but if I did, it is no rule to me. But now God's Decree was a Rule to Christ in his Mediatory Actions, as the Moral Law was a Rule to his Moral Actions; and therefore when the Decree of God called for one thing, and the Moral Law for another, Christ was both to show his Moral Affections, and Mediatory Obedience. Father, let this Cup pass; nevertheless not 〈◊〉 I will, but as thou wilt. Mat. 26.39. There was an innocent desire of Nature, but an express Submission to his Father's Will.

3. Because all Christ's Prayers were to be grounded on a Promise. There was an Indenture drawn up between him and his Father, he had the Assurance to be heard in whatsoever he asked. Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. John 11.42. I know that thou hearest me always. Therefore he must needs exclude the Reprobate World out of his Prayers.

Observations.

First, Let us look upon it as a Mediatory Action.

1. Observe; Here was the first solemn Offer of Christ's Meditation between God and Man, and therefore upon this place we may ground the Doctrine of his Intercession, I pray for them.

Here I shall speak of,

• First, The Person, who is the Intercessor.
• Secondly, The nature of the Intercession.
• Thirdly, The Privileges and Fruits of it.

First, The Intercessor, I pray. The Syriac twice repreateth the Pronoun, I even I pray for them; it is not an ordinary High Priest, but I : I that am thy beloved, and only begotten Son, co-eternal, and con-substantial with thyself; I that have glorified thee upon Earth, and done thy work; I that am holy and harmless; I whose Prayers thou hast promised to hear; I who am an authorized Mediator, sent into the World for this Purpose. There are all these Advantages in the Intercession of Christ, let us go over them a little briefly. I shall refer them to these Heads, the Dignity and Dearness of his Person, the Sublimity of his Office, the value of his Satisfaction, the Articles of the Covenant, or the Promise of being heard.

1. The Person of Christ; and there you have,

(1.) His Dignity, he is God-Man, and so fit for this Office. Job 9.33. Neither is there any days-man between us, that might lay his Hand upon us both. He communicates with God in the same Nature, and we with him: He is our Brother, and God's Fellow: Our Kinsman is in the Court of Heaven, pleading for us; he appeareth there in our Nature, to set on our Salvation: we need not be ashamed to go to him, nor he to go to God: He is of near Alliance to us, and to God himself, God's own natural Son; which doth not only give him a Power to prevail with God, but a Sufficiency to do us good. None but Christ could serve our turn in this Matter. Who can know all our Needs, all our Sins, all our Thoughts, all our Desires, all our Prayers, all our Purposes, and wait upon our Business with God Night and Day, that no Wrath break out upon us, but Jesus Christ, who hath his constant residence in Heaven at his Father's right Hand? There is an All-sufficiency required to Intercession, as well as Oblation.

(2.) The Dearness of his Person, called, his dear Son. Col. 1.13. the Son of his Love, one with him. God bids him ask what he will, 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. When Christ came first into Heaven, he was to make his Demand. He proclaimed it on Earth, when Christ was baptized, consecrated to God for the Priesthood, Mat. 3.17. Lo, a Voice from Heaven, saying, This is my beloved Son in whom I am well-pleased. There was such perfect Love and Consent of Mind between God and Christ, that if he had never died, God could not have denied him anything.

2. The value of his Satisfaction. Christ is an Intercessor not by Intreaty, but by Merit; John 17.4. I have glorified thy Name on Earth, I have finished the work that thou gavest me to do: The greatest work that ever could be done; if you respect the importance of it: The creating of a thousand Worlds would not bring in such a Revenue to Heaven, as this one work of Redemption: Or the difficulty of it, the Son of God to be made Flesh, Sin, a Curse! States most abhorrent from the Felicity of the Divine Nature: Or his willingness to undertake it; Lo, I come to do thy Will: He longed to be at it, though he had infinite complacency in the Bosom of the Father; yet as soon as God had made an habitable World, Prov. 8.30, 31. There I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him: Rejoicing in the habitable part of his Earth, and my delights were with the Sons of Men. He longed for that time, when he might leave the company of Angels, and dwell among us; and feasted himself with the thoughts of his own Grace. And with so much faithfulness, I not only finished the Work, but glorified thee; all he did was for his Father's Glory. This could Christ plead as the ground of his Requests; he hath paid for all that he asketh, not only made satisfaction for Sin, but given a price for Glory: He cannot out-ask his own Merit; his Blood speaketh, if Christ should hold his peace: Heb. 12.24. And to the Blood of sprinkling, that speaketh better things than that of Abel 's. As clamorous as Abel 's Blood for Vengeance. It doth not speak against us, though we have made him to serve with our Iniquities, but speaks the more for us, to pacify his Wrath, to pardon us, and to do us good.

3. The Sublimity of his Office. It is an Authoritative Act. God hath always refused such Mediation as is not authorized by himself. When Moses interposed for the Children of Israel, said God, Exod. 32.10. Let me alone, that my Wrath may wax bot against them. Because he would reserve this honor for him, who alone hath this Office under the Broad Seal of Heaven. So it is very notable, that Christ refused all Mediation to him in the days of his Flesh. As of his Apostles, Mat. 15.23. His Disciples came and besought him, saying, Send her away, for she crieth after us, &c. But Christ would show, that he was solicitous enough for the welfare of Sinners, he needed no Intercessors. So his own Mother, when she interposed for the Honor of the Wedding, John 2.4. Woman, saith he, What have I to do with thee? As if he had said, Cannot I do it without your intermeddling? In these Answers, Christ would show, that he would have Sinners come of themselves, without any mediation of their Fellow-Creatures, they being no authorized Mediators. God alloweth no other Mediator of Redemption, but Christ; and Christ no other Mediator of Intercession, but himself. It is Sacrilege in the Papists to set up others; none is worthy to appear before God but Christ; and how unworthy soever we are, Christ will have us to come to himself. God hath set him up for this purpose, and no Copartners are allowed. As it was said to Uzziah, 2 Chron. 26.18. It pertaineth not to thee to burn Incense, but to the Priests, the Sons of Aaron, that are consecrated to burn Incense. Incense could be offered by no other but a Priest, and our Prayers by none but by Christ. Heb. 7.28. The Law maketh Men Priests which have Infirmity; but the Word of the Oath, which was since the Law, maketh the Son, who is consecrated forever-more. Christ is consecrated by an Oath, to abide ever-more in the Office; which Oath is renewed and confirmed upon his return to Heaven. Psal. 110.4. The Lord hath sworn, and will not repent, Thou art a Priest forever, after the Order of Melchizedek; compared with Vers. 1. God will never repent of dispensing Grace in and through him to Sinners: as long as Christ's Consecration lasteth, none must meddle with his Office.

4. The Articles of the Covenant, or the Promise of being heard. Therefore Christ speaketh with such Confidence; John 11.42. I know that thou hearest me always ; and, Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, &c. There was a Covenant drawn up between God and Christ; the Lord promised him, as the Fruit of his Labors and Sufferings, that he should obtain all manner of Grace for his People. All these things show us the Advantages of having such a Mediator and Intercessor.

Secondly, The Nature of Christ's Intercession. It is a part of his Priestly Office, of which there were two Acts, Oblation and Intercession. Oblation was made once on the Altar of the Cross; and Intercession, is the continuation of his Sacrifice, or the presenting it in Heaven. It must be explained by Analogy to the Priests of the Law: The Sacrifice was slain without the Camp, and then the Priests were to enter, with the Blood, within the Vail, into the Holy of Holies, with sweet Incense, and so to cause a Cloud to arise over the Mercy Seat. But Christ being come, an High Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands; that is to say, not of this Building: Neither by the Blood of Goats and Calves; but by his own Blood he entered in once into the Holy Place, having obtained eternal Redemption for us. Heb. 9.11, 12. Jesus Christ having offered up himself upon the Cross, where he was both Priest and Sacrifice, he is gone within the Vail, Not into the Holy Places made with Hands, which are the Figures of the True, but into Heaven itself, now to appear before the Presence of God for us. Heb. 9.24. It is not a vocal, but a real Intercession. Christ is gone into Heaven, and there presents his Person, both in our Nature and his own, together with his Merits, lifting up Desires, which are as a Cloud of Incense before the Mercy-Seat, for our Comfort and Salvation. 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. The High Priest entered not for himself, but for the People, having the Names of the Twelve Tribes upon his Breast and Shoulders: So Christ is entered on the behalf of us all, bearing the particular Memorial of every Saint graven upon his Heart. The High Priest staid within the Sanctuary for a short time, and so came out to bless the People: Christ entered within the Vail at his Ascension, and we must wait till his coming out to bless us, which will be at the Day of Judgment: All this while he hath his Residence in Heaven, and then he will open to us, and give us entrance. So that Christ's Intercession is,

Thirdly, The Fruits and Benefits of this Intercession. They are many, I shall name the chiefest.

1. This secures our Justification, and the pardon of our Sins. Christ watcheth against what Objections Justice makes, and against Satan's Wiles; and that we ourselves, by our daily Breaches, may not cast ourselves out of the Favor of God: He justifieth us against the Accusations of Enemies, covereth our Sins from the sight of God. Rom. 8.34. Who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right Hand of God, who also maketh Intercession for us. So, Zech. 3.1, 2. There is our Advocate and Accuser; He shown me Joshua the High Priest, standing before the Angel of the Lord, and Satan standing at his right Hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem, rebuke thee. When we are summoned by the Justice of God to defend ourselves against the Exceptions and Complaints which are preferred against us, our Attorney appeareth in our Name and Behalf: So when Satan accuseth us Day and Night, he makes up all the Breaches that fall out between God and us. 1 John 2.1. If any Man sin, we have an Advocate with the Father, even Jesus Christ the Righteous. When we have mudded the Stream, Christ maketh all clear again.

2. The Acceptation of all our Persons, Works, and Services. 1 Pet. 2.5. We are made an Holy Priesthood, to offer up Spiritual Sacrifices, acceptable to God by Jesus Christ. We communicate with Christ in all his Offices; we are Spiritual Priests, consecrated to him by Baptism. The ordinary Priests were first consecrated in the great Laver, before they were to offer Sacrifices: so we are purified and cleansed in the Laver of Regeneration, and then offer to God these Sacrifices. As Christ was Temple, Priest, and Sacrifice, so are we. God dwelleth in us, as in a Temple; 2 Cor. 6.16. Ye are the Temple of the Living God: As the Godhead dwelt in Christ bodily, Col. 2.9. We are consecrated to be Priests to God, being sanctified by him, cleansed in the Laver of his Blood, our Persons received into favor. And then we offer our Selves, Bodies, Services to God; and so we perform Duties acceptable to him; because when we act the Priest, Christ acteth it over again, presents our Services to God in his Censer. Rev. 8.3. 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: He puts no Filth nor Dross into his Golden Censer. As the Priests under the Law were to examine the Sacrifice before it was offered to the Lord; so doth Christ examine our Services, not to reject them, but to better them in his own Oblation; and so by his Intercession, our Duties, and all the good Works of our Lives, are recommended to God.

3. It encourageth us to come to the Throne of Grace with boldness. God would have Prayer in Heaven, to encourage us to Prayer on Earth; Christ is always with God to set on every Request. This is the Copy of Christ's Intercession. Besides, you have the groans of the Spirit in your Hearts: Rom. 8.26. The Spirit itself maketh Intercession in us, with groanings that cannot be uttered. Christ is our Advocate, the Spirit our Notary, we the Solicitors. Isa. 62.6, 7. Ye that make mention of the Lord, keep not silence; and give him no rest, &c. We may know what Christ is doing for us in Heaven, by the Work upon our Hearts. Oh then let us never rest, till we have an Interest in his Intercession. This is the great prop of our Faith and Confidence, to know that we are comprehended in Christ's Prayers: You have a Friend in Court, he hath liberty of immediate access, he is a Favorite, the Father loveth him, and you for his sake. Our Friend prayeth to our dear Father for his own Children. When Joab saw the thing was pleasing to David, he interceded for Absalom, 2 Sam. 14.1. God can deny him nothing; if you have ten thousand Accusers, it's no matter, your Advocate will answer all their Accusations. Never leave till you get it evidenced, that it is your privilege, choose him, go to God by him, ratify God's Appointment by your own choice. Faith is a Consent; wait for the Spirits Intercession, those Groans will end in Joys. It is the great Comfort of the Church, that we have such a Mediator, who will effectually plead our Cause with the Father.

We may look upon it as a Moral, as well as a Mediatory Act; an Act of Christ's Love to his own Disciples, chiefly the Apostles, who were, as it were, his Family and special Charge.

Out of this Example of Christ, let us learn to pray one for another. It is a Spiritual Act of Love: You may discern the hypocrisy and sincerity of your Love to others, by your carelessness or seriousness in Prayer for them; for if we desire a thing, we will pray for it with importunity: By this the Saints have communion with one another at a distance.

Chiefly this concerneth Ministers for their Charge; they should be of Samuel 's temper, though he had received Affronts from Israel; God forbid that I should sin against the Lord, in ceasing to pray for you, 1 Sam. 12.23. Their Sin doth not exempt you from the Duty you owe to them for God's sake; they look to an higher Obligation than civil Respects, and an interchange of Kindness: But especially are we bound to pray for them, if, as the Apostles here, they are gained to any degree of Faith, Knowledge, and Obedience: 2 Thess. 1.11. We pray always for you, that God would count you worthy of this Calling; and fulfil all the good pleasure of his Goodness, and the Work of Faith with Power. What encouragement hath a Minister to go to God for such, not only when you send for him in times of sickness, but always, as the Apostle saith, in every Address to God. It is sweet to give an account of the thriving Lambs, and to desire the Lord to perfect his Work. And it argueth in the Minister Sincerity, to take pleasure in their gracious Estate, and to account it, as it were, his own Benefit, that God hath any way blessed them with Grace, which moveth him again to commend their Case to God. Certainly if we have but any portion of the Unity of the Spirit, or any share in the Communion of Saints, or any respect to God's Glory, thus it would be.

Again, it concerneth Masters of Families. Your Family is your Charge, given you of God, pray for them in the Bowels of Love. You are to make an Errand to the Throne of Grace, not only for yourselves, but your Children and Servants; as the Centurion came to Christ for his Servant, Mat. 8.6. If we did not want Hearts, we could never want an occasion of recourse to God. By virtue of our Relation, we are to espouse the Interests of our Family, and to plead with God on their behalf, as we would on our own. Job is an excellent Pattern, Job 1.5. He rose early, day by day, and offered Burnt-Offerings for his Children, in the time of their Feasting. His great care was, to keep his Children in the Favor of God; he knew no hurt in their Feasting, had heard none by information; yet because Miscarriages are usual in the heat and license of Feasts, the Family should not be without a daily Sacrifice: For, Job said, it may be that my Sons have sinned, and cursed God in their Hearts. Up then betimes, as Job did, and milk out a Blessing for your Families; not only in general, as Men will put up cursory Prayers, out of Custom and Use, for their Families; they pray God to bless their Families: but bring them forth by Head and Pole, and set them before the Lord; as Job offered Sacrifices according to the number of his Children: Or as Christ here, I pray for these, pointing to the Apostles; Lord! for these, and everyone of them. The occasion of Job 's Prayer is not manifest. If you do but suspect that a Child hath such a Disease, you will go to a Physician; should we have less care of their Souls? Christ says, they live in an evil World, verse. 11. therefore he prays for them.

