One-Hundred Forty-Five Sermons Upon John 17

TO The Christian READER.

T He Evangelist John, because of that admirable, useful, and excellent matter, which he hath left on Record for the good of the Church, is dignified with some remarkable Titles; That which is the principal, and most to be observed, is the name Christ himself gave him, Mark 3.17 He with his brother James are called, Sons of Thunder; When our Savior changed Peters Name, there is the reason of that mutation expressed; but because here is none given, therefore the conjectures of Interpreters are various: As for the application of it to John, Some say, It was because of the greatness and vehemency of his voice, 〈 in non-Latin alphabet 〉 , but it is hard to prove that. Grotius thinketh our Savior doth allude to that of Haggai chap. 2.6. Yet once it is a little while, and I will shake ( 〈 in non-Latin alphabet 〉 , from which he makes Boanerges, though other Critics judge much otherwise) the Heavens and Earth, &c. This Promise was fulfilled in the great Mutation and Change, which was made by the Gospel, in which this Evangelist was an excellent Instrument: Some attribute it to the Secrecy and Sublimity of that matter which he delivereth, as having more familiarity with Christ, then others, for he used to lean on his Breast, and so might receive some peculiar instruction from Christ. Thus Heinfius making Thunder to be no more then the Hebrew Shechina, God's Presence and Majesty, applying that place, Psal. 81.7. I have heard thee in the secret place of Thunder. But that which is most probable is, Because of the admirable gravity and weight in the matter delivered, as also the short and sudden expressions thereof. Those Sentences in the beginning of his first • hapter, are like so many thunderbolts, insomuch that if you do regard the Matter and Manner of his expression, he might more truly be said 〈 in non-Latin alphabet 〉 , then Pericles in his Orations; Whatsoever therefore we find delivered by this Divine Penman, we are with much reverence and awful respect to receive it. Antiquity also hath in a peculiar manner honored him with some other names, He is called the Heavenly Eagle, and that because of the sublime Mysteries manifested by him in reference to the Godhead of Christ; And to this purpose, he is likewise styled Theologos, the Divine, where 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , is not used in that sense, as afterwards it was in the Church of God, for it is opposed to 〈 in non-Latin alphabet 〉 , hence they say, the other Evangelists do deliver 〈 in non-Latin alphabet 〉 of Christ, the manner of his Human Nativity, but this Evangelist doth the 〈 in non-Latin alphabet 〉 , the Divine Nature of Christ, although the Socinians have sacrilegiously perverted the beginning of that first Chapter of John to another sense, then of Christ's Eternal Deity (which yet was used instrumentally to convert Junius from his Atheism.) Now although the whole matter delivered thus by this Evangelist be so admirable and excellent, yet this Seventeenth Chapter, wherein is related the Prayer of Christ for believers, not long before his Death (and mentioned only by him) hath some appropriated Reasons for a more peculiar Attention and Affection towards it; Hence it hath always had a peculiar Presidency in the hearts of Believers: So that the opening of this precious Box of Ointment, must needs send forth a refreshing fragrant smell to those that are spiritual; For it is truly said by Melancthon concerning this Prayer, Nec digniorem, necsanctiorem, nec fructuosiorem, nec magis patheticam vocem in Coelo ac Terrâ unquam fuisse auditam, quam hanc ipsius Filii precationem; There was never a more excellent, more holy, more fruitful, and more affectionate voice ever heard in Heaven or Earth, then this Prayer. So that we may call this Chapter, as some of the Psalms are, A Chapter of Degrees, If this reason may be admitted of that Inscription, because they did surpass other Psalms in Excellency, as also thereby the soul was like Elijah carried up in a fiery Chariot to Heaven, At the end of every verse we may write Selah. There was a very superstitious Custom among Christians in Chrysostom 's time, which he doth severely inveigh against, that they would hang this Gospel of John, or part of it about their necks, as an Anulete, nor a Spell against malignant things: But certainly, a gracious heart, preserving this Prayer of Christ, and making a wise and skillful improvement thereof, will find it wonderfully advantageous, both for the increase of Godliness and Comfort, here will be both Bread to nourish, and Wine to refresh and comfort. Although therefore multitude of Books be complained of, as glutting the world; So that we may justly think there are more Books then Readers, yet the Excellency, perpetual Usefulness, and ravishing Consolations of the matter delivered by our Savior in this Valedictory Prayer, have prevailed with me to publish these Expository Sermons to the world, and the rather, not knowing of any English Writer, who hath purposely made it his business to explicate and practically improve this Chapter, whereas some other parts of Scripture have been diligently discussed. In the managing of this Work, I have occasionally entered into some Socinian and Arminian Disputes, some Verses in this Chapter being the proper subject for them. Although the greatest part of my Work is to make Honey rather then to sting; to inform us how to believe and walk in a Christian life, then to dispute and digladiate about Controversies, for we seldom gather Grapes from such Thistles; Yea sometimes instead of Conviction, they work confirmation in those Errors, the minds of men are prepossessed with. And here I shall take leave to enter into a short Digression, which would have come out more seasonably long before this time, but I had no opportunity till this occasion was offered to me.

