Sermons Volume 2

SERMON XVI.

I Come to the Compellation of the Party to whom the Prayer is made, Holy Father. This Compellation is to be observed. Titles of God in Scripture, are suited to the Requests made to him: as, 2 Thess. 3.16. The God of Peace give you peace always by all means. So▪ Rom. 15.5. The God of Patience and Consolation grant you to be like-minded one towards another. He prays for brotherly-forbearance and sweetness.

In the several Paragraphs of this Chapter, Christ speaketh to his Father in a different Style, according to the Nature of the Address. Vers. 1, 5. it is Father only: In Verse 28. it is Righteous Father, because of the Truth and Equity which he observeth in his gracious Dispensations: and here it is Holy Father. When he beggeth things suitable to his commutative Justice, then it is Righteous Father ; but when he asketh things suitable to his Holiness, it is Holy Father. Certainly it is a great Relief to Faith in Prayer, to pitch upon such a Name and Title in God, as suiteth with the Nature of the Request; it begetteth a Confidence, that he both can and will do us good. When we call a Man by his Name, he will look about upon us; and when we ask things according to his Nature, he will pity us.

But why doth Christ use this Title at this Time?

I Answer; Some take Holiness more largely, for the general Goodness and Perfection of the Divine Essence; a branch of which, is his Veracity or Truth in keeping Promises; and conceive the Argument thus: The Holy God cannot break his Word, nor be stained with any Unfaithfulness; therefore unless God should deny himself, he will keep them through his own Name. But I rather think it is specially put for his Purity. Christ goeth to his Father as a pure Fountain of Grace, for Sanctification for his Disciples. Holiness▪ it is the Object of God's Approbation, the Effect of his Operation; he worketh Holiness, and he delighteth in it. Holy Father, that art Holy in thy Essence, Holy in thy Influences, Holy in thy Dispensations, sanctify them by thy Truth ; thou that abhorrest all that is Evil, workest all that is Good, keep them from the Evil, God hateth Sin as much as we do, and infinitely more; and therefore it is some hope that he will help us against it.

Doct. When we deal with God in Prayer, especially for Grace and Sanctification, we must look upon him as an Holy Father.

I. I will open the Holiness of God. Holiness, implieth a freedom from Sin and Defilement; 〈 in non-Latin alphabet 〉 , from the privative Particle 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , terra, in whom there is no Earth, no Pollution, but all Heavenly Purity. When God speaketh to us, he crieth out, Jer. 22.29. O Earth, Earth, Earth, hear the Word of the Lord. We are Earth in our Understandings, in our Affections, is our Practices: But when the Seraphims speak to God, they cry, Holy, Holy, Holy ; as if it were said, without Earth, without Earth, without Earth. Briefly, God's Holiness is an Attribute, by which we understand his Essence to be most perfectly just and pure; at the utmost distance from sin and weakness; loving and liking himself above all, and the Creatures, as they do more or less partake of his Glory. Now God is called, The Holy One ; not An Holy One, but The Holy One. 1 Sam. 2.2. There is none Holy as the Lord. He doth not say, There is none Holy but the Lord, but there is none Holy as the Lord. Therefore let us see the difference between the Holiness of God, and the Holiness of the Creatures. This is an Argument fit for a Seraphim, it becometh an Angel's Mouth; rather than Man's; the Angels that come nearer to God in Essence, can best proclaim his Holiness. But our Ear hath received a little thereof. None is Holy as the Lord ; because God is essentially Holy, infinitely Holy, and originally Holy.

1. He is Essentially Holy. God is not only Holy, but Holiness self, Goodness itself, it is his very Essence. The Creatures, when they are Holy, they are Holy according to the Law: the Holiness of Angels or Men, is a Conformity to the Law of their Creation; as we say, he is Holy, whose Heart and Life doth exactly agree with God's Law. But God's Will is his Rule, his Essence is his Law and therefore all his Actions are necessarily Holy. The Divine Esse and Being, as it is the beginning of all Beings, so it is the Rule of all Moral Perfections: all created Holiness, is but a resemblance of God's, either a conformity to God's Nature, or a conformity to God's Will. Habitual Holiness is a conformity to God's Nature, Actual Holiness is a conformity To God's Will; his Will is the Rule, his Nature is the Pattern. But now God is a Rule to himself: there are no eternal Reasons of Good and Evil beyond God. Things are not first Holy, and then God doth them; but God doth them, and therefore they are Holy: He himself is his own Rule. Andy one may err, that hath not the Rule of Righteousness in himself; God's Act is his Rule, therefore he cannot sin. The Hand of the Artificer faileth often in cutting, because his Hand is not the Rule by which he worketh; there is a Rule or Line without him, sometimes he striketh right, sometimes wrong. If the Hand of a Man were the Rule, it were impossible he should work amiss. There is a Rule prescribed to Angels, and Men; their Will is one thing, their Rule another, for no Creature is Holy by its own Essence. This Notion is of practical use; there is Holiness in all that cometh from God; when he afflicteth us, and our Friends, or suffereth us to be unjustly afflicted by Men; when he spareth our Enemies, multiplieth our Sorrows, his Act is his Rule; God's Will is the supreme Reason of all things. Again, Holiness in us is an accessory Quality, a superadded Gift; our Essence may remain, when Holiness is gone. Now Holiness in God is not a Quality, but his Essence. The Angelical Essence continueth, when Holiness is lost, as in the Devils: So the Man remaineth, when the Saint is fled; but in God, his Essence and his Holiness are the same. This is of practical use to humble the Creature: Sin is contrary to the very Nature of God; it is not only contrary to our Interests, but to God's Nature: A Man hateth that exceedingly which is contrary to his Nature. Now in our corrupt Natures, there is a direct contrariety to the Nature of God. Actual Sins are but a blow and away, Original Sin is a standing Contrariety; there is a settled Enmity between God and us. Similitude is the ground of Likeness: the aversation of a Man from a Trade, and other Antipathies, are but a faint resemblance of this▪

2. God is Infinitely Holy, super-purissimus. The Faithful in this Life are Holy, but imperfectly; but God is Light, and in him is no Darkness at all, 1 John 1.5. Of all Creatures, Light is the most pure and defecate; therefore it is put to resemble God's Holiness. Our Life is a Chequer-work of Light and Darkness. Adam in his Innocency, though he had no Corruption, yet was mutably Holy; he might commit Evil: though he were not Peccator, a Sinner, yet he was peccabilis, one that might sin: But God is at the greatest distance and elongation from sin and weakness; James 1.13. God cannot be tempted with Evil, 〈 in non-Latin alphabet 〉 , neither tempteth he any one. Once more, the Blessed Spirits and Angels, though they are perfectly Holy in their kind, yet finitely and derivatively, they do not love God as much as he might be loved. God loveth himself as much as he can be loved; there is as much purity in his Love, as there is perfection in his Essence. The Creatures Holiness is limited, we cannot love God so much as he is to be loved. God loveth the lowest Saint, with an higher Love than the highest Angel can love God. The good Angels, though they have been God's constant menial Servants, without the least spot or taint of Sin in Nature or Life; and though they be confirmed in their happy Estate, either by the Merit of Christ, or their many Years experience and communion with God; yet there is folly in them in comparison of God, because of that essential mutability that is in any Creature: Job 4.18. He chargeth his Angels with Folly. It is spoken of Good Angels, who are opposed to dwellers in Houses of Clay: It were too easy a Charge for the Apostate Spirits, to charge them with Folly; the Angelical Nature, though it be pure, yet because it is mutable, it hath some kind of Folly in it, it was once liable to rash Attempts against the Dignity and Empire of God. Briefly, the Holiness of God cannot be lessened, nor increased, being always infinitely perfect. The Regenerate Creature must still be increasing to further Degrees, till it come to the measure of the Stature in Christ: the blessed Spirits, though separated from all defilement, yet infinitely come short of that glorious Holiness which agreeth to the Nature of God; and God is still raising it higher and higher in the Saints on Earth. Their Holiness riseth and groweth, like Ezekiel 's Waters; but God is always equal in Holiness, because in Infiniteness there are no Degrees.

3. God is Originally Holy. God is the Fountain, the ever-flowing, the over-flowing Fountain of Holiness. Ours is but a Stream, a Derivation, a Ray of the Father of Lights: as little Children, we can defile ourselves; but we should still lie in our Filth, if God did not cleanse us. The Creature can no more make itself Holy, than it can make itself to be. God is the Original, both of Natural and Moral Perfection; Lev. 20.8. I am the Lord which sanctify you. He is summum Bonum, the chiefest Good, as well as the first Cause. Quod vivamus, Deorum munus est; quod been vivamus, nostrum: a wicked Speech of Seneca! It is by the Influence of God that we are Holy. Grace is called, a Participation of the Divine Nature, 2 Pet. 1.4. It is a weak Ray of the Father of Lights, who is in Christ the Fountain-Cause. The Saints, that have communion with God, have some faint Luster; which should make us careful to maintain Holiness, it is a Work of God.

II. Why must we thus look upon him in Prayer?

1. It is the way to beget Humility and Godly Fear. Holy Father, there is a word to beget Confidence, and a word to beget Reverence. This mixed Affection, is the fittest temper of Soul in our Addresses to God, Confidence and Reverence; he is a Father, but an Holy Father. Nothing driveth the Creature to such self-aborrency, as the consideration of God's Holiness; we have to do with him, who hath an infinite displeasure against Sin and Sinners: the more good any one is, the more he hateth Evil; since therefore God is infinitely good, he doth infinitely hate Sin. The Angels, that have lively and fresh thoughts of God's Holiness, they are abashed in his Presence. Isa. 6.2, 3. Each one of the Seraphims had six Wings; with twain he covered his Face, and with twain he covered his Feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy is the Lord of Hosts. And the Prophet having a sight of it in Vision, he crieth out, Vers. 5. Woe is me, for I am undone, for I am a Man of unclean Lips. A thorough sight of God's Holiness, would drive us to our Wits ends. So when God had testified his displeasure for the violation of one Circumstance in Religion, looking into the Ark, fifty thousand, threescore and ten Men were smote ; 1 Sam. 6.20. The Men of Beth-shemesh said, Who is able to stand before this Holy Lord God? Certainly, we that are made up of Imperfections, should tremble more than we do, when we have to do with the Holy God. So Peter, when Christ had discovered his Glory in a Miracle; Luke 5.8. Depart from me, for I am a sinful Man, O Lord. God that doth infinitely love his own Holiness, doth as infinitely hate Sin. Did we consider this hatred, we would more loath and abhor ourselves, we would be more ashamed than we are in our Confessions: to speak thus much of ourselves to a Man, would make us blush; and yet Man hath but a Drop of Indignation against Sin, God hath an Ocean. God's Children have a daunting Power in their appearance: guilty Consciences, when they come into the presence of one that walketh closely with God, are terrified. Herod feared John the Baptist, knowing that he was a just Man, and an Holy. Mark 6.20.

2. To make us prize Christ. Our best Works would stink in the Nostrils of the most Holy God, if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity, but what is pure. Habbak. 1.13. Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity. We should not have one good look from God, were it not for Christ. To salve this Attribute, was Jesus Christ sent into the World: We think that Christ was only sent to satisfy Justice; God hateth Sin out of Holiness, punisheth it out of Justice, and executeth that Punishment by his Majesty and Power; so that we dread God for his Wrath, Power, and Justice; but all these are awakened by his Holiness, there is the Root of all. So that consideration of God's Holiness, maketh us to prize Christ. Alas, what should vile Creatures do before an Holy God, out of Christ!

3. It is God's principal Glory. Exod. 15.11. Thou art glorious in Holiness. God is mighty in Power, rich in Grace, glorious in Holiness. It is good to mark the distinctness of Expression in all the Attributes. God, that he might show us how much we should prize Grace, would be glorious in nothing so much as in Holiness. This is Seraphical Divinity, the Angels would teach us no other Divinity, and Notions of God; but Holy, holy, holy, Lord God of Hosts, Isa. 6.3. this is most pleasing to God, profitable to Men. Christ taught us to pray first of all, Hallowed by thy Name. This should be the chiefest thing that we should think of in our Addresses to God. So when the Angel Gabriel came to give notice of Christ; Luke 1.35. That Holy Thing that shall be born of thee, shall be called the Son of God; Priùs sanctum quàm Dei Filium nominavit, saith one of the Fathers. You cannot call God nor Christ by a better Title, it is his darling Attribute. So the Saints in Heaven, Rev. 4.8. They rest not day and night, saying, Holy, holy, holy, Lord God Almighty ; it is nine times in Plantius 's Edition, as if they were delighted with the mention of it; they take a sweet content in the Work, Holy Father, Holy Son, Holy Spirit. In Heaven they bless and praise God; praise him for his Excellencies, bless him for his Benefits: We praise him for his Holiness, we bless him for his Mercy in Christ; this will be our Employment in Heaven, Psal. 99.5. Exalt ye the Lord our God, and worship at his Footstool; for he is Holy. God counteth it his chiefest Glory, that he might teach the Creature, that Moral Perfections are to be preferred before Natural; it is better to be Wise than Strong, to be Holy than Wise.

III. Why especially must we thus look upon him, when we deal with him for Grace and Sanctification?

1. Because it is a Relief to Faith, when we represent God to ourselves as the Fountain of Holiness. He is the Holy One of Israel, and Christ calls him Holy Father, Jude 1. To them that are sanctified by God the Father. There is enough in God: when we come for Pardon, he is rich in Mercy; when we come for Holiness, he is glorious in Holiness; he is the God of Grace; you may have enough, if you be not wanting to yourselves. Men are willing to spare out of their Fulness; the Holy God is as able as willing to sanctify you, it is a Work that he delighteth in, Joab interceded for Absalom, when he perceived the King's Heart was towards Absalom, 2 Sam. 14.1.

2. It may be a means to enlarge your Spiritual Desires. You are to be holy as he is holy, 1 Pet. 1.15. The Children, if they be of the right Stock, they should have some Resemblance of their Father. Now you ask Holiness of God, that you may be as God in some degree of Conformity, though not in exact Equality; Assequi non possu ••• , saltem nanquam sequi desinamus; we cannot overtake God, but we should never cease to follow him: We have an high Pattern, that we might not be content with any low measures of Grace. When you are asking, it is good to be thinking of your Pattern, that you may enlarge your Spiritual Desires: Lord, wash me thoroughly; Lord, make me holy, as thou art holy; I forget the things that are behind, it is nothing that I have already.

Use 1. Information. It informeth us:

1. How greatly they sin, that deride Men for their Holiness, which is the express Image of the glorious God. God is glorious in Holiness; therefore they that despise Holiness, they despise God himself. Holy Brethren should no more be a Disgrace than Holy Father: That is your Scorn, which is the Divine Glory, one of the chiefest Excellencies in the Godhead: You hate God more than you do the Saints; Holiness in them shineth with a faint Luster.

2. How much we should prize Holiness. It is the Glory of God, and the Glory of holy Angels, (the Devils also excel in Strength) and the Glory of the Saints, Ephes. 5.27. That he might present it to himself a glorious Church, not having Spot or Wrinkle, or any such thing, but that it should be holy, and without Blemish. This is the Glory of the Church; the Church that are are a distinct People from all the World, should have a distinct Excellency: Other Societies are made glorious by their Policy, their Pomp, their Trade; the Church is a Society for Holiness, and therefore it is called, The fairest among Women, the best of all Societies, though it hath little of worldly Pomp and Splendor; Psalm 93. ult. Holiness becometh thy House, O Lord, forever. Some Ordinances became God's House for a time; Ceremonies, and Sprinklings, and the Vail, and the covering of Badgers Skins, &c. but Holiness is a standing Ordinance. So private Christians are changed from Glory to Glory: 2. Cor. 3.18. it is from Grace to Grace; for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing, Religio ignobilem facit ; but the Word is quit with the World, and calls a wicked Man a vile Person, Psal. 15.4 and the basest of Men, Dan. 4.17.

Use 2. It presseth us to draw nigh to God, as unto an Holy Father. Worship must always be proportioned to the Object of it. Conformity maketh way for Communion; John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. As he is a God of Peace, he will not be worshipped with wrathful Affections: 1 Tim. 2.8. I will that Men pray everywhere, lifting up holy Hands, without Wrath and Doubting. A living God must have a lively Service; so a holy God should have a holy Worship; this doth make us fit to enjoy God in the way of a sweet and gracious Communion.

1. We must be in an holy State. If we be accepted by God, we must be like him, holy as he is holy, Partakers of a Divine Nature. The Majesty and Glory of God we are not capable of; God would not have us to imitate his Power and Majesty, but his Holiness. We enjoy him most, when we are like him; Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man can see God ; 〈 in non-Latin alphabet 〉 , the Masculine Article referreth to 〈 in non-Latin alphabet 〉 , though they have not Peace with Men, whatever Entertainment they meet with in the World, they are sure to have the Favor of God, Peace with God. That seeing God referreth to the Enjoyments of the other World; the degrees of Vision are according to the degrees of Sanctification; 1 John 3.2. We shall be like him, for we shall see him as as he is ; but it holdeth good also in the present World. A dusky Glass cannot represent the Image so distinctly, we cannot have such a sight of God, we cannot expect any Communion and Intimacy with him, till we be holy. It is said, Psalm 5.4. Thou art not a God that hast pleasure in Wickedness, neither shall Evil dwell with thee. The Idols of the Heathen are stained with filthy Practices, God is not such an one: Likeness is the ground of Delight; God loveth himself for his own Holiness, and they are best loved and liked, that are most holy: for others God professeth he will have no Intimacy with them; he will have nothing to do with Sinners, nor be of their Fellowship and Communion; and they shall have nothing to do with him; Psalm 50.16. What hast thou to do to declare my Statutes? or that thou shouldst take my Covenant in thy Mouth. Nay, God will not afford Sinners one good Look; Habbak. 1.13. Thou art of purer Eyes than to behold Iniquity, and canst not look upon Evil. As the Prophet, to profess his Detestation of that profane Prince, said, 2 Kings 3.14. Were it not that. I regard the Presence of Jehoshaphat the King of Judah, I would not look towards thee, nor see thee. God would not look towards a Congregation, were it not for his People in it.

But what shall we do? and who can say, My Heart is clean? and who is able to stand before this holy God? I answer, God hath provided a Remedy in the Gospel; in the Gospel-sense he only is pure, who is purged and washed from the Guilt of his Sins in the Blood of Christ. In a Child of God there are many Failings, but God in Christ giveth him an Acquittance. But this is not all, there must be an habitual Disposition of Purity, and a Man must enter into a true course of Sanctification, if he would be accepted in God's Eyes; 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are justified, but ye are sanctified in the Name of the Lord Jesus, and by the Spirit of our God: The Work of the Spirit, and the Merit of Christ are inseparable. There is a relative, and a real Change, not only a judicial Abolition of Sin, but a real. If you would come to God as your holy One, you must be his holy Ones; as David was called God's holy One ; Psal. 16.10. Somewhat answerable there must be to God's Nature, before he can take pleasure in you. You will find it,

1. By an hatred of Sin. Where God doth change a Soul, he breedeth a Disposition in it, in some sort like himself. Those Sympathies and Antipathies that God hath, the Soul hath. Now God is an Holy God, he cannot endure Sin; so it is with an holy Heart. What have I to do with Sinners? saith God; and what have I to do with Sin? saith the Soul: the displacency is keen and strong, they have a Nature put into them like God's, and therefore hate what he hateth. It is said, Psal. 97.10. Ye that love the Lord, hate Evil: In what measure we love God, we hate what is contrary to God. In Grace there is a Love to the chiefest Good, and an Hatred of the chiefest Evil; the one, as well as the other, is natural to the Saints. Let us never talk of Love to God, except there be a Zeal to reform what he hateth. It 〈◊〉 true, we have a mixed Nature, there is the Divine Nature, and the Carnal Nature; a Believer is partaker of both, Flesh and Spirit: there will be Slips and Failings; but the prevailing part of the Soul abhorreth Sin. It is the Evil which we hate, and though a Child of God falleth into Sin, yet he cannot rest in it. A Fountain may be troubled, but it will work itself clean again. The Needle in the Compass may be joggled, but it rests not till it turns to the Pole. A neat Man may be dirtied, but he cannot endure any Filthiness should lie on his Cloaths; impure Men are in their own Element; if they abstain from Sin, their unholy Nature likes it, they forbear it, but do not abhor it; as Phaltiel forsook Michal, only for fear of David 's Displeasure. Sinful Affections continue in their full Force and Strength, when the Act is suspended.

2. By an Act of Duty and Conformity to God's Will and Nature; Ephes. 4.24. That ye put on the New Man, which is after God created in Righteousness and true Holiness, 〈 in non-Latin alphabet 〉 : There is a counterfeit Holiness, and true Holiness; the true Holiness is such a Holiness as God's is, answerable in Quality, though not in Equality. Now what is God's Holiness? such an Attribute, by which he loveth himself above all things, and all other things, as they do more or less partake of his Nature: So when we are holy in Truth, we love God out of a Principle of the new Nature. God is lovely, not only for his Benefits, but for his Essence, as he is deligibilis naturâ: it is eminently in him, what is in us in a weaker degree. So there will be a Delight in the Saints, because of the Resemblance they bear to God; Psal. 16.3. To the Saints that are in the Earth, and to the Excellent, in whom is all my Delight. Certainly they have cause to question their Holiness, to whom good Company is a Prison and a Burden, they have not such Dispositions as God hath: So they delight in Duties, as they exhibit much of God. And they delight in the Practice and growth of Holiness, as it maketh them more like God. Thus (Christians) should you strive to come up to the Divine Pattern more and more: You will think a Child uncapable of Learning, when the longer he hath been at the Writing-School, the more he swerveth from the Copy: and certainly that Holiness that doth not grow up into a greater Likeness and Resemblance of God, is to be suspected. Thus must you look to come in an holy State.