Again, look on this Prayer of Christ, not only as an Act of Love to his Charge and Familiars, but as an Act of Prudence as to the Apostles, who were to bring others to believe by their Word. I pray for them, I pray not for the World, &c. These that are designed for the great Work of the Gospel, chiefly for them; they had to do with Obstinate Jews, and Idolatrous Gentiles; and they had need take the Blessing of Christ's Prayers along with them: Ministers, and Dispensers of the Mysteries of Salvation, above all Men, need the help of your Prayers. How affectionately doth Paul call for this everywhere? 1 Thess. 5.25. Brethren, pray for us. It is a Duty you owe, and it may be not only of great comfort to us, but of great profit to yourselves. God would have all Orders and Estates in the Church, to be obliged to one another; you for our Instructions, we for your Prayers. The Head cannot say to the Foot, I have no need of thee, 1 Cor. 12.21. Our Calling is encumbered with the more Difficulties; and that we may be acquainted with all sorts of Satan's Enterprizes, our Persons may be exposed to more Temptations than Yours. The many Things requisite to make our Ministry useful, call for your Prayers; Abilities, the right use of them; Fruit and success, that we may be able Pastors, faithful, successful; that we may have Abilities, which are a common Gain; whatever Gifts are bestowed on Ministers, are for the Peoples profit; that out of love of Ease, or love of the World, or Error, we may not mislead you, nor be disheartened for lack of success. Instead of praying for Ministers, many now pray against them; the Calling is repined at, as if it were some heavy Plague and Judgment sent upon the World. But therefore you have need to pray the more, 2 Thess. 3.2. That we may be delivered from unreasonable and wicked Men; for all Men have not Faith. Pray that the Lights of the Church be not eclipsed; pray for our standing amidst the Assaults of Satan. It is not enough to give us Love and Maintenance, but we must have your Prayers.

So much for the Object of Christ's Prayer.

II. Now for the Limitation of that Object: I pray not for the World, but for them that thou hast given me.

Many Things may be inferred out of this Limitation:

1. Universal Redemption is disproved; for those for whom Christ prayed not, for them he died not. These two Offices of the Priesthood must not be severed; Christ doth not only profess to pray for these, but denieth to pray for the World: His Intercession is of the same latitude with his Redemption; they are Acts of the same Office, and of the same Extent and Latitude: All Men were not intended in his Passion and Intercession; [See Serm. on 2 Cor. 5.16.]

2. The Weakness of the World, notwithstanding all their outward Props and Supports; altho they be strong, and have many on their side, yet they have not Christ on their side. He hath left the World out of his Prayers, he will not so much as take their Names into his Lips: Therefore, Rom. 8.31. If God be for us, who shall be against us? What will that Party do, that have God against them? Against how many will you set Me? said Antigonus. You may shake your Spear, and bid defiance against all the Powers of Darkness, they have not Christ among them, he will not speak one good word for them; they may have Riches, Honors, Friends, Countenance in the World, but God will never take their part.

3. The dangerous and sad Condition of Worldly Men. Oh, it is a sad thing not to have a Name in Christ's Prayer! There is a great number left out; and if you will know who they are, they are called the World. It presseth us to come out of that State where we are in this danger: Men that are now Worldly, may be in the Roll of God's Election, but it is no comfort to them. I pray not for the World, so it is expressed; and as long as thou art Worldly, thou canst take no Comfort in Christ's Intercession. Certainly this should be an effectual Consideration with the People of God, to cause them to keep themselves unspotted from the World, Jam. 1.24. These have the benefit of Christ's Prayers: A Christian should never be quiet, till he be clearly out of that number which is excepted. Christ hath a constant enmity and antipathy against Mammon: there must be a separation from the World, and a contempt of earthly things, before we can have an interest in him. The World maketh a sport of these things; but what can be more terrible, than to be shut out of Christ's Prayers? He curseth those for whom he doth not pray: And that is the reason, why Men that are besotted with the World, do always wax worse and worse.

4. The Excellency of Christ's Love to the Saints; I pray for these, I pray not for the World. Christ's separate Love to us, heightens his Kindness, and our Duty. It is not every ones Mercy, to be remembered in Christ's Prayers; Millions are passed by, as many as may be called a World. John 14.22. Lord, how is it that thou wilt manifest thyself unto us, and not unto the World? So we may say, How is it that thou wilt pray for us, and not for the World? Others that are better accomplished, are left out, and we taken in. Man is taken with nothing so much as with Privileges; common Favors seem to be a Right of Nature. It was certainly a sweet Consideration to Noah, though he seemed to be buried alive in the Ark, that he and his Family were saved, when all the World perished in the Waters. At the Day of Judgment, how many millions of Thanks shall we owe to Christ, when all the Reprobates are gathered together, to consider, God hath chosen me, and not all these; nay, of those Reprobates, some are more excellently accomplished, and yet God hath chosen me, and not Cato, Me and not Socrates, Me and not Plato, not the most excellent among the Heathens! When Israel saw the Egyptians dead upon the Shore, Exod. 14.30. it heightened their Deliverance. If God had saved all, it had been an infinite Mercy; but now many are damned, it is the more cause of Thanksgiving to those that are saved. The Sun is glorious and beautiful; but if every Star had so much brightness, it would not be so admired. Chrysostom saith,

5. By the Example of Christ we should embrace them, and show special Love to them, that are chosen out of the World. Christ saith, I pray for these, I pray not for the World ; we should specially remember them in our Prayers. The Apostle saith concerning Alms, Gal. 6.10. As we have therefore opportunity, let us do good unto all Men, especially unto them who are of the Household of Faith. Christ saith, Psal. 16.3, 4. My Goodness extendeth to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. Their Sorrows shall be multiplied, that hasten after another God; their Drink-Offerings of Blood will I not offer; nor take up their Names into my Lips: Christ will not mention them. Some think it is to be applied to the Idols, rather to the Persons; the whole Psalm is applied to Christ.

But here ariseth a Doubt: Are we not to pray for wicked Men, yea, the Impenitent, the Persecutors of the Church, Contemners of the Word?

I Answer;

1. Yea; Partly, because we know not the secret Purposes of God's Grace. Christ in the Light of his Divinity, knew the Elect, and the Reprobate; but we know not, therefore we are to pray for them that persecute, Mat. 5.44. Paul once breathed out Threatenings against the Church; Christ received Gifts for the Rebellious ; Partly, because many Wicked Men are considerable in their Station, therefore, at least, we pray for temporal Blessings for them, though we have little hopes that ever they shall be gained to the Knowledge of the Truth. Thus we are to pray for Wicked Rulers, for the conservation of Human Society, they may serve as a Thorn Hedg about a Garden of Roses. Thus it is said, Ezra 6.10. That in the Temple they should pray for the Life of the King, and of his Sons ; meaning the King of Babylon, Darius, at least for Temporal Favors.

2. We have not such encouragement to pray for them, as for the Saints: For the Saints, we pray out of the Unity of the Spirit; for wicked Men, out of common Charity: for the Saints, we pray out of a delight in their Graces; for wicked Men, out of a loose possible Hope. Heb. 13.18. Pray for us, for we trust that we have a good Conscience in all things, willing to live honestly. These should have the greatest share of our Prayers, we have the more encouragements and hopes of them, which should be an engagement to us to pray for them.

3. Conditionally we may pray against the Obstinate, and them that sin of malicious Wickedness. There are many Imprecations in Psal. 109. which are not to serve our private Revenge, but by us to be conceived conditionally: Those Curses are uttered against Judas in a prophetical Spirit, and therefore not to be drawn into Example, to justify any heats of Revenge and private Passion. 1 John 5.16. If any Man see his Brother sin a Sin which is not unto Death, he shall ask, and he shall give him Life for them that sin not unto Death. There is a Sin unto Death; I do not say that he shall pray for it. It is a tempting of God to intercede for that Sin, seeing he hath declared his Will; the irremissible Sin, is that Sin, though it be hard to be found out. Therefore it is good to keep to the conditional Form; when a Man, after the profession of Religion, falleth to an utter revolt, and deadly hatred of it, it is a shrew'd presumption, they have committed that Sin.

4. We feel sometimes a restraint upon our Prayers. God by Oracle forbad the Prophet to pray for the People; Jer. 7.16. Therefore pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee. When he was resolved to put his Wrath in Execution, he would not have his People's Prayers lost; and still the same Spirit that stirreth up to Prayer, searcheth out the deep Counsels of God. So that there is a kind of prophetical Light in Prayers; God suspendeth the fervency and actual Assistance, by which we are carried on at other times. I would not justify every private passionate Conceit; but yet we must look upon the Spirit of God, as the Interpreter of God's Counsel, and that he will not stir up Prayers to no purpose. Yea, sometimes we feel, that after much striving, we have no Heart to pray for them; which is a very great mark of God's displeasure upon any Person, when God's People, yea, even after much struggling with themselves, have no heart to pray for him.

III. The Reasons why he prayed for them.

• 1. Because they were given him by the Father.
• 2. Because he could say to the Father, They are thine.

How they are given unto him of the Father, we shown before; I shall only now consider the last Reason, which is more formally expressed, [ For they are thine. ]

1. Observe; The Elect are so given to Christ, that they are still the Father's. Tho they are mine by Grant, yet thou hast lost no part of thy Right and Propriety in them. They are given to me by way of Oppignoration, not by way of Alienation. As the Father, that giveth his Daughter in Marriage to another, doth not lose his Fatherly Propriety; she is her Husband's, and she is her Father's. God hath given every Elect Soul, as a Spouse to Christ, and yet they remain his; yea, they were given to Christ, that God's Right might be preserved. All Men, by right of Creation, are his; but they are especially his, who are redeemed by Christ, and sanctified by the Spirit, because the destination and tendency of their Lives, is still to the Father's Glory. Others are his in Right, but in the use and course of their Lives, they are the Devil's; God hath lost them, as it were. But those that are given to Christ, are not lost, but his still; partly, because of Christ's Aim, who still worketh in them to preserve the Father's Right. John 14.13. Whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. The Persons glorify one another; John 16.14. He shall glorify me; for he shall receive of mine, and shall show it unto you. They are Christ's Members, that the Father may be glorified in the purposes of his Grace: partly, in regard of the course and tendency of their Conversations: John 15.8. Herein is my Father glorified, that ye bear much Fruit. The Father is glorified by our fruitfulness.

Use 1. It is an Engagement to Believers to walk so, that God may not be ashamed to own them for his; the Spirit not ashamed to dwell in them as Temples; that they be not as Stables of Filth, but as Temples of the Holy Ghost: nor Christ ashamed to own them as his Members, he will not be the Head of an Ulcerous Body; nor God the Father ashamed of his Choice: If ye bring forth much Fruit, he is glorified, he hath not made an unworthy choice. But otherwise, you grieve the Spirit, Ephes. 4.30. You crucify Christ, Heb. 6.6. you shame the Father. But if you are sanctified, and holy, the Spirit will own you, and work in you with joy: 1 Pet. 4.14. The Spirit of Glory, and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. By the innocence and holiness of your Lives, you make it appear what manner of Spirit is in you, he can own you with Glory. Then Christ will not be ashamed of you: Heb. 2.11. He that sanctifieth, and they that are sanctified, are all one; for which cause he is not ashamed to call them Brethren. Christ will count it no disgrace to himself, to reckon you of his Kindred and Family; he is not ashamed to say, they are mine, my Brethren, my Kindred, my Family, my Spouse; he is not ashamed of his Purchase. And God the Father will not be ashamed of you; Heb. 11.16. God is not ashamed to be called their God. The Father will avow himself to be their Portion, and they to be his, that for his sake do renounce the World; God will think it no dishonor to himself.

Use 2. To disprove their claim,

1. That only can make their claim by Creation. The Lord knoweth who are his ; God's special Interest is founded in Grace. People say, he that made them, shall he not save them? God will not own his Creature, that is disguised by Sin; I know you not, you are none of mine. He that made them, will show them no Mercy; and he that formed them, will show them no favor, Isa. 27.11. No, you are none of mine; all his are given to Christ, the Interest comes not by Nature, but by Grace.

2. Those that build their Hopes on Christ, but do not walk as the Father's. Christ never chose a Member, that would not honor his Father; John 15.16. Ye have not chosen me, but I have chosen you, and ordained you, that you should go and bring forth Fruit, and that your Fruit should remain; that whatsoever ye shall ask of the Father in my Name, he may give it you. Christ will not allow their Claim, who do not walk worthy of his Father's Love, that they may have free and confident access to him in Prayer.

Use 3. See the Felicity and Dignity of those that believe in Christ. Christ saith to the Father, they are thine, his peculiar and special Portion; Exod. 19.5. Ye shall be a peculiar Treasure unto me above all People. The World is God's Possession, but you are his Treasure. A Man may have Lands, that he visiteth now and then, but he taketh a particular care of his Treasure. God loveth them as much, as a covetous Man can love his Treasure. We value Men by their Riches, but God valueth them by Grace: 1 Pet. 2.9. Ye are a chosen Generation, a peculiar People, 〈 in non-Latin alphabet 〉 . God hath bought them at a dear rate. We were his, before we were our own; God had a thought of us, before we had any Being; and in time he made this distinction. Tit. 2.14. Who gave himself for us, that he might redeem us from all Iniquity, and purify to himself a peculiar People. 〈 in non-Latin alphabet 〉 , his People of Treasure, his most precious Substance, picked and chosen by Election, beautified with the Righteousness of Christ, distinguished from others by Grace. God looketh on them as the Objects of his own Choice, the Fruits of his Son's Purchase, and the Workmanship of his own Spirit, set apart from all others for his own Glory.

2. Observe again; That nothing moveth God to Mercy so much, as the consideration that we are his. This is Christ's own Argument, for they are thine. And Interest is elsewhere pleaded by the Church: Isa. 64.8, 9. But now, O Lord, thou art our Father; we are the Clay, and thou our Potter, and we all are the Work of thy Hand. Be not wroth very sore, O Lord, neither remember Iniquity forever: behold, see, we beseech thee, we are all thy People. When we come to God, though we cannot plead Merit, yet we may plead Interest: As bad as we are, yet we are thine ; our Enemies have used us at pleasure, yet thou hast been pleased to enter into Covenant with us; Lord, wilt thou not cast one glance and eye of Favor upon thine own Children? Oh it is sweet, when we can come into the presence of God with this Confidence! Ephes. 2.19. Now therefore ye are no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Household of God ; as some of his own Household, and so sue out our Allowance. A Stranger is one that cometh, and his Occasions being served, returneth to his own Home: A Foreigner, is one that dwelleth in a place, but is not privileged with the Immunities and Franchises which the Natives enjoy. But now we are Denizens, free of God's House; have the liberty, not only of Servants, but of Children; therefore we may urge it in Prayer. All the difficulty will be, to get the Interest evidenced. It is not Confidence, but Impudence, when some Men say to God, we are thine ; a wicked Man slandereth him, when he saith, Our Father. The great Evidence, is Consecration; Did you ever give up your whole selves to God? Do you walk as his, as having nothing of your own, at your own disposal? Didst thou ever make this Surrender? When there are Factions, to which hand do you cleave? Do you say, I am God's, I am Christ's? God doth, as it were, say, Who is on my side? Who?