Not long since I published The Second Part of the Treatise of Justification, wherein among other particulars, my Work was to prove, That Works, though done by Grace, are not the Condition of our Justification, but that we are justified alone by Faith, as the Means or Instrument receiving of it. These two kinds of Justification (viz. by Faith receiving, or Faith and Works as a Condition, ) I conceive to differ specifically one from the other, and that he who is justified the one way cannot be the other. The former way, as the Scripture doth maintain, so generally the Reformed Churches have readily insisted in; The latter way the Remonstrants have vehemently pleaded for, opposing Faiths instrumentality in Justification, with whom Vorstius and Grotius in this, Opinion associate themselves, as also one or two late English Writers, Doctor Hammond, Pract. Catech. lib. • . Sect. 3. Now when I had endeavored to state the Question in a most candid and fair way between those that deny Works to be a Condition sine quâ non of our Justification, and those who affirm. A Reverend and Learned Brother, judging himself to be concerned in this Opinion likewise, doth complain of the want of candor and truth ( Confess. Preface ) in my stating of the Question, wherein I rather expected thanks for my ingenuity: For first, I said, All Merit and Efficiency was with great distaste removed from these works of Grace in our Justification: Therefore the Question was, Upon what account these are required in Justified persons, Whether in some Causality or Concurrence, as Faith is, only not with such a Degree of Excellency ? Now let any Judicious Reader, that is acquainted with this Controversy decide, wherein any candour or truth may be desired herein: For I say Causality (which is a general word) not Efficiencie or Merit. Again, I say, Some Causalitie, Causalitas quaedam, which is Terminus diminuens; Yea, I added the word Concurrence, which might easily satisfy any, how low I brought the Question; Yea, as if this had not been enough, I propounded it in other terms, Whether good Works be required, as well as Faith ? Yet when I had done all this, he complaineth, as if wrong were done. I am still more confirmed, and that by this instance, in what I delivered in that Preface, That it is not a compendious or proper way to find out truth, and discover an Error, by dealing with persons according to their particular expressions, or to attend to personal reflections, but to abstract the Question, and to handle it in Thesi, For how many words upon words may be multiplied in this very particular. My Reverend Brother saith, He vehemently disclaimeth all Causality of Works in Justification: Surely his meaning is all Proper Causal Efficiency (and so did I in the stating of it) but to deny Causality in a large sense is plainly to contradict himself: For in his Aphorism 74 Thesis, They both (viz.) Faith and Works justify in the same kind of Causality, viz. as Causae si • e q • ibus non, or m • d • ate and improper Causes; Or as Doctor Twisse, Causae di • positivae but with this difference, Faith as the principal part, Obedience as the less princ • pall: Here is Causality, though improper; Here is a Causa dispositiva, and yet shall I be blamed, after I had removed Efficiency and Merit, to sta • e it with a Causalitas quaedam, some Causality or Concurrence; And therefore all the Arguments I produce, are not against any supposed Causality, but that Faith only is that which justifieth, and that good Works, quâ Works (let them be Meritorious, Efficient, or Conditions only) are excluded as to the Act of Justification. Grotius (in cap. 2. Jacobi ) who maketh this Promise of Justification and Salvation, Ad donationem sub conditione, quam ad proprie dictam locu • ionem & conductionem, propius accedere (happily this may occasion such great recourse to the Lawyers about the Nature of Conditions) doth yet notwithstanding on the 2 • ^th verse of the 2 ^d Chapter of James, from that expression of the Apostle, Faith did 〈 in non-Latin alphabet 〉 , infer, Docemur non male fidem & opera fidei posse dici causam Justificationis — modo non intelligamus, cau • am primariam— sed conditions quae saepe cau • ae sine quibus non, aut sui generis causae dicu • tur. But I need not run to this, for my Arguments militate against Works, as Works justifying under any pretended Notion whatsoever: And this maketh me admire, how my Learned Brother could let • f all one Passage, wherein he may be so p • lp • bly and ocularly convinced to the contrary by the first looking upon my Arguments, That which he saith, is, The strength of my Arguments lieth upon a supposition, That Conditions have a moral Efficiency (not to examine how freely he manageth his Answer to such a supposition.) Now this is that which I aff • rme, That there is not one o • these ten Arguments brought against Justification by Works, as a Conditio sine quâ non, that is built upon this su • position, or hath any dependence on it, only in the fourth Argument, after the full strength thereof is delivered, then I do ex abun • anti, and by way of amplification, show, that a Condition in a Covenant strictly taken (I put in that limitation) hath a moral Efficiencie, and is a causa cum quâ, not a causa sine quâ non: But this is only by way of addition, The Argument did not depend on this Assertion. And my Learned Brother saith, Some conditions (and most among men) are Moral Impulsive causes. I find another thing urged likewise, as not fair dealing, and that is, To fasten upon his Opinion, that we may say a Justifying Repentance, as well as Justifying Faith, and also Justifying Love ; Indeed in my Book it is Law, and that was the Printers fault, which I am sorry for, because I see my Learned Brother so much moved at that, as if he were charged to hold a justifying Law, it should have been Love: But why doth this offend my Reverend Brother? He doth not say, It is not true to say, justifying Repentance, or justifying Love, but it is not fit to say, (Confess. in the Pref.) Why is it not fit, if it be true? It may be such an expression would be offensive to godly ears, and therefore not fit: Can Love be a Condition of Justification, and yet not Justifying Love as a Condition? This seemeth very strange. But it's said, Faith hath a peculiar fitness and aptness to receive Christ, which Love hath not. It is true, and therefore Faith only Justifieth, and not Love: Thus it maketh against him, and not for him. Besides with him, Faith justifieth as a Condition, not from its peculiar aptness, and therefore Love and Repentance being Conditions, must justify aeque with Faith, though not aequaliter, Faiths aptness is the remote reason, as it is a Condition, that is the proxime and formal reason: Now Repentance and Love have this formal reason, for they are Conditions: Certainly, if Brutum were Animal rationale, he would be Homo, as well as man is. Some other minute and inconsiderable Objections are also brought in, but they are not worthy of a contest.

I therefore return again from this Digression to the Subject in hand, which is to take notice of the great Usefulness and Excellency of the matter contained in this Prayer of Christ's. Luther did justly call John the Evangelist for this Book, Malleus Pelagianorum, the hammer of Pelagians, we may add also of Socinians and Arians. Hence Sixtus Senensis speaketh of some Heretics called Alogi (a name that Epiphanius did justly put upon them) because they rejected this Gospel of John, and could not endure this 〈 in non-Latin alphabet 〉 , the Word, so often mentioned by him; What is thus said of the whole Gospel, may also be applied to this Prayer. For

First, Here is the System, as it were, of most exact and pure Divinity, especially the Socinian and Arminian Errors are most powerfully and evidently profligated by it; Possevine chargeth it under his head of Atheism upon the Heretics, that Luther should say, There was no other Gospel but that of John, as if the Books of the other Evangelists did not deserve that Name; but till I can find that expression in Luther, I shall not be solicitous for an answer; This is certain, that this very Chapter I am treating of, is enough to put to flight and conquer the Armies of the chiefest Heretics; there being scarce any Doctrine of weight in Religion, which may not from hence be strongly confirmed. Chrysostom maketh this Chapter 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 , a Sermon, not a Prayer, but it may have this instructing matter in it, though poured out prayer-wise.