2. With holy and prepared Affections. You should remember you have to do with the holy God; Josh. 24.19. Ye cannot serve the Lord, for he is an holy God: Do you know what it is to worship him? Rash entering upon the Worship of God is not without Sin; and to come reeking from your Sins into God's Presence, it is but as Cain's 's approach from Blood to Sacrifice. Before Worship there must be a special purging. When Joseph came before Pharaoh, he changed his Garments, and shaved himself: When the Children of Israel came to hear the Law, they were sanctified, and washed their Cloaths, Exod. 19.14. Under the Law, there was a Laver stood near the Altar, and they were to wash before Sacrifice: therefore David saith, Psal. 26.6. I will wash my Hands in Innocency, and so will I compass thine Altar, O Lord. So James 4.8. Draw nigh to God, and he will draw nigh to you; cleanse your Hands ye Sinners, and purify your Hearts ye double minded. These washings were frequent among the Heathens, before they went to Worship; so there must be a special Purgation, and Exoneration, and disburdening of the Soul of those Sins, which we have committed.

3. We must converse with him in a holy manner; Levite. 10.3. I will be sanctified in all that draw nigh unto me: God will be sanctified upon us, or by us; here we are to sanctify him in our Hearts with special Reverence and Holiness of Mind. Those that served before the Heathen God's, were clothed in White, an Emblem of Purity and Innocency: And our Communion with God in Heaven is thus expressed; Rev. 3.4. They shall walk with me in White: So should we here, as much as we can, walk with God in White, with heavenly pure Souls, put up holy Prayers in an holy manner. And in the time of Worship be at the greatest distance and Elongation from Sin: Many Men, out of a natural Conscience, will be devout in time of Duty. You would be ashamed, if an holy Man should know what Thoughts you have in time of Worship, and darest thou conceive them in the presence of an Holy God? what odious Creatures should we be, if our Thoughts were as audible, and as liable to public notice, as our Words? Alas! God knoweth Thoughts as well as Words; all your carnal, unclean, vain Thoughts are known to him; therefore take heed, how will your holy Father brook this?

4. We should go away the more holy from Worship. You have been with an holy God, what of his Holiness do you carry away in your Hearts? They that have looked on the Sun, go away with a glaring in their Eyes, and they seem to see the Sun in all that they look upon. You should carry away the Inlightnings of Worship along with you. When Moses came from God, his Face shone; he had been conversing with the God of Glory, and he went away with some Rayes of Glory in his Face. We should not be as the Beasts in Noah 's Ark, to go in unclean, and come out unclean. God's People are most full of Indignation against Sin, when they come from God. Exod. 32.19. When Moses had talked with God in the Mount, at his return, seeing them sacrifice to the Calf, he brake the Tables. The more Communion we have with God, the more shall we hate what is contrary to God. When Isaiah saw God in his Glory, he began to loath himself; Isa. 6.5. Woe is me, for I am undone, because I am a Man of unclean Lips, and I dwell among a People of unclean Lips, and mine Eyes have seen the King, the Lord of Hosts. And those who have effectually conversed with God in Meditation and Prayer, they come away from him with a perfect hatred of Sin; for a sight of God worketh an Abomination of what is contrary to him. In a Shop of Perfumes, you carry away the Scent in your Cloaths. You wonder that a Man should come away cold from the Fire; and it is as great a wonder to come away from the holy God with vile Affections. Here you come to make Experiments, whether God be an holy One, yea or no, whether he be originally effectually holy. The Syrians, that were Strangers to God's Dispensations, could speak of him only by hear-say, We have heard that the God of Israel is a merciful God: but the Israelites that were acquainted with him, could speak of him by Experience, we know it. As a Man that hath never been acquainted with the use of Fire, may say, I have heard that the Fire will warm; but he that hath been at the Fire, he knows and feels it: So others can only discourse notionally of God's Holiness. In Duty we come to him for real Experiences; Lord, we know that thou art an holy God.

SERMON XVII.

Thirdly ; THE matter of the Prayer, for Perseverance in Grace. [ Keep through thine own Name. ] 〈 in non-Latin alphabet 〉 , it may be rendered in thy Name, or by thy Name, or for thy Names sake ; 〈 in non-Latin alphabet 〉 as 〈 in non-Latin alphabet 〉 among the Hebrews, may be thus rendered, By thy Name, Heb. 11.2. 〈 in non-Latin alphabet 〉 , by which the Elders obtained a good Report: For thy Name, Ephes. 4.32. As God for Christ's sake hath forgiven you ; 〈 in non-Latin alphabet 〉 ; so Rom. 16.2. Receive her in the Lord, 〈 in non-Latin alphabet 〉 ; that is, for the Lord's sake. (1.) If it be in thy Name, then the meaning is, in the Knowledge of thy Truth; for by the Name of God is meant anything by which he is made known. The Doctrine of the Gospel in this Chapter, is called, his Name, Vers. 6. I have manifested thy Name to them ; meaning the whole Doctrine of Godliness. So Christ prayeth, Keep them in thy Name ; that is, in the constant Profession of the Truth; let them not be cheated out of it by Satan, nor affrighted out of it by Persecutions; but let them constantly hold it forth, defend and propagate it to the World. (2.) By thy Name: so God's Name is Himself, and Himself is his Name. So Exod. 23.21. My Name is in him ; that is, he is of the same Essence and Glory with me. So, By thy Name, is by thy Self, thy Power, Mercy, Goodness, Truth, 〈 in non-Latin alphabet 〉 , Chrysostom, by thy gracious Assistance. (3.) For thy Names sake, to show forth thy Mercy, Truth, Faithfulness. These Expositions may be compounded, keep them in thy Truth, or the Worship and Profession of thy Name, by thy Power, for thy Names sake, to discover thy Mercy, and Truth; thy Mercy, in taking them into a state of Grace; thy Truth, in preserving them in the state of Grace. The Points are two.

• 1. That the Perseverance of the Saints, or their Conservation in the State of Greece, is sure and certain.
• 2. That we are kept in the state of Grace, by God's Name, by his Power, for his Glory.

Doct. 1. That the Perseverance of the Saints, or their Conservation in a state of Grace, is sure and certain.

• I. I shall show how I build the certainty of Perseverance on this place.
• II. I shall handle the Doctrine, confirming it by other Grounds.

I. How this Doctrine of the Certainty of the Saints Perseverance is built on this place. Christ hath begged it, and he beggeth it for all the Saints. Christ hath begged it, and the Prayers of Christ, who is God's beloved Son, cannot possibly return in vain, there being such an absolute Conformity and Consent between the Will of God the Father, and the Son; John 11.42. I know that thou hearest me always. Christ cannot be denied Audience and Acceptance in the Court of Heaven, especially in a Request, upon which his Heart is set. His People are so wonderfully dear to him, that he would not lose one of them: and then Christ is so wonderfully dear to God, that he must needs speed in all his Requests. Therefore if Christ hath mediated for the Conservation of the Saints, the Father will grant what he asketh. Yea, the Father himself loveth the Saints, the thing is pleasing to him. It is notable, that when Christ had spoken of the Perseverance of the Saints, he adds, John 10.30. I and my Father are one, as noting not only the Unity of Essence, but the Consent of Will, that was between them in this Work. Well then, look as Christ redeemeth us, because the Father required it, the Father will love us, and preserve us, because the Son asketh it. If Christ bear any respect to the Father's Command, or the Father to Christ's Prayers, the Elect are sure to be saved. Christ hath engaged God's Name to keep us. What •• n be objected against this? They say that Christ prayed conditionally, Keep them if they will. But here is no Condition expressed, Christ absolutely prayeth, Keep them; and such a Condition would make the Gift of God to depend upon Man's Will; and so to persevere, would rather be Man's Act, than God's Gift, the Determination being on Man's part. Nay, the main Thing which is to be kept is our Will, and so the Condition would destroy the very Nature of the Request. They say, Christ prayeth only for the Apostles. I Answer, It cannot be restrained to the Apostles, it is the common Priviledg of all the Saints, those which thou hast given me. Christ explaineth himself, and extendeth it to Believers of all Ages; Vers. 20. Neither pray I for these alone, but for those which shall believe in me through their Word. Christ's Prayer is every way as good as a Promise.

II. Let me handle the Doctrine itself. The Doctrine of Perseverance is much impugned; but the Earth is never the more unsettled, because to giddy Brains it seemeth to run round. Let me state, and then confirm it.

First, State it.

1. Seeming Grace may be lost. Mat. 25.29. From him that hath not, shall be taken away even that which he hath ; compared with Luke 18.18. Whosoever hath not, from him shall be taken away, even that which he seemeth to have. Blazing Comets and Meteors are soon spent, and may fall from Heaven like Lightning, while Stars keep their Orb and Station; sandy Building will totter. The Hypocrites shall be discovered before the Congregation, Prov. 26.26.

2. Initial or Preparative Grace may fail. Heb. 6.4, 5. They who were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the Powers of the World to come, may fall away. Such as Illumination, external Reformation, temporary Faith, some good Beginnings. Some die in the Pangs of the New Birth, and are still-born. Plenty of Blossoms doth not always foretell store of Fruit.

3. True Grace may suffer a shrewd decay, but not an utter loss. In Temptations it may be sorely shaken; the Heel may be bruised as Christ's was, but his Seed remaineth in him, 1 John 3.9. As Peter denied Christ, though he did not fall from Grace. Luke 22.32. I have prayed for thee, that thy Faith fail not. The Leaves may fade, when the Root liveth. Chrysostom saith concerning Christ's Prayer for Peter, 〈 in non-Latin alphabet 〉 . He doth not say, that he might not deny him, but that his Faith might not fail, and altogether vanish.

4. Such Grace as serves to our well-being in Christ, may be taken away, Joy, Peace, Chearfulness. A Man may be living, though he be not lively; a Man may have a Being, when his Well-being is lost; he is a Man, though a Bankrupt. So a Christian, the Operations of Grace may be obstructed for a great while; a fit of Swooning, is not a state of Death; there may be no Acts, and yet the Seed may remain, this may last: For a long time David did not recover himself, it was near a Year after his Sin. 1 Sam. 12.14. The Child that is born of thee shall surely die ; compared with Psal. 51. Title, A Psalm of David, when Nathan the Prophet came unto him, after he had gone in to Bathsheba.

5. Grace indeed, if left to us, would be soon lost; we shown that in Innocency. But it is our advantage, that our Security lieth in God's Promises, not our own Strength, that we are not our own Keepers. God would not trust this Jewel but in safe hands; Perseverance is God's Gift, not Man's Act; he is engaged in Christ to maintain it. John 10.28, 29. I give to them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my hands. My Father that gave them me, is greater than I: and no Man is able to pluck them out of my Father's Hands ; they neither shall, nor can be taken out of God's Hands. God and Christ is engaged in the keeping of them; Christ by God's Command, as Mediator, God by Christ's Merit; and therefore he that separateth us from God, must tug with Jesus Christ himself, and be too hard for him also, or else he can never pluck them out of his Hands. If they should question Christ's Power, because of the Ignominy of the Cross, the Father's Hands are also engaged for our greater Assurance, none is able to pluck them out of my Father's Hands; God never made a Creature that should be too hard for himself.

6. We do not plead for any wild Assurance, and certainty of Perseverance. We do not say, that he that neglects Means, and grieves the Spirit, do what he will, yet he is sure he shall not miscarry; that is against the Nature of God's Dispensation, and the Nature of this Assurance, and therefore but a vain Cavil.

(1.) It is against the Nature of God's Dispensation; for whom he maketh to persevere, he maketh them persevere in the use of Means. Hezekiah had assurance of Life for fifteen Years, yet he takes a lump of Figs, and applies it as a Plaister to the Boil, Isa. 38.5. compared with Vers. 21. Or more clearly, Acts 27.22. There shall be no loss of any Man's Life among you, but only of the Ship. But yet, Vers. 31. Except the Shipmen abide in the Ship, ye cannot be saved. We are bound to get Food and Raiment, if we would live. It is the Devil's Divinity, Thou art sure not to fall, therefore neglect Means; it was Satan's Cavil against God's Protection over Christ. Mat. 4.6. If thou be the Son of God, cast thyself down: for it is written, He shall give his Angels charge concerning thee, and in their Hands they shall bear thee up, lest at any time thou dash thy Foot against a Stone. Thou learnest this Doctrine from the Devil, thou mayst do what thou wilt, thou art sure to be saved.

(2.) It is against the Nature of Assurance; he that hath tasted God's Love, in God's way, cannot reason so. He that hath a good Father, that will not see him perish, shall he waste and embezel his Estate he cares not how? A wicked Child may presume thus of his Father, though it be very disingenuous, because of his natural Interest and Relation to his Father; the Kindness which he expecteth, is not built on moral Choice, but Nature. But a Child of God cannot, because he cannot grow up to this Certainty, but in the Exercise of Grace; this Certainty is begotten and nourished by Godly Exercises. And the thing itself implieth a contradiction, this were to fall away, because we cannot fall away; you may as soon say, that the Fire should make a Man frieze with Cold, as that certainty of Perseverance in Grace, should make a Man do Actions contrary to Grace.

7. Again, We do not say a Believer is so sure of his Conservation, in a state of Grace, as that he needeth not be wary and jealous of himself. 1. Cor. 10.12. Let him that thinketh he standeth, take heed lest he fall. There is a fear of Caution that is warrantable. There is a difference between the weakening of the Security of the Flesh, and of our Confidence in Christ. None more apt to suspect themselves, than they that are most sure in God, lest by improvidence and unwatchfulness, they should yield to Corruption. Christ had prayed, that Peter 's Faith might not fail ; yet together with the other Apostles, he biddeth him watch, Luke 22.40, and 46. The Fear of God is a preserving Grace, and taken into the Covenant. Jer. 32.40. I will never depart from them to do them good, and I will put my Fear into their Hearts, and they shall not depart from me. God's Love will not let him depart from us, and Fear will not let us depart from God. This is a Fear that will stand with Faith and Certainty; it is a Fruit of the same Spirit, and doth not hinder Assurance, but guard it: This is a Fear that maketh us watchful against all Occasions to Sin, and Spiritual Distempers, that we may not give offense to God; as an ingenious Man, that hath a Inheritance passed over to him by his Friend in Court, is careful not to offend him; There is a cautelous and distrustful Fear.

8. Again; This certainty of our standing in Grace, doth not exclude Prayer: Luke 22.46. Watch and pray, that ye enter not into temptation. Perseverance is God's Gift, and it must be sought out in God's way, by Christ's Intercession, to preserve the Majesty of God, and by our Prayer, that we constantly profess our dependence upon God, and renew our acquaintance with him. Besides, by asking Blessings in Prayer, we are the more warned of our Duty; it is a means to keep us Gracious and Holy. As those that speak often to Kings, had need be decently clad, and go neat in their Apparel: So he that speaketh often to God, is bound to be more Holy, that he may be acceptable to him.

9. Once more, and I have done with the state of the Question. It is not a discontinued, but a constant Perseverance that we plead for; not as if a Child of God could be quite driven out of the state of Grace; though he be saved at length, he cannot fall totus, à toto, in totum, from all Grace and Godliness in the whole Man, with full consent; he may sin, but not fall totally, no more than finally. There is something remaineth, a Seed; 1 John 3.9. Whosoever is born of God, doth not commit sin, for his Seed remaineth in him ; An Unction, 1 John 2.27. But the Anointing which ye have received of him, abideth in you. There is a Root in a dry Ground, that will bud and scent again.

Well then, this we hold, that true Grace shall never utterly be lost, though it be much weakened, but by the use of Means shall constantly be preserved to Eternal Life.

Secondly, Having stated the Point, let me now confirm it. The Grounds of Perseverance are these:

1. On the Father's part, there is an Everlasting Love, and All-sufficient Power. His Everlasting Love; God doth not love for a fit, but forever. Psal. 103.17. The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him ; before the World was, and when the World is no more. There can be no change in God's Counsels, because they are accompanied with infinite Wisdom and Power. God never repented in Time, of what he purposed to do before Time. Rom. 11.29. The Gifts and Calling of God are without Repentance. By Gifts, are meant, Gifts proper to the Elect, Remission of Sins, Grace and Glory: And by Calling, is meant, Effectual Calling, such as is 〈 in non-Latin alphabet 〉 , according to his Purpose, Rom. 8.28. God never repented of it; he is never ashamed of, nor sorry for his Choice: though Men be unworthy, it is the Reason why he brought them under the Grace of the Covenant. His All-sufficient Power, and Almightiness, is engaged in the preservation of Grace. John 10.29. My Father which gave them me, is greater than all, and no Man is able to pluck them out of my Father's Hands. As long as God hath Power, we are safe; and this Power is engaged by his Love and Will.

2. Then on Christ's Part, there is his Everlasting Merit, and constant Intercession.

(1.) For his Merit. Heb. 9.12. By his own Blood he entered in once into the Holy Place, having obtained Eternal Redemption for us. Legal Expiations did but last from Year to Year, but Christ's is forever and ever. The Levitical Priest, once every Year entered into the Holy Place; but Christ is once gotten into Heaven, his Redemption is Eternal; not only as it is of use for all Ages of the Church, but in respect of every particular Saint: those who are once redeemed by Christ, they are eternally redeemed; not for a time, to fall away again, but to be saved forever. So, Heb. 10.14. By one Offering he hath perfected forever them that are sanctified: He hath not only purchased a possibility of Salvation, but hath perfected them, hath made Purchase of all that we need to our full Perfection; it is not for a certain time, as if afterwards they could be taken out of his Hands, and so perish, but forever: and this for all those that are sanctified, separated by God's Purpose and Decree, and afterwards renewed and sanctified in time, set apart to be Vessels of Honor to God.

(2.) Then for his constant Intercession, a Copy of which we have in this Place. It is said, Heb. 7.25. Wherefore he is able to save unto the uttermost, all that come unto God through him, seeing he liveth forever to make intercession for us. He is interceding with God, that the Merit of his Death may be applied to us, and that is Salvation to the uttermost. The Heirs of Salvation need not to fear miscarrying; Jesus Christ, who is the Testator, who by Will and Testament made over the Heritage to them, he liveth forever to see his own Will executed; though he died once to make the Testament, yet he liveth forever to see it made good: Christ is risen from the Dead, and dieth no more, and therefore a Believer cannot miscarry.

3. On the Spirit's part, there is a continued Influence, so as to maintain the Essence and Seed of Grace. The Father's Love is continued by the Merit of Christ, that he will not depart from us; and we are preserved by the Spirit of Christ, that we may not depart from him. He doth not only put into our Hearts Faith, and Fear, and other Graces at first; but he maintaineth and keepeth them, that the Fire may never go out. Our Hearts are his Temples, and he will not leave his Dwelling-place. There is a continued Influence. Now this he doth, to preserve the Honor of Christ, and the Comfort of Believers; he glorifieth Christ, and is our Comforter. It is to preserve the Glory of Christ. Christ hath received a Charge from the Father, John 6.39. This is the Father's Will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last Day ; nothing, neither Body nor Soul. In point of Honor, and that he may be true to his Trust, he sendeth his Spirit, as his Deputy or Executor, that his Merit may be fully applied; therefore for the honor of Christ, where-ever the Work is begun, it is continued. Christ is called, Heb. 12.2. the Author and Finisher of our Faith. Where-ever the Spirit is an Author, he is also a Finisher; when the good Work is begun, he will also perfect it, and continue his Grace to the end. It was said of the foolish Builder, He began, and was not able to make an end. This Dishonor cannot be cast upon Christ, because of the Power and Faithfulness of the Spirit; he doth, 〈 in non-Latin alphabet 〉 , go through with the Work which he hath begun. Phil 1.6. Being confident of this, that he that hath begun a good Work in you, will perform it unto the day of Christ. The Spirit is to fit Vessels for Glory; he doth not use to leave them half carved, but finish them for the honor of Christ. The Spirit is faithful to Christ, as Christ is to the Father. The Father chooseth the Vessels, Christ buyeth them, and the Spirit carveth and fitteth them, that they may be Vessels of Praise and Honor. He is our Comforter; working Grace, he puts us into an expectation of Comfort and Glory; and therefore to make it good, he carrieth on the Work without failing. Rom. 8.23. And not only they, but ourselves also, who have the first-fruits of the Spirit; even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. 2. Cor. 1.22. Who hath sealed us, and given the Earnest of the Spirit in our Hearts. We have the Taste, and the Pledge of it; it is good, it is sure. The first degree of Grace is conferred as a Pledg of eternal Life; he giveth it as an Earnest or Pledg, assuring us of a more perfect Enjoyment of him. It is a Pledg of the whole Crop; as an Earnest, hereby God assureth us that he will pay the whole Sum. An Earnest is a Pledg, whereby we confirm a Bargain; it is a Piece of Money, whereby we are assured he will pay the whole. Grace, it is the Livery and Seisin of Glory; as soon as a real Change is wrought in us, we have a Right that is indefeasible, it is engaged by Promise. Therefore that the Spirit may be faithful, when he hath given us the First-fruits, the Earnest, shall he not give us the Inheritance?

Use 1. It exhorteth us to persevere with the more care. John 2.26, 27, 28. These things have I written unto you, concerning them that seduce you. But the Anointing which you have received of him, abideth in you, and ye need not that any Man teach you; but as the same Anointing teacheth you of all things, and is Truth, and is no Lie; and even as it hath taught you, you shall abide in him. And now, little Children, abide in him, that when he shall appear, ye may have confidence, and not be ashamed before him at his coming. Since we have so many Advantages of standing, let us not fall from him. O how great will your Sin be, if you should fall, and dishonor God! We pity a Child, that falleth when it is not looked after; but when a froward Child wresteth and forceth itself out of the Arms of the Nurse, we are angry with it. You have more ground to stand than others, being brought into an unchangeable Estate of Grace, being held in the Arms of Christ; so that God will be very angry with your Slips and Fallings. Mercy holdeth you fast, and you seek to wrest yourselves out of Mercies Arms. Never any can sin as you do; there is much frowardness in your Sins: You disparage the Spirit's Custody, the Merit of Christ, and the Mercy of the Father. Heb. 4.1. Let us therefore fear, lest a Promise being left us of entering into his Rest, any of you should seem to come short of it. Some seem to stand, and do not; and some seem to fall utterly, and do not. A Child of God indeed cannot come short, but he should not seem, nor give any appearance of coming short. Our Course in Religion is often interrupted, though it be not broken off; this is a seeming to come short of it. Hereby you bring a Scandal upon the Love of Christ, as if it were changeable; upon the Merit of Christ, as if it were not a perfect Merit. Tho we do not fall so as to break our Necks, yet we may fall so as to break our Bones.