SERMON XIII.

WE have, in the former Verse, the first solemn offer of Christ's Intercession or Mediation between God and Man; and therein he doth professedly refuse to pray for the World: His Reason was, he would pray for none but those that were dear to his Father, and to himself: Now of the Elect he might say, They are not only mine, but thine: They are given him by the Father, not by way of Alienation, but Oppignoration; the Father lost no Right by his Grant and Donation. The Gift of the Father to Christ, differeth from all the Gifts of Men. When Men give, they alter the property of the thing given, or certainly are not so careful about it. When you give your Son to be a Servant, or an Apprentice to another; or when a Scholar is put out to School, you lessen your Care towards him: Or, to instance in a Relation less mercenary and servile; when you give your Daughters in Marriage, you think there is a Child bestowed, your Fatherly Title and Propriety is not abolished, but your Care is lessened. But now though God hath put Believers into Christ's Hands, yet he hath not put himself out of Possession, but hath still reserved his own Right and Care: for the Establishment of the Creatures Comfort, Christ is taken in with himself. Christ hath a Title proper to his distinct and personal Operation to involve him in the Care: Christ hath a Title by Purchase and Redemption: and the Father hath a Title proper to his Personal Operation by Election: I pray for them which thou hast given me, for they are thine. The joint Possession and Care of the Father, together with Christ, is proved by a general Assertion, built on that perfect Communion that was between them, All mine are thine, and thine are mine, &c.

The Sentence is applicable to Things and Persons.

1. To Things: 〈 in non-Latin alphabet 〉 , the Original wilt bear it: So the Fathers generally understood it of the concreated and infinite Riches of the Godhead, which all the Persons had in Communion. Epiphanius confuting the Sabellians, moveth this Question; 〈 in non-Latin alphabet 〉 ? and answereth; 〈 in non-Latin alphabet 〉 . The parallel place seems to countenance this Exposition, John 16.15. All things whatsoever the Father hath, are mine; therefore, said I, that he shall take of mine, and shall show it unto you. Christ had spoken of this Departure, his Absence was to be supplied by the Spirit; now lest this should seem to derogate from himself, he saith, He shall take of mine ; he shall enrich the Church with the Treasures purchased by me; I bought them with a dear Price, and in the way of Grace will distribute them: Now lest this should derogate from the Father, he addeth, All things whatsoever the Father hath, are mine: the same Fulness of the Godhead, Majesty, Perfection, Essence, Blessedness. It is the Father's Spirit and mine; Christ came in as an Heir to the Father, and the Spirit as Executor to Christ of his last Will and Testament. I cannot utterly exclude this Sence, yet I think it is not the formal intent of this Place. From hence we may gather the Unity, and yet the Distinction of the Divine Persons, they have their distinct Right and Title, and yet they all communicate in the same Essence, Dignity and Privileges.

2. To Persons; and so it implieth not the uncreated Riches of the Godhead, but their created Goods and Possessions. Believers are the created Treasure of the Divinity, and every Person hath a distinct Right: Christ saith to the Father, They are thine, and again, They are mine ; and the Spirit is not to be excluded, though he be not mentioned, as appeareth in the parallel Place, but now quoted. They are God's Children's, Christ's Members, and the Spirit's Temples.

But to come more closely to the Words: All mine are thine, and thine are mine. How are Believers Christ's? how the Father's? The first Title Christ hath to us, is the same that he hath to all things else; all things are God's and Christ's by Creation and Preservation: So the whole Godhead saith, Ezek. 18.4. All Souls are mine: God is the Maker and Judge of all. But that Sence is too large for this place; Christ useth it as a special Argument why he prayed for his own, and not for the World: Another sort of Creatures must be understood, by Creation the Beasts are theirs as well as Men, Psalm 50.10. For every Beast of the Forest is mine, and the Cattle upon a thousand Hills. But there is a peculiar Heritage, in which they delight, of which it is said, 2 Tim. 2.19. The Foundation of the Lord standeth sure, having this Seal; the Lord knows those that are his. There is a number of Men whose Names are written and sealed; Now these are the Father's, the Son's, the Spirit's. The Text speaketh only of the two first Persons, and so I shall mainly carry on the Discourse. The distinct Possession must be understood according to the Personal Propriety of each Person; Thine by Election, mine by Redemption: All that I am to redeem, to make Intercession for, that are to have benefit by me, are God's Elect; and all God's Elect are to have benefit by me.

The Point which I shall handle is, the Commensurableness of the distinct Propriety of all the Persons in Believers; Election, Redemption, and Sanctification, are of the same Sphere and Latitude. They are one joint Possessor, Lord and Maker; All mine are thine, and thine are mine. All that the Father electeth▪ the Son redeemeth; and I may add (because he communicateth in the same Unity of Essence) the Spirit sanctifieth. So the Apostle, 1 Pet. 1.2. Elect according to the Fore-knowledge of God the Father, through Sanctification of the Spirit unto Obedience, and the sprinkling of the Blood of Jesus Christ ; the same Persons are interested in these personal Operations of the same Godhead. Election is ascribed to God the Father, Sanctification to the Spirit, and Reconciliation to Jesus Christ. The beginning is from God the Father, the Dispensation through his Son Jesus Christ, and the Application through the Holy Ghost. This is the Chain of Salvation, and never a Link of this Chain must be broken: the Son cannot die for them whom the Father never elected; and the Spirit will never sanctify them whom the Father hath not elected, nor the Son redeemed.

Reasons.

1. From the Unity of Essence, they are one, and if any Person be interested in them, all must; otherwise Men might be beholden to Christ, that were never beholden to the Father nor the Spirit: They are 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , of one Essence, and of equal Dignity; none shall be beholden to one, that are not beholden to the other. It is very notable that when Christ speaketh of his own Flock, and the Certainty of their Conversion, and the Sureness of their Estate, he saith, John 10.27, 28, 29, 30. My Sheep my Voice, and I know them, and they follow me: And I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father which gave them me, is greater than all, and no Man is able to pluck them out of my Father's hand: I and my Father are one: He is greater than all, greater than me as Redeemer. If I acknowledge them for mine, they must have Grace, and cannot miscarry; We are two Persons, but one God; he is a Joynt-Cause working together with me, one in Power, one in Counsel.

2. From the Unity and Agreement in Will and Design. They are one, and agree in one: The Persons are resolved to glorify one another. In Man's Salvation the Father will have the Honor of Electing, that the Son may have the Honor of Purchasing, and the Spirit the Honor of Sanctifying. It is said of the Spirit, John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you: And Christ faith, John 14.13. Whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. The Son came into the World to make good the Purposes of the Father, John 8.50. I seek not my own Glory: and the Son sendeth the Spirit: God sendeth the Son, and the Spirit annointeth Christ; Acts 10.38. God annointeth Jesus of Nazareth with the Holy Ghost and with Power. There is a perfect Agreement, mutual Missions between them.

Use 1. To condemn them which put asunder those Operations which God hath joined together, the Arminians in Doctrine, the common People in Practice.

1. The Arminians in Doctrine, by dividing Christ from Election, or Election from Christ; as if Christ were to die for those that were never elected and chosen to Life, equally as for those that were; or as if he expected Glory from, and designed Salvation unto all alike: These trouble the Links of the Chain of Salvation; how can it be said, All thine are mine, and mine are thine, when God would never own them, and the Spirit would never sanctify them?

2. The common People, that sever the Election of God, and Redemption of Christ, from the Sanctification of the Spirit: They say Christ died for them, when there is no Evidence of it; or that God loveth them, when there are no Fruits of his Love: The Fruit of the Father's Love, is sending of the Spirit, and he that hath not the Spirit of Christ, is none of his ; Rom. 8.9. If God had chosen thee, thou wouldst be sanctified: Sanctification it is as it were an actual Election; John 15.19. Because I have chosen you out of the World, therefore the World hateth you. As by Election we are distinguished from others in the Counsel of God; so by Sanctification we are actually set apart. If Christ had died for thee, thou wouldst have the whole Fruit of his Purchase; Ephes. 5.25. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word.

Use 2. Information, how Believers come to be possessed of such excellent Privileges: All that are God's, are Christ's; and all things that are Christ's, are ours by Faith. There is the same Communion between Us and Christ, as there is between Christ and God; 1 Cor. 3.23. All are yours, for you are Christ's, and Christ is God's: We have it from the Father's Love, by the Son's Purchase. Christ was God's natural Heir; he made a Purchase, that he might adopt Heirs, and take them in with himself: by Faith we are taken in. We may say between us and Christ; All mine are thine, and thine are mine: I am my Beloved's, and he is mine ; Cant. 2.16.

Use 3. To show us the Comfort of the Faithful; God and Christ have an equal Interest in them; the Father loveth them as Christ's, as his own; Christ careth for them as the Father's, as his own: 1 John 1.3. Our Fellowship is with the Father, and with his Son Jesus Christ. God made the Elect Members of Christ's Body, that he might redeem them; Christ made them Children of his Family, that he might love them. The Father saith, They are mine ; the Son saith, They are mine ; the Power of God issueth through Christ for their Salvation; 2 John 1.9. He that-abideth in the Doctrine of Christ, he hath the Father and the Son: We may expect the Fruits of Elective Love, and the Fruits of Christ's Purchase. Two are better than one, we have the Father to love us, the Son to redeem us, the Spirit to sanctify us, and bring us to God: It is a great Advantage; John 16.27. The Father himself loveth you. When Joab saw the thing was pleasing to David, he interceded for Absalom, 2 Sam. 14.1. The King's Heart was towards Absalom. We have more Confidence to speed in our Prayers: He loveth us for his own sake, and for Christ's. Christ hath satisfied the Justice of God, and God is reconciled; we have more boldness of Access to him; we need not fear his Justice, we have a double Claim, and may lay hold with both Hands.

1. We have God on our side, who is the Supreme Judge, the offended Party, the first Cause and Fountain of Blessing.

2. By Christ we have a near Relation to God: We are Christ's more than Angels; they are Ministring Spirits, not the Spouse of Christ's Bosom, nor Members of his Body. God hath given us to him, as he brought Eve to Adam ; we are near to God; John 14.20. I am in my Father, and you in me, and I in you, as a Woman married to the King's Son by the King's Consent. The whole Blessings of Christ's Purchase are ours; we have God in our Nature working Righteousness, making Atonement, meriting Blessedness, sending the Spirit as purchased by him.

[ And I am glorified in them. ] So we render it, that it may lie indifferent to any Sense, though the Word properly signifieth, I have been glorified in them: It relateth not only to their past, present, but future Endeavors for Christ's Glory.

But how was Christ glorified by his Disciples?

Answ. First ; Passively, as he glorifieth himself in them, by comforting, refreshing their Hearts, doing good to Persons so despicable and unworthy, and manifesting the Riches of his Glory in them.

Secondly ; Actively, by their Faith, by their Ministry, by their Life and Conversation.

1. By their Faith: To glorify any one, is to have a good Esteem of him. Those that did not believe, did (as it were) obscure the Dignity of his Person, rejecting him as a contemptible Man; now the Apostles do everywhere express their Faith in his Godhead, and their Sense of the Dignity of his Person and Office, as I cleared in opening the 7 th and 8 th Verses.

2. By their Ministry: Christ was by them made known, and was yet to be further manifested. After the Resurrection they were his Heralds, to proclaim his Triumphs for him over Death and Hell; and his Ambassadors, to go out into the World and gather Subjects for his Kingdom.

3. By their Life, and so by the Constancy of their Profession, when others shrink in the wetting. John 6.66, 67, 68. From that time many of his Disciples went back, and walked no more with him. Then said Jesus unto the Twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the Words of Eternal Life. By their Self-denial: Mat. 19.27. Behold, we have forsaken all, and followed thee ; Fathers, Mothers, Nets, Trades, &c. So by their Holiness and Fruitfulness of Conversation, they were such a Company, of which Christ was not ashamed.

This is a new Argument that Christ urgeth for their respect with the Father; Whence I observe: Doct. That the more we desire to glorify Christ, the more Confidence we may have of his Intercession for us.

1. It is the Evidence of our Interest in the Father, and the Son, and Spirit. Interest is the ground of Audience; none can hope to speed with the Father, but his own, those that are God's and Christ's.

(1.) It is an Evidence that we have an Interest in the Father; he acknowledges them for his, that glorify his Son, them and no other; John 16.27. The Father himself loveth you, because ye have loved me, and have believed that I came out from God. God's Love can have no cause but itself; our Love to Christ is a certain sign of God's Love to us. It is not the principal Reason why he loved them, but the Argument whereby Christ would prove that his Father loved them. So that this is the Evidence, if we would have any Confidence of our Interest in God, and speeding at the Throne of Grace, Do you glorify Christ by Love and Faith? Christ is his Beloved, and he loves all them that love Christ. So again, John 5.23. That all Men should honor the Son, as they honor the Father: He that honoreth not the Son, honoreth not the Father which hath sent him. Every Man naturally is touched with a Reverence towards the Godhead: Now God the Father commandeth we should yield a like Reverence to the Son, who is his living and perfect Image. He that doth not worship Christ, and honor Christ, doth but worship and serve an Idol; for he doth not honor God in that way, wherein he will be honored, and hath revealed himself, because they are in the Unity of the Godhead, neither of them can be worshipped without the other.

There is a noted Story of Amphilochius Bishop of Iconium ; when the Arians, who denied the Godhead of Christ, had Freedom of their Meetings and Lectures, and Disputes, under Theodosius the Great, to the great disturbance of the Church; and the Emperor could by no means be drawn to suppress them; Amphilochius, after he had tried all other means without Effect, found out a way worthy of Record, saith Theodoret, whereby to make the Emperor sensible of the Evil of his Toleration. One day as he came into the Palace, and the Emperor and his Son Arcadius were standing together, whom he had lately made Joynt- Emperor with himself; Amphilochius saluteth the Father with accustomed Reverence and Humility; but when he cometh to the Son, he speaketh to him as to a private Child, and stroking his Head, saith, How dost thou, my Child? without other Expression of Civil Honor and Reverence. The Emperor was exceeding angry at the Contempt, and that he had not given his Son equal Honor with himself; and therefore, after many Rebukes, causeth him to be dragged out of the Palace with Disgrace; and as they were pulling and haling him, he, turning to the Emperor, said, O Emperor ! after this manner, and infinitely more, is God the Father angry with those that do not honor his Son equal with the Father, but make him less in Nature and Dignity. By this sensible Conviction the Emperor was touched in Conscience, and with Tears embraceth the good old Man, and presently maketh a Law against the Arians, in which, under a great Penalty, he forbiddeth their public Meetings and Lectures against the Godhead of Christ, and by the Blessing of God was confirmed in the true Religion, in which before he staggered and wavered.

All this is brought to show, that God will not own us, unless we honor Christ, and glorify him as we glorify the Father.