Secondly, As this Chapter is thus, the Compendium and Marrow of Divinity, so it is also the Foundation of the Ministry, yea and of the Church also; For as at the Creation by that word of blessing, Increase and multiply, all things have their being, and are continued therein, so from the virtue and efficacy of this Prayer, the Ministry, the Ordinances, the Church itself have their existence and preservation.

Thirdly, Whereas the life and comfort of believers lieth in their Union with Christ, and Communion one with another. This precious truth is largely mentioned by our Savior, which giveth occasion to treat of a Believers Union with Christ, as also of the Unity which ought to be amongst Believers, from which Foundation we treat concerning the means to preserve Unity, as also the causes of Divisions amongst them, and likewise how far a Forbearance and Toleration in a Church-way (for that Question of a Political and Civil one, is not so pertinent to our Savior's words) is to be yielded unto in respect of erring Brethren.

Lastly, This Prayer of Christ may be compared to a Land flowing with milk and honey, in respect of that treasure of Consolation which is contained therein: For as Chrysostom (Praefat. ad Johan.) saith, Though he be the Son of Thunder, yet his voice is sweeter than any Melody; therefore at the 13 ^th verse he relateth, that our Savior said, These things have I spoken in the world that my joy might be fulfilled in them. It is observed, that when Christ did in a more extraordinary and ardent manner pray unto God, he went into some secret place, and was alone; And Casaubon leaveth it to be considered by the Learned (Exerc. 16. cap. 62.) Whether our Lord did not also pray this Prayer privately. But this expression [I speak these things in the world] do plainly demonstrate, that it was at least spoken in the presence of the Disciples, and that for their Edification and Consolation. Seeing therefore this is such a Fountain for healing and refreshing, Come with a spiritual thirst to be replenished thereby: Seeing here is the Honey and the Honeycomb, do not with Jonathan taste a little only, but eat freely and abundantly thereof, thou wilt by a serious and constant Meditation find this heavenly matter in Christ's Prayer make thee heavenly also, and assimilate thee into his own likeness: How vain and empty will all the Glory of the world appear to thee, when thou shalt be lifted up upon this Mount of Transfiguration? They that live under the Torrid Zone never feel any cold, and thou who shalt find this Prayer of Christ active and vigorous in thy breast, wilt never have cause to complain of that Dulness, Formality and Coldnesse which many others groan under. The Lord grant that thou mayest find this savoury Power, and experiment all Efficacie upon thy heart in the reading thereof.

ERRATA.

PAg. 5. lin. 45. made rusty. p. 6 l. 24. r. purd. pag. 14. lin. 18. dele either. p. 28. lin. 4. r. spiritual. pag. 31. lin. 17. r. 〈 in non-Latin alphabet 〉 . p. 31. l. 51. r. frcer. p. 36. l. 11. r. hunc. p. 53. l. 2. r. assured. l. 21. r. assured. l 45. r. Lord. p. 57..31. r. quo. p. 65. l. 4. r. this. p. 66. l. 40. r. omnis. p 76. l. 33. r. have l. 50. r. eundum. p. 77. l 35. r. ignoti. p. 79. l. 14. r. vides. l. 19. r. Christiana. p. 84. l. 16. r. Effectus concomitantes. p. 89. l. 8. r. animat. p. 93. l. 19. r imagunc • la. l. 25. r. adoranda. p. 97. l. 16. r Nation. p. 106. l. 8. dele mention. p. 106. l. 35. r. 〈 in non-Latin alphabet 〉 . p. 109 l. 26. r. vincemur. l. 3 • . r. rocks. p. 112. l. 31. de • e not p. 115. l. 4. 〈 in non-Latin alphabet 〉 . p 123. l. 26. r. is. l. 29. r. finished. p. 126. l. 5 • . r galling. p. 127 l. 46. r. began. p. 129. l. 55. r. fibi ipsi. p. 131. l. 31. r. Philosophers. p. 132. l. 47 r. words p. 135. l. 27. r. 〈 in non-Latin alphabet 〉 . l. 29. r. 〈 in non-Latin alphabet 〉 . p. 147. l. 8. r. bunches. p. 157. l. 42. r. 〈 in non-Latin alphabet 〉 . p. 162. l. 6. r. ha shem. p. 196. l. 45. r. labor. p. 208. l. 39 r. fancy full. p. 2 1. l. 15. 1. • rough whom. p. 220. l. 27. r. for. p. 232. l. 47. r. homiletical. p. 240. l. 53. r. 〈 in non-Latin alphabet 〉 . p. 241. l 9. r. and. pag. 243. l. 34. add of. p 244. l. 29. r saith. p. 249. l. 28. r. gratuita. p. 258. l. 15. r God. p. 266. l. 18. r. 〈 in non-Latin alphabet 〉 . p. 267. l. 38. add to. p. 273. l. 24. r. excited. p. 274. l. 4. r. though. p. 275. l. 37. David to. p. 27. l. 34. r. ad vera. l· 35. r. seeming good. p. 279. l. 50. add Paul. p. 280. l. 3. r. world. l. 32. r. casteth p. 291. l. 24. r. absence. p. 292. l 33. r. many times. p. 295. l. 4. r. Trustees. p. 301. l. 36. r. 〈 in non-Latin alphabet 〉 . p. 301. l. 39. r. Enoch. 〈 in non-Latin alphabet 〉 . p. 308. l. 4. r. 〈 in non-Latin alphabet 〉 . p. 317. l. 43. add et. p. 319 l. 7. r. last. p. 338. l. 9. r. 〈 in non-Latin alphabet 〉 . p. 353. l. 10. add to recover. p. 363. l. 47. r. not. p. 369. l. 3. add lose. p. 384. l. 1. r. of. p. 391. l. 16. r. what p 397. l. 31. r. mild. p. 407. l. 23. r. 〈 in non-Latin alphabet 〉 . p. 424. l. 19. r. up. p. 425. l. 17. r. pour. p. 430. l. 29. r. bitter. p. 439 l. 25. r. 〈 in non-Latin alphabet 〉 . p. 451. l. 2. r. if. l. 4. r. in. p. 481. l. 1. r. and. l. 27. r. 〈 in non-Latin alphabet 〉 . p. 515. l. 20. add if p. 516. l. 26. r. Scriptorem. p. 520. l. 36. r. people. p. 521. l. 11. r. a • eer. p. 528 l. 11. add may. p 532. l. 35. r. antequam. p 543. l. 32. add of them. p. 554. l. 30. r. 〈 in non-Latin alphabet 〉 . p 579. l. 35. r. sapiens. p. 581. l. 19. r. room. p. 590. l. 14. r. 〈 in non-Latin alphabet 〉 . p. 600. l 40. r. Abailardus. l. 53. r. Noveris. p. 615. l. 21. r. darkness. p. 617. l. 20 r. diligent. p. 64 • . l. 23. r. be loved. p 644. l. 17 dele days of his suffering. p 646. l. 39. r when. p. 670. l. 19. add nature. p. 682. l. 17. r. shine. l. 30. r. them. p. 688. l. 5. r. Obadiah. p. 690. l. 53. r. ancient. p. 690. l. 53. dele we are.