Use 2. If you fall, be not utterly discouraged. As the Spinster leaveth a Lock of Wooll, to draw on the next Thread: There is somewhat left, when you are departed from God; you have more hold-fast in him, than an unregenerate Sinner. A Child, though a Prodigal, will go to him, and say, Father. Psal. 119.176. I have gone astray like a lost Sheep; seek thy Servant, for I do not forget thy Commandments. Through natural Weakness I have gone astray like a Sheep, but I seek thy Commandments, there is some Grace left yet. Isa. 64.8. But now, O Lord, thou art our Father; we are the Clay, and thou art Potter; we are all the Work of thine Hand. The Church pleadeth thus; nay, God is angry when we do not plead so. Jer. 3.4. Wilt thou not from this time cry, My Father, thou art the Guide of my Youth? You have an Interest in God yet. Thus do, and your Fall will be like them that go back to fetch their Leap more commodiously.

Use 3. When you stand, let it incite you to Love and Thankfulness. Nothing maketh the Saints more love God, than his Unchangeableness. His Mercy made you come to him, and his Truth will not suffer you to depart from him. Mercy and Truth are like Jachin and Boaz. Micah 7.20. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our Fathers, from the days of old. The Covenant was made with Abraham, and made good to Jacob. You may rejoice notwithstanding your Weakness, and Satan's daily Assaults; as Daniel in the Lion's Den, to see the Lions ramping and roaring about him, yet their Mouths muzzled. 2 Sam. 2.9. By strength shall no Man prevail ; that is, by his own. That any of us have stood hitherto, let us ascribe it wholly to God; we might have been vile and scandalous, even as others. Many of better Gifts may fall away, and thou keepest thy standing; what is the reason? We have done enough a thousand times to cause God to depart from us: Deut. 23.14. If he see any unclean thing among thee, he will turn away from thee: And is it not strange that the Spirit of Grace should yet abide with us hitherto, when there is so much uncleanness in everyone of us? The great Argument of the Saints, why they love and praise him, is, the Constancy and Unchangeableness of his Love. Psal. 136. For his Mercy endureth forever ; and, Psal. 106.1. Praise the Lord, O give Thanks unto the Lord; for he is good, for his Mercy endureth forever. No Form more frequent in the Mouths of his Saints.

Use 4. If any fall often, constantly, frequently, and easily, they have no Interest in Grace. 1 John 3.9. Whosoever is born of God, doth not commit Sin ; 〈 in non-Latin alphabet 〉 , he maketh not a Trade of Sin, that is the force of that Phrase. God's Children slip often, but not with such a frequent constant readiness, into the same Sin: Therefore he that liveth in a course of Profaneness, Worldliness, Drunkenness, his Spot is not the Spot of God's Children. Deut 32.5. You are tried by your constant Course: Rom. 8.1. That walk not after the Flesh, but after the Spirit. What is your Road and Walk? I except only those Sins which are of usual incidence, and sudden surreption, as Anger, Vanity of Thoughts; and yet for them a Man should be more humble. If it be not felt, nor striven against, nor mourned for, it is a bad Sign. What is your Course and Walk? There is an Uniformity in a Christian's Course; It is nothing to have some Fits, and good Moods and Motions.

Use 5. It provoketh us to get an Interest in such a sure Condition. Be not contented with outward Happiness; things are worthy according to their duration. Nature hath such a sense of God's Eternity, that the more lasting things are, it accounteth them the better. The immortal Soul must have an eternal Good. Now all things in the World are frail, and passing away, therefore they are called uncertain Riches, 1 Tim. 6.17. compared with Prov. 8.18. Riches and Honor are with me, yea, durable Riches and Righteousness. The Flower of these things perisheth, their Grace passeth away: in the midst of their Pride and Beauty, like Herod in his Royalty, they vanish, and are blasted. The better part is not taken away. Luke 10.42. Mary hath chosen the better part, which cannot be taken away from her. A Man may outlive his Happiness, be stripped of the Flower of all. Worldly Glory is sure to end with Life, that is transitory: And still they are uncertain Riches, uncertain whether we shall get them, uncertain whether we shall keep them. By a care of the better part, we may have these Things with a Blessing. Mat. 6.33▪ Seek ye first the Kingdom of God, and the Righteousness thereof, and all these things shall be added to you. Gifts, they are for the Body, rather than the Person that hath them. Men may be carnal, and yet come behind in no Gifts. Judas could cast out Devils, and yet afterwards was cast out among Devils. 1 Cor. 12.31. the Apostle had discoursed largely of Gifts, but saith he, Yet I show you a more excellent Way, and that is Grace, that abideth. Many that have great Abilities to pray, preach, discourse, yet fall away; according to the Place which they sustain in the Body, so they have great Gifts of Knowledge, Utterance, to comfort, direct, instruct others, to answer their Doubts, to reason in holy Discourse, and yet may fall foully. Heb. 6.4, 5. They may be once enlightened, and have tasted of the heavenly Gift, and were made Partakers of the Holy-Ghost, and have tasted the good Word of God, and the Powers of the World to come: They may have a great share of Church-Gifts. Nay, Gifts themselves wither and vanish, when the bodily Vigor is spent. 1 Pet. 1.24. All Flesh is Grass, and all the Glory of Man as the Flower of Grass; the Grass withereth, and the Flower thereof falleth away. Whatever Excellency we have by Nature, Wit, Knowledge, Strength of natural Parts, nothing but what the Spirit of God worketh in us, will last forever. So for seeming, unsound Grace, as false Faith, such as beginneth in Joy, will end in Trouble: it easeth you for the present, but you shall lie down in Sorrow. General Probabilities, loose Hopes, uncertain Conjectures, vanishing Apprehensions of Comfort, all fail. The planting of true Faith is troublesome at first, but it leadeth to true Joy; you may look upon the Gospel with some kind of delectation. Thorns may blaze under the Pot, though they cannot keep in the Fire. Do not rest in tasting the good Word of God, Heb. 6.5. in some sleight and transitory Comfort. Hymenaeus and Alexander are said to make shipwreck of Faith, 1 Tim. 1.19, 20. that is, of a false Faith. So for a formal Profession, Men may begin in the Spirit, and end in the Flesh. Gal. 3.3. Are ye so foolish, having begun in the Spirit, are ye now made perfect by the Flesh? A Man may seem to himself, and to the Church of God, to have true Grace; nay, he may be enlightened, find some comfort in the Word, escape the Pollutions of the World, foul gross Sins; yea, these good things may be the Works and the Effects of the Spirit of God, not of Nature only, not professed out of a carnal Aim: but there is no settled Root, and therefore it is but of short continuance. But certainly that Form, that is taken up out of private Aims, will surely fail. God delighteth to take off the Mask and Disguise of Hypocrites, by letting them fall into some scandalous Sins. Paint is soon washed off. Therefore rest not in these things, till solid and substantial Grace be wrought in your Hearts.

Use 6. Is Comfort to God's Children. Grace is sure, and the Privileges of it sure. Grace is sure; through your Folly it may be nigh unto Death, but it cannot die. This is the Advantage of spiritual Comforts, that they do not only satisfy our Desires, but secure us against our Fears. Isa. 35.10. The Ransomed of the Lord shall return, and come to Zion with Songs, and everlasting Joy upon their Heads: They shall obtain Joy and Gladness, and Sorrow and Sighing shall fly away. Once in Christ, and you shall be forever preserved. The Leaven and the Dough can never be severed, when kneaded together; so neither can you from Christ. Grace would be little better than temporal Things, if it did yield but temporary Refreshment. You are sure that nothing shall cut you off from enjoying God, for nothing shall altogether cause you to cease to love God. The Children of God would be troubled, though their Grace should not fail, if their Privileges should be cut off; but you are sure of both. God will maintain a Spark, and the Seed remaineth, and the Privileges of Grace are sure too. This was figured under the Law: An Israelite could never wholly alienate his Title to the Land. Lev. 25.23. The Land shall not be sold forever; for the Land is mine, for ye were Strangers and Sojourners with me: His Title to the Land shall not be quite cut off, it shall not be sold forever. Which was a Type of our spiritual Inheritance in Christ, which cannot be alienated from us. He might for a while alienate and pass away his Inheritance, yet the Property remained; he knew it would return again: So here, God's Children are never disinherited. By Regeneration we are made Coheirs with Christ, we have an Interest in the whole Patrimony of the Gospel. Now God will not cut off the Entail, nor take the advantage of every Offence which his Children commit. To insure us, he hath not only put the Entail into our hands, by giving us his Promise; but he hath given us Earnest and Seisin in part, and he hath chosen a Feoffee in Trust to keep the Estate for us, our heavenly Patrimony is kept safe in his hands. It is true, we forfeit it by the Merit of our Actions, but the Trust standeth still enrolled in the Court of Heaven, and is not cancelled: Christ is to look to that, and it being conveyed in and by him as the first Heir, he is to interpose his Merit. As under the Law, if the Person were not able to redeem the Inheritance, the Kinsman was to redeem it: Christ is our Kinsman after the Flesh, he is our Goal, and maketh all firm and sure between God and us. It is true, we lose the Evidences that are in our keeping, Peace of Conscience, Joy in the Holy-Ghost; but the Estate is undefeizable, and cannot be made away from us. Well then, you see that Grace is kept, and the Privileges of Grace are kept. O what a sweet Comfort is this!

But now, because Comforts are never prized but in their Season, Men that have not been exercised in spiritual Comforts, nauseate these sweet Truths, they know not what it is to be left to uncertainty, when Troubles come like Waves one upon the neck of another; let us see when these Truths will be sweet and seasonable.

1. In great Troubles, when God seemeth to hide his Face, Oh! how sweet is it to hear God say, Gen. 28.15. Behold I am with thee, and will keep thee in all places, whither thou goest, and will bring thee again into this Land; for I will not leave thee until I have done that which I have spoken to thee of: All this shall better thy Heart, or hasten thy Glory. We are▪ apt to think that God will cast us off, and will never look after us anymore; though formerly we have had real Experience of his Grace. What a foolish Creature is Man, to weaken his Assurance when he should come to use it, to unravel all his Hopes and Experiences! Times of Trouble are a fit Season to make use of this Comfort.

2. In the Hour of Temptation, and hard Conflicts with Doubts and Corruptions, when you find their Power growing upon you, you are ready to say, as David did after all his Experiences, I shall one day perish by the Hand of Saul, 1 Sam. 27.1. and many times out of Distrust ye give over the Combat: Then say, Who shall separate us from the Love of God? One came to a pious Woman, when she had been exercised with a long and tedious Conflict, and read to her the latter part of the 8th of the Romans: she broke forth in Triumph, Nay, in all these things we are more than Conquerors through him that loved us. Sin or Death cannot divide you from Christ, Christ will tread Satan under your Feet, and weaken the malignant Influence of the World.

3. In times of great Danger and Defection, through Terror and Persecution; as Sanders trembled to think of the Fire; especially when others fall fearfully, that were before us in Privileges and Profession of Zeal and Piety, when the first become last, when eminent Luminaries are eclisped, and leave their Orb and Station; as the Martyrs were troubled to hear of the Revolt of some great Scholars that had appeared for the Gospel. When Hymenaeus and Philetus, two eminent Professors, fell, it was a great shaking; 2 Tim. 2.18, 19. Who concerning the Truth have erred, saying, That the Resurrection is past already, and overthrow the Faith of some. Nevertheless the Foundation of the Lord standeth sure, having this Seal, The Lord knoweth them that are his.

4. In times of disheartening, because of the Difficulties of Religion, and the use of means groweth troublesome: To quicken us in our Christian Course, think of the Unchangeableness of God's Love; all Grace riseth according to the Proportion and Measure of Faith: loose Hopes weaken Endeavors; 1 Cor. 9.26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the Air: As those that run at all, give over when one hath over-reached them, they are discouraged; when Hope is broken, the Edg of Endeavors is blunted. Go on with Confidence, ye are assured of the Issue, by these Endeavors God will bless you and keep you, there is a sure Recompence.

5. In the Hour of Death, when all things fail you, God will not fail you, this is the last Branch; Do but wait, I will not forsake you; notwithstanding all that I have done, all that I have promised, there is more behind than ever you have enjoyed; Death shall not separate. Olevian comforted himself with that, Isa. 54.10. For the Mountains shall depart, and the Hills be removed; but my Kindness shall not depart from thee, neither shall the Covenant of my Peace be removed, saith the Lord, that hath Mercy on thee. In the Pains of Death, Sight is gone, Speech and Hearing is departing, Feeling almost gone; but the Loving-Kindness of God will never depart. Oh! the Lord give us such a Confidence in that Day, that we may fix this Comfort in our Thoughts.

Doct. 2. That we are kept in the state of Grace by God's Name, by his Power, for his Glory.

God's Attributes are called his Name, because by them he is known, as a Man by his Name. I shall inquire,

1 st, What of the Name of God is engaged in the Preservation of the Saints.

1. His Truth, in opposition to our Fickleness and Falseness. 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above what ye are able to bear, but will with every Temptation make a way for you to escape, that ye may be able to bear it. God cannot deny himself, his Faithfulness is laid at Pledg with the Creatures: When Difficulties and Troubles are too hard for you, call him by his Name, Lord, thou art faithful. When Judah was about to pass an hard Sentence upon Tamar, she shown him his Token, his Bracelets, Ring, and Staff, Whose are these? so may God's Promises be shown to him.

2. His Mercy, in opposition to our Unworthiness; Mercy to pardon, and pity, and help us. Poor Creatures! they will surely miscarry, if I do not go down and help them; Heb. 4.16. Let us come boldly to the Throne of Grace, that we may obtain Grace, and find Mercy to help us in time of need: God is not upon his Tribunal of Justice, but his Throne of Grace. When you are in spiritual Straits, be not discouraged, the time of need is a time for God to show himself. God hath Mercy to pardon, and Grace to pity and help: Mercy for the recovery of every Sinner; Grace, as a Remedy for every Misery. Do but observe thy Heart, what thou wouldst have, and tell God every day.

3. His Power against our Weakness; 2 Pet. 1▪5. We are kept by the Power of God, through Faith unto Salvation. This is our Garison, we cannot stand a moment longer than God upholdeth us by his Power: as a Staff in the Hand of a Man, take away the Hand, and the Staff falleth to the Ground; or rather, as a little Infant in the Nurses Hand, which is God's own Comparison; Hosea 11.3. I taught Ephraim also to go, taking them by their Arms. If God should but let loose his Hand, as he doth sometimes to make us sensible of our Weakness, we should soon miscarry; as if God should let loose his Hand of Providence, all the Creatures would fall into nothing.

4. I might mention his Holiness, against our Sinfulness. He is not only the Holy One, but the Holy One of Israel, the Churches Sanctifier; as the Pipe would be dry, if the Fountain cease to run: But this is enough. Deus, 〈◊〉 est! his whole Name is engaged by Christ to do his People good.

2 dly, Why we are only kept by God.

1. Nothing else could keep us but God's Name: We should surely miscarry if our Standing did depend upon the Frailty of our Will. We are weak, and the Enemies and Difficulties of our Salvation are very great, Corruptions within, and Temptations without us; created Grace could never hold out. One of the Fathers bringeth in the Flesh, saying, Ego deficiam ; the World, Ego decipiam ; and Satan, Ego eripiam: But God saith, Ego custodiam, I will keep them, never fail them, nor forsake them; and there lieth our Security. The World is a slippery place, it is strange that any hold their footing: We are carnal, and carnal Persons are about us: It were strange for a Man to keep his Health in a Town where every Person, every House, and the Air itself is infected with the Plague; this is our Condition. Then for the Malice of Satan, he is a restless Enemy, watcheth all Advantages, as a Dog that standeth waving his Tail: It is Chrysostom 's Comparison. His Envy and Malice are bent against them that have most Grace. There were two Adams, and both were tempted. In our Hearts there is great deal of Variableness; in the best of God's Saints, many ups and downs in point of Grace. Our Hearts are rebellious, Jer. 5.23. This People have a revolting and rebellious Heart, they are revolted and gone: Jer. 14.10. My People have loved to wander. It is natural to the Creature to be fickle and inconstant, especially in Point of Grace. It is a Miracle that we having such naughty Hearts, where there is so much Pride, love of Pleasures, worldly Cares, brutish Lusts, any of us should hold out to the end. Would not we wonder to see an Herb that we prize, grow in the midst of Weeds, a Candle to burn in the Water.

2. It is meet none else should. God will have this Honor from all his Saints, and he will put this Honor upon the Saints, that he will be their Guardian and Keeper; not only Angels, who are Ministring Spirits, sent forth to minister to them that are the Heirs of Salvation ; Heb. 1.14. they have a great deal of Employment about God's Children: but God himself will keep them; 1 Pet. 1.5. Ye are kept by the Power of God, through Faith unto Salvation. If your Protection were visible, all the Princes of the World would come short of your Guard and Attendance. God will be your Watch-man, your Keeper, to foresee the Danger, and defend you from it: This Honor he will have. He that is the Maker of the World, is the Preserver of it; the keeping of the World could be trusted in no other Hands, but his that made it. So he is the Preserver of the Saints, as well as their Maker; 1 Sam. 2.9. By Strength shall no Man prevail ; he keepeth the Feet of his Saints; you rob God of the Honor of your Salvation by other Confidences.

Use. It exhorteth us;

1. To a continual Dependance on the Name of God. All Creatures have their Refuges, the Heirs of Salvation are described to be those, that fly for Refuge to lay hold upon the Hope that is set before them, Heb. 6.18. Now, what is their Refuge? Prov. 18.10. The Name of the Lord is a strong Tower: the Righteous runneth into it, and is safe. At Babel, to secure themselves, they would build a high and strong Tower, Gen. 11.3, 4. We have a strong Tower built to our hands: We that are at continual War, should have a place of retreat; here is a sure one, you have it without cost, you need in the hour of Temptation to make speed to it. What is this running, but pleading his Faithfulness, looking up to his Power, magnifying his Grace in your Dependance. Those that go forth in the strength of their own Resolutions, are sure to miscarry, as Peter was a sad instance.

2. To Confidence. We may boast of his Name. Psal. 118.10, 11, 12. All Nations compassed me about: but in the Name of the Lord will I destroy them. They compassed me about, yea, they compassed me about, but in the Name of the Lord I will destroy them. They compassed me about like Bees, they are quenched as the Fire of Thorns: for in the Name of the Lord I will destroy them ; thrice it is, in the Name of the Lord I will destroy them. When we have such a Keeper, us is Omnipotent, why should we fear? Though thou hast so many Infirmities • llurements, Discouragements, corrupt Inclinations, thou standest not by thine own • trength: Christ hath engaged God's Name to keep thee. Psal. 16.8. I have set the Lord always before me: because he is at my right Hand, I shall not be moved. It is well that we have so good a Second; a Christian is a Soldier, that may triumph before the Victory. It was a Proverb, Let not him that putteth on his Armor, boast as he that putteth it off.

3. To Thankfulness. Did we believe the Power of Corruption, we should be more thankful. 2 Cor. 1.21. Now he which stablisheth us with you in Christ, and hath anointed us, is God. He doth all, and being engaged with Christ, by virtue of your Interest in him, you shall stand. None should be proud of their standing in the State of Grace; God must have all the Glory. 1 Pet. 4.11. If any Man speak, let him speak as the Oracles of God: If any Man minister, let him do it as of the ability that God giveth, that God in all things may be glorified through Jesus Christ, to whom be Praise and Dominion forever and ever. Amen.

SERMON XVIII.

WE are now come to the fourth Circumstance, the Persons for whom he prayeth, [ those which thou hast given me. ] Some ancient Copies read, 〈 in non-Latin alphabet 〉 , thy Name which thou hast given me, but I will not trouble you with that: most read as we do, 〈 in non-Latin alphabet 〉 , those which thou hast given me. But who are they? and what is meant by God's giving us to Christ? and why is it mentioned here? The Phrase is often repeated, and used in many Verses of this Chapter.

I shall now explain it once for all.

I. Who are the Persons that were given to Christ?

I Answer, Generally the Elect, particularly the Apostles. The Elect are and may be comprised within the Expression; for, Ver. 9. it is put in contradistinction to the Reprobate World, for whom Christ will not pray; I pray for them, I pray not for the World, but for them that thou hast given me, for they are thine. But in the principal scope of this Verse, the Disciples of that Age are intended, and among them chiefly the Apostles, who are 〈 in non-Latin alphabet 〉 , the Elect of the Elect: For he doth principally pray for others afterward; Vers. 20. Neither pray I for these alone, but for those which shall believe on me through their Word. But after that again, both the Disciples, and all others that belong to the purposes of God's Grace, are folded, or bound together up in this one Expression; 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. All which showeth, that this Expression, those which are given to Christ, is a Character proper and peculiar to the Elect, and so Christ meaneth it in this place. Nothing can be objected against this, but that in the Verse next my Text, Vers. 12. Those that thou gavest me, I have kept, and none of them is lost, but the Son of Perdition. So that either we must take this giving in a larger sense, or allow, that some of those given to Christ may be lost. I Answer, I might take the word in a larger sense indeed, as it is sometimes used in Scripture, for those given to Christ only by way of Reward, though not by way of Charge, as I shall distinguish by and by. Hypocrites, because of their external Vocation, are said to be given to Christ by way of Ministry and Service, but not by way of special Charge. And it is notable what Christ saith of Judas, John 13.18. I speak not of you all, I know whom I have chosen: but that the Scripture might be fulfilled, He that eateth Bread with me, hath lift up his Heel against me. Where he showeth plainly, that one of them was not of the number of the Elect, and should not receive the Privileges of his especial Charge; though he was chosen to the Calling of an Apostle, yet not to Eternal Life, but only given by way of Ministry and Service. But this would seem to cross the constant use of the Phrase in this Chapter. I Answer, Therefore by interpreting the Phrase, 〈 in non-Latin alphabet 〉 , but the Son of Perdition ; the words are not exceptive, but adversative, and must be thus construed, None of them which thou hast given me is lost, but the Son of Perdition is lost: And mark it, we do not render it, Except the Son of Perdition, but But the Son of Perdition; it is not nisi, but sed ; there is no exception made of Judas, as if he had been given to Christ, and afterward had fallen away; but when he had mentioned their keeping, he would adversatively put the losing of Judas. This Phrase, or manner of Speech, is often used in Scripture. So, Rev. 21.27. There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they that are written in the Lamb's Book of Life, 〈 in non-Latin alphabet 〉 : Where the Words are not exceptive, for then it would follow, that some that work Abomination were in the Lamb's Book; but adversative, They shall not enter, but others shall enter. So, Mat. 12.4. David entered into the House of God, and did eat the Shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests, 〈 in non-Latin alphabet 〉 , it is not exceptive, as if they were of David 's Company, but adversative, It was not lawful for them to eat, but it was lawful for the Priests.