(2.) It is the Evidence of our Interest in the Son. Those that mind Christ's Glory, he mindeth their Salvation. He is interceding for you in Heaven, when you are glorifying him on Earth; he is doing your Business in Heaven, when you are doing his Business in the World; he is your Advocate, and you are his Bailiffs and Factors; Mat. 10.32. Whosoever shall confess me before Men, him will I confess also before my Father, which is in Heaven. When you own Christ in the World, and avow his Name and Truth in the World, you shall lose nothing: When you come to pray, Christ will own you; Father, hear him, this is own of mine. You cannot honor Christ so much as he will honor you. When carnal Men come to pray, Christ saith, I know them not. Oh it is sad to be disowned in the Court of Heaven! When Christ disclaimeth any Interest, or Intendment in his Purchase for us, they are nothing a-kin to me, are none of mine. When we do all things for by-Ends, we disclaim God for a Pay-master, and therefore must look for our Reward elsewhere.

(3.) It is a sign of your Interest in the Spirit; John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you ; that enlightening, quickening Comfort and Refreshing which we have, when it is used to the Glory of Christ, it is a sign the Spirit dwelleth in us.

2. Because the glorifying of God in Christ, is the great Condition of the Covenant of Grace. God hath made a bargain with Believers to give them Grace, and by way of return he expecteth Glory. All the Privileges of the Covenant are leased out to the Heirs of the Promise, and this is the Rent and Acknowledgment which God hath reserved to himself. See the form of this Contract, Psal. 50.15. Call upon me in the day of Trouble, I will deliver thee, and thou shalt glorify me: In all Experiences of Grace God will be glorified. Glory and Praise are the Revenues of the Crown of Heaven, and all the Persons of the Godhead are Joynt-Possessors; the Father will be glorified, the Son and the Spirit will be glorified too. Well then, they that expect all Comfort, and do not regard Duty, they mistake the Tenor of the Covenant. God must needs be angry, when we deny him his Rent and Acknowledgment; you forfeit your Lease and Charter, and how will you do to pray with Confidence? It is notable in the Covenant of Grace; what God doth to us in a way of Mercy, the Creatures return to God again in a way of Duty. God justifieth, sanctifieth, glorifieth the Creature, these are the great Blessings of the Covenant; and in our way we are to do it again to God to justify, sanctify, and glorify God. To justify God; Luke 7.29. And all the People that heard him, and the Publicans justified God, being baptized with the Baptism of John. To sanctify God, Isa. 8.13. Sanctify the Lord of Hosts in your Hearts ; and here, I am glorfied in them. We are to justify God, his Ways against the Cavils of the World; the Riches of Grace, against the Prejudices of our own Hearts; to sanctify. God, to set him aloof in point of Fear and Trust, above the Powers all Excellencies in the World, as to sanctify is to set apart from common use: And then we glorify him, when we advance him in our Thoughts, and Faith, and Esteem. Our best Thoughts are but a Disgrace to the Godhead, he is advanced far above all Blessing and Praise; yet God counteth he hath another Throne, when he is exalted in thy Heart.

3. Because we gratify the Aim of God. God's great End in all his Dispensations is to glorify his Son, and in his Son, himself; God seeketh his own Glory by glorifying Christ in our Nature. We had neither had Word, nor Gospel, nor Christ, nor Grace, but for his Glory. It is said, Prov. 16.4. The Lord hath made all things for himself ; that is, for the Manifestation of his Glory; for God being so perfect as he is, can no other ways be advanced, it must be therefore to make himself known. He made the World that he might be glorified, and for the same Reason he made us in Christ; Ephes. 1.12. That we should be to the Praise of his Glory, 〈 in non-Latin alphabet 〉 : all that we are in Religion is for this end. We had need respect God's Glory, for we owe all that we have to it, God is set upon it; 1 Sam. 2.30. They that honor me, I will honor.

Use 1. Information. We lose nothing by glorifying Christ: It is a Pledg of our Interest in his Intercession: We shall have this Honor and Comfort, that Christ will be our Advocate. In the World we are like those six hundred, that were David 's Companions in the Wilderness, they had hard Service, and little Wages; but when David was crowned in Hebron, they were all advanced to Offices, and Places of Power and Trust. In the World, if we glorify Christ indeed, we shall meet with hard Entertainment; but you will not repent of it, when Christ appeareth in the day of his Royalty. Nay, for the present, you will lose nothing: Worldly Losses are made up in Spiritual Comforts, and that is a good Exchange. Do but observe Peter 's Question, and Christ's Answer; Mat. 19.27, 28. Peter said, Behold we have forsaken all, and followed thee, what shall we have therefore? In Peter 's Question we may observe, that albeit we suffer little for Christ, we think much of it. Peter 's Case was poor and slender, alas! what did he leave? a poor Cottage, a Net, a fishing Boat; he had no Lands, nor Heritage: From a Fisher-man he was made a Disciple. The Loss is little; but we think it a great matter, if we part with our Superfluities, with the tenth part of a Child's Portion for Christ's Cause, and owning Christ's Interest, or the propagating of Religion: Nay, if we suffer but a disgraceful Word, or Discountenance, or a small Inconvenience in our Name, or Estates, we are apt to say with Peter, What shall we have therefore? Thoughts of Merit are natural, and we put an high Price upon our petty Services, what shall we be the better? But observe Christ's Answer: And Jesus said unto them, Verily I say unto you, that 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. Pray mark, Christ pardoneth the Infirmity of the Demand; there was somewhat of Pride in it, and somewhat of Fleshliness, in having respect to a carnal Reward; they dreamed of Earthly Honors, that Christ would share and divide among them: but Christ passeth it over, and gives a gracious Answer: Nay, mark, Christ promiseth a greater Reward than Peter could expect, a Kingdom to each of them in the Regeneration. I shall not examine that Expression, that doth not so suit with my purpose: But I observe, that though the things we do and suffer for Christ, be not worthy to be spoken of; yet the least thing, if done in Sincerity, will be highly esteemed, and richly rewarded; Christ will intercede for thee, and plead for thee with his Father, and if once he openeth his Mouth, thou canst never miscarry. The Apostle saith, Heb. 7.25. He is able to save to the utmost, all that come unto God by him, seeing he ever liveth to make Intercession for them. Christ, when he hath begun to intercede, doth not give over, till thou hast Honor enough for honoring him; he will save thee to the utmost. Oh why should we be prejudiced against the Service of Christ! certainly we shall be no Losers in the End; Christ will not be behind-hand with you, he is making way for your Everlasting Glory by his constant Intercession. Now therefore be not troubled, you need not seek another Pay-master than Christ; we have something in Hand, there is present Comfort, besides what we have in Hope.

Use 2. Exhortation, to press us to glorify Christ; order your Lives so, that Christ may plead, Father, I am glorified in them. I do not press you now to glorify God in general, but to glorify Christ as Mediator.

But what is it to glorify Christ?

I Answer; 1. You will glorify him by Faith. Christ is glorified, when you acknowledge his Person and Office, as revealed to you in the Word, and accordingly build your Hopes and Comfort on him. Now Faith hath a double Office, it accepts Christ from God, and presents Christ to God: It accepts Christ in the Word, and maketh use of him in Prayer.

Let us speak of both these.

(1.) It accepts Christ. When Men slight the Offers of Christ, which God maketh to them, they dishonor him exceedingly; it is a contempt cast upon the Son of God, as if he were not worth the taking. Acts 4.11. This is the Stone which was set at naught of you Builders, which is become the Head of the Corner. God made him a glorious Foundation of Hope and Comfort, and you pass him by as nothing worth; it is an high scorn put upon the Choice of God, and the Excellency of Christ: You look upon him as Rubbish, not worth the regarding, and God sets him out as a precious Stone. Mat. 22.5. But they made light of it, and went their ways; one to his Farm, another to his Merchandize, 〈 in non-Latin alphabet 〉 , they would not take it into their care and thoughts. A careless disregard of the Offers of the Gospel, offendeth God exceedingly; you slight the Wisdom of the Father, and the Love of Christ. God employed all his Wisdom in the contrivance of Grace; the Gospel is the Master-piece of Heaven. The Father discovereth the Riches of his Wisdom; and Christ paying a Ransom, obeying and dying, discovered the Riches of his Love and Grace; and when this is offered to you, you will not take it into your care and thoughts; it is the greatest dishonor you can cast upon him. But now, to them that believe, Christ is precious, 1 Pet. 2.7. 〈 in non-Latin alphabet 〉 , they can see nothing so worthy their Study, and Time, and Care, and Thoughts. This is the sum of their Desires, that they may take Christ as God offereth him, all other things are but 〈 in non-Latin alphabet 〉 , Dung and Dogs-meat, in comparison of the excellency of him, that I may be found in him, Phil. 3.9. By this esteem and care, Christ is exceedingly glorified.

(2.) It presents Christ. In all our Endeavors to God, we must build our Acceptance on the Merits of Christ. John 14.1. Ye believe in the Father, believe also in me. There is a Belief in God, and a Belief in Christ, in his Merits. We should never go to God, but we should take Christ along with us; in all your Addresses make use of him. When ever you have to do with God, you must go to him in Christ; and you must go to him with a Confidence, that you shall speed the better for his sake; Ephes. 3.12. In whom we have boldness, and access with confidence, by the Faith of him. A Man may use some liberty and freedom with God, when he hath Christ on his side, and offer up his Prayers to God, in the mediation of his beloved Son. Out of Christ we can see nothing but Majesty armed with Wrath and Power: But now, when you make use of Christ as a Mediator, you may take hold of God with both Hands; Justice and Mercy are on your side, you have Merits to urge, as well as Requests. But alas! how little do we glorify Christ in our Addresses to God? We come with little hopes, with little confidence, our best is but guess and conjecture. Thus by Faith should we glorify Christ. Low and base apprehensions that Men have of Christ, dishonor him.

2. By the Holiness of your Conversations. Every Christian should walk so, as remembering that Christ's Honor lieth at Stake. It is not a Moral Life that I persuade you to, but a Christian Life, such a Life wherein Christ may be specially honored.

(1.) For the Manner; your Practice should be elevated according to the height of your Privileges in Christ. A Christian should do more than a Man. 1 Cor. 3.3. Are ye not Carnal, and walk as Men? We expect that he should go faster that rides on Horseback, than he that goeth on Foot. In Christianity, Duties are elevated to a greater proportion; the Laws are the same, but we have higher Engagements. Wherein do ye differ from others? there should be a singularity of Holy Life. There should be something more in your Lives, than if ye came out of the School of a Philosopher, or Jews, or Turks, or moral Heathens, that know not Christ.

(2.) For the Principle, Christ must be honored. You must make him the Principle of your Obedience to God. You must make use of Christ, not only in point of Acceptance, but Assistance. Phil. 4.13. I. can do all things through Christ, that strengtheneth me. Gal. 2.20. Nevertheless I live, yet not I, but Christ liveth in me, and the Life which I live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. He will be honored by dependence, as the cause of all our Spiritual Being. Whatever we have, Life, Sense, and Motion, it is derived from him our Head, to us his Members. You rob him of his chief Glory, if you do not depend upon him, and make him the Principle and Head of every vital Influence.

(3.) For the End; you must make his Interest the great End of your Lives, Phil. 1.21. 〈 in non-Latin alphabet 〉 , For me to live, is Christ: He would not have Life for any other end, but to advance Christ, all is done with a pure eye to him. Rom. 14.7, 8. For no Man liveth to himself, and no Man dieth to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether therefore we live or die, we are the Lord's. A Regenerate Man, must not live as his own Man, but as the Lord's, as one that is wholly given up to Christ, not wedded to his own Interest, but altogether for Christ's Glory.

(4.) The Motive must be Gratitude to Christ, all must be done for Christ's sake: 2 Cor. 5.14. For the Love of Christ constraineth me. God's Love in Christ should be the great swaying Motive; Shall I not do something for him that died for me? Christ is exceedingly honored, when there are such kind of Arguings and Workings in the Heart.

3. We must glorify Christ in our Enjoyments. When we think of our Title to anything, think, this I have by Gift, be it Justification, Sanctification, Glorification, Comfort of the Creatures. Whatever Privilege we look upon as ours, we must see Christ in it. 1 Cor. 3.22, 23. All are yours, and ye are Christ's, and Christ is God's. All Mercies swim to us in his Blood, he purchased them of God, and conveyed them to us, that we might be sensible that we have all in and by Christ. He did not only purchase them, but began to us in every Privilege; Christ first had them, and then we; he was elected, justified, sanctified, rose again by Covenant, ascended, and was glorified; in all these things, Christ would show himself to be the Heir of all things: He was the Elder Brother, and had the preeminence as the Heir: He would possess, and then make the Testament. It is true, in the Comforts of the World, Christ possessed little, but he had a Right and Title, which he hath made over to us. To declare his Right, the Creatures, one time or another, did him Homage; the Angels ministered to him, the Devils confessed him; the Winds and Seas were at his beck, a Fish paid him Tribute. Well then, look upon Christ in every Enjoyment; he was the Purchaser, and he was the first Heir and Possessor.

4. We glorify Christ, by doing and suffering for the advancement of his Interest and Kingdom. Never were there such a zealous parcel of Men, as in the first days of the Gospel, they seemed to some as if they were even mad for Christ; 2 Cor. 5.13. For whether we be besides ourselves, it is to God ; much in Spirit, much in Labors, much in Afflictions. Primitive Zeal is much decayed; many are like the Carbuncle, if you look upon it afar off, you would think it all on Fire, but touch it, and it is Key-cold. Religion is turned into a mere prat • le and talk, few mind the Interest of Christ. A Christian should be always devising how he may lay forth himself for Christ, for the advancement of his Ordinances, enlargement of his Kingdom; and to this end we should neither spare Body nor Estate, nor Life itself. You should honor him with your Substance; Prov. 3.9. Honor the Lord with thy Substance, and with the first Fruits of all thy Increase ; it is but a Tribute to the King of the Church. Now Miracles are ceased, God will propagate the Gospel by the bounty of those that have tasted the sweetness of it; if the Lord hath need of it, why should we stick at anything. Honor him with your Relation; as a Magistrate, Magistrates must improve the Interest of Christ, by discountenancing Error; they who reign by Christ, must reign for him; see if God doth not reckon with Gallio's. As a Merchant, honor him with thy Traffick, to promote Religion by Trade. Deut. 33.18, 19. And of Zebulun he said, Rejoice Zebulun in thy going out; and Issachar in thy Tents. They shall call the People unto the Mountain, there shall they offer Sacrifices of Righteousness: for they shall suck of the Abundance of the Seas, and of Treasure hid in the Land. Every Affair should be cast into the Mould of Religion, or we do not act as Christians. Jesuits and Papists will rise up in judgment against us. So in your private Sphere, do something for Jesus Christ in your Families. A Christian should not have any Relation but he should make some advantage of it for the Honor of Christ. So for Suffering, Christ is glorified in the courage of those that bear forth his Name of the World. Let it not be grievous to us; it is much to be Active for God, but it is more to be Passive. Let Glory to Christ be written, though it be with our Blood; only with these Cautions.