THE CONTENTS.

SERM. I.

JOHN 17.1.

These words spake Jesus, and lift up his eyes to heaven, and said, Father the hour is come, glorify thy Son, that thy Son also may glorify thee.

THe Necessity of adding Prayer to Preaching, for its good effect: Showing also what kind of Cause the Word is of Conversion; and what are the requisites of Heavenly and Spiritual Prayer.

SERM. II.

The transcendent excellency and efficacy of Christ's Prayer (in respect of the matter and nature thereof, as being Mediatory, his person and Relation, &c. ) held forth as a ground of unspeakable Comfort to Believers.

SERM. III.

Showeth, how prevalent the Prayers are that are poured out to God as a Father, and what disposition and frame of heart this compellation Father may breed in everyone that doth fervently pray to God.

SERM. IV.

Of God's appointing an hour, a set time for the dispensing his Mercies and Judgments, in reference to particular persons, and his Church and Churches Enemies.

SERM. V.

Of the Nature and Manifestations of that Glory which Christ prayed for, and is invested with; And how comfortable it is to all his Members.

SERM. VI.

Of Heavenly-mindedness, Showing that we should seek both earthly and heavenly Blessings, chiefly for this end, viz. That God may be Glorified.

SERM. VII.

JOHN 17.2.

As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

The Text vindicated from Arians, Ubiquitarians, and Papists; and the power and dominion of Christ observed and applied, to the Comfort of his Disciples, and Terror of his Enemies.

SERM. VIII.

The Effects and Appearances of the Kingly power and dominion of Christ.

SERM. IX.

Christ under the notion of a Head, applied to the Terror of his Enemies, and Comfort of his Members.

SERM. X.

Of Predestination, or God's giving some of mankind to Christ, (not all) for him to Redeem, and what unspeakable grounds of Comfort to God's people flow from thence.

SERM. XI.

Treateth of Eternal Life in the Nature and Properties of it.

SERM. XII.

A Consideration of Eternal Life, compared with this present Life, and with its contrary, viz. Eternal Death.

SERM. XIII.

Weighty Considerations upon Eternity.

SERM. XIV.

JOHN 17.3.

And this is 〈◊〉 • ternall, that they might know thee the • lie true God, and Jesus Christ whom thou hast sent.

The Necessity of Divine Knowledge, and arraignment of Ignorance.

SERM. XV.

More Reasons of the Necessity of Divine Knowledge, and the Causes of Ignorance.

SERM. XVI.

Showeth what saving Knowledge is in its Concomitants and Effects.

SERM. XVII.

Of the Knowledge and Worship of the One true God: and the contrary thereto, viz. Idolatry.

SERM. XVIII.

The Necessity of the Knowledge of Christ Jesus, as well as of God the Father.

SERM. XIX.

JOHN 17.4.

I have glorified thee on the earth, I have finished the work which thou gavest me to do.

Showeth how a Godly life (though it merit no good) is a ground of comfort at the hour of Death.

SERM. XX.

Showeth who they are that cannot, at the close of their days, take comfort in this, That they have finished the work God gave them to do: As also, what things, if not avoided, will much diminish the comfort of the Godly ones at that day.

SERM. XXI.

Of God's being Glorified by man's Salvation, Christ's chief end in what he did for man, was the Glory of God, which bespeaks both our imitation and unspeakable Consolation.

SERM. XXII.

Of Christ's Finishing the work he undertook, with the end and properties of it, and the great Comfort of i • to Believers.

SERM. XXIII.

JOHN 17.5.

And now, O Father, Glorify thou me with thine own self, with the Glory which I had with thee before the World was.

Of a holy working life, the Excellency, Equity and Necessity thereof in order to Glory.

SERM. XXIV.

Of vain Tautology in Prayer, and what Repetitions in Prayer are such, and what not, showing also what things are absolutely necessary to a good Prayer.

SERM. XXV.

Of the Promises, and of Prayer.

SERM. XXVI.

Of heavenly Glory as opposed to earthly; and how the hopes thereof earnestly sought and prayed for, will comfort a man against the, fear and in the midst of all trials and afflictions.