II. How are they said to be given to Christ? Persons are given to Christ two ways; by way of Reward, or by way Charge.

1. By way of Reward, and so more largely all Nations are given to him. Psal. 2.3. Ask of me, and I will give thee the Heathen for thy Inheritance, and the uttermost parts of the Earth for thy Possession. And John 17.2. As thou hast given him Power over all Flesh. This Donation taketh in Elect and Reprobate. Nations are his Heritage, as well as the Church: Only in this giving, by way of Reward, there is a difference; some are given to Christ at large, to be disposed of according to his Pleasure; others are given to him for some special Ministry and Service, as Hypocrites in the Church; and thus Judas, amongst the rest, was given to Christ, though a Son of Perdition. And again, others are given to him by way of special and peculiar Interest, to be Members of his Body, Subjects of his Kingdom, Children of his Family. So only the Elect are given to him. John 17.6. Thine they were, and thou gavest them me, and they have kept thy Word. The great Bargain that Christ made for his Father, was only an Interest in Souls.

2. By way of Charge. This again is only proper and peculiar to the Elect; they were given to Christ by way of Charge, to be redeemed, justified, sanctified, glorified; given, not by way of Alienation, but Oppignoration, laid at pledge in his Hands, so that none of them can miscarry. I shall name some places to prove this way of giving: John 6.37, 38, 39. All that the Father giveth me, shall come to me, &c. Where you see, they shall surely and infallibly be brought to Grace, and as infalliby be conducted to Glory; and when they come, they cannot miscarry: This is the Father's Will that hath sent me, that of all that he hath given me, I should lose nothing. Christ hath received a Charge, he is to look to all God's Flock, not to lose a Leg, or a piece of an Ear. So, John 10.28, 29. I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hands. My Father which gave them me, is greater than all; and no Man shall pluck them out of my Father's Hands. Where see Christ's Power and Faithfulness is engaged by the Father's Gift for the Preservation of the Saints. So that we see what it is to be given to Christ, to become his Reward, his Charge.

III. A third Question yet remaineth. Why is it mentioned here? The Phrase (as I said) is often used in many Verses of this Chapter; but the Repetition is not needless: it is not an empty Tautology, but repeated for the more ample Consolation and Instruction of the Apostles, that in the midst of their Troubles they might look upon themselves, as given to Christ, and so the more interested in a sure Preservation; for God is bound to make good his Grant, and Christ his Trust. Christ pleadeth his own Faithfulness, Vers. 12. While I was with them in the World, I kept them in thy Name: those which thou gavest me, I have kept. He made good his Trust, and therefore now pleadeth with the Father, that he would make good his Grant. I am no more in the World, do thou keep them ; and he useth the same Argument, those which thou hast given me: that swayed with him to keep them; and he knew the Father would take care of them for the same Reason.

Well now, having laid this Foundation, let me

Observe; That this is a Ground of solid Consolation and Establishment to the Elect, that they are by the Grant of God the Father, given and committed to God the Son, as his Purchase and Charge. The Point is genuine, for this giving is by way of Gift and Charge; and this giving is proper to the Elect, as we have proved; and it is here urged as a ground of Establishment and Consolation, Christ expresseth the Elect by such a Character; Those which thou hast given me ; not only to specify the Persons, but to declare the ground of Audience; keep them, because they are those which thou hast given me.

Therefore in following of it, I shall use this method.

• I. I shall more largely explain the Manner of God's Grant and Donation to Christ.
• II. I shall show you how it is a Ground of Establishment and Consolation.
• III. I shall enforce all by Application.

1. To open the Nature of the Grant, let us again resume the Distinction of giving, by way of Reward and Charge. These two answer to one another, as Work and Wages. Christ taketh upon himself a Charge of Souls; and all his Reward is, that he may have an Interest in them. Let us begin with the Charge; the Work first, and then the Wages.

1. They are given to him by way of Charge. What his Charge was, will be opened, by considering, What the Father proposed concerning the Elect; and how the Son undertook it.

(1.) What the Father proposed. The words of Heaven are, 〈 in non-Latin alphabet 〉 , 2 Cor. 12.4. Words which it is not lawful for a Man to utter. Those secret ways of Discourse and Communication between the Father and the Son, are to be adored with Reverence, and deep Silence; were it not that the Spirit of God hath put them into such Forms as are suitable to the Transactions and Intercourse which pass between Man and Man. It is usual in Scripture to put the Passages, which concern God and Christ, into Speeches. Psal. 40.6, 7, 8. Sacrifice and Offering thou didst not desire, mine Ears hast thou opened: Burnt-Offering and Sin-Offering hast thou not required. Then I said, Lo, I come: in the Volume of the Book it is written of me. I delight to do thy Will, O my God: yea, thy Law is within my Heart. Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. Psal. 110.1. The Lord said unto my Lord, Sit thou at my right Hand, until I make thine Enemies thy Footstool. The Father came to Christ, and did, as it were, say to him, Son! I am loath that all Mankind should be lost, and left under Condemnation; there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness; and because I am resolved that my Justice should be no loser, you must take a Body, and die for them; and afterwards you must see that they be converted to Grace, justified, sanctified, guided to Glory; and that not one of them doth miscarry, for I will take an account from you of them. It were easy to prove all these things out of Scripture, to wit, That there are a certain definite Number, whom God chooseth to be Vessels of Mercy. 2 Tim. 2.19. The Foundation of the Lord standeth sure, having this Seal, The Lord knoweth those that are his. There is no Lottery nor Uncertainty in the Divine Decrees; the Number is stated and sealed, none can add to it nor detract, or take away any one Person. And that Christ received a Command to lay down his Life for them, and for them only: John 10.15. I lay down my Life for my Sheep: And, Vers. 18. This Commandment have I received of my Father. The Description is a Limitation, it is for his Sheep. God would have none of Christ's Blood to run waste. That he is to do this, that the Honor of Justice may be salved, and so Mercy have the freer course. Rom. 3.25, 26. Whom God hath set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God. To declare, I say, his Righteousness; that he may be just, and the Justifier of him which believeth in Jesus. The Son was not only to use Intreaty, but to make Satisfaction; not that God by any Necessity of Nature required it, the exercise of Justice is free, and falleth under no Laws: but it was most convenient to preserve a due sense and apprehension of the Godhead. That Christ was to see them converted, it was the express Will of God. John 6.38, 39. For I came down from Heaven, not to do mine own Will, but the Will of him that sent me. And this is the Father's Will that hath sent me, that of all which he hath given, I should lose nothing, but should raise them up again at the last Day ; and by conversion, to be possessed of all the Privileges of the Gospel; and without miscarrying, to be guided unto Glory. John 10.28, 29. I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father that gave them me, is greater than all: and no Man is able to pluck them out of my Father's Hand: they are One, and act by joint Power, and joint Consent. And after all this, he is to give an account of Bodies and Souls. John 6.39. That of all which he hath given me, I should lose nothing, but should raise them up again at the last day. Which accordingly he doth, when he presents the Kingdom to the Father, and appeareth before him with all his little Ones, as a Prey snatched out of the Teeth of Lions. Heb. 2.13. Behold, I and the Children which God hath given me.

(2.) What Christ undertook; the whole Proposal of the Father was accepted; Psal. 40.7, 8. Lo, I come, in the Volume of the Book it is written of me; I delight to do thy Will, O my God; yea, thy Law is within my Heart. Christ consented to all the Articles of the Treaty and eternal Covenant, not only to take a Body to die, but to take a particular Charge of all the Elect. As Judah interposed for Benjamin, so doth Christ for all the Souls committed to him, Gen. 43.9. I will be Surety for him, of my Hand shalt thou require him; if I bring him not to thee, and set him safe in thy Presence, let me bear the Blame forever: So doth Christ say concerning all the Persons that fall under his Charge; If I do not see them converted, justified, sanctified, saved, count me an unfaithful Undertaker, and let me bear the Blame forever.

2. By way of Reward. As in a Covenant there is not only a Duty incumbent, but a Benefit accruing to the Party that contracteth: So Christ in this eternal Treaty dealt with God by way of Bargain and Purchase; his aim was to get a special Interest in, and Relation to Believers, as Mediator. This was all the Gain he reckoned of; Isa. 53.10. When thou shalt make his Soul an Offering for Sin, he shall see his Seed, he shall prolong his Days, and the Pleasure of the Lord shall prosper in his Hand. And therefore by virtue of this Purchase he hath many Relations to them; they are given to him as Subjects of his Kingdom, as Scholars of his School, as Children of his Family, as the Spouse of his Bosom, as the Members of his Body. All these Relations I shall insist upon; for this was the Honor granted to Christ upon his Obedience; I mean, he counted it an Honor, and bought it at a dear rate, and yet was contented with the Purchase. Alas! nothing could be added to the Greatness of his Person, who was equal with the Father in Glory and Power; the Privileges of the Incarnation were but as so many milder Humiliations; but he was so tender of Souls, that he was pleased to take it as a Gift from his Father, and a Reward of all his Services. Mark it, nothing else could bring Christ out of Heaven into the Manger, the Wilderness, the Cross, the Grave, but to get an Interest in your Souls; Isa. 53.11. He shall see of the Travel of his Soul, and shall be satisfied. What did he gain by all his Expence of Blood and Sweat, his Temptations, Agonies, taking our Nature, bearing our Burden, but to see you safe in the Arms of Mercy, that he might be your King, your Prophet, your Priest, your Head? Next to the Title of The Son of God, Christ valueth that of being Head of the Church. And see how the Relations are diversified, that he might come nearer and closer to us: a King is a more large Relation, a Master hath a more particular Inspection; a Master may be faithful and careful, but he hath not the Bowels of a Father; a Father is very tender: but the greatest Intimacy is between Husband and Wife, we are the Wife of his Bosom; if Husband be a Relation too remote, because the Union is civil, he comes nearer to us yet, he will be our Head, we his Members, where the Union is natural. Let us go over these severally.

(1.) We are given to him to be Subjects of his Kingdom. Christ is Lord of all the World, but he prizeth no Title like that of King of Saints, Rev. 15.3. No Throne to him like the Conscience of an humble Sinner; the Heart is his best Presence-Chamber, there is his Throne of State set. He had an eternal Right together with the Father, and Holy Ghost, but he would come and suffer, and be crowned with a Crown of Thorns, that he might have a new Right as Mediator, and have the Crown of Glory put upon his Head in the Church: Therefore it is said, Act 5.31. That upon his Resurrection, God hath exalted him to be a Prince and a Savior, to give Repentance unto Israel, and forgiveness of Sins. The Grant was made long before, when he first contracted with Christ about the Salvation of the World; but when the Price was paid, then it was made good. There is never a Subject Christ hath, but he is bought, and with the dearest price, his Sovereign's own Blood. Mat. 20.28. The Son of Man gave his Life a Ransom for many, 〈 in non-Latin alphabet 〉 . In other Kingdoms many Subjects die, that the Prince may be seated in the Throne; but here the Prince dieth for the Subjects sakes, that he may govern his spiritual Realm with Peace and Quietness. And as the Price was great, so the Father hath made him a large Grant; Christ's Empire is universal, properly he is the Catholic King, there are no Bounds and Limits of his Kingdom, first or last, in all the habitable Parts of the Earth there are, or shall be some that acknowledge his Scepter; Isa. 49.12. Behold, these shall come from far; and • o, these from the North, and from the West, and these from the Land of Sinim. From the East, West, North, South, Jews, Gentiles ; the Jews that are now his Enemies, shall acknowledge his Sovereignty: Hos. 1.11. Then shall the Children of Judah, and the Children of Israel be gathered together, and appoint themselves one Head, and they shall come up out of the Land: As the Tribes flocked to Hebron to crown David, so shall these to crown Christ; and this Royal Garland shall Christ wear to all Eternity. It is true, it is said, 1 Cor. 15.29. He shall resign up the Kingdom to the Father. I answer; In Kingly Dignity there are two things, Regia Cura, and Regius Honor: Kingly Care, by which he ordereth and defendeth his Subjects against Enemies, that shall cease; but the Kingly Honor, which he receiveth from his Subjects, shall be forever and ever, he shall always be honored as King, and Mediator of the Church: He shall resign the Kingdom; that is, that way of Administration by which he now governeth: for when the Elect are fully converted and sanctified, and Enemies destroyed, there will be no need of this Care. Now after he hath bought us out of his Father's Hands by his Merit and Purchase, he is forced to recover us from the Devil by his Power and Conquest. The Word is the Rod of his Strength, the Sacraments are our Oath of Allegiance; in Prayer we perform our Homages, by Alms and Acts of Charity we pay him Tribute, and Praise and Obedience are the constant Revenues of his Crown. This is the first Grant.

(2.) We are given to Christ as Scholars of his School. He is the great Prophet and Doctor of his Church; certainly Christ loveth the Honor of this Chair. He hath also obtained this Title, Acts 3.22. A Prophet shall the Lord your God raise up to you from among your Brethren, him shall ye hear. Christ came out from the Bosom of God, to show us his Heart and Mind. So he is called, Heb. 3.1. The Apostle of our Profession. Christ doth so love a Relation to his Church, that you see he taketh the Titles of his own Officers: though he is Lord of the Church, yet he is the Apost •• of our Profession ; he counteth it an Honor to be a Preacher of the Gospel. The Son of God is first in the Roll of Gospel-Preachers; he is God's Legat à latere, an Apostle: he laid the Foundation of the Gospel, when he was upon the Earth, and he teacheth us now he is in Heaven: he doth not teach the Ear, but the Heart; he doth not only set us our Lesson, but giveth us an Heart to learn it; the Scripture is our Book, and Christ our great Master; and when he openeth our Eyes, we shall see wondrous things in his Law. Other Teachers teach for Hire, but he bought this Liberty of God, that he might open his School, and become a Light to Jew and Gentile.

(3.) We are given to him to be Children of his Family. The only thing propounded to allure Christ to the Work of Redemption, was, Isa. 53.10. He shall see his Seed, that he might have a numerous Issue and Progeny. He delighteth in us, though we are all Benoni's, Sons of Sorrow: though he died in the Birth, yet he is wonderfully pleased with the Fruitfulness of his Death; as a Woman delivered after sharp and sore Sorrow, forgetteth all her past Sorrow for joy of the Birth. At the last day this will be Christ's Rejoicing and Crown, to see the Multitude of his little Ones all brought together; Heb. 2.13. Behold, I, and the Children which thou hast given me. It is a goodly sight, when Christ shall • ejoyce in the midst of them, and go with them, as a glorious Train, to the Throne of God the Father. Jesus Christ is our Brother, and our Father; by Regeneration, and the Merit of the Cross, he is our Father; but in the Possession of Heaven he is our Brother, for we are Coheirs with him.

(4.) We are given to him as the Spouse of his Bosom. This is another of Christ's Honors, to be the Churches Bridegroom. The Epithalamium is in Canticles and Psal. 45. There the Nuptials are celebrated; Ministers, they are, as John the Baptist was called, Friends of the Bridegroom. Look as a Father giveth her whom he hath begotten, to another for a Spouse and Wife; so doth God give his Elect to Christ. Indeed Christ hath bought the Church at his Fathers Hands; other Wives bring a Dowry, but Christ was to buy. As Saul gave his Daughter to David, but first he was to kill Goliath, and to bring the Fore-skins of an hundred Philistines, 1 Sam. 17.25. and 18.25. So God gave Christ the Church for a Spouse, but Christ was to redeem her with his Blood, the infernal Goliath was to be slain: Yea, 'ere Christ did obtain this Honor, he gaineth our Consent by the Power of his Spirit, working with the Entreaties of the Word; Hosea 2.14. I will allure her, and bring her into the Wilderness, and speak comfortably unto her ; and Vers. 19, 20. I will betroth thee unto me forever; yea, I will betroth thee unto me in Righteousness, and in Judgment, and in Loving-Kindness, and in Mercies; I will even betroth thee unto me in Faithfulness, and thou shalt know the Lord. First I will allure, then betroth. As David, after he had bought Michal with the danger of his Life, yet was fain to take her away from Phaltiel, 2 Sam. 3.13. The Devil hath gotten Christ's Spouse in his own Arms; he is fain to rescue her, and oblige her to Loyalty by the Entreaties of his Spirit. Hereafter is the Day of Espousals; now the Church is called the Bride, then the Lamb's Wife: Christ's Honor, as well as our Consent, is incomplete; then he cometh to fetch her, and present her to God, Eph. 5.27. and bring her into his Father's House. Christ is decking her against that Time; we are to accomplish the Months of our Purification, and to have Odours and Garments out of the King's Wardrobe. Esth. 1.12.

(5.) We are given to him, to be Members of his Body. Here is the nearest Relation, and that which Christ most prizeth, next to the Title of the Son of God, to be Head of the Church. O what an honor is this to poor Creatures, that Christ will take us into his own mystical Body, to quicken us, and enliven us, and guide us by his Grace! To Angels he is a Head, in point of Sovereignty and Power; Col. 2.10. And ye are complete in him, which is the Head of all Principality and Power. But to the Church he is an Head by virtue of Mystical Union. Angels are his ministering Spirits, but we his Spouse; they are not called his Bride, nor the Spouse of his Bosom, nor the Members of his Body. In the Ephesians, the Church is called his Body, the Fulness of him that filleth all in all, Ephes. 1.23. Poor Creatures are 〈 in non-Latin alphabet 〉 , he doth not count himself perfect without us, as if he were a maimed, imperfect Christ, till all the Church be where he is. He treateth his Mystical Body with the same respect that he doth his Natural; it is raised, ascended, glorified, so shall we. For the present there is some Communion between us; he is grieved in our Miseries, and we are exalted in his Glory. As there is a mutual Passage of Spirits between the Head and the Body; so there is a Communion between Christ and us by Donatives and Duties.

II. How this is a ground of Establishment and Consolation.

1. By this Gift we have an Interest both in God and Christ. 1 John 1.3. That which we have seen and heard, declare we unto you, that ye also may have Fellowship with us; and truly our Fellowship is with the Father, and with his Son Jesus Christ. 2. John v. 9. He that abideth in the Doctrine of Christ, he hath both the Father, and the Son. God will make good his Gift, and Christ his Trust. God bestowed us upon his Son, to oblige Christ to the greater respect; and Christ hath bought us of his Father, that the Gift might be sure and certain. The Son loveth us, because the Father required it; the Father loveth us, because the Son merited it. If Christ be faithful to his Father, or the Father be loving and respectful to Christ, we cannot miscarry. We have an Interest in the Father, who is the Fountain of Mercy; in the Son, who is the Golden Pipe and Conveyance. God made the Elect to be Members of Christ's Body, that he might redeem them; and Christ made them Children of God's Family, that he might love them, and bless them. Electing Love, and Christ's Purchase, are the two Fountains of Salvation. God, who is the supreme Judge, offended Party, first Cause and Fountain of Blessing, he requireth the Son to die for us; and Christ hath undertaken it, and made good his Word.

2. God hath put the Business of our Salvation into safe hands. He would not be defeated of his Purpose, therefore he hath given the Elect to Christ, that they may be quickened by virtue of that Power and Life which was given to him. He would deal with us upon sure Terms, and therefore took Order sufficient to attain his End; he would not trust us with any, but his own Eternal Son. There is a Charge laid on Christ, who is a good Depository, of such care and faithfulness, that he will not neglect his Father's Pledg; of such strength and ability, that nothing can wrest us out of his hands; for he that doth it, had need of a stronger Arm than Christ's, John 10.28, 29. Of such Love, that no Work can be more pleasing to him; he loveth us far better than we do ourselves, or else he would never have come from Heaven for our sakes: Of such Watchfulness and Care, that his Eyes do always run to and fro throughout the Earth. Providence is full of eyes, as well as strong of hand. As the High Priest bore the Names of the Tribes upon his Breast and Shoulder; so doth Christ the Memorial of every Saint; he knoweth their Names, and their Necessities, though many Thousands in the World, yet every single Believer falleth under the care of Christ, as if none besides him; he knoweth them by Head and Poll, their Wants, Necessities. They are written in the Lamb's Book of Life, Rev. 13.8. Christ keeps a Register of them. There is not only God's Book of Remembrance, but the Lamb's Book of Life. He knoweth every distinct Sheep by Name, and constantly giveth an Account of them to God. I am glorified in them. It is grievous to our Advocate, when he is forced to be an Accuser. He taketh a distinct and explicit Notice of them. Isa. 40.27. Why sayest thou, O Jacob, and speakest, O Israel, My Way is hid from the Lord, and my Judgment is passed over from my God? Psal. 34.6. This poor Man cried, and the Lord heard him, and delivered him out of all his Troubles. If it were not for this our Keeper, we should surely perish; but Christ is our Keeper, who is faithful, loving, able, watchful. Qui potest & vult, facit. Christ's own Charge cannot miscarry. If the Elect should not be saved, Christ would neither do his Work, nor receive his Wages.