(1.) We must think ourselves to be honored by this Service, how grievous, disgraceful, and troublesome soever it be. 2 Cor. 5.9. 〈 in non-Latin alphabet 〉 , Therefore we labor, that whether present or absent, we may be accepted of him: We labor, that is, we strive after this Honor, to labor with Ambition. The meanest Service about Princes is honorable, if it be a Groom, or any other inferior Employment. A Servant of the Lord, is an higher Honor, than the Prince of the Power of the Air; Satan's Title is windy and lofty. To do for Christ, saith Ignatius, is a greater Honor, than to be a Monarch of all the World. Christ is such an Excellent Person, that anything that is done in and about him, reflecteth an Honor upon the Person that doth it. The Second Temple exceeded Solomon 's, because of Christ's Presence. Hagga. 2.9. The Glory of the latter House shall be greater than of the former, saith the Lord of Hosts; and in this place will I give Peace, saith the Lord of Hosts. Bethlehem was little among the thousands of Judah, Micah 8.2. yet there Christ was born. So hardship with Christ, brown Bread with Christ, shame and disgrace with Christ, is honorable. Acts 5.41. They went away from the presence of the Council, rejoicing; 〈 in non-Latin alphabet 〉 ,. that they were counted worthy to suffer shame for the sake of Jesus Christ ; it is, that they were honored to suffer dishonor for Christ. Service is an Honor, Suffering a Priviledg. Phil. 1.29. To you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake. Unless you have this Mind, it is but a factious obstinacy, not a religious suffering and doing for Christ.

(2.) There must be a sense of your Unworthiness. Luke 17.10. When you have done all, say, We are unprofitable Servants: we have done that which was our duty to do. A poor unworthy Creature! Alas, what have we done? Christ is doubly honored, by a direct aim and tendency of the Endeavor, and by your humble Profession. David prepared for the Temple with all his might. 1 Chron. 22.14. Now behold, in my trouble I have prepared for the House of the Lord an hundred thousand Talents of Gold, and an hundred thousand Talents of Silver, &c. a poor Gift for the great God! We are apt to overvalue our Services and Endeavors, therefore it is very good to retain an humble modest sense of them. Poor Creatures! what do we do, that have received, not only Life and Breath, but Grace and Glory, and all things from Christ? It is good to be humble for what we do, and to acknowledge it to be a thing wholly unworthy of God.

(3.) You must ascribe all to Christ's Glory: As Joab, when he had conquered Rabbah, sent for David to take the Honor; so must we do for Christ. This is still doubling of Honor and Glory. 1 Cor. 15.10. By the Grace of God I am what I am: and his Grace which was bestowed upon me, was not in vain: for I labored more abundantly than they all; yet not I, but the Grace of God which was with me. The Pen doth not deserve praise, if the Writer draweth a fair Letter. Gal. 2.20. I live, yet not I, but Christ liveth in me; and the Life which I live in the Flesh, I live by the Faith of the Son of God. The Stars disappear, when the Sun shineth in its strength: The Work is enough, let God take the Honor. 1 Chron. 29.14. But who am I, and what is my People, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. David never speaketh in that strain, but on the occasion of a singular Mercy: David ascribeth all to God, the Ability, the Will, the Goods, the Mind. So in all our Engagements for Christ, he must have the praise; as one Man in a press or crowd lifteth up another, and he only is seen, when the other is lost in the Throng.

5. By being zealous for his Institutions; then you honor Christ, by giving the Wisdom and Power of a Law-giver to him. The highest Power of a Prince is Legislative. When you keep to Christ's Laws, you count him faithful in his House, and acknowledge him King in his Church. But now, when we set up our Threshold by God's Threshold, Christ is dishonored, as if he were not faithful in his House. Mat. 15.6. Thus have ye made the Commandments of God of none effect, by your Traditions. By the Traditions of Men, ye make void the Law of God, 〈 in non-Latin alphabet 〉 , ye unlord the Law, so the word signifieth.

6. By taking some solemn time to meditate of, and admire the excellency of his Person, and the fullness of his Redemption. In Heaven this will be our great Work, there they praise the Lamb forever-more. Rev. 4.10, 11. The four and twenty Elders fall down before him that sat on the Throne, and worship him that liveth forever and ever, and cast their Crowns before the Throne, saying, Thou art worthy, O Lord, to receive Honor, and Glory, and Power: for thou hast created all things, and for thy pleasure they are and were created. They do not slight their glorious Work. All the Glory they have, is God's mere Bounty; they hold it by Grace, and magnify it by Grace. So, Rev. 5.8. The four Beasts, and four and twenty Elders, fell down before the Lamb, having everyone of them, Harps, and golden Vials full of Odours, which are the Prayers of the Saints. There is the Employment of the Church Militant and Triumphant. Harps, which are Instruments of Praise, belong to Souls already glorified; as Vials full of Odours, belong to Believers on Earth. The Earth is the true place of Prayer, as in Heaven we shall be employed in Eternal Thanksgivings. All the Church is yielding Homage to Christ; It is the Study of Saints; Ephes. 1.16. I cease not to give Thanks for you. It was Paul 's constant practice, he breathed nothing but Christ; 1 Cor. 2.2. I determined to know nothing among you, save Jesus Christ, and him crucified. Our Thoughts of Christ should be sweet to us, we should have ravishing apprehensions of him from day today, ravishing thy Heart with the excellency of Christ.

Use 3. Is Consolation to them that desire to glorify Christ. It is a singular Prop in your Prayers, in every Address, you have an Interest in Father and Son: They are mine, saith the Lord, I loved them with an everlasting Love; They are mine, saith Christ, I redeemed them with an everlasting Redemption: And will not God provide for his own? and Christ for his own? Can he that hath the Father and Son, miscarry and doubt of Audience? You have the Father, who is the Original Fountain of Blessing; and you have Christ, who is the Golden Pipe and Conveyance. But especially in your last Address, when you lie on your Death-Bed; you know Christ's own Plea, John 17.4, 5. Father, I have glorified thee upon Earth, I have finished the Work that thou hast given me to do. And now, Father, glorify thou me with thyself, with the Glory that I had with thee before the World was. It is a sweet Evidence; What doth God look for from the Creature, but Glory?

Objection 1. But you will say, I cannot glorify Christ in my Addresses to God, and cannot come with an Assurance becoming his Purchase.

I Answer;

1. When we cannot apply, let us disclaim. Lord! we come not in our own Names, our own Worth and Desert, which is none at all; we come in the Merits of Christ, we know there is no other Name under Heaven. Hosea 14.3. In thee the Fatherless findeth Mercy ; that is, every Person that wanteth a Guide, Relief, and Support. Though we cannot say, Father, yet we can say, we are Fatherless, we have none to help us.

2. If we cannot speak of the Love that he beareth to us for Christ's sake, yet let us plead the Love that he beareth to him. Christ's Name is very dear and precious in Heaven, being God's beloved Son: Lord, for the Love that thou bearest to Christ! We are his Clients, though we cannot say we are his Members. Though I cannot say, Thou art mine, yet I may say, He is thine, a Mediator of thy setting up. God might have refused us, if Christ had not Letters Patents from Heaven, and his Commission under the Broad-Seal of God; John 6.27. Him hath God the Father sealed. Lord! he is thy own authorised Mediator. Moses was refused, that interposed of his own accord, Exod. 32.32, 33. I have nothing to bring thee, but a Mediator of thine own. It is a prevailing Argument.

Object. 2. Alas! there is little that I do for God, my Station is private: Those in the Magistracy and Ministry, that are in an eminent Sphere of Activity, they may glorify Christ, they do his Work upon Earth; but what do I do?

I Answer;

1. God will be glorified by every Man in his Way and Place: John 17.4. Father, I have glorified thee upon Earth, I have finished the Work that thou hast given me to do. We must not speak of our Rank, Christ is glorified by thy diligence and Faithfulness in thy private Place, a Man-Servant, or a Maid-Servant. 1 Cor. 7.22. He that is called in the Lord, being a Servant, is the Lord's Free-man ; being redeemed from the thralldom of Satan, and servitude of Sin, he doth glorify Christ. Titus 2.9, 10. Exhort Servants to be obedient unto their own Masters, and to please them well in all things, not answering again: Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Savior in all things. Godly Servants, what an Ornament are they to the Gospel! By the first Inlets of Religion into a Family, it is made beautiful and lovely in the Eyes of Carnal Men, who esteem the Doctrine, by the Life and Practice of the Professors of it. Servants in those days, were bought and sold like Beasts: The Lord doth not esteem Men by the Places they hold, but by their Carriage in them.

2. There is no Station so private, but thou mayest do something for Christ, to bring up thy Children in the Nurture of the Lord, to instruct thy Servants, thy Neighbors, thy Fellow-Servants. Zeal is like Fire, or like Leaven, it will spread and diffuse itself.

Object. 3. I have labored, but to little purpose.

Answ. Success is not thy Work, but God's: We must mind our Duty, and leave the success to God; we shall not be responsible for lack of Success, but want of Endeavors. Isa. 49.4. Then I said, I have labored in vain, I have spent my strength for naught, and in vain; yet surely my Judgment is with the Lord, and my Work with my God. It was a complaint of Christ himself, his Ministry was without Fruit, yet not without Reward. We may have the Crown of Faithfulness, if not the Fruit. A Minister is like a Fountain, that always runneth; whether they will hear, or whether they will forbear. So must you act in your Families.

Object. 4. I was never called to Martyrdom. I doubt I shall not glorify him.

I Answer;

1. Wish not for Troubles, but leave them to God; and when they come, take up his Cross. Simon of Cyrene was compelled; we must not choose our Cross, but bear it. Christ himself did not carry his Cross, till it was laid upon him; we must not seek it, but take it up; not brew our Cup, but drink it: When a Cross meeteth us in our way, which we cannot escape without Sin, or breach of Conscience, we must bear it.

2. There is seldom a time, when Religion is not difficult, and doth not put us on some Inconvenience, if not upon the Displeasure of a Magistrate, yet of Carnal Friends; if not for some main Truths of Christianity, yet for some of Christ's lesser Institutions; present Truths usually go cross to Interests.

3. The less Trouble abroad, the more at home; if you do not conflict with a naughty World, yet with a naughty Heart: There are Doubts in point of Comfort, Difficulties in point of Obedience. A Christian, in good earnest, never meeteth with a sleepy lazy time, all calm and rest. It is good to be jealous of ourselves; it doth not weaken our confidence in Christ, but our fleshly security.

Object. 5. But I have many self-ends, and do what I can, they will be interposing; and I can do nothing for Christ, but am ready to be biased by some carnal Aims.

Answ. It is impossible to think to be without Failings, as to our Ends and Principles, as well as the manner of Duty: But a Christian is judged by his main scope and purpose of his Life. If this be the main thing, Christ will own you, and intercede with God for you.

SERMON XIV.

HITHERTO Christ had argued with the Father, and shown many Reasons why he would pray for the Disciples. Now he cometh from Arguments to Requests; Here the Prayer itself beginneth. His first Request is, that God would have a care of them, when he was gone from them; as a Father, when he is about to die, commendeth his Children to the care and tutelage of a near Friend; so doth Christ commend his Disciples to God. And now I am no more in the World, &c.

The Circumstances notable in the Verse, are these;

First, The Occasion of the Prayer, wherein there is a new Cause and Reason why he commendeth them to the Father, And now I am no more in the World, but these are in the World, and I come to thee.

Secondly, The Compellation of the Party, to whom the Prayer is made, Holy Father! Titles are suited to Requests. Rom. 15.13. Now the God of Hope fill you with all joy and peace in believing.

Thirdly, The Matter of the Prayer, for perseverance in Grace. Keep through thine own Name.

Fourthly, The Parties prayed for, those which thou hast given me. An Argument often urged before.

Fifthly, The End of the Prayer, or of the Blessing asked in Prayer, that they may be one, which is amplified by the exemplary Pattern, as we are one. Or rather the whole is a new Request; two Matters are prayed for, Conservation from Evil, and Perfection in Good. Christ prayed for, Conservationem à Malo, & Perfectionem in Bono.

In this Verse there is a large Field of Matter. Let me explain the Words, and then raise some practical Observations.

First, I begin with the Occasion.

[ I am no more in the World. ] That is, by and by I shall be no more. Christ was yet in the World; for he saith, Vers. 13. These things I speak in the World, still subject to the Miseries of it; his Passion was not over, his sorest Combat was at last, and that was nigh at hand; but Christ went to it with such a resolved mind, that he seemed already to be exempted from a Worldly Condition. But how no more in the World, since he saith, I am with you to the End of the World? He is Spiritually still with us, but he was about to withdraw his Corporal Presence.

[ But these are in the World. ] I am almost on Shore, but these are still to remain at Sea, floating upon the Waves; out of the Duty of their Calling, they are to stay behind, and must expect Tempests, Labors, Dangers, and Persecutions; Infirmities within, and Temptations without. The World is a Step-Mother to the Saints; Christ pitieth their Case, that they are to stay in the World; as those that are in the Haven, pity their Fellows that are left behind at Sea in the midst of the Storm.

[ And I come unto thee. ] An Explication of what he said before, I am no more in the World ; only it addeth something more. I am no more in the World, implieth only his Death; but I come to thee, his Ascension. It is expressed before, John 16.5. I go my way to him that sent me. I go to the Father, Vers. 10. I am about to enter into the Glory of the Father. It doth not signify, as Lyranus would have it, I come to thee in Prayer, by way of Address and Supplication; but, I come to be with thee in Glory. Mark, there was a great deal of Time yet to pass, forty Days after the Resurrection. Faith presents Things future, as present; in this sense we enter Heaven before our Time.

In this Clause, the Occasion, I observe three Things.

• I. Christ's Ascension. Father, I come to thee.
• II. The necessary ceasing of his Corporal Presence, by virtue of that Ascension. I am no more in the World.
• III. Christ's care to make up that Defect to his People, it is the Occasion of the present Address to God.

Of these in their order.

I. Of Christ's Ascension. I come to thee. Here's,

• 1 st, The History.
• 2 lie, The Reasons.
• 3 lie, The Benefits.
• 4 lie, The Use that we may make of it.

1 st, The History of Christ's Ascension. There are many Circumstances; I shall touch upon them briefly.

1. The Time when he had finished his Work, not only of Doing and Suffering, but giving sufficient Instrustions to the Apostles about his Kingdom. Acts 1.3. He was seen of them forty days, speaking of the things pertaining to the Kingdom of God. As Hezekiah was to set his House in order before he died, Isa. 38.1. So Christ would not ascend into Heaven, till he had set all at rights upon Earth. Christ would have his House well governed after his Death, and therefore stayeth forty Days to give Instructions.

2. The Place from whence he ascended; from the Mount of Olives, Acts 1.12. A Mount, an high and eminent Place, to ascertain them of the Truth of his Ascension; he did not withdraw himself secretly, as at other times, but in open view. The place is yet again notable: the Mount of Olives was the Place from whence he went to be crucified; the same Mountain yielded him a Passage to his Cross and his Crown: there his Pains and Torments began, in the Garden of that Mount, and thence he ascended. How often doth the Lord make that Place, that hath been the Scene of our Sorrows, to be the first Steps to our Rising and Advancement. Where-ever the Saints die, they have their Olivet, in the Prison, on the Scaffold; their Sick-Beds, where they have been wracked with tormenting Pains. As sometimes with Wicked Men, the Place of Si • , is the Place of Vengeance. So Ahab 's Dogs licked up his Blood, in the same place where he shed the Blood of Naboth.