SERM. XXVII.

The Eternal Deity of Christ proved; and whence it comes to pass that there are any so vile, as to deny it; showing also what sins do much provoke God to give men up to such Blasphemy.

SERM. XXVIII.

Proveth, That the world was not from Eternity, but had its beginning in time, and reduceth that Consideration into Practice.

SERM. XXIX.

JOHN 17.6.

I have manifested thy Name unto the men which then gavest me out of the world, thine they were and thou gavest them me, and they have kept thy word.

Of Divine Knowledge, its Excellency and Rarity; Showing that God is truly and properly known only by the Godly, and wherein their Knowledge of God differs from the knowledge that others have of him.

SERM. XXX.

The great End of the Ministry, and what should be the End of both Ministers and people, in their Preaching and Hearing.

SERM. XXXI.

That God's people are not of (though in) this world; Wherein is also shown the vast difference between them and the men of the world.

SERM. XXXII.

Of the peculiar propriety God's people have in Him, and He in them.

SERM. XXXIII.

The truly Godly man only is obedient to God's Word: Or the great Character of a Christian.

SERM. XXXIV.

JOHN 17.7.

Now they have known that all things whatsoever thou hast given me are of thee.

Of Growth in Grace, the Duty, Necessity, and Glory of it.

SERM. XXXV.

Of Faith in Christ the Mediator with the Ingredients or Concomitant acts of it.

SERM. XXXVI.

JOHN 17.8.

For I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

Of Obedience to all the Commandments of God; showing, That that only is truly Obedience, and the property of a Godly man.

SERM. XXXVII.

Showeth, That God's people are ready and willing in Obedience, Whence it is that they are so: Tending to rouse men up from dullness and formality in God's service.

SERM. XXXVIII.

Of the Excellency and Necessity of Believing in Christ as a Mediator; That it's acceptable to God, as well as Obedience to a Command; yet withal showeth the difficulty of it, and whence it doth come to pass that the children of God, sensible of their sins, are so hardly brought to Believe; As also why ungodly men think it so easy a thing.

SERM. XXXIX.

Further showeth, how acceptable it is to God to believe in Christ the Mediator, and setteth forth the dangerous nature of Trusting in our own Righteousness.

SERM. XL.

Further setteth forth the Excellency and Necessity of pressing the Doctrine of Faith in Christ the Mediator, and of our being affected with it, and invites the greatest sinners to come unto him for Salvation.

SERM. XLI.

JOHN 17.9.

I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine.

Of praying both for the Godly and the wicked, with the Reasons and Motives thereof.

SERM. XLII.

The Excellency and Efficacy of Christ's Mediatory prayer; set forth in many Aggravations of it for the Consolation of the Godly.

SERM. XLIII.

Of the Extent of Christ's Mediatory Prayer, and of his Death; That he prayed and died not for all and everyone of mankind, but only for the Elect; and that the Scripture expressions of Christ's dying for all, are to be understood indefinitely and not universally.

SERM. XLIV.

Reasons why the Scripture speaks thus universally about Christ's death, when yet but some were intended. Also what Benefits Reprobates have by Christ, with some Arguments further proving the point of Christ's dying not for every man, but some.

SERM. XLV.

The Application of the former Subject; setting forth the Necessity of Faith and Repentance, as to the interesting us in Christ; The Freeness of God's Love▪ The Qualifications of those to whom Christ's death is made advantageous, and also their privileges above all others.

SERM. XLVI.

Of Free-Grace opposite to Arminianism, tending to raise the hearts of those that are Godly to Joy and Thankfulness.

SERM. XLVII.

Of God's Propriety in his people, as the ground of all the good that accrueth to them.

SERM. XLVIII.

JOHN 17.10.

And all mine are thine, and thine are mine, and I am glorified in them.

The Deity of Jesus Christ cleared and defended against the Socinians.

SERM. XLIX.

Of man's glorifying of Christ, and how many ways that is done.

SERM. L.

JOHN 17.11.

And now I am no more in the world, but these are in the world, and I come to thee, holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are.

Of Christ's tender care of all his people in the greatest of their care and afflictions.

SERM. LI.

Of the great danger of God's people's being in the world, chiefly from its tempting and seducing to sin.

SERM. LII.

Of the danger God's people are in, in the world, in respect of its hating and opposing of them; with Reasons why the Lord makes the world such a disquieting place, such a valley of tears unto his own people.

SERM. LIII.

The Exaltation of Christ improved for the Joy of all Believers.

SERM. LIV.

That all Civil Governors (as well as Ecclesiastical) from the meanest Master of a Family, to the greatest Monarch, have from Christ a spiritual charge of those that are under them; and are above all things to endeavor the good of their souls.

SERM. LV.

The great Lord-keeper of Israel from inevitable Ruin both of body and soul, extolled.

SERM. LVI.

That it's not enough to be put into a state of Grace, unless by God's power we are kept therein. How far men may acknowledge God's help, and yet with the Pelagians, Arminians, and Papists, not give him his due Glory: And also showeth, how many ways the power of God keepeth his people.

SERM. LVII.

Reasons proving the Necessity of God's preserving his children in Grace: That God keeps them by Faith; Also, why and how Faith keeps them, rather then other Graces.

SERM. LVIII.

The greatness of the mercy of being kept sound in the Truth, and the damnableness of Error demonstrated.

SERM. LIX.

That it's a special Mercy for the Ministers of the Gospel to agree in one: Wherein their unity should be, and the Reasons of the differences that are among them.

SERM. LX.

The great Pattern of Unity, the Nature and Property of the Unity that is between God the Father and the Son, against the Socinians; That the Ministers of God should endeavor after a perfect Unity, even to be one, as the Father and Son are, Also some Rules guiding thereunto.

SERM. LXI.

JOHN 17.12.

While I was with them in the world, I kept them in thy Name, those that thou gavest me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be fulfilled.