Use. To press us to come under these sweet Hopes. There is nothing wanting, but the clearing up of our Interest, that you may be of the number of those that are given to Christ. You will know it by God's Act towards you, and by your Act towards God.

1. By God's Act towards you. If we be given to Christ, Christ is given to us: We are given to Christ before all time, and in time Christ is given to us; by converting Grace he and we are brought together. God makes an Offer in the Gospel; Are we willing to receive him for Lord and Savior? Then you put it out of question. Are you moved by the Spirit to receive him upon God's Offer? Conversion, it is as it were an actual Election. By original Election, the Heirs of Salvation are distinguished from others in God's purpose; so by Conversion, or actual Election, they are visibly distinguished. What Excitements of Grace can you speak of, that urge you to come to Christ? All that are given to him, come to him.

2. By your Act towards Christ. All the Father's Acts are ratified in time by Believers: He ordaineth, we consent; he chooseth Christ for Lord and King, and they shall appoint themselves one Head. So God's giving of Souls to Christ is ratified by the Believers Act. As there is a double giving on his part, by way of Charge, and by way of Reward; so there is a double Act on our part, committing, and consecrating ourselves to Christ.

(1.) Committing ourselves to Christ. Can we wholly and absolutely resign up our Souls into his hands? The Father is wiser than we: he knew well enough what he did, when he commended us to his Son. Faith is often expressed by committing ourselves to Christ ; it answereth the Trust the Father reposed in him. 2 Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep, 〈 in non-Latin alphabet 〉 , that which I have committed unto him against that day. This is not an easy matter, it argueth a sense of Danger, a solicitous Care about the Soul, and an advised Confidence. What care hast thou ever taken to lay thy Soul safe? What confidence hast thou of Christ's Ability? Didst thou think thou couldst be safe without him? Thou wouldst be an unfaithful Guardian! Knowingly canst thou venture Eternity on thy present State?

(2.) Consecrating ourselves to him. Rom. 12.1. I beseech you by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable Service. Then walk as his, it is dangerous to alienate Things once consecrated. 1 Cor. 3.23. Ye are Christ's. Whatever you have, you must give up to him, for his Glory. You have nothing at your own dispose, neither Tongue, nor Heart, nor Estate; as long as a Man reserves to himself an Interest, he will miscarry. Nabal called what he had, My Bread, and my Water, and my Flesh, 1 Sam. 25.11. Did you ever make a serious Resignation of yourselves to God? Psal. 119.94. I am thine, save me; for I have sought they Precepts.

SERMON XIX.

Fifthly ; THE Last Circumstance, [ That they may be one, as we are ] is the Aim of Christ's Request, which is Unity and Consent among the Apostles. It is illustrated by the Pattern or Exemplar of it, As we are one.

The Explicatory Questions are two:

• I. What kind of Unity this is that is prayed for?
• II. Under what respect it is prayed for in this place?

I. What this Unity is? How one? One in Judgment, or one in Heart, or one Body knit together with the same Spirit? I answer; All these: For consider for whom Christ prayeth, for the Disciples o • that Age, and principally for the College of the Apostles; now saith he, Let them be one. There is a double Unity, Mystical and Moral.

1. Mystical Union is the Union of Believers with Christ the Head, and with one another; with Christ the Head by Faith, and with one another by Love: 〈 in non-Latin alphabet 〉 , understand 〈 in non-Latin alphabet 〉 ; So it agreeth with the Letter of this Place, nay with the Meaning. This Union of Believers in the same Body, is often compared with the Mystery of the Trinity; and it is elsewhere expressed by one Body, as Col. 2.19. And not holding the Head, from which all the Body by Joints and Bands having Nourishment ministered, and knit together, increaseth with the Increase of God ; a place full to this purpose, where all Believers, in regard of their Union with the Head, and with one another, are set forth as one Body, governed under one Head, by one Spirit, by which they increase and grow up, till they come to such a kind of Unity, as is among the Divine Persons. I cannot exclude this, because where Christ's Prayers are indefinite, it is good to interpret them in their full latitude, and according to the extent of his Purchase. And yet I think this is not principally intended, because (as I said) Christ chiefly prayeth for the Apostles and Disciples of that Age, not for the Church Catholic or Universal.

2. There is a Moral Union, and that is twofold:

• (1.) Consent in Doctrine.
• (2.) Mutual Agreement and Concord of Affection.

As it is said of the Church, Acts 4.32. The multitude of them that believed, were of one Heart, and one Mind. One Heart, that noteth Agreement in Affection; and one Mind, Agreement in Judgment: for both these doth Christ pray.

(1.) Let them be one in Doctrine and Judgment. Christ had entrusted them with the weightiest Affair the Sons of Men are capable of, with the promulgation of the Gospel; a Doctrine which Christ brought out of the Bosom of the Father, and gave it to the Apostles, and they to the Church; and Christ obtained that which he prayed for. There is such an exact consent and harmony between the Doctrine of the Apostles, that is a sufficient Foundation for the Faith and Unity of the Church. For the Faith of the Church; 1 Cor. 15.10, 11. I labored more abundantly than they all; yet not I, but the Grace of God which was with me: Therefore whether it were I, or they, so we preach, and so ye believed. We have no cause to stumble, and take offense at the Doctrine delivered by the Apostles; though God used several Instruments of different Gifts, and Opportunities of Service, yet all were conducted by an Infallible Spirit. So we preached all of us, &c. So for Unity and Concord in the Church: Ephes. 4.3, 4, 5. Endeavouring to keep the Unity of the Spirit in the Bond of Peace. There is one Body, and one Spirit, even as ye are called in one Hope of your Calling. One Lord, one Faith, one Baptism, &c.

(2.) Let them be one in Heart, and with joint consent carry on this great Charge that is committed to them. So did the Apostles, by unanimous consent, divide their Labors for the Edification of the World, and kept a Fellowship among themselves Gal. 2.9. They gave to me and Barnabas the right hand of Fellowship, that we should go unto the Heathen, and they to the Circumcision ; with such Concord and Agreement was this great Work managed between them: For all this did Christ pray. And this suiteth with the Pattern in the Text, As we are One. As between the Father and the Son there was a mutual Agreement in the carrying on the Work of Redemption; so between the Apostles, in carrying on the Doctrine of Redemption.

II. In what manner doth Christ pray for it? Here some take this only as a new Petition different from the former; he had prayed for Preservation, now for Unity. But there is a causal Particle, 〈 in non-Latin alphabet 〉 , and therefore some connection: 〈 in non-Latin alphabet 〉 may be taken specificative, keep them, by making them one; the Safety of the Church dependeth much upon the Unity of it. Or terminative, keep them, that they may be one.

I had intended, because of the necessity of the Matter, to have spoken of the Union of the Church with Christ, and then with one another. But because he chiefly prayeth for the Apostles, (though others are not excluded) and because the Union of the Church, as one Body, animated with the same Spirit, will fall under discussion, in Vers. 21, and 23. I shall adjourn it to that place.

Only now I shall Observe;

1. Obs. How much Christ's Heart is set upon the Unity and Oneness of his Members. Here he prayeth for the Apostles; in Vers. 21. he prayeth the same for all Believers. Upon this Occasion let us see, how much it was in the Aim of Christ.

1. Therefore was he Incarnate. He united the Divine and Human Nature in his own Person, that he might unite us to God by himself, and with one another. God and Man had never been one in Covenant, if they had not first been one in Person. The Hypostatical Union, maketh way for the Mystical. It was the main End of Christ's coming into the World, Ephes. 1.10. That in the fullness of Time, he might gather together in one all things in Christ. The Angels, and blessed Spirits, and the Saints in all Nations, have Communion with us in Christ under the same Head. He would gather the Elect, rational Creatures, into a Body, one with God in Christ, Saints and Angels. As all the Heads of a Discourse are summed up in the conclusion, so Christ would draw all into one Body. He took a Natural Body, that he might have a Mystical Body. Christ would not only leave us the Relation of Friends and Brethren, but Fellow-Members. He would gather together all into one; not only into one Family, but into one Body. Brothers that have issued from the same Womb, that have been nursed with the same Milk, have been divided in Interests and Affections, and defaced all feelings of Nature; Cain and Abel, Jacob and Esau, are sad Instances. But this Mischief is not found in Members of the same Body; there is no Contestation and Disagreement. Who would use one Hand, to cut off another? Or divide those parts, which preserve the mutual Correspondence and Welfare of all? Again, Brothers, if they do not hurt one another, they do not care for one another, each liveth to himself a distinct Life apart, and studieth his own Advantage. But it is not so in the Body, each Member liveth in the Whole, and the Whole in all the Members; and they all exercise their several Functions for the Common Good. 1 Cor. 12.25. The Members should have the same care one of another. We are not Friends, and Brethren, but Members.

2. No one thing is so much inculcated in his Sermons. John 15.17. These things I command you, that ye love one another. Will you take a Charge from a dying Man? This was the great Charge that Christ left at his Death; it was a Legacy, as well as a Precept. Speeches of dying Men are wont to be received with much Veneration and Reverence, especially the Charge of dying Friends. The Brethren of Joseph, fearing lest he should remember the Injuries done to him, in seeking his Life, selling him into Egypt, they use this Plea; Gen. 50.16, 17. Thy Father commanded us before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the Trespass of thy Brethren, and their Sin; for they did thee Evil: And now we pray thee, forgive the Trespass of the Servants of the God of thy Father. We count it a piece of Natural Honesty to fulfil the Will of the Dead. When Christ took his leave of the Disciples, this was the Charge that he left upon them. Therefore when thy Heart beginneth to be exulcerated, consider, What Love do I bear Christ, since I do not respect his last Commandment? Again, as it was Christ's last Commandment, so it was his new Commandment. John 13.34. A new Commandment I give unto you, That you love one another; as I have loved you, that ye also love one another. It was his solemn Charge, A New Commandment! How New? since it was as old as the Moral Law, or Law of Nature? New, because Excellent, as a New Song; or new, because solemnly and expressly renewed by him, and commended to their Care; as new Things, and new Laws, are much esteemed and prized; Christ would have this Commandment always new and fresh; or new, because enforced by a New Argument; As I have loved you, so should ye love one another. When we see how much Christ hath loved us, even to the Death of the Cross, we may learn to love with a new kind of Love; Experti amorem meum tam novum & inauditum: This was a new kind of Love indeed, to enkindle Love in our Souls. Christ gave us such a new kind of Love, as was never seen nor heard of. Christ came from Heaven, to propound us a Pattern of Charity: as to repair and preserve the Notions of the Godhead by the greatness of his Sufferings; so to show us a Pattern of Charity, and to elevate Duty between Man and Man. Ephes. 5.2. Walk in Love, as Christ also hath loved us, and hath given himself for us, an Offering and a Sacrifice to God of a sweet smelling savor. In Christ's Example, we see the highest Pattern of Love; John 15.9. As the Father hath loved me, so have I loved you. His Father loved him with an Infinite Love, yet parted with him for the Salvation of Men; and Christ parted with himself, and all, to raise our Love to God and Men the higher. But I digress.

3. In his Prayers, that which he reinforced again and again, is Unity and Love. When he was about to die, he foresaw the Divisions of the Church; and that Satan would, by all means, endeavor to sow Strife: corrupt Nature putteth us on Discords. He left some Apostles, others Believers, but all Men; wherefore he prays for the Apostles, Let them be One ; for Believers, Let them be One. Christ, that left Unity as a Charge in his last Sermons, he would leave it as a Legacy in his last Prayers. But why was Christ so earnest in his Prayers?

(1.) Because it is such an Excellent Blessing. Christ would not have been so earnest for it, if it had not been so excellent. I would not digress into a commendation of Concord and Love; Pax ab omnibus landatur, à paucis servatur ; all commend it, though few observe it; yet a little will not be unnecessary. This is the Strength and Safety of the Church: Col. 3.14. And above all things put on Charity, which is 〈 in non-Latin alphabet 〉 , the Bond of Perfectness, or a perfect Bond, the Cement of the Church. The Church is but one Temple, where Stones squared by Grace, are cemented with Love, and inhabited by the same Spirit; this keepeth them fast in the Building. This is the Beauty and Safety of the Church, the joining that runneth through all the squared Stones. As the Health of the outward Body, dependeth on the Symetry and Proportion of the Members, and the Harmony and Disposition of all the Parts; so doth the Welfare of the Church upon the Bond of Love. Next to Truth, there is not a greater Blessing; and Christ prayeth for the Apostles, that they might be kept in the Truth for this End, that they might be one in Love. And as nothing is more profitable to the Church, so nothing is more acceptable to God; it pleaseth God exceedingly, to see all that call him Father, to love as Brethren. Certainly there is not a greater Grief to his Spirit, than to see us divided in Opinion and Affection, in our Prayers and Supplications. Certainly, there is much in Concord in praying, when all God's Children do besiege Heaven with uniform and joint Supplications. Things stick in the Birth, because we are not agreed what to ask. As Reformation sticketh towards Men, because we are not agreed what to hold forth to the World; so it sticketh as to God, because we are not agreed what to ask. When the Israelites would have God's Help, it is said, They came all as one Man to ask his Counsel. Judges 20.1. Then all the Children of Israel went out, and the Congregation was gathered together as one Man, from Dan even to Beersheba, with the Land of Gilead, unto the Lord in Mizpah. Oh, when shall it be so amongst us! there is not only Altar set up against Altar, but Prayer against Prayer. We are first divided in Practices and Opinions, and then in Prayers; God's dear Children and Servants are divided in Language; we cannot in charity but judge them to be acted with the same Spirit, inspired with the same Breath, yet they yield a different sound. It is said of the Primitive Believers, that they continued, 〈 in non-Latin alphabet 〉 , with one accord, in Prayer and Supplication, Acts 1.14. And they were with one accord in one place, when the Holy-Spirit descended on them, Acts 2.1. And yet how seldom doth any public Congegration meet with one mind in the same place? As in an Organ, when some Pipes do make a sound, others keep silence: Mat. 18.19. If two of you shall agree on Earth, as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. God looks for an Agreement and Harmony in our Requests, if we would speed with him.

(2.) Because Christ foresaw how much the Church would need this Blessing. Divisions will arise, an Evil most unsuitable to Christianity; and yet the evil Genius that hath attended it; partly through Satan's Malice, he cannot else hold the Empire and Title to the World; he is not only Prince of the Power of the Air, but the God of this World. God permitteth him in his righteous Judgment, not only to have a great Power over the Elements, but to rule in the Hearts of Men. Now he could not keep his own, nor prevail against the Church, were it not for Divisions. As Cyrus in Herodotus, going to fight against Scythia, coming to a broad River, and not being able to pass over it, cut and divided it into divers Arms and Sluces, and so made it passable for all his Army. This is the Devil's Policy, he laboreth to divide us, and separate us into divers Sects and Factions, and so easily overcometh us. Christ knew that the envious Man would sow Tares. Partly through Weakness and Imperfection of Knowledge, divers Men may agree in one Aim, and yet not in one Way. The Apostle saith, (which indeed is the great Canon and Rule of Charity, when it is rightly understood and applied) Phil 3.15, 16. Let us therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you: Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same thing. I observe there, That among the godly, because of Difference of Light, especially in times of Reformation, there will be difference of Judgment, though they agree in the same Aim. As when divers Physicians are sent for to sick a Person; some think that the best way to cure the sick Person, is to take away all the corrupt Blood at once, others think it best to take it away by little and little; here is a Difference in Judgment, but yet the Aim is the same, all intend the good of the sick Party: So it is in curing a sick Church; some are for taking away all, and beginning upon a new Foundation, others for a regular Reformation, to try all ways, and all means of Recovery; this is a Difference. Or rather thus, When an House is on fire, some are for pulling it down, others are for quenching it, and letting the Building stand, it requireth a present Remedy, and in this hurly burly, the Master's Voice is not always heard: So it is in Reformation of inveterate Errors and Customs that have crept into the Church, there is a Difference of Judgment about the Cure, and God's Voice in the Confusion is not always heard. Partly, through vile Affections, Man's Nature is very prone to Discords, out of Pride, worldly Interests, desire of Precedency, Envy of one another's Reputes, irregular Zeal; all these make us touchy. Some are of a salt and fiery Humour, like Flax and Gunpowder, the least Spark catcheth, and setteth them into a Flame. Much Experience hereof we have in these Dog-days of the Church, wherein everyone is barking and biting at one another, whereby Christ is exceedingly dishonored, and the Cause of Religion much disadvantaged. Therefore that there might be some Sparks of Love kept alive in the Church, is Christ so earnest with the Father; Let them be one.

(3.) That we might know, that Unity among Believers is a possible Blessing. It seemeth many times past hope, and that it were as good to speak to the Winds to be still, as to Men's Prejudices and boisterous Affections. Ay, but there is Hope, Christ hath prayed for it, and his Prayers are as good as so many Promises; John 11.42. I know that thou hearest me always. This is a Fountain of Comfort and Hope.

(4.) To encourage us to pray for it. Endeavors with Men are without Fruit and Success; but let us ply the Throne of Grace more, and learn of Christ to go to our Heavenly Father, and wrestle with him in Supplications. In one place it is said, Rom. 12.18. If it be possible, as much as in you lies, live peaceably with all Men. Fac quod tuum est ; we must do whatever is possible; but we are not in the place of God: 2 Thes. 3.16. The God of Peace give you Peace always by all means. It seems as if a small matter would set all right, but we have it not in our Power: a little Light, a little Love, a little Light to make the Prejudices vanish; a little Love to conquer Animosities! But God alone must do the Work! he can bow Men's rugged and crooked Spirits; Isa. 11.6, 7. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf, and the young Lion, and the Suckling together, and a little Child shall lead them; and the Cow and the Bear shall feed, their young ones shall lie down together, and the Lion shall eat Straw like the Ox. It is an Allusion to the Beasts in the Ark, where all Enmity was taken away, they were all tame: So the Gospel can meeken the Heart. Not that so disagreeing Tempers shall remain in the Christian Church, which (though the ravenous Disposition of some did cease) would make a motley Company, and (as the Prophet speaks) like a speckled Bird; but besides the Extinction of noxious Qualities, all shall be governed by the same Spirit of Truth and Holiness.

4. Christ died for this End. Ephes. 2.14, 15, 16. He is our Peace, who hath made both one, and hath broken down the middle Wall of Partition between us: Having abolished in his Flesh the Enmity, even the Law of Commandments contained in Ordinances, for to make in himself, of twain, one new Man, so making Peace. And that he might reconcile both unto God in one Body by the Cross, having slain the Enmity thereby. He died, not only to reconcile us to God, but to one another, to make of twain one Body, and destroy the Enmity in his Flesh. Other Sacrifices are a sign of Separation, therefore he would be a Sacrifice of Union. The Flesh of Bulls and Goats were a W • ll of Partition between Jews and Gentiles ; but he would destroy the Enmity in his Flesh, to make of twain One. So Caiaphas prophesied, John 11.52. That Christ should die, to gather together in one the Children of God that were scattered abroad. Christ died to enlarge the Pale, that all Nations, though of different Rites, Customs, and Interests, might become One.

5. This he aimed at in his Ascension, and the pouring out of the Spirit. We read of the Unity of the Spirit, Keeping the Unity of the Spirit in the Bond of Peace, Ephes. 4.6. It is called the Unity of the Spirit, not because the Union is Spiritual and Mystical, but because the Spirit is the Author of it. Therefore it is said, 1 Cor. 12.4. There are diversities of Gifts, but the same Spirit. Christ would have but one Spirit to run through all his Members, that as they are united to one Head, so they may be animated by one Spirit. Christ is the Head of the Church, and the Spirit is the Soul of the Church. There is a Spirit of Communion. Look, as it is said, Ezek. 1.21. When the Beasts went, the Wheels went; and when those stood, these stood; and when those were lifted up from the Earth, the Wheels were lifted up over against them: the Reason is, because the Spirit of the living Creature was in the Wheels. So because the same Spirit is in one Christian that is in another, therefore they have the like Affections to procure the good of one another as much as may be. Christ giveth us the Spirit to make us One. But of this Spirit of Communion more hereafter.

6. This is the End of his gracious Dispensations, he giveth us Grace and assurance of Glory to this End: John 17.22. And the Glory which thou gavest me, I have given them, that they may be One, even as we are One. Understand it of the privilege of Filiation, we are made Sons, that we may live as Brethren; or of the Gift of Grace, the glorious Image of God is impressed on all the Saints, that Likeness may beget Love; or of an Interest in Glory, that those that expect to live in the same Heaven, may not fall out by the way, and disagree on Earth.

7. It is the End of his Ordinances and Appointments in the Church. Baptism, and the Lord's Supper, are to keep the Saints together: It is sad indeed, that the World maketh them Apples of Strife, when Christ made them Bonds of Love. We are all baptized by one Spirit into one Body, and have been all made to drink into one Spirit, 1 Cor. 12.13. It notes our Union with Christ, and one with another. And, 1 Cor. 10.17. We being many, are one Bread, and one Body: for we are all partakers of that one Bread. The Sacraments are Banners, under which we do encamp, and profess our Union and Brotherhood in the Army of Christ.

Use 1. How contrary are they to Christ, that love Strife, and sow Discord among Brethren; they are the Devil's Factors, Agents for the Kingdom of Darkness; they wholly frustrate the Design and Undertaking of Jesus Christ; he was incarnate, preached, prayed, died, &c. that his People may be one. Yea, they do not only what in them lieth to frustrate Christ, and make void his Aim, but do also disparage him before the World; he holdeth out to all the World, that his People are one Body, one Family, one House, and yet they are crumbled into Factions. Divisions in the Church beget Atheism in the World; Oh let it not seem a small thing to rend the Unity of the Church! But where shall this be charged? Everyone will excuse himself from the guilt of the present Breaches: Certainly we have all cause to reflect upon our own Hearts, and not make Application for others. It is usual with us to do as Judas, when Christ told his Disciples somewhat that concerned him, he looked round about upon the Disciples. So we look about upon others, when we should smite upon our own Thigh. One of the Bellows of Strife, is Crimination and Recrimination; therefore let us see a little who is guilty. The Unity is twofold, One in Mind, One in Heart; One in Judgment, One in Affection. Now what hast thou done contrary to either of these Unions?