3. The Place to which, the Third Heaven. The Tabernacle figured the Church, the Temple Heaven. In the Temple were three Partitions; the Court, where was the Altar of Burnt-Offerings; the Holy Place, where was the Table, Candlestick, Shew-bread, and the Altar of Burnt-Incense; then the Holy of Holies, where the High Priest came once a Year. So in that vast space, which the Scriptures call Heaven, there are, as it were, three Stories, the Etherial Heaven, the Starry Heaven, and the Heaven of Heavens; into this Christ, as our High Priest, is entered. There was not only a change of his Presence, but a translation of his Body into the High and Holy Place.

4. The Witnesses, the Eleven Apostles, these were his choice Witnesses, not the whole Company of Believers.

5. Another Circumstance, was his last Action a little before his Ascension; Luke 24.50. He blessed his Disciples ; nay, it is added again, to put the greater Emphasis upon it; Vers. 51. And while he blessed them, he was parted from them, and carried up into Heaven. It is the fashion of good Men to die blessing; Jacob and Moses, when they were to take their leaves of the World, they blessed the Tribes. Christ, before he would go, would first leave his Blessing; nay, the last Act, with which he would close up his Life, was an Act of Blessing, to show, that now the Curse was removed, and he was going to Heaven, to convey the Blessing to all the Heirs of Salvation. Acts 3.26. Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away everyone of you from his Iniquities ; as God blessed Adam and Eve, when his Work was done.

6. The Manner. Acts 1.9. When he had spoken these things, while they beheld, he was taken up, and a Cloud received him out of their sight. The Cloud answered to God's appearance in the Tabernacle. When we look on the Clouds, this was Christ's Chariot, he will come again in like manner.

7. In his Ascension he went to Heaven as a Conqueror, he triumphed over his Enemies, and gave Gifts to his Friends; Ephes. 4.8. When • e ascended up on high, he led Captivity Captive, and gave Gifts unto Men: As glorious Conquerors lead their chief Enemies fettered in Iron Chains. So Col. 2.15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it: 〈 in non-Latin alphabet 〉 , non Sudore & Sanguine aliorum, ut quondam Imperatores solebant. There is some Difficulty about the Exposition of that place; those seem too literally to interpret it, that think there was some open Pomp and Shew. The Papists say, he went to the Limbus Patrum, and took Abraham, Isaac, Jacob, and other holy Men of the Old Testament, along with him in Triumph to Heaven; but then he should have taken the Devils. Zanchi thinks there was some real visible Triumph, visible not to all, but to God, Angels and Men, leading the Devils through the Air. Still it seemeth too gross, and to be asserted without Warrant. But this must be interpreted suitably to the other Acts of his Office; this Triumph must be referred to his Ascension. Christ fought for Heaven, and struck the last Stroke on the Cross, seized on the Spoil at his Resurrection, led them in Triumph at his Ascension, and by his quiet sitting on the Throne, his Subjects enjoy the Benefit.

8. Christ's Entertainment by the Angels. Some were left to comfort the Apostles; Acts 1.10. While they looked steadfastly towards Heaven, two Men stood by in white Apparel: These two Men, were two Angels in the shape of Men. When the Husband is to go a long Journey, he writeth to the Wife from the next Stage, whilst her Grief is fresh and running, and giveth an account of his Welfare. Christ dispatcheth two Messengers out of his glorious Train, which Message being done, they accompany him with other Angels into Heaven. Dan. 7.13. I saw one like the Son of Man, with the Clouds of Heaven, and they brought him near before him: They, that is, the Angels; the Son of Man, that is, Christ, as appeareth by the next Verse, they wait upon him, and guard him into the Presence of God. Certainly if the Angels came so cheerfully to proclaim his Incarnation, when born; What Triumph is there by that blessed Company in Heaven at his Ascension? Still the Angels are in Christ's Company; when he cometh to Judgment, the Angels shall come with him. Christ coming into the Presence of the Father, is royally attended; his Entrance into Heaven is glorious, with glorious Applauses and Acclamations; Psal. 24.11. Lift up your Heads, O ye Gates, and be ye lift up, ye everlasting Doors, and the King of Glory shall come in ; viz. at the coming of his Humanity: so Justin Martyr, Basil, Euthimius. But clearly there is an Allusion to the bringing the Ark into the place prepared by David for it; a Figure of Christ's entrance into Heaven. They applaud him as mighty in Battle, as newly returned from the Spoils of his Enemies: The Entrance of a victorious and triumphant Captain is there described, and so it is proper to Christ. Once more, the blessed Saints have the like Applause, Isaiah describes it, Isa. 63.1, 2, 3. Who is this that cometh from Edom, with died Garments from Bozrah? this that is glorious in his Apparel, travelling in the greatness of his Strength? I that speak Righteousness, mighty to save. Wherefore art thou red in thine Apparel, and thy Garments like him that treadeth in the Wine-fat? I have trodden the Wine-press alone, and of the People there was none with me, &c. There is a Dialogue as before, to express the Saint's Acclamations to Christ: The Church is brought in there wondering at Christ's glorious Triumph over all his Enemies, as returning victorious from some bloody Fight, like a great Commander in goodly rich Robes, besprinkled with the Blood of his Enemies.

9. The last thing is his Welcome from God; Psal. 2.8. I will give thee the Heathen for thine Inheritance, &c. Psal. 110.1. The Lord said unto my Lord, Sit thou at my Right-hand, until I make thine Enemies thy Footstool ; compared with Mat. 22.44. In the day of his Inauguration God will say, Welcome, Son, Sit at my Right-hand, all the Kingdoms of the Earth are thine. Christ doth not only enter as a Conqueror, but as a Favorite; Son, thy Work is well done, sit at my Right-hand ; that is God's first Word to him: and then, Ask what thou wilt, it is thine. It is a fashion among great Princes, when they would show great Affection, or extraordinary liking to any, they bid them ask what they would, as Herod to Herodias 's Daughter; Mat. 14.6, 7. When Herod 's Birth-day was kept, the Daughter of Herodias danced before them, and pleased Herod: Whereupon he promised with an Oath, to give her whatsoever she would ask. And Ahasuerus to Esther, Esth. 5.3. What wilt thou, Queen Esther, and what is thy Request? it shall be even given thee, to the half of the Kingdom.

2 dly ; The Reasons why. Christ would not have gone, if it had not been expedient; John 16.7. Nevertheless, I tell you the Truth, it is expedient for you, that I go away. A Woman had rather have her Husband live at home, than go to the Indies ; but when she considereth, that it is to do her good, to enrich the Family by Traffick, she yieldeth her Consent, it is a profitable Voyage. So it is expedient that Christ should go to Heaven. In the Infancy of the Church Christ was present as a Nurse, but he would not have them always hang on the Teat. The Reasons of Christ's Ascension are these:

1. He is gone, that we may look upon him as in a greater Capacity to do us good. All Weakness is now removed from him, his Human Nature glorified, and placed in Heaven, his Majesty restored: we may now reflect upon the Glory of his Person with Comfort, he is now a King on the Throne, a King in his Palace, and place of Royal Residence. David was King as soon as anointed by Samuel ; but when he was crowned in Hebron, then did he actually administer the Kingdom. Christ had his Followers in the days of his Flesh, as David had his four hundred Companions in the Desert. The Thief owned Christ upon the Cross, and Christ tells him, This day shalt thou be with me in Paradise: Luke 23.43. What may we not expect from Christ, now in Heaven! every Office is royally exercised; as a Prophet, he sendeth out his Spirit; as a King, he ruineth his Adversaries; as a Priest, he intercedeth with God.

2. To prepare a Place for us; John 14.2. I go to prepare a Place for you: It is good to consider how Christ prepareth Heaven for us by his Ascension. It was prepared before the World began, by the Decree of God the Father; Mat. 25.34. Come ye blessed of my Father, inherit a Kingdom prepared for you from the Foundation of the World. This was an Inheritance intended for the Heirs of Promise; by a free choice he designed the Persons, and their particular Portion and Degree of Glory. But because we are to hold Heaven, not only by Gift, but by Purchase, Christ came from Heaven to prepare it, and went to Heaven again to prepare; yet further, to open the Door that was before shut up; as our Head, he went to seize upon it in our Right; as our legal Head, he possesseth Heaven in our Names; as a Guardian taketh up Lands for the Heir: Christ holdeth Heaven in our Right; till we be ready for it, he keepeth Possession. And as our Mystical Head, and Author of Grace, he dispenseth the Spirit, and maketh us fit for that place, making Intercession for us, that our Sins be no Impediment: He is called our Fore-runner, Heb. 6.20. Whither the Fore-runner is for us entered, even Jesus, made an High Priest forever after the Order of Melchizedek: His going is to make way for us; as our Harbinger, to take up Rooms and Lodgings for us. As the Captain of our Salvation he hath taken up Quarters for himself, and all his Company. Heb. 2.10. It became him, for whom are all things, and by whom are all things, in bringing many Sons to Glory, to make the Captain of our Salvation perfect through Sufferings. Christ hath opened Heaven-Door that was shut up; there was a Guard set upon Paradise, but Christ hath removed it. He is gone to fit all things for our Entertainment, as Joseph was sent into Egypt to prepare for Jacob. Die when we will, our place is ready, there is nothing to keep us out. The Church is tossed with Waves, but Christ is gone ashoar, and hath secured for us a la • ding-Place: And his Ascension is a Pledg of ours, as he rose as the first Fruits of them that slept. It is the meritorious, exemplary, efficient Cause of our Ascension.

3. To represent his Satisfaction. The Levitical Priest was to enter into the Sanctuary with Blood; so doth Christ into Heaven, to show that he had done his Work. The Apostle hath an Expression which needeth opening, Heb. 8.4. If he were on Earth, he should not be a Priest: What is the meaning? was not Christ a Priest, when he was on Earth? I answer, Yes. Why then doth the Apostle say, that if he were on Earth, he should not be a Priest? that is, he could not discharge the whole Office of the Priesthood; for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary, and there killed it, and there took the Blood thereof into the holiest of all, and presented himself before the Lord to intercede for the People: So Christ carried his Sacrifice out of the City, offered it up to God, and then entered into the heavenly Sanctuary, where he liveth forever to intercede for us, and his Blood always runneth fresh: and therefore if he were on Earth, he could not discharge the whole Office of a Priest. So Heb. 9.24. For Christ is not entered into the holy Places made with Hands, which are the Figures of the true, but into Heaven itself, now to appear in the Presence of God for us, 〈 in non-Latin alphabet 〉 . As the High Priest entered on the behalf of the People, with the Names of the twelve Tribes on his Breast and Shoulders: So Christ is entered on the behalf of us all, bearing the Memorial of every Saint on his Heart. Mark, the Apostle saith, Now to appear, not only once: The High Priest stayed not within the Sanctuary, but Christ is our constant Leiger in Heaven, all the time from his Ascension unto this day, constantly, still, while it is called Now.

4. To pour out the Spirit. John 7.39. The Holy Ghost was not yet given, for Christ was not yet glorified. When the Husband is wanting, then he sendeth Tokens: So when Christ is glorified, then he giveth out the Spirit; as Elijah, when he ascended, let fall his Mantle. Proper Acts have their proper Fruits. Christ in Earth established our Right, and in Heaven he puts us in actual Possession; the Purchase was by Christ's Exinanition; the Application by his Advancement. It was not meet Christ should use a Royal Act till his Advancement, and till he went to the Father: he ascended then, that his Blood might not be spilled in vain, but that he might be in a Capacity to execute his own Testament; unless Christ had ascended, we needed not this Supply.

3 dly, The Fruits and Benefits of his Ascension.

1. It is a sign God hath received Satisfaction. His Resurrection was a Pledg of it, then our Surety was let out of Prison, the Lord sent an Angel to remove the Stone; not to supply any Power in Christ, but as a Judge when the Law is satisfied, sendeth an Officer to open the Prison Doors with Power and Authority. Heb. 13.20. The God of Peace, that brought again from the Dead our Lord Jesus: Christ was not to break Prison. While the Surety lieth in Prison, the Debtor can have no Discharge. But now Christ's Ascension gives a further degree of Assurance. Christ is not only taken out of Prison, but taken up to God with Glory and Honor: God hath taken up our Surety to himself, and rewarded him. Christ hath perfectly done his Work, or else he had never been taken out of the Grave, much less taken up to God: God is well pleased with him, he hath not only a Discharge, but a Reward. Christ is said not only to ascend, but to be received into Glory ; 1 Tim. 3.16 〈 in non-Latin alphabet 〉 , an active, and a passive Word: the one noteth the Power of his Godhead; the other noteth the Grant of the Father. Christ took upon him the Quality of our Surety, and he must pay every Farthing e're he can go to his Father. It is a sufficient Pledg; John 16.10. Of Righteousness, because I go to the Father, and ye see me no more: thus there was an everlasting Righteousness established, he was never to see God's Face more, if he had not perfectly done his Work. Gen. 43.5. Ye shall not see my Face, except your Brother be with you: He is God's Favorite.

2. It is a Pledg of our Ascension. John 3.13. No Man hath ascended up to Heaven, but he that came down from Heaven, even the Son of Man that is in Heaven: Ascendit solus, sed non totus ; Head and Members must be together; our Head being there before, the Members must follow after. Christ speaketh as if he were not content with his own Heaven without us, Vers. 24. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me. Christ took our Flesh to Heaven, and left his Spirit, which is an Earnest of our Glory; 2 Cor. 5.5. He hath given unto us the Earnest of the Spirit. God never taketh anything from his Children, but he sendeth them a better thing in the room of it.

3. We have an Intercessor at God's Right-hand, a Favorite in the Court of Heaven; 1 John 2.1. If any Man sin, we have an Advocate with the Father, even Jesus Christ the righteous ; as when Offenders have a Favorite in Court. We need a Mediator in Heaven, he is gone to disannul all Satan's Accusation: The sacrificing part is done and ended, and his Intercession now taketh place. We have these two great Advantages in Prayer; Christ is our Advocate, and the Spirit our Notary.

Use 1. Information.

1. It informeth us of the Privileges of God's Children. When a Child of God dieth, he doth but go to his Father. Christ and we have the same Relation; John 20.17. I ascend unto my Father, and your Father, to my God, and your God. He is no more in the World, but still he is; he doth not say, I am no more, but, I am no more in the World ; they do not leave Life, but the World. As Christ was the Son of God by Nature, they are the Sons of God by Grace, and when they die, they go to their Heavenly Father, to a sweet Rest, to the Bosom of God. The same Entertainment Christ had, we shall have, a joyful Entertainment, a sweet Welcome when we come to Heaven, and the conduct of Angels thither; Luke 16.22. The Beggar died, and was carried by the Angels into Abraham 's Bosom. God will take us as it were by the Hand, with a Well done, good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the Joy of thy Lord: Mat. 25.21.