The great changes that even a Godly man is subject unto, in respect of the having and losing those sensible supports, both outward and inward, which God at sometimes vouchsafeth to them: Also what those sensible enjoyments are, and why God doth so change the condition of his people.

SERM. LXII.

Showeth, how prone men are for to know Christ after the flesh, and wherein it appears.

SERM. LXIII.

Of the Saints Lord-keeper, showing how safe the Godly are kept to Salvation by Christ, as a trust committed to him.

SERM. LXIV.

Of the manner of Christ's keeping those that are his: Of a four fold principle that is operative to the preservation of Believers: And of the excellent effects of the Lively Meditation of this Doctrine, of being kept by Christ to Salvation.

SERM. LXV.

Of the Perseverance of the Saints: The Question stated.

SERM. LXVI.

Of the Perseverance of the Saints.

SERM. LXVII.

Arguments proving that everyone that is in the state of Grace shall be preserved to Eternal Life.

SERM. LXVIII.

Of the son of perdition, Showing that some persons are willfully set for to damn themselves, though they have never so many excellent Remedies and Means to the contrary; And what are the Causes that move them thereunto, and Characters of such persons.

SERM. LXIX.

Of the son of perdition, Showing more Causes and Symptoms of such wretched persons that are desperately bent to damn themselves.

SERM. LXX.

Of the son of perdition, Showeth from the example of Judas, that men may be eminent for a while in the Church of God, and afterwards prove desperate Apostates.

SERM. LXXI.

Of the son of Perdition.

SERM. LXXII.

Of the son of Perdition.

SERM. LXXIII.

The great stumbling-blocks of Religion removed

SERM. LXXIV.

Of the Scripture.

SERM. LXXV.

Of the truth of Scripture-prophesies, and against Judicial Astrology and Witchcraft, showing the vanity and wickedness thereof, and of seeking to them.

SERM. LXXVI.

John 17.13.

And now I come to thee, and these things I speak in the world that they might have my joy fulfilled in themselves.

The Joy of Saints handled both as a duty and privilege, as being one great end of Christ's Prayer, Command, Promises and Ministry.

SERM. LXXVII.

Of Joy and Comfort, showing how many ways the Spirit of God works it in the hearts of his people.

SERM. LXXVIII.

The several sorts of Joy, and the Nature of Spiritual Joy, showing also how far it transcends and differs from worldly joy.

SERM. LXXIX.

The excellent effects of Christian Joy.

SERM. LXXX.

John 17.14.

I have given them thy Word, and the world hath hated them, because they are not of the world.

That the Word of God preached and received, doth enrage the wicked world; and Reasons thereof.

SERM. LXXXI.

Of suffering for Christ's Cause, and how it engageth God for to take care of such as so suffer, also the duty of Ministers about preaching God's truth.

SERM. LXXXII.

Of wicked men's hating the Godly, the Causes, Effects and Properties of it.

SERM. LXXXIII.

The Application of the foregoing Observation, both to the godly and the wicked, tending to encourage and rejoice the one under all their sufferings, and deter and reclaim the other from all oppositions.

SERM. LXXXIV.

Of Conformity to Christ in not being of the world, and in his sufferings.

SERM. LXXXV.

John 17.15.

I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.

Showeth why God continueth his children in this world of sin and sorrow, and doth not take them immediately to Heaven? and also how far 'tis lawful for a man to pray for, or desire to be taken out of this world.

SERM. LXXXVI.

That 'tis a greater mercy to be kept from sin and all evil in our afflictions and troubles, than from the afflictions themselves.

SERM. LXXXVII.

That God hath determined a precise time to every particular man in the world, how long he shall live.

SERM. LXXXVIII.

JOHN 17.16.

They are not of the world, even as I am not of the world.

The Heavenly man much improved by much considering that he is not of this world.

SERM. LXXXIX.

JOHN 17.17.

Sanctify them through thy Truth, thy Word is Truth.

Of Growth in Grace, Showing that, and how many ways a Godly man may be sanctified.

SERM. XC.

The Contraries of Growth in Grace. A Comfortable Advertisement to such as mourn under their sense of not Growing; with Reasons of the Necessity of Growing in Grace.

SERM. XCI.

Of the Causes of Sanctification, and in particular of God, as the Instrumental Cause.

SERM. XCII.

Of the Truth of the Scriptures.

SERM. XCIII.

The transcendent Properties of the Scripture.

SERM. XCIV.

JOHN 17.18.

As thou hast sent me into the world, even so have I sent them into the world.

How requisite a sound mind and a holy life are to a Minister of the Gospel; and Christ's peculiar love to, and care of such.

SERM. XCV.

Of Christ's Mission to the Office of a Mediator.

SERM. XCVI.

Of the public Office of the Ministry, some distinctions concerning it, and the Necessity of a lawful Call thereunto; Also showing wherein private Christians should exercise their Gifts, both ordinarily and in extraordinary Cases.

SERM. XCVII.

That the Scripture appoints a distinct Office of the Ministry: Showeth wherein the Call to the Ministry consists, and that none may enter into that Office without an Authoritative Mission, also what the Ministry of Preaching is, and whether Reading be Preaching.

SERM. XCVIII.

JOHN 17.19.

And for their sakes I sanctify myself, that they also might be sanctified through the Truth.

Of Christ's sanctifying himself to be a Mediator: Showing what is implied in it, how pure, willing and fit he was for that Great undertaking.

SERM. XCIX.

Showeth further what is implied in that phrase of our Savior, I sanctify my Self; Handling chiefly the Priestly Office of Christ, in opposition to the Socinians, and for the Comfort and Direction of Penitent sinners.

SERM. C.

Of Jesus Christ as Priest, Sacrifice and Altar: The Properties of that Sacrifice; The way how men come to partake of the Benefit of it; Its Efficacy as to Sanctification as well as Justification.

SERM. CI.

Of Sanctification, as the Effect of Christ's death; showing that no man truly believeth in Christ for Justification, that doth not also for Sanctification.

SERM. CII.