1. If thou hast been a stickler in Novel Opinions, whereby Division hath been caused in the Church, thou hast disserved the Aim of Christ. Christians are bound to be of one Mind. 1 Pet. 3.8. Finally, be ye all of one Mind, &c. Phil. 2.2. Fulfil ye my Joy, that ye be like-minded, having the same Love, being of one Accord, of one Mind. 1 Cor. 13.2. Tho I have all Faith, so as I can remove Mountains, and have no Charity, I am Nothing. But you will reply, Will you enforce Judgment, or impose Belief? and make me an Hypocrite, and yourself an Usurper? And what are Novel Opinions? You condemn others, and they you; you preach against them, and they against you. Yea, but yet Christians should strive, as much as is possible, to be all of a Mind; and it should trouble thee, if forced to differ from the general Judgment of the Church. 〈◊〉 doubtful Matters, take not up an Opinion which will offend; beware of doubt • ul Disputations. He that dissents, had need have plain Evidence, and that the Truth should be brought with much demonstration to the Conscience: Arguments had need be express and clear, and he had need pray much, and consult, and confer with others. But when singularity and diversity of Opinions is affected, Homini congenitum est magis nova quàm magna mirari, and without any fear and jealousy, Men let loose their Hearts to Novelties; this is blame-worthy. When we have the Consent of the Church, a a less Light will serve the turn than for a Dissent.

2. Hast thou done anything to hinder the Church from being of one Heart?

(1.) By professing Principles of Separation, certainly it is a Crime. It is against Love, as Error is against Faith; it cuts asunder the Bands and Sinews of Christ's Mystical Body. In these Times, the Charge of this Sin is so frequent, that the Sin is little regarded. Every modest Dissent and Unconformity is branded with the Name of Schism, that Men think Schism no such Matter, or no such Crime. Jude 19. These be they who separate themselves, 〈 in non-Latin alphabet 〉 . Now it is dangerous to separate, and hard to discern, when it is lawful. The Question of Separation lieth in the dark, but the Enforcements of Love are plain and open. Divers allow but three Grounds of Separation, Intolerable Persecution, Damnable Heresy, and Gross Idolatry: We should hold Communion as long as Christ will. Scandal is a Ground of Mourning, but not a Ground of Separation; and whenever it is done, it must be with Grief.

(2.) They that prosecute Controversies in such a way as will not stand with Love, viz. with Passion, bitterness of Spirit, damning all Opposites, suppressing them by the Power of the Sword; Wrath, exulceration and bitterness of Spirit, are opposite to Love. Michael durst not bring a railing Accusation. The worst Adversaries are overcome with soft Words, and hard Arguments: Railing and Reviling, makes Men deaf to the Tenders of Reconciliation. Psal. 120.7. I am for Peace: but when I speak, they are for War. So is damning all Opposites, casting them out of Christ, urging things beyond the weight and consequence of the Opinion, censuring others as not Spiritual, 1 Cor. 14.37. Interest makes Men passionately and irregularly zealous. 1 Cor. 1.2. To all that in every place call on the Name of Jesus Christ our Lord, both theirs and ours ; not as a Party impropriating Christ, I am of Christ. So is domineering over Men's Consciences, and obtruding Opinions by Force; these are said to go in the way of Cain, Jude 11.

Use 2. Let us be as earnest for Unity, as Christ; let us think of Charity more than we have done, how to preserve Peace, as well as Truth. Certainly we that have one Father, are born of one Mother, acknowledge one Elder Brother, even Christ, by whom we are adopted, hope for one Patrimony, we should be more careful to keep the Unity of the Spirit in the Bond of Peace. We have a great many Contentions now for one holy Contention. Heb. 10.24. Let us consider one another, to provoke to Love and to good Works. What Arguments shall I use? The danger of the Papists on one hand, of Sects on the other: Of Papists; If ever the Beast were likely to recover of his Wounds, now it is. Our Divisions make us first a Laughing-Stock to the Enemy, and then a Prey; first we are had in contempt, then they use violence. And it may be just with God to suffer it; when Piety decreaseth, Charity is exiled; and Bitterness, Partialities, Strife, Suspicions are only left to reign and flourish. Certainly, if once a Peace were settled in the Reformed Churches, the Prophecies concerning Antichrist would soon be accomplished; those Relicts of God's Election, which do as yet remain in Spiritual Babylon, would soon come out from amongst them, who are now scandalized at our Divisions: As when a Boat is to take in Passengers, when all the Passengers are in the Boat, they launch out, and hoist up Sail. They are weary of the Idolatry and Superstitions of the Romish Church, and would soon break the Cords wherewith they are now held; Truth would have a greater Power. Acts 4.32, 33. And the multitude of them that believed, were of one Heart, and of one Soul: neither said any of them, that ought of the things which he possessed was his own, but they had all things common. And with great Power gave the Apostles witness of the Resurrection of the Lord Jesus, and Grace was upon them all. As to Sects on the other side, Libertines daily increase, by means of the Divisions amongst them that fear God, and grow formidable in the variety of their Combinations and Endeavors. Jude 11. Woe unto them, for they 〈◊〉 gone in the way of Cain, and run greedily after the Error of Balaam for Reward, and perished in the gain-saying of Core. There would be an end of this Itch, if all that fear God would join together as one Man in the defense of the Gospel. Alas! we have striven long enough, hindered the common Salvation long enough; Scandals enough have been given: it is high time to renounce all Fruits of Revenge and Ambition, and think of Peace and Unity.

But you will say, What would you have us to do?

I Answer, Something with God, something as to Men. Something with God; Pray and Mourn, lay to Heart the Divisions that are among God's People. I speak for Zion 's sake, we should be very earnest with God for Zion. Isa. 62.1. For Zion 's sake I will not hold my peace, and for Jerusalem 's sake I will not rest, until the Righteousness thereof go forth as Brightness, and the Salvation thereof as a Lamp that burneth. A great House is smitten with Breaches, and a little House with Clefts; not only Kingdoms, but particular Families are destroyed, when the Members of them are divided in Opinions and Affections. Psal. 122.6. Pray for the Peace of Jerusalem; they shall prosper that love thee: Let this be your constant Request to God; be not acted with a private factious Spirit.

Something is to be done with Men. I do not speak now how to keep Peace, it is past that, but how to restore it now it is lost. What shall we do? The Apostle telleth you, Phil. 3.15, 16. Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto ye have already attained, let us walk by the same Rule, let us mind the same Thing. There is no Remedy now left, but brotherly-forbearance towards those that hold the Foundation. It were to be wished that we could agree, not only in Fundamentals, but in all other the Accessaries of Christian Doctrine. But this cannot be hoped for; What then? shall the Rent go further and further, without any Remedy? No: let therefore all Parties, that in the judgment of a regular Charity, may be presumed to have owned Christ, walk together as far as they have attained. And how is that? I can only propound my Wishes and Desires; let them, reserving their private Differences to themselves, come under some common Rule, or solemn Acknowledgment of the Foundations of Religion. What if there were a Form drawn up to that purpose, to which both should stand? I think, to state Fundamentals, is a Matter of great difficulty; God would make us cautious of every Truth; therefore the Canon of the Scripture is very large. But there are some things propounded in the Scriptures, as absolutely necessary, without which Salvation cannot be had: If we were mutually engaged to the Profession of these, patiently bearing with one another in other things undecided, mutually abstaining from Magisterial Decisions and Enforcements, and obtruding Opinions upon one another by Violence; and all rash Condemnations, castings out of Christ, limiting Religion to our own Party, saying; Here is Christ, and there is Christ; as if Christ were divided; commending one another's Prosperity to God by mutual Prayers, this were a healing Course. Let us perform all mutual Offices of Love and Spiritual Counsel to one another; strengthening one another in solid Piety, holding forth light in the lesser Differences, with all modesty and candor; and in Civil Matters, standing as one Man against the common Enemy, and using Endeavors to promote the Kingdom of Christ, without any Reflections on our private Honor, Profit, and Interests. If this were once done, I doubt not but the Fog would vanish, and we should find ourselves nearer to one another than we do imagine. I am not altogether out of hope that this will be done, because of the Promises. It is done already in the Kingdom of Poland, between the Lutherans and the Calvinists.

Use 3. To persuade the Ministers of the Gospel to a greater Concord and Amity in the joint discharge of their Work. Christ prayeth here for the Apostles, that they may be One. How should we agree together in pressing Duty, reprehending Sin? This would be an effectual and potent Means, not only to the Peace of the Church, but Success of the Gospel. Schism in the Church of Corinth, arose from the Emulation of Ministers among themselves, one striving to excel the other in Eloquence and Favor among the People, and contemning Paul and others, that followed the simplicity of the Gospel. So the Apostle noteth it elsewhere; Phil. 1.15. Some preach Christ out of Envy and Strife, and some also of Good-will. It is usual, that one carpeth at another's Gifts, one standing in the way of another's Honor and Profit; like Men in a Boat, justling at one another till the Boat itself be sunk. One faileth, and yieldeth to the Promises and Threatenings of the World, another standeth stoutly; and from their different Practices, there proceed different Interests and Opinions. We should with a combined Strength promote the Gospel.

2. Observe the Pattern; he doth not only pray, Let them be One, but shows what kind of Oneness he meaneth, as we are One. Some think, that by we is meant, the Father, and Christ as Mediator, between whom there was an Agreement in the Work of Redemption; this is true: but Unity of Essence, I suppose, is here intended, there being a plain intimation in the Context of the 〈 in non-Latin alphabet 〉 , peculiar to the Trinity, ( viz. Ver. 21.) But what then shall we say to the Arians? I Answer, In this 〈 in non-Latin alphabet 〉 is implied, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; not an exact Equality, but some Resemblance; not the same Unity, but a like.

Doct. The Union of Believers with Christ the Head, and with one another, hath some resemblance to the Unity that is between the Divine Persons themselves.

1. It is a Spiritual Union; not Natural or Civil, but Divine and Spiritual.

2. It is a close Union. Between the Father and the Son, there is not only Consent, but Unity of Essence; there cannot be a greater Unity. So there is a close Unity between the Members of the Mystical Body, by Love, and Peace, and Concord, and delighting in one another. It is Vnitas Pluralis, & Pluralitas Vnita, saith Bernard.

3. It is a constant and inseparable Union. The Divine Essence may be distinguished, but not divided. They that are united to Christ, cannot be separated from him, and should not from one another. Take heed of straggling; What becomes of the Member that is cut off from the Body? the Branch from the Root? It is dangerous to run from the Shepherds Tents.

4. It is an Holy Union. There is no Unity, but what standeth with Purity. Mark 9.56. Have Salt in yourselves, and Peace one with another. The Heart must be kept pure and Holy. Loose Zeal, it is not Unity, but Compliance. Peace with Men is bought upon hard Terms, when we must go to war with God: It is better still to be a Man of Contention. An Agreement in Evil, is like that of Herod and Pilate, who shook hands against Christ. Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man shall see God. A Man may see God without Peace, but he cannot see God without Holiness.

5. It is an Unity which consisteth with Order and Distinction. There is in the Church a Subordination of Callings▪ by which its Beauty and Strength is maintained; and if we would keep this Unity, we must yield Honor to one another's Gifts and Places. In the Body Natural, the Eye meddleth not with Hearing, nor the Ear with Seeing; the Foot talketh not; the Office of the Hand is to dress the Body, that of the Foot to support the Body. The Soul giveth Life to all the Parts, there is ground of Unity; but the Parts have several Offices, and there is ground of Order and Comeliness. The Soul enlivens the Feet, as well as the Hands and Breast. It is comfortable to see all conscionably in their way, joining together for the common Good.

Use. Let us study to imitate the Trinity: as in the Case now before us, there is a little resemblance of the Mystery of the Trinity. Men cry for an Union, and yet make no Conscience of Separation. They would have an unholy Mixture, a carnal Compliance and Consent, for Carnal Ends, out of Worldly Policy: As Ice amasseth into a Body Iron, Water, Wood, Sticks, and Stones. We have one Unity, but observe not due distinction therein; Is there not an horrible Invasion of Callings, and thence comes Confusion and Disorders? Ministers turn Soldiers, and Soldiers turn Ministers? Oh, but remember, Christ commendeth this Pattern to us, Walk as those that are One, as Christ and the Father are One, seeking one another's Welfare, rejoicing in one another's Graces, as if they were our own; contributing Counsel, Simpathy, Spiritual Assistance, and Prayers for the Common Good. When the Finger is hurt, there is pain through the whole Body. We should live, as if we had but one Essence and Interest. It is almost in vain to hope for the Public at present, but in your particular Societies, faithfully, yet regularly, use your Gifts for the Common Good, so as that you may neither dishonor the Head, nor dissolve the Union between the Members.

3. I Observe, That Christ seeketh it of God; he beggeth Perseverance, that they may be One.

Doct. It is God that keepeth the Saints together. Nature is prone to Discord; if God should leave us, we should soon discover what is in our Hearts. God doth it sometimes by his Providence, letting loose the common Enemy; as a Dog let loose, makes the Sheep run together: Or by inflicting great Distress; as two Ends of Wax are joined together in the Fire: Or he can take off Contention, as a Judge. Sometimes by his Spirit, and the constant Influences of his Grace, of Light and Love. God made Esau a Friend to Jacob ; let Spirits be never so rough, he can meeken them.

Use. Acknowledg God in this Matter; He will be known, as the Lord of Hosts, and as the God of Peace. Acknowledg him in this Matter, in Prayer, and Praise: In Prayer, before Division is broken out; if God did but leave Men to their own sway, they would never be at Peace. After Divisions are broken out, Prayer is the best Means to settle the Church. It is God's Prerogative to speak Peace; when Men have wearied themselves in the pursuit of it, it is God must give it. Acknowledg him in Praise, in Days of Peace and Tranquility; when there is a happy Union among the People of God, give thanks to his Name for it, for it is God alone, who is the God of the Spirits of all Flesh, that unites the Spirits of Men to one another.

SERMON XX.

IN this Verse Christ declareth how he had performed his Duty to the Apostles, when corporally present with them, which Help was now to be removed: He had said before, I am no more in the World ; and he saith now, Whilst I was with them in the World, I kept them, &c.

The Argument is taken from the Necessity of the Request, and the Equity of it.

1. The Necessity. He could no longer keep them as he had kept them, by his visible Presence, outward Ministry, and familiar Conversation; therefore he beggeth the Father to keep them. Christ is careful to remedy every Defect; when the visible external Custody was to have an end, then he beggeth the Spiritual.

2. The Equity. When thou commendedst them to me, I kept them; now I commend them to thee, do thou keep them. Which is not to be so understood, as if Christ did totally resign his Charge unto the Father, or as if the Father and Son kept us by turns: No, as the Father is not hitherto excluded, so not the Son for the future. But he speaketh of his visible familiar Presence and Care, which was now to cease; and in lieu of it, he beggeth his Father's Custody and Tutelage; and that upon this Ground, because of his faithfulness during his corporal Presence.

In the words, you may observe,

• First, Christ's Care.
• Secondly, The Fruit of it.
  • 1. As to the Elect.
  • 2. As to the Son of Perdition.

Which that it might not be scandalous to his Custody, or manner of Keeping, is mollified by a Prediction or Prophecy of Scripture.

[ While I was with them in the World ]; Corporally, visibly Present, familiarly Conversant: He speaketh as if he were already gone, because the time of his departure was at hand.

[ I kept them in thy Name. ] Christ kept them, as Man, instrumentally; by teaching, conversing, warning, by daily Precepts and Examples; as God, as the principal Agent, by inward Influxes and Operations of Grace; as it is presently added, in thy Name, by thy Authority and Power, for thy Glory.

[ Those that thou gavest me, I have kept, and none of them are lost. ] I shall only open the different manner of Keeping and Losing, Spiritually and Corporally; none were lost by Death or Defection. Spiritually, Christ kept them against the World, the Flesh, and the Devil. Satan had a Spite at them: Luke 22.31. Simon, Simon, behold, Satan hath desired to have you, that he may sift you as Wheat. Their own Hearts are weak, and apt to stagger: John 6.66. Many of his Disciples went back, and walked no more with him. Then said Jesus unto the Twelve, Will ye go away also? The World is a dangerous Place. He had kept them corporally, from Death and Danger; they were neither killed, nor drowned, as they were in danger; Mat. 8.25. Master, save us, we perish. That Christ kept both ways, is clear by this Evangelist's own Exposition, John 18.9. That that Saying might be fulfilled, which he spake, Of those which thou gavest me, have I lost none. Christ is there capitulating for his Disciples; that place showeth he had an exact care of their bodies, as well as their Souls.

[ But the Son of Perdition. ] Let us clear this a little. May any of those that are given to Christ miscarry? Certainly no; his Charge was, John 6.36. That of all which the Father had given him, he should lose nothing. His Prayer is, John 17.24. Father, I will that they also whom thou hast given me, be with me where I am. But what shall we make of this place? I will not trouble you with the several Answers, but give you that which I conceive most proper. Here pray mark, it is not Except, but But, and it must be supplied; only Judas was lost, who is not excepted, but opposed: not excepted as one of the former; 〈 in non-Latin alphabet 〉 , is not put exceptively, but adversatively, as in the curt Forms of Scripture it is taken elsewhere. I say, there is no exception made of Judas, as if he had been given to Christ, and afterwards fallen away; but when he had mentioned their keeping, he would oppositely put the losing of Judas. This Phrase, 〈 in non-Latin alphabet 〉 , is thus used, Rev. 21.27. There shall in no wise enter into it anything that defileth, neither whatsoever worketh Abomination, and maketh a Lie, [but] 〈 in non-Latin alphabet 〉 , they which are written in the Lamb's Book of Life. Mat. 12.4. It was not lawful for him to eat, (namely, of the Shew-bread,) neither for them which were with him, [but] 〈 in non-Latin alphabet 〉 , only for the Priests. And yet more clearly, 2 Kings 5.17. Thy Servant will henceforth offer neither Burnt-Offering nor Sacrifice unto other God's, [but] unto the Lord. Acts 27.22. There shall be no loss of any Man's Life, [but] of the Ship.

By the Son of Perdition, is certainly meant Judas. Christ had before said, One of you is a Devil, John 6.70. John 13.18. I speak not of you all, I know whom I have chosen; but that the Scripture should be fulfilled, He that eateth Bread with me, hath lift up his Heel against me ; and, Vers. 21. Verily, verily I say unto you, that one of you shall betray me. It is an Hebraism, as 〈 in non-Latin alphabet 〉 , Children of Wrath, Ephes. 2.3. so a Child of Hell. Judas did not only merit Perdition, but was destined to it, as a Son of Death; for he shall surely die, 1 Sam. 20.31. So because Judas did not only deserve Destruction, but was appointed to it, therefore he is called the Son of Perdition ; though the Treason was not fully accomplished, yet he was about to execute it. Nonnus rendereth it, a Son of the Destroyer, as referring to Satan.

[ That the Scripture might be fulfilled. ] That, is many times put for Then: It was not therefore foretold, that it might be done; this would put the Sin on God; but this was the Event, then the Scripture was fulfilled. But what Scripture? Our Lord hath not respect to one place, but to many, that speak of Judas 's Treason and Punishment. Psal. 41.9. Yea, my own familiar Friend, in whom I trusted, which did eat of my Bread, hath lift up his Heel against me. Which is applied to Judas, Joh. 13.18. He which eateth Bread with me, hath lift up his Heel against me. So, Psal. 69. from Ver. 21, onwards. They gave me also Gall for my Meat, and in my Thirst they gave me Vinegar to drink, &c. The 26 th Verse is applied to Judas. Acts 1.20. For it is written in the Book of Psalms, Let his Habitation be desolate, and let no Man dwell therein. So Psal. 109.8. which is also quoted in that place, His Bishopric let another take.

Why is this Passage mentioned?

• 1. To comfort the Disciples, that they might not stagger in their Faith.
• 2. To avoid the Scandal, as if Christ could not discern an Hypocrite.
• 3. To show God's Hand and Counsel in all this, as by and by more fully.

Because this Text mainly concerneth a Matter past, and there is no Common-place but what hath been handled in the former Verse, I shall dispatch all in brief Hints.

First ; I begin with Christ's Care: Whilst I was with them in the World, I kept them in thy Name.

1. Observe; We cannot withstand Danger by our own Strength. It is Jerome 's Observation. Christ saith, I kept them ; he doth not say, I gave them Free-will to keep themselves. And it is confirmed by another Scripture, 1 Sam. 2.9. He keepeth the Feet of his Saints. The Feet are put for all kind of Actions, Courses and Endeavors. For by strength shall no Man prevail ; that is, by his own strength. God will have this Honor, as to be the Author of Grace, so the Preserver of it; as the making of the World, and keeping of the World, is put into the same hands. You rob God of his Honor, when you look elsewhere. Take heed then of going forth in the strength of your own Resolutions. The Devil doth not fear us, but the Guard that is about us. Peter was a sad Instance; Tho all Men do deny thee, yet will not I deny thee: At first he out-braveth a whole Troop, and afterwards falleth by the accusation of one Damsel. A bold Resolution doth not carry out a Man so far as an humble Dependence; a silly Wench discourageth this stout Champion. Every small Temptation is sufficient to overturn a Man puffed up with the confidence of his own strength, the weak Blast of a Damsel's Question. What poor Creatures are we, when God leaveth us! We cannot be without these Providences. Audeo dicere (saith Austin ) utile esse superbis, cadere in aliquod manifestum opertum peccatum, ut salubrius sibi displiceant. The Saints fall so often, that they may stand the firmer. Nay, if you do not fall foully, you will meet with a great deal of Uncomfortableness and Weariness in the ways of God; our Strength will soon tire. Learn this, the best of you, you that seem to have most reason to stand. Peter had been with Christ on the Mount, Mat. 17.1. in the Garden, Mat. 26.37. assured of his Glory, armed against his Sufferings, and yet now denieth him.