2. It informeth us, That all that Christ did was for a Believer's Use and Comfort: if he cometh into the World, it is to merit; if he ascendeth into Heaven, it is to apply. He descended from Heaven for the Redemption of Man; after that Work is accomplished, he ascendeth thither again, to bestow it on us: and at the last Day he will come again, and fetch his Bride; as when all things are ready, the Heir cometh in Person, to fetch the Bride into his Father's House. Going, coming, staying, still Christ is ours; he was born for us, he lived for us, he rose again and ascended for us, it is for our good that he went away; whatever he did in his Abasement and Exaltation, it was for our good.

3. It informeth us, that the greatest Comforts may be supplied, Christ's Corporal Presence by the Presence of the Spirit; 2 Cor. 1.5. That as our Sufferings in Christ Jesus have abounded, so our Consolation also hath abounded through Christ: They should lose nothing by his Departure, John 14.16. I will pray the Father, and he shall give you another Comforter, that he may abide with you forever: He would not leave them Orphans. We cannot be made unhappy by the want of any outward Comfort; we have the more of God, the less we have of these outward Helps. If the Corporal Presence of Christ can be recompensed by the Presence of the Spirit, certainly lesser Supports of Life will be recompensed.

Use 2. Exhortation.

1. To all sorts of Persons to get an Interest in Christ, and to clear it up to their Souls. How sweet would it be, if when we are no more to be in this World, we could say, Holy Father, I come to thee! We all affect this, Let my latter end be like his! as Balaam spake: At oportuit sic vixisse: An evidence of this is, if you ascend with Christ, Ephes. 2.6. He hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus: Head and Heart ought to be together; your Head is in Heaven, if your Heart be there too, you are Members of his Mystical Body. How shall a Man know that he is ascended with Christ?

(1.) If the things of the World seem small; as when we are in a high Place, Men seem as Ants; worldly Glory will appear to be small, and worldly Profits small. But when we are upon Earth, heavenly things seem small, as Stars appear but as Spangles.

(2.) If you behave yourselves to him as to a glorified Person. Do you serve him? John 12.26. If any Man serve me, let him follow me, and where I am, there shall my Servant be; if any Man serve me, him will my Father honor. Carnal Men crucify him again.

(3.) If you keep yourselves unspotted from the World: James 1.26. No unclean thing shall enter into Heaven. The World is a defi • ing thing; that Filth that cleaveth to our Fingers in telling of Money, is an Emblem of the Filthiness of the World. A Man that looketh to be like Christ in Glory, certainly would not defile himself in the World. If a Prince marry a mean Woman, would he endure to see her live like a Scullion? Christ hath married our Nature. A Man that loveth the World, and would always live here, is like a Scullion that lieth among the Pots; would you yourselves hug Nastiness, and embrace the Dunghil?

2. To press God's Children to be holy and heavenly in their Minds, to wean their Affections from the World: We should be where Christ is; Phil. 3.20. Our Conversation is in Heaven, whence we look for the Savior, the Lord Jesus Christ: Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sits at the Right-hand of God: Who would not desire to be in Heaven, now Christ is there? As the Loadstone draws Iron to it; let us be present in Heaven, as Christ is present on the Earth by the Spirit: Though our Bodies are tied with the Fetters of the Flesh, yet let our Souls ascend, let our Minds be there, our Wishes, our Desires there; by these means we walk in Heaven before our time. A Stone, though it breaks to pieces by the fall, will move to its Center; though we naturally abhor Death, we should desire it to be with Christ. It is a shame that a Stone should be carried with greater force to its Center, than we to Christ.

Use 3. Comfort. We have Christ for us in the Heavens; Heb. 4.14. Seeing therefore that we have a great High Priest, that is passed into the Heavens, Jesus the Son of God: We have Christ always for us in Heaven; he hath a part of his Office to perform there; his Absence doth not hinder us from having a Right to him, or a Spiritual Possession of him. He is ours, and he hath his Residence in Heaven, and hath Power to open it to us, and give us entrance: His high Honor doth not hinder him from the Discharge of his Office to do us good; he is at God's Right-hand, and yet a Minister of the Sanctuary. Christ hath a Ministry, and part of his Service to perform in Heaven, he is our faithful Agent; Heb. 8.1, 2. We have such an High Priest, who is set on the Right-hand of the Throne of the Majesty in the Heavens, a Minister of the Sanctuary. For all his Glory, Christ is called 〈 in non-Latin alphabet 〉 , a Minister of holy Things; he taketh care of all holy things, which we present to God, and to convey holy and spiritual Things to us. Christ is not stately: many forget their poor Friends when advanced; Christ regardeth his poor Church as much as ever. The Butler, when he was advanced, forgot Joseph ; but he remembereth us; he disdaineth not to look after every poor Christian; Heb. 4.15. We have not an High Priest, which cannot be touched with the feeling of our Infirmities. His Heart is not changed by his Honor, but he is in a greater Capacity to do us good. Having such a Friend in Heaven, we need not fear a Foe upon Earth. Heaven is open for us; Heb. 10.19, 20. Having boldness to enter into the Holiest by the Blood of Jesus, by a new and living way, which he hath consecrated for us, through the Vail, that is to say, his Flesh.

Use 4. Direction in the Sacrament. If we have anything to do with Christ, we know where to seek him: Blessed are they that believe, and have not seen ; John 20.19. Those that are far from Court, never saw the King. God hath removed Christ out of sight, that we might behold him by Faith: Let us look for him in the Sacrament, not for his bodily Presence; how can he be there bodily, when he is received into Glory? but for his Spiritual Presence, the Influences of his Grace, and a Derivation of Virtue from his Person.

II. The next Point is the necessary ceasing of his Corporal Presence upon his Ascension; I am no more in the World, but these are in the World. Let us see the Reason why he will be no more with us: Now the Reasons why Christ would withdraw his bodily Presence from us, are these:

1. That he might try the World, and yet in a way suitable to his glorious Estate. Christ when he came to try the Jews, he came in Disguise, not as the Son of God in Majesty and Glory; John 1.11. He came unto his own, and his own received him not. Still to try Men's Obedience, there must be some Vail. If he should be present in the World, in a glorious way becoming his Majesty and Empire, there would be no Trial; and therefore in a manner he still cometh in Disguise, his Glory is veiled under the Ministry of Men, and carried on in a spiritual manner. If he should appear in Glory and Power, Sinners durst not quack, and so the Wickedness of Man would not be discovered; nor would the Faith of his People be exercised with such Praise and Honor, if he were personally and gloriously present. This is the Commendation and Praise of Christianity, that they can walk by Faith, when they cannot walk by sight, 2 Cor. 5.7. We walk by Faith, not by Sight: They see not Christ, because he is absent in Body, yet they believe in him, and love him, and send their Hearts after him. So, 1 Pet. 1.8. Whom having not seen, ye love: in whom, though now ye see him n • t, yet believing, ye rejoice with joy unspeakable, and full of Glory. Faith is Eagle-eyed, and can look above the Clouds: The absence of Christ did not prejudice their Comfort and Hope: Faith contenteth itself with an intellectual Sight and Certainty. This is a trial of Christians, when they can believe in Christ, and rejoice in Christ, as if they did see him with their bodily Eyes, and hear him with their bodily Ears. Ibi figunt desiderium, quo nequeunt infer conspectum, saith Leo ; They fasten their Hearts upon him, though they cannot fasten their Eyes: Faith is sight enough. Thus would Christ try the World; but yet, as I said, in a way suitable to his glorious Estate. If he should still have continued his Body among us, in that state of weakness, wherein he conversed in the World, his holy Body would still be subject to abuse, and the injuries and scorn of wicked Men, which would not agree with his Glorification; and therefore, after his Resurrection, he only shown his Body to some few chosen Witnesses, and so departed into Heaven, that it might be no more seen, till he cometh to the last Judgment with Glory and Power. So Christ himself saith, Mat. 23.39. Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord ; that is, till ye be compelled to say so, though now ye are angry at the Children, that welcomed me in this manner. Mat. 26.64. Hereafter shall ye see the Son of Man sitting on the right hand of Power, and coming in the Clouds of Heaven. Never till then, after I am taken down from the Cross, and buried.

2. That way might be made for his Spiritual Presence. Some Presence of Christ there must be for our Comfort and Safety. I will not leave you comfortless, 〈 in non-Latin alphabet 〉 , but will come unto you, John 14.18. That Christ is still spiritually present with the Church, is clear, by those Promises to the Apostles, and to Believers. To the Apostles and their Successors: Matth. 28.20. I am with you always to the end of the World. Into whatsoever place and time of the World our Lot is cast, we may have an assurance of Christ's Presence, that is, of his Assistance and Blessing, as much as if he were actually and corporally present with us. To Ministers. Now if they improve their Interest, they might have Christ in their Company, as the Apostles had, they are taken into the same Patent and Charter. So also to all Believers: Mat. 18.20. Where-ever two or three are met together in my Name, I am present in the midst of them. Whenever we are met together in any religious Work and Business, Christ's gracious presence is with us; in this sense he will never depart from Believers. Now this gracious Presence was not vouchsafed, till his corporal Presence was removed. Partly, because Christ will do nothing unnecessarily. When he was personally present, to solve their Doubts, to instruct them in all Cases, the Spirit was not poured out in such abundance; as it is usual still with God to make up to us in spiritual Supplies, what we want in outward Helps. Partly, because his Disciples had carnal Thoughts of his bodily Presence, and rested in it, which was to be confuted by his absence. Partly, to make way for his unlimited universal Influence; his bodily Presence could only be in some Places; but now he is ascended, he filleth all things, Eph. 4.10. As the Sun, if it should come down and shine on one particular Field, it could not diffuse its Beams far and near; but now it is fixed in the Firmament, nothing is hidden from its Light: So Christ exalted, scattereth his Beams and Influences everywhere, into all parts and corners of the World. Partly, because it was meet that Christ should enter into his Glory and Kingdom, before he declared his Efficacy to Men by the more plentiful pouring out the Spirit; as Princes use at their Coronation to give Gifts, and send abroad Ambassadors. So when Christ was in his Royal Palace, he gave Gifts unto Men, and he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers, Ephes. 4.8, 11.

Use 1. For confutation of the Lutherans, who to establish their Doctrine of Consubstantiation, make Christ's Ascension to be, not a local Remove, but only a change of the manner of his Presence; they say he is still corporally present, but not visibly; as if the Human Nature of Christ were made invisibly Omnipresent, and not locally removed and carried into Heaven. This is a Doctrine contrary to Scriptures; for it is expressly said, Acts 1.11. that he was taken up into Heaven: And by virtue of this taking up, he is no more in the World, no more in the Earth, nor in any place thereof: For it is said, Acts 3.21. That the Heavens must contain him, till the time of the restitution of all things ; there is his personal-Presence fixed. And therefore if any say, Lo here, or Lo there, believe him not ; it is flatly contradictory to Scripture, that Christ should be corporally present on Earth, till he cometh to Judgment; and it is contrary to the Truth of Christ's Body, though it be glorified, it is not deified; a Body cannot be Omnipresent, and without Quantity, for then it is no more a Body. And it is a Doctrine barren, and of no use; the Presence of Christ's Body is not so absolutely necessary to the comfort of a Christian: John 6.63. It is the Spirit that quickeneth, the Flesh profiteth nothing: Nearness or distance of place, doth not help or hinder his Presence with us, or Efficacy upon us: The Degree of his gracious Operation, doth not depend upon the Degree of his Personal Presence; as if Christ were like the Sun, shining more or less hot, according to the difference of his Posture and Situation. Christ doth not work like a natural Agent, by Contact, but according to his free Pleasure, and the wise Dispensation of his own Will; and our Communion with him is wholly Spiritual and Mystical, not Gross and Carnal, the Flesh profiteth nothing. Yea, it is against our Comfort. Christ hath Business to do for us in Heaven, and it is our Advantage, that he is no more in the World. If he were not in Heaven, he were not a Priest. Heb. 8.4. If he were on Earth, he could not be a Priest. And again, Heb. 7.26. we had need of a Priest, who is made higher than the Heavens ; that is, that is ascended into the Third Heaven, those 〈 in non-Latin alphabet 〉 , those Holy Places not made with hands, now to appear in the Presence of God for us, Heb. 9.24. But to leave this.

Use 2. To press Christians to look for the Spiritual Presence of Christ, though they do not enjoy his Bodily. You may make use of Christ, now he is in Heaven, as the Disciples did on Earth, to ask him Questions, to seek his Counsel, to commend your Prayers and Persons to God. It is no disadvantage to Faith, that Christ is removed out of sight, but only an occasion given, whereby it may discover itself with more praise. Therefore let us believe in Christ, though we see him not; we shall one day see him in the Heavens to our Comfort, and to the Terror of the Wicked; in the mean time, let Faith serve instead of Vision: It will be your commendation, whom having not seen, ye love, 1 Pet. 1.8. God hath removed Christ out of sight, to make way for the Exercise of Faith, and Love; and it is much better by Faith, to converse with him in Heaven, than by sight to see him upon Earth. John 20.29. Blessed are they that have not seen, and yet believe. Thomas would make his Senses the Judge, he must feel the Wounds, and put his Finger in the print of the Nails, and thrust his Hand into his Side, which discovered the weakness of his Faith. Faith is not grounded on Sense, but Testimony. Be not discouraged, though you never saw him in the Flesh, you shall one day see him in Heaven; though you could not hear his gracious Words, yet you have Whispers and Counsels from his Spirit: You saw him not hanging on the Cross, yet he is crucified before your Eyes, Gal. 3.1. In the Word and Sacraments, he is notably and plainly laid forth to Faith. The Gospel is a Magical Glass, as it were, wherein God will have the Soul look, that we may see our absent Friend, Sic Oculos, sic ill Manus, sic or a ferebat ; there are the very Postures of Christ. Therefore let us make use of our present Advantages; you may expect as powerful Influences from him, as if present in Person; as the Sun doth not come down from Heaven, but only his Influence. There is a derivation of Virtue from his Person▪ yea, Christ is not like the Sun; the farther absent from us in Body, the more powerful is his Influence. Ephes. 4.10. When he ascended up on high, he filled all things. Briefly then, if you have anything to do with Christ, you know where to seek him. Those that live far from Court, never saw their King, yet they enjoy the benefit of his Government, and are bound to Allegiance. Christ is as meek, as gentle, as easy to be entreated as ever.