JOHN 17.20.

Neither pray I for these alone, but for them also that shall believe in me through their word.

Showeth, why Christ, who could do all things, yet puts up prayers: What difference there is between his prayers and ours, and the great advantage Believers have by Christ's praying for them.

SERM. CIII.

In what respects the Benefits of Christ's mediation extends to all Believers alike, and in what not, for the comfort of weak Christians, and such of them as are most contemptible in the eyes of the world.

SERM. CIV.

That in some particulars the poor weak Christian hath more respect from Christ then the strong one.

SERM. CV.

Of Christ's love and care of everyone of his before they had a being.

SERM. CVI.

Of both the moving causes and effects of Election, and of Christ's prayer and death; Against Arminians and others.

SERM. CVII.

Of Faith, the several kinds of it, and especially of Justifying Faith, its object and seat, &c.

SERM. CVIII.

Of Justifying Faith, showing what things are necessary thereunto; and how or in what method the Spirit of God enableth the humble soul to Believe.

SERM. CIX.

Of Justifying Faith.

SERM. CX.

Of Justifying Faith, that it is a fiducial Recumbency in Christ.

SERM. CXI.

That a Gospel Ministry is to continue to the end of the world, and for what ends.

SERM. CXII.

JOHN 17.21.

That they all may be one, as thou (Father) art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me.

Of Unity among God's people, the Nature of it.

SERM. CXIII.

Of Unity among Christians, the Benefits and Necessity of it; and the mischief of Divisions.

SERM. CXIV.

Of Unity among the Godly; More particulars setting forth the excellency of it, and mischief of Division; Answering this Objection, viz. Seeing God hath promised one heart and way, and Christ prayed for it, How comes it to pass that there should be so many breaches amongst the Godly.

SERM. CXV.

Of Unity among Believers, Cautions about it: Also setting forth some good uniting Principles, with a censure of some bad ones.

SERM. CXVI.

Of Christian Unity, setting forth some Rules for Unity in Doctrine, Church-order, and Affection, for the preventing of Error, Schism and Wrath.

SERM. CXVII.

Of the distinction of Persons and Unity of Essence in the Deity: against the Socinians.

SERM. CXVIII.

The Glorious mystery of the Saints Union with Christ, and with the Father by him, opened.

SERM. CXIX.

Showeth, what a special means Unity among Believers is, to enlarge the Kingdom of Christ, and yet notwithstanding that Unity, without true Doctrine, is no Infallible Mark of the true Church, against the Papists.

SERM. CXX.

A Consideration of Faith in its General nature, as Dogmatical or Historical, carried out to Scripture-Truths, because of Divine Authority.

SERM. CXXI.

Of Dogmatical Faith, the Properties of, and Contraries to it.

SERM. CXXII.

JOHN 17.22.

And the Glory which thou gavest me I gave them, that they may be one, even as we are one.

Of the Glory which Christ communicates unto all his Disciples, even in this life, and of Union with him as the ground of it.

SERM. CXXIII.

Practical Conclusions from the foregoing Doctrine.

SERM. CXXIV.

That Jesus Christ though God co-equal with the Father, had many things given him by the Father, and how that can be?

SERM. CXXV.

Unity among Christians is part of that Glory Christ hath purchased for them.

SERM. CXXVI.

JOHN 17.23.

I in them and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me.

Of Union with Christ: Showing how, or in what respect Christ is in every Believer, and how he is not.

SERM. CXXVII.

Showing something of the Nature, Manner, and Effects of Christ's being in Believers.

SERM. CXXVIII.

Of the Fathers being in Christ, of both their being in Believers, and how that can be, and yet they not quite freed from sin and sorrow.

SERM. CXXIX.

Of the Unity of Believers, of the cause and nature of it, and what makes to the perfect consummation of it.

SERM. CXXX.

Showeth that everyone that believeth, knoweth the thing that he believeth: Against the Popish implicit faith, and what Knowledge the knowledge of Faith is.

SERM. CXXXI.

Of the unspeakable love of God to Believers, showing wherein God's love to Christ and Believers is alike, and wherein it differs.

SERM. CXXXII.

Showeth of what high concernment it is to the men of the world, to know how greatly Believers (whom they hate and persecute) are beloved of God.

SERM. CXXXIII.

JOHN 17.24.

Father I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me, for thou lovedst me before the foundation of the world.

Of the Connection between Grace and Glory, and that Glory even to the most Godly, is the free gift of God.

SERM. CXXXIV.

Of immediate Enjoyment of, and Communion with Christ in Heaven, as the Complement of man's Happiness.

SERM. CXXXV.

Of an humbled Christians improving, in his prayers, the sweet Apellation of Father.

SERM. CXXXVI.

Of the state of Glory, showing what it is to behold Christ's Glory in Heaven.

SERM. CXXXVII.

How Christ, as Mediator, had his Glory given him, although as God he could not properly have it given him, except by way of Manifestation: Against the Socinians.

SERM. CXXXVIII.

Of God's love to Christ as Mediator, and in him to all Believers from all Eternity.

SERM. CXXXIX.

JOHN 17.25.

O righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me.

Of the Righteousness of God (as Judge) in his Administrations to Devils and Wicked men: and (as a Father) unto his own people.

SERM. CXL.

That every unregenerate man, whether in or out of the Church, is destitute of the true saving Knowledge of God.

SERM. CXLI.

Christ is the great Teacher of his Church.

SERM. CXLII.

Setting forth the singular Christian cleaving to God, though the multitude go another way, and how his Godliness in that case endears him to God.

SERM. CXLIII.

JOHN 17.26.

And I have declared unto them thy Name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them.

Of Christ's teaching Believers: Showing what great need the most illuminated Christians have still to be taught.

SERM. CXLIV.

Of the powerful sense and feeling of the Love of God; How it is attained, and what a great advantage it is to him that hath it, both in reference to Duty and Comfort.

SERM. CXLV.