2. Observe; How loyal, faithful and tender Christ is over his Charge. He is loyal to God, I have kept them in thy Name ; faithful to his Flock, he omitted no point of the Duty of a good Shepherd; he was tender of them. Whilst I was with them in the World, I kept them ; and now he surrendreth his Charge into God's hands. Judas was lost, not out of any impotency and carelessness in Christ, he was not in his Commission, but through his own malignity. Christ is faithful, for he giveth an account to God, none of them is lost, just as he will at the last day; it is but a Type of what he will do then: He will present all the Faithful to God; Heb. 2.13. Behold, I and the Children which God hath given me: And he will disclaim Hypocrites, as he doth Judas.

Use 1. Let us learn, how safe it is to be in Christ's hands and keeping. Christ was a faithful Shepherd when he was upon the Earth; and though his corporal Presence be removed, yet it is supplied by the Spirit: he hath still a care of his Flock; the Lambs, those that are most tender, he carrieth them in his Bosom; he hath a particular care of every single Believer, though there be so many Thousands in the World. John 10.3. I know my Sheep by Name: John, Anna, Thomas, however called and distinguished in the World. He is careful to provide good large Pasture, to supply your Defects. His Conduct is gentle and tender, as the little ones are able to bear, and to guide you with Dispensations suitable to your Work, and Temptations are proportioned to your Growth and Experience. Paul was not buffeted till his Rapture. After ye were illuminated, ye endured a great Fight of Afflictions. Heb. 10.32. The Castle is victualled, before it is besieged. He is constantly watchful over you, taketh notice of Decays of Grace, and spiritual Languishments, to reclaim and reduce his People, when gone astray. Isa. 30.21. Thine Ears shall hear a Voice behind thee, saying, This is the Way, walk in it, when ye turn to the right-hand, and when ye turn to the left. You may be confident of his keeping, if you will but choose him for a Shepherd, and put your Souls as a Pledg in his hands. Psal. 23.1. The Lord is my Shepherd, I shall not want. Walk on in a Course of Obedience, referring yourselves to Christ's care.

Use 2. We should learn of Christ to be faithful to our Charge. We that are Ministers, should keep those that are committed to us in God's Name, that when we die, or by Providence are called away from our People, we may plead our Faithfulness; Father, I have kept them in thy Name. If we give not warning to the Sinner, His Blood will God require at our hands. Ezek. 3.20. As under the Law, if an Ox or Sheep were laid to pledge, and it did miscarry, the Party was to make it good: So, Heb. 13.17. They watch for your Souls, as they that must give an Account, that they may do it with Joy, and not with Grief. It is an heavy Charge, and a great Trust; the Account of lost Souls will be craved at your hands. So also you that are called to a Family, you have a Charge; you are not only to provide for them corporally, but spiritually, that when you die, you may commend them to God upon these Terms: Whilst I was with them, I kept them in thy Name.

3. Observe; God hath many ways of keeping, mediate and immediate : Immediate, by his own Spirit, this Christ beggeth for them; mediate, by Christ's corporal presence, I have kept them ; by the Guides of the Church; by Angels, they are a part of our Guard. Heb. 1.14. Are they not all ministering Spirits, sent forth to minister to them that are Heirs of Salvation? They have a great deal of Employment about God's Children. Psal. 91.11. He shall give his Angels charge over thee, to keep thee in all thy Ways. Against bodily Dangers the Angels watch over us, God against spiritual Dangers. So by Grace in the Heart: Prov. 4.5, 6. Get Wisdom, and she shall keep thee. These are the inward Means of Preservation.

Use 1. Admire the Providence of God about such a Creature as Man is. It is counted a matter of great State, to have at our Heels a long Train of Followers; these mighty Peers of Heaven are our Attendants. How many Guards hath he set upon us! His Spirit, his Angels, glorious Angels, they behold God's Face, and watch over our Feet; his Ministers; the outward Supplies of Providence, and Grace in the Heart. If our Protection were visible, all the Princes in the World would come short of it; a Guard full of State and Strength. Even little Ones have their Angels stand by their Cradles.

Use 2. Learn to wait upon God, though you want an outward Guard and Vail of Safety. Christ's corporal Presence was removed, and supplied by the Spirit; and if God can make us amends for Christ's Company, certainly for an outward Comfort and Blessing. Do not limit God to one way of keeping; he hangeth the Earth upon nothing, how doth he keep the Earth? A Feather will not stay in the Air. Man liveth not by Bread alone, but by every Word that proceedeth out of the Mouth of God. Mat. 4.4. Not only by the outward Supply, but the Promise, and the Sustentation of Providence. God can bring Water out of the Rock, as well as out of the Fountain. When we have outward Supplies, we are many times worst. Our well-being doth not lie in these things, but in God's care, which may be expressed in several ways. Christ may put that Question to us, that he did to the Apostles, Luke 22.35. And he said unto them, When I sent you without Purse, and Scrip, and Shoes, lacked ye anything? And they said, Nothing. God sendeth abroad his Servants many times, to make experiments of the care of his Providence; they are helpless and shiftless, but did ye lack anything? The Lord can wonderfully incline the Hearts of Men, and dispose of the Creatures for the Supply of his People; he cometh in by wonderful and unexpected ways of Supply. It were easy to give Instances, if my intended Brevity would permit. Merlin was hid in a Hay-mow, in the Massacre of Paris, and an Hen came constantly, and laid an Egg every day for a Fortnight.

4. Observe; That Christ's keeping extendeth to corporal Safety. So it is quoted, John 18.8, 9. If ye seek me, let these go their way, that the Saying might be fulfilled, which he spake, Of those which thou gavest me, have I lost none. God is in Covenant with both Body and Soul, and he looketh after both; for the Body, as far as it is necessary for his Service, and for our Profit and Salvation, as well as for the Soul; therefore it is but reason we should depend upon him for both. It is a pretty Question, Which is more difficult, to believe in Christ for Temporals or Spirituals? The Reason of doubting is, because Promises for Temporals are not so express, and so exactly accomplished in the Letter, as they are in Spirituals. But certainly Heaven, and Pardon of Sins, are greater Mercies; and if Conscience were opened, and the Heart serious, we should see the difficulty to obtain them to be greater. There are greater and more plausible Prejudices against Pardon of Sins, than against daily Bread. God feedeth all his Creatures, even the young Ravens; but he pardoneth but a few, and blesseth them with all spiritual Blessings. But here is the Mistake: Bodily Wants are more pressing, and here Faith is presently to be exercised with Difficulties; and Men are careless of their Souls, and so content themselves with some general desires, and loose hopes of Ease and eternal Welfare, which Hopes import their Security and Presumption, not their Gospel-Faith. But certainly, he that durst venture his Estate into Christ's hands by a genuine Act of Faith, doth a less thing, than he that by a genuine Act of Faith ventures his Soul. They say, they find no difficulty in believing in Christ for Salvation, and Pardon of Sins, and yet cannot trust him for daily Bread, for Maintenance, which God giveth to the Ravens, and bestowed upon them when they were Children of Wrath. Well then, trust Christ for these common Mercies. You shall have temporal Safety, as long as God hath a mind to employ you in his Service, and as much as is necessary to glorify him, and keep your Hearts good. In other things we must moderate our desires; God is a better Judge than we are ourselves; and then by an undisturbed Faith, without doubts and carkings, wait upon him. When you cark, and run to unlawful Means, you take Christ's Work out of his hands, and put it into your own; yea, you put yourselves out of Christ's keeping, and put your Safety into the Devil's hands. O the Children of God should consider this! Do you expect God should give you spiritual and eternal Safety, and not temporal? Shall he give the greater, and not the less? Martha was of this Temper; John 11.23, 24. Jesus saith to her, Thy Brother shall rise again: O, saith she, I know he shall rise again at the last Day ; as if it were an easier matter to raise him up after so many Years, than after four Days. If you put your Souls, which are the more excellent part, into Christ's hands, will you not put your Bodies? Will you not trust him with all that you have? You should make Experiments this way. How are you temporally kept? It is good to be acquainted with God by little and little; to trust him with smaller Matters, and then with greater. And what is this Trust? Leave all to God's disposal, having served Providence in the use of Means. It is a shame to see Christians prole and shift, as if they had no Father in Heaven, no Mediator to take care of them.

Secondly ; Now I come to the Success and Fruit of Christ's Care.

• I. As to the Elect.
• II. As to Judas.

I. As to the Elect: I have kept those whom thou hast given to me, and none of them is lost. None of the Elect can be lost; God's Election cannot be weakened by the falling of Hypocrites. Christ may lose Members, as he is Head of a Visible Church, but not as he is Head of a Mystical Body. One of you shall betray me, but I know whom I have chosen, John 13.18. As if he had said, this will not defeat my purposes of Grace. So, Rom. 11.7. The Election hath obtained it, and the rest were blinded. God's Election worketh through all Prejudices, wicked Parents, bad Education, a dumb Ministry: and others are hardened, notwithstanding all Advantages; as Judas, though of the Seed of Abraham, though an Apostle, though under Christ's Inspection. The Fathers compared Paul and Judas, Paul an open Enemy, Judas a seeming Friend. 1 Tim. 2.18, 19. Who concerning the Truth have erred, saying, that the Resurrection is past already, and overthrow the Faith of some. Nevertheless, the Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. As those that build a Palace, are wont to lay a firm Foundation; so God in building a heavenly City, he hath laid a Foundation, by which is meant God's Election, which is the great Ground-work of Salvation; whoever fall, God's Elect stand sure.

Use. Let us not be troubled at the Defection of Hypocrites, let it not shake our Belief of the Doctrine of Perseverance; be not offended, as if the Salvation of the Elect were not sure. Tho glorious Luminaries are quenched, and those that seemed to be Stars, leave their Orb and Station, God's Election standeth sure. When a Tree is shaken, rotten and unsound Fruit comes clattering down. The Devil never had such a season to set Men on work to broach the Doctrine of the Apostasy of the Saints, because of the general Defection and Miscarriage of eminent Professors. In this case let us run to the Scriptures. The Defection of one from the College of the Apostles, was a great Scandal; but Christ saith, That it might be fulfilled which was written: So when any Scandal falleth out, thus should we run unto the Scriptures.

II. As to Judas, who is here called the Son of Perdition.

1. Observ. In the General; That there are some Persons that are so willfully set to destroy and damn themselves, that they may be called Sons of Perdition. As here is one that perisheth in Christ's own Company, a Prey taken out of his Hands; one that was never the better for all the care of Christ, for seeing his Holy Life, and for the excellent Discourses that he heard from him; for all the Kindness that he had shown to him, in taking him into a near Office and Service about himself; for bestowing on him the Gift of Miracles; for trusting him with the Bag. Christ had lately washed his Feet, as well as of the rest of the Apostles; yet he obstinately goeth on in ways of Self-Perdition, and his purpose of betraying his Lord and Master, yea, contrary to many Warnings given him.

Use. Oh take heed of a willful obstinacy, and wresting yourselves out of the Arms of Mercy! of being of such a disposition, that nothing will reclaim you, for that is to be a Son of Perdition. Wilful Sins have a greater mark upon them than other Sins; As when you go,

1. Against an express Commandment. Prov. 13.13. Whoso despiseth the Word, shall be destroyed; but he that feareth a Commandment, shall be rewarded. If a Commandment stand in your way, it should be more than if a Band of Armed Men stood to hinder you. Many make nothing of a Commandment; they fear a Judgment from God, or a Punishment from Men, but never stand upon the Word of God.

2. Against express Warnings of those that wish well to your Souls. Deut. 1.43. So I spake unto you, and you would not hear, but rebelled against the Commandment of the Lord, and went presumptuously up into the Hill. When Men are wedded to their own Inclinations, outfacing all Challenges in God's Name, they will do what they are set upon. Psal. 12.4. With our Tongues will we prevail, our Lips are our own: who is Lord over us? This is not far from a Judgment. 2 Chron. 36.15, 16. And the Lord God of their Fathers sent to them by his Messengers, rising up betimes, and sending, because he had compassion on his People, and on his Dwelling-place. But they mocked the Messengers of God, and despised his Words, and misused his Prophets, until the Wrath of the Lord rose against his People, till there was no Remedy. This Contempt will draw down Wrath, no means to appease God.

3. Against Checks of Conscience, and Motions of God's Spirit in our Hearts. Acts 7.51. Ye stiff-necked, and uncircumcised in Heart and Ears, ye do always resist the Holy Ghost. Conscience telleth them, ye ought not to yield to this Sin, whatever the Profit and Pleasure be; yet Men kick against the Pricks, and do that which their own Hearts disallow. Rom. 14.22. Happy is he that condemneth not himself in the thing that he alloweth. And in spite of these good Motions, they will go forward to perfect the Sin which they have in chase; then God lets them alone, lets them go on, till they perish.

4. Against Restraints of Providence, when God hath hedged up their Way with Thorns, or they have found much inconvenience in that course. 2 Chron. 28.22. In the time of his distress he trespassed yet more and more: This is that King Ahaz; the Scripture sets a Brand upon him. As Balaam would go on, 2 Pet. 2.16. But was rebuked for his Iniquity: the dumb Ass, speaking with Man's Voice, forbad the madness of the Prophet. When Men go on over the Belly of more than ordinary Opposition, till they perish. A Miracle will not stop a Sinner in the violent pursuit of his Lusts. Providence hath a Language that biddeth us stop, but the sway of Lusts is great, and breaks through all Restraints. Oh! take heed then of being self-willed, stout-hearted in a sensual course, wedded to our own Inclinations, of being a Slave to Sensual Appetite, and being led by it more than by Holy Reasons. Take heed of love to some unmortified Lust, especially to Covetousness; this is the cause of extreme violence in Sin. Jer. 44.16, 17. As for the Word that thou hast spoken to us in the Name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own Mouth, to burn Incense unto the Queen of Heaven, and to pour out Drink-Offerings unto her.

2. Observe from his Character, The Son of Perdition. The same Name is given to Antichrist, 2 Thess. 2.3. That Man of Sin be revealed, the Son of Perdition. Judas was a Type of Antichrist ; as they said of the blind Man, John 9.9. Some said, This is he: others said, He is like him. The Pope boasteth, that his Seat is Apostolical, and that he is the Successor of an Apostle: If we grant it, and he will needs be a Successor of an Apostle, there is an Error in the Person, it is not Peter, but Judas. Let us see the Parallel.

1. Judas was not a Stranger, but a pretended Friend, and an Apostle, Acts 1.17. He was numbered with us, and obtained part of this Ministry. So the Pope obtained part of this Ministry. Turks and Infidels are Enemies to Christ; Antichrist must be one that seeketh to undermine Christ, under a pretence of Friendship, 〈 in non-Latin alphabet 〉 , for and against Christ. He maketh War with the Horns of the Lamb, Rev. 13.11. If he were a professed Adversary, what Mystery were there in it? Now it is a Mystery of Iniquity, 2 Thess. 2.7. A false Prophet, Rev. 16.13. It is wisdom to discern him. Rev. 13.18. Here is Wisdom. Let him that hath understanding count the Number of the Beast.

2. Judas sold Christ for a small Matter: So, Omnia Romae venalia, Pardons, Indulgences, Freedom from Purgatory, all to be bought at Rome. The Antichristian State maketh a Market of Religion: Truth is made to yield to Interest and Profit.

3. Judas betrayed Christ with a Kiss. Antichrist is a true Adversary of Christ, and yet pretendeth to adore him: He pretendeth to be his Servant and Vicar, and is his Enemy; not an Enemy without the Church, but within the Church, that betrayeth Christ under a color of adoration.

4. Judas was a Guide to them that came to take Jesus. Christ is in Heaven, Death hath no more dominion over him, his natural Body is above abuse; but in his mystical Body, he still suffereth. Acts 9.4. Saul, Saul, why persecutest thou me? The Pope is the Head of the Persecuting State; others are his Emissaries and Agents, to persecute Christ in his Members. It is a Politick Religion, carried on with Cruelty.

5. Judas was 〈 in non-Latin alphabet 〉 , the Son of Perdition, as destroying himself, and involving others in the same Condemnation. So is Antichrist called in the Revelations, 〈 in non-Latin alphabet 〉 , Rev. 9.11. and 〈 in non-Latin alphabet 〉 , the Destroyer of Souls, of himself and others.

Use. Let all these things open our Eyes, that we may behold the Man of Sin: One Egg is not more like another, than Judas and Antichrist.

3. Observe; That Carnal Practices will end in Perdition. Because Judas is called the Son of Perdition, let us see what course he took to undo himself. Let us look upon his Sin, and Punishment.

1. For his Sin. In the Story of Judas, four Sins are most remarkable, his Covetousness, his Hypocrisy, his Treason, and his Despair.

(1.) His Covetousness. This was the Root of all, as indeed it is the Root of all Evil, 1 Tim. 6.10. Christ had made him his Treasurer; and carrying the Bag, is a shrewd Temptation to a Carnal Heart. John 12.6. This spake he, not that he cared for the Poor; but because he was a Thief, and had the Bag, and bare what was put therein. He was a bad keeper of the Stock, appropriating it to his own use, to make himself a Store and a Subsistence; having a mind to forsake Christ, because he had so often heard him speak of his Sufferings, and the Persecution of the Apostles. And mark, he pretends Piety and Religion, to disguise his Covetousness, when it was his own private Interest. There was a Woman that took a pound of Ointment of Spikenard, very costly, and anointed the Feet of Jesus, Vers. 3. And Judas said, Why was not this Ointment sold for three hundred Pence, and given to the Poor? But this he said, not that he cared for the Poor; but was a Thief, and had the Bag. At length love of Money, joined together with Spleen, prevailed on him so far, that he sold his own Master. He that loveth the World, hateth God; he that is greedy of Gain, will sell his Soul, and Heaven, and Christ, for Money; there is nothing so vile but he will yield to it. There was somewhat of Envy and Revenge in it: Mat. 26.14, 15. Then one of the twelve, called Judas Iscariot, went unto the Chief Priests, and said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirty pieces of Silver. Then ; When was it? When Christ had checked him for rebuking the Woman; he stomached the Disappointment; as Carnal Men will storm when their Hypocrisy is discovered, and their Carnal Ends disappointed. Christ, by commending the Woman, enraged him.

(2.) His Hypocrisy. He continued the Profession of an Apostle▪ preached against Sin, seemed to be zealous for the Poor. Nay, his Hypocrisy was augmented by the constant means he had to convince him, he was hardened in it the more. Jesus Christ was a constant Preacher of Repentance; and all those Sermons and Discourses Judas heard securely. Christ often admonished him of his Sin; John 6.70. Have I not chosen you twelve, and one of you is a Devil? John 13.18. I speak not of you all, I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth Bread with me, hath lift up his Heel against me. He was threatened, that it had been better for him that he had never been born. Mat. 26.24. The Son of Man goeth as it is written of him: but woe unto that Man, by whom the Son of Man is betrayed: it had been good for that Man, if he had not been born. But all this would not do, it did not rouse his Conscience, and make him bethink himself, and to consider that he was not hidden in his Disguise. When Christ spoke it more pressingly: Mat. 26.23. He that dippeth his hand with me in the Dish, the same shall betray me. Vers. 25. Judas, which betrayed him, answered, and said, Master, is it I? A benumbed Conscience grows shameless. Certainly Hypocrisy is a very hardening Sin; With what Face could the Traitor, even when he was discovered, say, Master, is it I?

(3.) His Treason. He first made a Prey of his Master's Money, and then of his Master himself. Little Sticks set the great ones on fire. When a Man cleaves a Block, he first enters it with small Wedges, and then with greater: and so doth the Devil make entrance into the Soul by degrees. Judas first purloineth, and steals out of the Bag; then censures Christ as profusely lavishing, What needs this waste? It is not only a check to the Woman, but to Christ himself; then upon Christ's Rebuke he hates him, and then betrays him: Christ gave him no cause. When Peter dissuades him from Suffering, he calls him Satan ; Mat. 16.23. But he turned and said unto Peter, Get thee behind me, Satan, thou art an Offence unto me: for thou favourest not the Things that be of God, but those that be of Men. But he dealeth with Judas mildly, reproves him in the • ump. But privy Sores will not be touched without Recalcitration, and lifting up of the Heel: Mat. 26.16. From that time he sought opportunity to betray him. He that hath Malice in his Heart, will not want an Occasion; Judas hurried with Wrath and Avarice, seeketh a Chapman; and at this very time the Chief Priests were gathered together, considering how to attack Christ. And when once Men resolve upon a course of Sin, God in his just Providence suffers them to have a fit opportunity. The Chief Priests alarmed with the Miracle of raising Lazarus, by which many were drawn to believe in him, were thinking how to seize him; and Judas comes in fitly in this very time; Mat. 26.15. What will ye give me, and I will deliver him unto you? God saith, Jer. 6.20. I will lay stumbling-blocks before this People. What! doth God lay stumbling-blocks! he that forbids the Sin upon so severe a Penalty! Providence orders the Occasion, and Carnal Men will find the Sin. If you will cherish the Sin against Warnings, it is just with God to give you the Occasion. The Treason may be amplified by the kindness of Christ to him; he never did him wrong, and he had been an Eye-witness of his Miracles, a hearer of his Sermons, he had been familiarly treated by him. It aggravateh Sins, when done against Mercy and Kindness. John 6.67. Then said Jesus unto the Twelve, Will ye also go away? It goes more to the Heart of Christ, that they should lift up the Heel against him, that have been familiar with him, and been trained up as his Friends.