Use 3. For the conviction of them that please themselves in fond Wishes and Excuses; they think that if they had lived in the Days of Christ's Flesh, and had heard his Words, full of Grace and Wisdom, it could not have been, but they should have believed in him; they would never have crucified him, as the carnal Jews, and never have rejected his Person and Doctrine. Thus they bind the Efficacy and Virtue of Christ to his Corporal Presence; as if it would have been a greater Advantage to them, than his Spiritual. A great deceit of the Heart! this Plea proceedeth upon a false Supposal, as if Christ's Virtue depended upon the nearness and distance of Place; if there be any difference, now in Heaven he is most apt to work, because he is entered upon his Royalty, and the actual Exercise of his Kingdom. The Apostles themselves, when they had Christ's Presence, were more gross, dull, and carnal; but afterwards they savoured nothing but Heaven, and Life Eternal. And again, it is usual for Men to dislike present Dispensations, and betray their Duties by their Wishes. Alas! if Christ were now present in the form of a Servant, what sorry entertainment would most give him? We think we should not have done what the Jews did, in probability we would have done worse; you grieve his Spirit, as much as they did affront his Person; the Malice of the Jews was more gross, but ours is as inexcusable. Besides, there is a natural Reverence that even Hypocrites will bear to their Godly Ancestors. Mat. 23.29, 30. Woe unto you Scribes and Pharisees, Hypocrites; because ye build the Tombs of the Prophets, and garnish the Sepulchers of the Righteous, And say, If we had been in the Days of our Fathers, we would not have been Partakers with them in the Blood of the Prophets. Dead Things, and Persons, do not exasperate, and cross present Interests: The Prophets, that lived in their Ancestors Days, were out of sight, no eye-sore to present practices, their Speeches were not personally directed to them. The worst Men usually honor the Dead, but are injurious to the Living. As much as we detest the memory of Annas and Caiaphas, so do they of Korah, Dathan, and Abiram. The Name of Judas is not more odious to us, than Ahab to them: therefore our detestation of the Jews, or longing for the Person of Christ, is no Argument of great devotion to him.

SERMON XV.

III. THE next Point is taken from that Clause, [ But these are in the World. ] Christ's apprehensiveness of the danger of Believers in their worldly State.

In managing this Argument;

• 1 st, I will open the Danger.
• 2 lie, Why God permitteth it.
• 3 lie, Christ's apprehensiveness of it.

1 st, To open the Danger. There is Danger from within, and from without; within are Lusts, and without are Temptations; they are subject to many Infirmities, and exposed to infinite Dangers and Temptations.

1. From within. If we could live as Fish in the salt Sea, fresh, without any taint of saltness, without receiving a savor from things without, the Danger would not be so great. 2 Pet. 1.4. Having escaped the Corruption that is in the World through Last ; the Root of the Matter is within us. The World without would do no harm, were it not for the World in our own Hearts. Pleasures, Honors▪ Profits, are dangerous Snares, but not to an Angel. When John reckoneth up the Contents of the World, be doth not reckon up the Objects, but the Lusts; 1 John 2.16. The Lust of the Flesh, the Lust of the Eye, and the Pride of Life. Satan is our Enemy, the World is the Bait, but our Heart is the Traitor. Balaam could not hurt Israel, till he corrupted them by Whoredoms. The worst Enemy is within us, we carry the Danger in our own Bosoms. We must look for Blows in the World, but inward Ulcers are worse than Wounds, because the Evil is inward, and the Constitution of the Body helpeth it. Sins are more dangerous than Troubles, because they are aided by Nature.

2. From without. The World is an Evil Place, both in regard of Sin and Misery; we are sure to be vexed or defiled; to be corrupted by the Favors, or discouraged by the Frowns of it. In the World we have a great many Enemies; there is the God of the World, and the Powers of the World, and the Men of the World, and the Things of the World.

1. There is the God of this World. This Country in which we dwell, it is the Kingdom of Satan, Christ's bitter Enemy. He is called the Prince of the World, John 12.13. not by Right, but the World hath made him so. Can God's Children live long in Peace in the Kingdom of Satan? He cannot endure to lose one Corner of his Empire, therefore frowns and flatters, and seeks to corrupt or discourage the Saints. 2 Cor. 4.4. The God of this World hath blinded the Eyes of them that believe not. Titles are suited to the Matter in hand: Satan blindeth most, as the God of this World; the Creature is but suborned, Satan is at the back of it, and lieth in ambush to surprise our Souls. Is not the Hand of Joab in all this? The Devil is in the Snare. The World is Satan's Chess-board; we can hardly move back, or forth, but the Devil sets out one Creature or another to attack us, either by fear, causing us to draw back, or by the love of some worldly Creatures, alluring us out of the Lists, wherein we should walk.

2. The Powers of the World; usually they are set against Christ, and therefore at the latter end of the World they shall be broken and dashed to pieces. The World is a Country, wherein the Church is a Stranger, every Man fearing God, is like a strange Plant brought from a far Country, hath much ado to grow. The Wicked are like Nettles and Thistles, that grow without ploughing or watering, because they grow in their own place; but the Soyl and Air of the World, doth not suit with the Saints; one time or other they are nipped, here is no kindly Weather for them. A Christian is not only a Stranger, but an Unconformist to the World; Rom. 12.2. And be ye not conformed to this World, but be ye transformed in the renewing of your Minds. In every Age there is something or other started up for his Trouble and Exercise. In his Father's House he is taught to do otherwise, and this putteth him upon trouble. If God giveth the Church a little rest, it is but like a well-day out of the Fit of an Ague, to recover strength for the next Trial; a mortified Saint, that is drawn up to Heaven, and would live by the Laws of his Father's House, must look for frowns: Yea, and all those that will live Godly in Christ Jesus, must suffer Persecution, 2 Tim. 3.12. Christ's Grapes must expect the Wine-press; all their Care should be to yield good Liquor. It is a Statute, like the Laws of the Medes and Persians, Acts 14.22. That through many Tribulations we must enter into the Kingdom of God. Neither doth Experience cross that Rule; the Apostle saith, Rom. 8.35, 36. Who shall separate us from the Love of God? shall Tribulation, or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword? As it is written, For thy sake we are killed all the day long, we are accounted as Sheep for the Slaughter. The World is the Slaughter-house and Shambles of the Saints; here Christ was slain, all his Witnesses butchered. Christ's Lambs must look to have their Throats cut. There is an old Enmity between the Seed of the Woman, and the Seed of the Serpent; it lasteth from Abel, till the Day of Judgment. Jacob 's and Esau 's Quarrel, began from the day of their Birth, Psal. 129.1. Many a time have they afflicted me from my Youth, may Israel now say ; from my Youth upward, ever since Christ had a Seed in the World. The World would not be the World, nor you Christians, if the World did not hate you. Satan cannot change his Nature, and the World waxeth worse and worse; instead of marvelling to see the Children of God afflicted and persecuted, we should marvel to see it otherwise. If one should tell you, that your way lieth through a stony Country, and full of Bushes and Briars, you would think yourselves to be out of the way, if you should meet with nothing but green and pleasant Plains. The Road-way to Heaven, is through a howiing Wilderness; if you have a foot of good Land, it is God's Blessing.

3. The Men of the World. A Man cannot hold any Communion with them, but he shall be the worse for them. 1 John 5.19. We know we are of God, and the whole World lieth in Wickedness. The Men of the World are sooty dirty Creatures, we cannot converse with them, but they leave their filthiness upon us. It is hard to touch Pitch, and not to be defiled: Acts 2.40. Save yourselves from this untoward Generation. We grow in a Wilderness, and there are many crooked Trees that are like to twine about us, and to hinder our growth towards Heaven: To disintangle ourselves, there must be a great deal of care. So, 2 Tim. 2.21. If a Man therefore purge himself from these, he shall be a Vessel unto Honor: From these ; From what? In a great House there are Vessels of Gold, and Vessels of Earth; some to Honor, and some to Dishonor; there are carnal Seducers, that are apt to pervert us by their Inticement and Example. As black Pots leave their soil upon those that touch them; so base Persons, and carnal Heretics, infect us with their sinful Pollutions. By Converse we are tainted unawares: as Antinomian Doctrines make the Children of God less strict; though they do not pervert their Judgment, yet they weaken their care and strictness. Nature is more susceptible of Evil, than of Good. We easily catch a Sickness, but we do not get Health from one another: Ears of Corn do not catch and hang upon Men, but Thorns do. Phil. 2.15. We live in the midst of a crooked and perverse Generation, that are as Briars and Thorns, very catching.

4. The Things of this World. The World is the Valley of Snares, and so to the Children of God, it often proveth the valley of Sorrows. Frequency of Converse maketh the Snare more easily to insinuate. It is hard to be much conversant in any Matter, and not to receive some tincture from it. These Things, Honors, Pleasures, Profits, they are accustomed Objects, they are bred up with us; we must of necessity be conversant with Meats and Drinks, and worldly Substance, and insensibly they leave a taint upon the Soul, especially where we have them at full. Worldly Prosperity, is a great Snare to the Saints; and things are better preserved in Brine, than Honey. How soon is the Soul corrupted? The warm Sun-shine maketh the Weeds grow, as well as the Flowers. I observe great Alterations in David 's Spirit; in Adversity he spared his Enemy, when he found Saul in the Cave; in Prosperity, he killed his Servant, when he plotted Uriah 's Death; when he threatened Nabal in Affliction, he bore with Shimei. God's Children have a better Country, when they have the World's best Advantages. Some Fruits are not natural in England ; though the Weather be good, they do not agree with the Soil.

2 dly, Why God permitteth them to be in the World; he might have taken them to himself, and glorify them as soon as sanctify them; or else have gathered them into some Island, some obscure Angle and Corner of the World, out of harms way. But I Answer, that doth not suit with God's Dispensations. John 17.15. I pray not that thou wouldst take them out of the World, but that thou shouldst keep them from the Evil. The Lord hath some Ends to be accomplished; He can at first Conversion make us perfect and glorified Saints, it is his Wisdom to take a time: As Absalom was not to see the King's Face presently, so we must wait our Time.

1. For his own Glory. The Sweetness and Power of Grace is more discovered in this worldly Estate. It is more wonder to maintain a Candle in a Bucket of Water, than in a Lanthorn, or a Spark in the midst of the Sea. God's Power is made perfect in Weakness ; 2 Cor. 12.9. That is, it is more gloriously discovered. Excellent things suffer a kind of Imperfection, till there be an occasion to discover them; therefore the Apostle would glory in Infirmities, as they occasioned a greater Exercise of the Divine Grace. In this worldly Estate, Grace is discovered not only by its Operation, but by Conquest and Victory; not only as it worketh, but as it fighteth; 1 John 4.4, 5. Ye are of God, little Children, and have overcome them, because greater is he that is in you, than he that is in the World: They are of the World, therefore speak they of the World, and the World heareth them. There is a Spirit that worketh in the Saints, and a Spirit that worketh in the World; these two are conflicting, the World is the Lists, and place of Battle, but Satan is beaten in his own Territory: Stronger is he that is in you, than he that is in the World. The Saints may be molested, but not overcome. Still God hath his Elect, and Christ his Members; though Satan hath so many Factors and Agents for his Kingdom. Look as Israel was sent into Egypt, that God's Power might be made known: For this cause have I raised thee up, for to show in thee my Power, and that my Name may be declared throughout all the Earth, saith God to Pharaoh, Exod. 9.16. So we are in the World, that his Power may be known. We had missed many wonderful Passages of Providence if Israel had not been in Egypt. God will have us take many Experiences of the Sweetness and Power of Grace along with us to Heaven. As Travelers at Night talk of the foul way, and the Dangers of the Journey; so in Heaven we shall discourse of the Praises of our Redeemer, and his wise and powerful Conduct. God would have us take these frequent Experiences of Grace along with us.

2. To try us. Were it not for the worldly State, there would be no place for Temptation, nor room for the Exercise of Grace. He will not glorify us as soon as convert us; neither can we expect to go singing to Heaven, and without Blows: Heb. 6.12. Be ye Followers of them, who through Faith and Patience have inherited the Promises. Never any went to Heaven, but there was a time to exercise both his Faith and Patience; we are to run and fight, this is common to all the Saints. In the way to Heaven many things will befall us, that will make it seem unlikely that we shall ever come thither, so we have need of Faith; and Troubles must have their turn, 'ere Heaven be possessed, so we have need of Patience: Why should we look for a peculiar Priviledg? 1 Pet. 5.9. — The same Afflictions are accomplished in your Brethren that are in the World. All the Saints are troubled with a busy Devil, a naughty World, and a corrupt Heart: Name but one Saint of God that hath been excused, that went to Heaven without Trials and Temptations; that quiet Estate, which you dream of, is without Precedent. The Cross is the Badge of this Society: as Elijah said, Am I better than my Fathers? You are not better than all the Saints, than your other Brethren that are in the World. You should be ashamed to be alone, and never called out to exercise. There is a measure of Sufferings appointed, and every Member must take his share: It is distributed by a wise Hand, so much for the Head, so much for the Shoulders, so much for Hands and Feet. Col. 1.24. Who now rejoice in my Sufferings for you, and fill up that which is behind of the Afflictions of Christ in my Flesh. Would we only be irregular, and refuse to take our Burden? Briefly, there would be no Temptation, no Trial, were it not for the worldly Estate, but here we must look for it. The Skill of a Mariner is known in a Storm, and so is our Fortitude and other Graces tried and discovered. I have read in the Lives of the Fathers, of a devout Man, that being one Year without any Trial, cried out, Domine, reliquisti me, quia non me visitasti hoc anno: Lord! thou hast forgotten me, and for a whole Year hast not put me upon any Exercise. Those whom God will make most perfect, he putteth them upon the greatest Trials. Abraham had never been represented as the Father of the Faithful, if he had not been exercised so much, with so many Hazards and Temptations.

3. To convince the World by their Example, their Strictness, Patience, Fortitude. They are in the World, but not of the World. If a Christian were not a Member of the World, he would never be the Wonder of the World. They have Flesh and Blood as others have, and have not divested themselves of the Affections and Interests of Nature; the same Bodies, the same Interests; yet they can deny all, and upon the convenient Reasons of Religion abhor the Pleasures, and dear Contentments of this Life, and become weaned, mortified, strict, holy, and this raiseth the World's Wonder; 1 Pet. 4.4. They think it strange, that you run not with them to all Excess of Riot, speaking evil of you. They are so bewitched with these things, that they wonder how any can resist the Temptation. Godly Men are to walk up and down the World as God's Witnesses; Ye are my Witnesses saith the Lord ; Isa. 43.11. They testify, that there is a Reality in Religion, and how it worketh by the Strictness and Mortification of their Lives. They are to be Examples to the World; 2. Cor. 3.3. Ye are the Epistle of Christ, ministered by us, written not with Ink, but with the Spirit of the living God, not in Tables of Stone, but in Fleshly Tables of the Heart: By your Lives God writeth his Mind to the World; you are a living Rule, a walking Bible.

4. To fit them for Glory. We do not commence per saltum: Vessels of Honor must be seasoned; Col. 1.12. Who hath made us meet to be Partakers of the Inheritance of the Saints in Light. What should an unmortified Man do in Heaven? Heaven would be a Prison to him; the Company of God, and the Communion of Saints a Burden. We do not come into God's Presence hot and reeking from our Lusts; we are first set in the Garden of the Church, before we are transplanted to the upper Paradise; they grow a while in the Land of Grace, that they may take kindly with the Soil.

(1.) Partly to weaken our Desires to the World. The Stones were to be hewed and squared, before they were to be set in the Temple; there was no noise of Ax or Hammer heard there: So during our Worldly State we are humbled with many Afflictions, that we may be weaned by Degrees from the World, and worldly Objects; Gal. 6.14. God forbid that I should glory, save in the Cross of Jesus Christ, by whom the World is crucified to me, and I unto the World.