(4.) His Despair, which was a greater Sin than his Treason. This is to put a Talent of Lead into the Ephah, as the Prophet speaks, Zech. 5.8. to make that more weighty, which is weighty enough of itself already. Christ prayed for his Persecutors, Luke 23.34. Father, forgive them, they know not what they do ; and some of them found Mercy. Peter, that denied him with Oaths and Curses, found Sanctuary at the Grace of God. There might have been Hope, but Judas despairs. Usually this hath been the end of Sinners, that have been for a long time hardened in Sin, that they do despair of that Mercy which they have abused and slighted. Oh, hearken to this, all ye that commit Sin with security, in the midst of all your displeasing of God; though you may eat, and drink, and rise up to play, take heed lest at length you cry out, I have sinned, and my Sin is greater than I can bear ; for Judas came at length to this, I have sinned in betraying Innocent Blood, Mat. 27.4. Sins, till they are committed, are hidden from the Eye of Conscience, but then Guilt flasheth in the Face. Before the Commission, the Devil will not let us see it, lest we should prevent it; and afterwards he represents it in a terrible Glass, that we may despair. After the Act, Sin usually appears in its own Colours, he despaired, and hanged himself. God's Wrath and Sin are exceeding terrible, when they are charged on the Conscience. Life is sweet, and Man's Nature is afraid of Death; it must be some great Matter that must cause a Man to make an end of himself; and yet so great was his Despair, that he was his own Destroyer. Usually it is thus with grievous Sinners, they dream of nothing but Mercy while they live, and when they come they die, have nothing but Wrath and Hell: their presumption of Mercy doth but provide Matter for Despair. He repented, confessed his Sin, restored the thirty pieces of Silver: Conviction, Confession, Restitution are good, yet do not always lead to God. John 16.8. When he is come, he will reprove the World of Sin, of Righteousness, and of Judgment. This is as Water out of a Still, that is forced by Fire, not as Water out of a Fountain.

2. We now come to his Punishment. His Temporal Judgment you have recorded: Mat. 27.5. He cast down the pieces of Silver in the Temple, and departed, and went and hanged himself. The Pleasures of Sin are very short; in the Midnight he receiveth the Money, and in the Morning hangeth himself. The Pleasures of Sin are but for a Season, Heb. 11.26. Till we sin, Satan is a Parasite; but when once we are in the Devil's Hands, he turns Tyrant; as an Angler, when the Fish hath swallowed the Bait, discovers himself; or as an Hunter lies out of sight, till the Beast is gotten into the Toil, then he shouts and triumphs over the Prey. Prov. 20.17. Bread of Deceit is sweet to a Man: but afterwards his Mouth shall be filled with Gravel. [ He went and hanged himself ;] a Man will endure the greatest Evils, rather than the Gripes of an awakened Conscience, it is worse than all the Racks and Strappado's in the World. A Man may make shift with other Calamities. Prov. 18.14. The Spirit of a Man will sustain his Infirmity; but a wounded Spirit who can bear? When once he hath broken his Peace, and run into God's displeasure; Oh then, who can stand under it? Job 7.15. My Soul chooseth strangling, and Death rather than Life. Death, the most violent and most disgraceful, is more welcome to them than Life in such a case, when a Man's Thoughts become his Hell; and where-ever he goeth, he carrieth his Hell about with him. He hanged himself ; The event of Sin is always deadly to the Sinner. Judas becometh his own Executioner, Non potuit pejore manu perire quàm suâ, non debuit tamen. He could not die by a worser Hand. God cannot want Instruments to punish Sinners, he can arm our own Hands and Thoughts against ourselves; Judas was his own Judge, and his own Executioner.

There is another Circumstance in his Death; Acts 1.18. And falling headlong, he burst asunder in the midst, and all his Bowels gushed out. The Rope breaking, he fell down, and then that accident befell him. God suiteth Punishments to Sins, to show his detestation of Hypocrisy. He turns the Traitor in and out; he was outwardly an Apostle, inwardly a Traitor; therefore his Bowels and Inwards are now poured forth. And then follows the Infamy of it, Acts 1.19. And it was known unto all the Dwellers at Jerusalem, insomuch as that Field is called in their proper Tongue, Aceldama, that is to say, The Field of Blood. Thus God will do, pour shame and contempt upon them that are false to him. Prov. 26.25, 26. When he speaketh fair, believe him not, for there are seven Abominations in his Heart: Whose Hatred is covered with Deceit, his Wickedness shall be shown before the whole Congregation. First or last the Mask shall fall off, and a Man shall be betrayed to shame and infamy. Of the Woman, whom Judas envied, Christ saith, Mat. 26.13. Verily I say unto you, Wheresoever this Gospel shall be preached in the whole World, there shall also this, that this Woman hath done, be told for a Memorial of her. As the Memorial of the Just doth not go into the Grave with him, so neither the Infamy of the Wicked; here is an everlasting Infamy upon Judas. Judas is remembered in the Lord's Supper; The Lord Jesus, the same Night in which he was betrayed, took Bread, 1 Cor. 11.23. as Pilate is remembered in the Creed. But all this is nothing to Hell, he is gone to his own place, where we must leave him as the first Fruits of Reprobates.

Use. Let us hate those Sins that brought Judas to destruction. If you imitate him, you make him your Patriarch. We all defy his Memory, but we love his Practices. Everyone that beareth the Name of a Christian, would have nothing to do with Judas. Abandon his Sins; You have heard what they are.

1. Covetousness. It is the Root of all Evil. This is that which betrayed Christ; Let us turn our dipleasure upon the Sin, rather than the Person; it made an Apostle to become a Devil. We stroke it with a gentle Censure, as if it were but a little Evil. Oh, you do not know how far this may carry you! Psal. 10.3. The Wicked boasteth of his Heart's desire, and blesseth the Covetous, whom the Lord abhorreth. Sensuality hath more of the Beast, Covetousness seems to have more of the Man. Oh but think of it, here was the Rise; Covetousness beginneth with inordinate Desire, and ends in Injustice, that (with Hypocrisy to veil it) brings Hardning; this Hardness brings at length to Despair, and so you are made Sons of Perdition by degrees. A Man may insensibly grow a perfect Judas, to betray Christ, and ruin his own Soul. Cherish but this one Sin, follow it, and obey it, and it will not leave you, till it hath brought you, in laqueum Diaboli, into the Snare of the Devil. 1 Tim. 6.9. They that will be Rich, fall into Temptation, and a Snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. Beware of that Covetousness, which is proper to Judas, begrudging what is spent upon God: If thou thinkest thy time is lost, that is spent in Holy Services, or thy Money lost, that is laid out upon God, or good uses, thou hast much of his Spirit, and it is a step to it. Seneca said of the Jews, That they were a foolish People, because they lost a full seventh part of their Lives, meaning the Sabbath. Oh there are more of his mind, that think all is lost that is not laid out upon their Callings, and upon their Sports and Pleasures, and upon their temporal Provisions; that look upon the Sabbath as a melancholy Interruption: that say, as Amos 8.5. When will the New Moon be gone, that we may sell Corn? and the Sabbath, that we may set forth Wheat?

2. Beware of Hypocrisy, or of taking up the Profession of Christianity for Carnal Ends. O, look to your Grounds and Motives, when you take up with the stricter ways of Christ. A sound beginning will have an happy End; but if you take up this Profession upon Carnal Reasons, one time or other you will fall off, and all will end in shame and horror. Therefore take heed of following Christ for the L • aves, John 6.26. It was an old Complaint, Non diligunt Jesum propter Jesum. Men have their Carnal Ends in Religion, as to make it a Step to Promotion, a Cloak to Injustice, a Means to get Rich Matches. Whatever thou dost in Religion, do it upon Reasons of Religion. Especially take heed of neglecting Warnings, Reproofs, and Checks of Conscience; stifling of Convictions, makes way for Hardness. When you are convinced of any Sin, or neglect of Duty; O do not hold the Truth in Unrighteousness, Rom. 1.18. Truths many times are imprisoned in the Conscience; there they are, but they cannot get a fair Hearing, till God give them a Gaol-delivery, and bring them out of the House of Bondage. The Devil holds you Prisoners; when you hold the Truth in Prison, when you are convinced of any Sin, or of the neglect of any Duty, do not choke Conscience, but humble thyself, till the Heart be gained to practice the Duty, and the disposition of Heart towards Sin be in some measure abated.

3. Beware of Treason against Christ. God forbid (you will say) any of us should be treacherous to Christ; Many are so, that seem to defy it. Judas did put a great affront upon Christ, when he sold him for thirty Pieces, a cheap and vile price. You will find in the Law, that thirty Pieces was the price of a Slave. Exod. 21.32. If an Ox shall push a Man-Servant, or Maid-Servant, he shall give unto their Master thirty Shekels, and the Ox shall be stoned. They proffered no more than was wont to be given for the basest of Men: possibly there may be something of Mystery in it, that Christ should be sold for the price of a Servant or Slave; however, it aggravated his Treason and Treachery. There are many such Judas 's alive, that do but wait for a Chapman, that are ready to sell Heaven, and Happiness, and Religion, and all their Profession, for a Penny matter. God tries us, as Constantius did them in his Army, having some sense of the Christian Religion, he made this Proclamation, Whoever would not renounce their Profession, they should no longer have their Military Places: And this he did to prove them, said he, For if they be not faithful to their God, they will not be faithful to me. So the Lord in his Providence, seems to put us upon such a Trial, whether we will renounce our Profession: though we cannot sell Christ in Person, and there be no Priests to deal with us, yet Satan is still alive; and therefore when for worldly Ease and Peace, and handfuls of Barley, and pieces of Silver, we part with the Promise, and Comfort, and Hopes of it; and hazard the Favor of God, and Peace of Conscience, for the trifling Matters of the World, we are guilty of this Treason of Judas. Tho you hate the memory of Judas, you love his Sin. I observe, that the Historical Passages of Christ's Sufferings, are often morally verified: The Jews preferring Barabbas, by the Sensualist preferring his Pleasures, and brutish and swinish Delights, before the Delights of Communion with Christ; Judas his selling Christ, by the Mammonist, that yieldeth against Conscience, for a little worldly Gain, and Sustentation of himself here in this present World.

4. Take heed of his Despair. O cherish the Repentance of Peter, but not of Judas. If you have sinned against God, go out, and weep bitterly, but take Sanctuary at the Lord's Grace. Do not hug a Distemper instead of a Duty. There were two Ingredients wanting in Judas 's Repentance, that should be in every true Penitent.

(1.) Love to Conversion. Whatever a convinced Hypocrite doth, he doth it out of Self-love. Pharaoh could say, Take away this Plague ; he doth not say, Take away this hard Heart. Every Creature loveth its own Quiet and Safety. Wicked Men only hate Sin, when they feel Wrath, and are surprised with Horror and Trouble; not out of a Love to Grace, but Fear of Hell. When Hurt is at hand, the Fear of it worketh upon us. True Repentance cometh from a sight of the Beauty, and Excellency, and Sweetness that is to be found in the ways of God: And they grieve, not only for the Effects of his Wrath, because God is angry, but because God is offended.

(2.) Hopes of Mercy. Judas goeth not to God, but hangs himself. No Conviction is good, that doth not lead to God. When the Spirit convinces of Sin, he convinces also of Righteousness, John 16.8. And the Heirs of Promise are described to be those that fly for Refuge to the Hope that is set before them. Heb. 6.18. They are sensible that there is an Avenger of Blood at their Heels, that the Wrath of God is pursuing them for their Sin; O but they run to take Sanctuary at the Grace of God. Judas 's Sin stuck close to him, and he casts away himself; but Peter runs to Christ, and Christ sends him a comfortable Message; Mark 16.7. Go, tell my Disciples, and Peter, that I go before them into Galilee.

4. Observe; That the Wicked, in their Machinations against the Church, do but draw Perdition upon themselves. The Church hath Benefit by Judas 's Treason; we are redeemed, and God hath Glory: but he is the Son of Perdition. Judas was the first Heretic of the Gospel, denying Christ's Godhead; he betrayed him, thinking him a mere Man: and he was the first false Brother and Persecutor. And now Heretics and Persecutors, what do they carry away but Shame? The Plots blow up the Author. Heresies edify the Church, but damn the Broacher. Light breaketh out by knocking of Flints. Persecutors are an Iron in the Fire, heated too hot, burneth their Fingers that hold it, but the Church is purged. The Church was beholden to Charles the Fifth. God doth it to show his Justice, Power, and Wisdom.

1. His Justice, that they are taken in their own Net. Judas was hanged, ere Christ was brought to the Cross. Psal. 76.10. Surely the Wrath of Men shall praise thee.

2. His Wisdom. He taketh the Wise in their own Craftiness. The wise Painter knoweth how to lay on black Lines and Shadows. All their Policy is but a Spider's Web, woven with much Art, but it cometh to nothing. God will be known to be only wise, even when wicked Men think to over-reach him: As the Governor of a Castle, that is privy to the Plots of his Enemies, he knows what they will do, and suffers them to run on to such a Point.

3. His Power. Let Cain, Pharaoh, Achitophel, Haman, Herod, Judas speak; is not this true? They all confess, They did but kick against the Pricks, dash against the Rocks, roll up a Stone that will fall upon them, and break them all to pieces? It is the Devil's Torment, that all his Plots are turned to his loss, and the good of those he hated most; all his Instruments are but Executioners of God's Will, while they rush against it. As Men walking in a Ship, the Vessel keepeth its course, though they move a contrary way; or as in Clocks, though some Wheels move one way, and some another, yet all tend to make the Clock go.

5. Observe; In the Church are wicked Men, who may finally miscarry ; nay, Men eminent for a while in the Church, yet afterwards prove dreadful Apostates. There was a Cham in the Ark, a Judas among the Apostles. The visible Church never wanteth a mixture; there is no possibility to eschew it. Partly, because they may be useful as to external Employment and Service; God hath an use for wicked Men, as a dead Post to support a living Tree. They may have Gifts for the Benefit of the Body. Wicked Men may supply the place of an Officer, as Judas was an Apostle. A wooden Leg may be a Stay to the Body, though it be not a true Member. Mat. 7.22, 23. Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful Works? And then will I profess unto them, I never knew you, depart from me, ye that work Iniquity. Christ will disclaim them, as here he doth. A Torch giveth never the less Light, though carried by a Blackamore; nor is the Gospel less efficacious, because managed by carnal Instruments. Partly, because God hath reserved a perfect Discrimination till the last Day, left the Wheat should be pulled up with the Tares. He knew Men were envious and censorio • s, therefore till Sins be open, he doth not allow us to judge. Partly, to show us his Patience to the worst of Men. Judas was continued among the Apostles; Christ knew him when he was a Thief, as well as when he was a Traitor; before he discovered the Traitor, he bore with the Thief; though a Son of Perdition, he doth not deny him the Means.

Use 1. Do not rest in outward Privileges: Say, What am I? It is a Privilege to be a Member of the Church. David accounted it so, to be a Door-keeper in the House of God, Psal. 84.10. A Man may be an Apostle of great Authority; but there is a more excellent way, that is Grace. Outward Advantages, without special Grace, will not serve the turn. Judas was under Christ's own Instruction.

Use 2. Look to your Grounds and Motives, upon which you take up the Profession of the Name of Christ. A sound Beginning will have an happy Ending; but if it be only upon carnal Reasons, sometime or other you will fall off, and all will end in shame and horror.

Use 3. When Scandals arise, the whole Body is not to be condemned for the Miscarriages of some Members: As the Beauty of a Street is not to be reckoned by the Sink and Kennel, nor the sound Grapes by the rotten ones. We are not to condemn Religion, and Religious Persons, though some among them prove scandalous. We are not to think the worse of Christ and his Apostles, because a Judas was in their Company. In the Floor there is Chaff as well as Wheat; in the Field there are Tares as well as Corn; in the Draw-Net there are bad Fish as well as good. Mat. 18.7. Woe unto the World because of Offences, for it must needs be that Offences come; but woe to that Man by whom the Offence cometh. Such is the Enmity of Man to Good, that he is glad to have occasion to blemish the Truth. Are there not many that are sincere, and walk unblameably? And doth not thy Heart tell thee, thou hast no reason to speak against them? Religion itself condemneth such ways.

Use 4. Hearken unto this, you that commit Sin with Jollity and Security; you can eat and drink, and rise up to play. O take heed, lest at length thou criest out, O I have sinned! I have damned my Soul! I have betrayed Christ! Judas came at length to this; I have sinned, in that I have betrayed innocent Blood. Mat. 27.4. Some are fet up as Beacons to warn others, that by their dear Cost we may learn to beware. We are whipped on their Backs; as some Malefactors, their Bodies are not buried, but their Quarters are set up upon Gates of Cities, and Places of great resort, for a Warning to others: Vt qui vivi noluerunt prodesse, eorum morte Republicae utatur, saith Seneca. As Lot 's Wife was turned into a Pillar of Salt, to season after-Ages. It is the property of God's Children, still to edify themselves by what they see in others, be it good or evil. The Lord grant both you and I may tremble at this Instance, to stir up Watchfulness for our own Safety, that we may not fall into like Offences. We have to do with a just and an holy God. Thin Exhalations turn into great Clouds and Storms.

Thirdly ; The next Circumstance is an Appeal to Scripture, That the Scriptures might be fulfilled. Why doth Christ make this Appeal? Partly, to avoid the Scandal, as if Christ could not discern an Hypocrite. Partly, to draw their Minds from the Treason of Judas, and the Malice of the Jews, to the Counsel of God revealed in the Scriptures. Partly, to show the certain Accomplishment of whatever is foretold by the Holy-Ghost. I shall prosecute these two last Reasons, and thence take two Observations.

1. Observe; In the whole Passion of Christ nothing fell out by chance. He was not betrayed by chance; it was a Circumstance that fell under the Ordination of God. It is notable, that the same Word is used of Judas, Mat. 26.15. What will ye give me, 〈 in non-Latin alphabet 〉 , and I will deliver him unto you? Of the Jews, John 18.30. If he were not a Malefactor, 〈 in non-Latin alphabet 〉 , we would not have delivered him to thee: Of Pilate, Mat. 27.26. When he had scourged Jesus, 〈 in non-Latin alphabet 〉 , he delivered him up to be crucified: And of God, Rom. 8.32. Who spared not his own Son, 〈 in non-Latin alphabet 〉 , but gave him up to the Death for us all. But there are express places of Scripture: Acts 2.24. He being delivered, 〈 in non-Latin alphabet 〉 , by the determinate Counsel and Fore-knowledge of God. We must look not to Instruments, but to God's hand. The Word, 〈 in non-Latin alphabet 〉 , may have reference to a Prince giving Royal Gifts; he gave us this precious Gift out of his Treasury: Or to a Judge, who delivereth a Malefactor into the hands of the Executioner. Christ died not only as a Martyr, but as a Surety; here lieth all the hopes of our Salvation. So Acts 4.28. For to do whatsoever thy Hand and thy Counsel determined before to be done. God decreed it, and God over-ruled it. This is in part the meaning.

2. Observe; To show the Truth of whatever is foretold in Scripture; Scriptures must be fulfilled, whatever Inconveniencies fall out. See how tender God is of his Word.

1. He valueth it above all his Works. John 10.35. The Scriptures cannot be broken. Luke 21.33. Heaven and Earth shall pass away, but my Words shall not pass away. God is not so tender of his Works, as of his Word. It is more firm and stable than the Frame of Heaven and Earth; that shall be dissolved, but not the least Point of Truth shall fail. Heaven and Earth do only continue, till all that is prophesied of 〈◊〉 the Word be fulfilled. His Word endureth forever. We shall have the Comfort of it in Heaven, when all these things are melted.

2. Nay, which is more, the Treason plotted against Christ taketh place, that 〈◊〉 Word may be fulfilled; and one main Reason why Christ came into the World▪ was to accomplish the Word; though it cost him his Life, yet saith he, Heb. 10.7. Lo, I come, (in the Volume of the Book it is written of me) to do thy Will, O God. Promises shall be fulfilled, though most difficult for God to grant, or us to believe. Rather than God baulk from his Word, God would send his Son to die for a sinful World.

Use 1. Wait for the Accomplishment of Prophecies; fear the Truth of Threatenings. Hos. 7.12. I will chastise them, as their Congregation hath heard. Isa. 34.16. Seek ye out of the Book of the Lord, and read: No one of these shall fail, none shall want her Mate. For my Mouth, it hath commanded; and his Spirit, it hath gathered them. Look into the Book of the Law, where these Curses are recorded: When the Day of Execution cometh, take this Prophecy into your hands; see if any of these be found wanting, not one thing shall fail. This is the Unhappiness of Ministers: all other Professions are believed, when they discover Danger; But who hath believed our Report? It is our Duty to observe all Occurrences, and compare the Rule and Event together, and observe what Truth God makes good, by what is fallen out and come to pass. And so wait for the Accomplishment of Promises; whatever Inconveniences fall out, they shall be fulfilled. When a Promise is thrown into the Fire, it shall come out again, and be fulfilled in its due time.

Use 2. Here is Comfort to the Godly against the Wrath of their Enemies. God hath a hand not only in Sickness and Famine, but the Treasons of Men against Christ. If the Rod smites, it is in the Father's hand. Let Men live how they will, yet God will have his Will, if not his Will of Command, his Will of Decree. His Glory shall prevail at last. You cannot hurt God; whether you will or no, he will be glorified.

SERMON XXI.

OUR Lord is still amplifying that Argument of his own Departure, and the Disciples danger in the World, and so justifieth his earnestness in Prayer for them: I come to thee, and must leave their Company, and therefore I have need to make some provision for them. In the Argument of this Text, Christ showeth, what was his special Aim in the whole Prayer. He is so earnest, not to blemish the Father, as if he were backward and wanted Mercy, but for their Comfort, that they might know what Prayers were laid up in store for them, and to give them a taste of his own Care. He prayeth with them, that they might know how he prayed for them. Christ would have something left upon Record, as a Pledg of his Affections to the Church. These things I speak in the World, &c.

In the words, not to speak of the Occasion, I come to thee ; which signifieth not his Address in Prayer, but his Ascension to God, as was cleared before, Vers. 11. In the rest of the words we have Christ's Action, and Christ's Aim. The Comfort of the Disciples, where we have the Author, My Joy; the Manner how received for quantity, fulfilled ; the Quality, in themselves.