Directions how to obtain, and always to preserve the Knowledge and Assurance of God's Love in our Hearts.

IF anything in the Contents of this Book appear incongruous either to the Author or his Work, let it be hereby known, that not the Author, but a Friend of his gathered them as well as he could.

CXLVI SERMONS Upon the whole Seventeenth Chapter of the Gospel by S ^t JOHN.

SERMON I. The Necessity of adding Prayer to Preaching for its good effect: Showing also what kind of cause the Word is of Conversion; And what are the requisites of Heavenly and Spiritual Prayer.

M Y Purpose is (God assisting) to go through this Chapter, being the Prayer of Christ immediately before his Passion: If the words of a dying man are much to be regarded, how much more of a dying Christ? And words put up in a Prayer way, which came from the most serious and heavenly affection within; Christ's love was sincere and natural; Now as in natural motions the nearer the body comes to the center, the swifter the motion is, Thus Christ's Love though great always, yet the expressions of it were overflowing most at last; His best wine was at last: And certainly if it be lawful to prefer Scripture before Scripture, we may say, Though all be gold, yet this is a Pearl in the gold; Though all be like the Heavens, yet this is like the Sun and Stars: Oh that both my heart and your hearts were purified with a coal of fire from the Altar for this Subject; Not only parts but great grace is required both to preach and hear this Subject: But let us enter into this Land of Canaan.

The Apostle John of all the Evangelists is compared to an Eagle, because he treateth of the highest and most sublime matter; For as it is commonly received, He outliving all the other Apostles, there were damnable Heretics risen up that denied Christ to be God, at the Churches entreaty therefore he wrote this Book, mainly asserting Christ's Godhead, and handling those things especially which the other Evangelists had left out, especially insisting upon those excellent discourses and dialogues Christ had with the Pharisees; As also those divine Instructions and consolations he gave his Disciples at his departure from them, of which the other Evangelists record nothing at all: Now when our Savior had been large in instructing and confirming them, he bends himself to earnest prayer for them, that what he had said might take place in their hearts, so that in the Chapter you may take notice of,

• 1. The Introduction to the matter, and
• 2. The Matter itself.

The matter is Christ's earnest prayer, and that for a threefold Object,

• 1. Himself.
• 2. His Apostles.
• 3. All others who in time should believe in him.

For the Introduction, there we have 1. The order of Christ's Prayer, and 2. the description of his gesture.

The Order is, These words spake Jesus, that is, after Christ had finished those admirable and comfortable Instructions, then he betakes himself to prayer, From whence observe,

That to all Instructions and Consolations Prayer is necessary for their good effect. Christ himself doth not think it enough to plant, but he prays there may be a watering from above; Thus all Ministers and all hearers are to take Christ's way; Even as at other times we read that Christ spent the day in Preaching, and the night in Praying; For if the Apostle 1 Tim. 3.5. say of every creature for nourishment, it is sanctified by Prayer, when yet the creatures have in themselves a natural strength to nourish, how much more is this to be seen in the means of grace, which work not by inherent but instituted efficacy altogether? If therefore we would have our preaching and your hearing do any good, be powerful to an heavenly alteration and change, then look up with your eyes to heaven; It's from God that this must do me good, It's from God that this must teach my heart; In vain is a Teacher without if there be not also a Teacher within, 1 Cor. 3. You see the Apostle there taking believers off from all Ministers and Instruments, and to rest on Jesus Christ; They are necessary but as Ministers by whom we do believe, not as authors of our faith.

Let us consider, Why Prayer is thus necessary in the use of all other means, And

First, From God in these respects.

1. He is the sole author and fountain of all grace ; It's not the gifts or parts of Men and Angels that remove the stone of the heart, that can make the withered dry bones to live again, unless the Spirit of God breathe upon us, Jam. 1. Every good and perfect gift is said to come from above, That as the natural Philosophers say, The Sun and Stars are the cause of all the life and perfection which is in these things below, insomuch that without them all things would be destroyed; This is much more true in heavenly and supernatural effects, therefore he is called the God of all grace, and the God of all consolations, 2 Cor. 1.3. There is no godliness, no comfort can stream in the heart, but from this Fountain; we lie like so many lumps of earth, like so many noisome Lazarusses in the grave, till God bid us Come forth; So then to have any doctrine or truth enter into thy heart, to have the Ministry effectual and powerful to thee, is of greater consequence then thou art aware of. There must be much struggling and striving with God ere thou canst behold him in his glory in the Ordinances; Thou must be Jacob ere thou canst be Israel, as an Ancient said; Wonder not, if you see men living in the same lusts, and roving in their former excess of riot, though the clouds drop upon them daily, yet they are a barren wilderness; Alas, all the rain in the world would not make the Earth spring forth and increase, had not God at first commanded the earth to do so, and certainly if God can by his Word make the dull, dead earth so glorious, that Solomon is in his greatest state not like the glory thereof, how much rather can he make a heavy, dull, earthly, carnal people, glorious and admirable in variety of graces, he can make them a Paradise who were a parched heath; Prayer therefore is necessary because God only hath the command over all Ordinances to bless as he pleaseth.

2. On God's part we are therefore to pray, that so all the glory and praise in everything may redound to him, so 1 Cor. 1. that he who glorieth may glory in God only ; Hence it is that as in the Old Testament we read of many good women, and they were most of them barren, to humble them, and that they might see it was not their goodness but God's glory and power to give them children; So it is here, God many times causeth not the best and choicest Ministers, to be fruitful in conversion of others, to be able to say, Behold I and the Children which thou hast given me, that hereby all the glory may be attributed to God only.

3. Therefore after all doctrinal Instructions is Prayer to be used, because God in anger many times for men's sins doth blast the Word to them, doth not give them a tender and an understanding heart; Oh then how much is he to be sought to that hath the key of all men's hearts, that openeth and none can shut that shutteth and none can open, Rev. 3.7. Observe that expression, it denoteth God's absolute Sovereignty, that all the devils in hell, and all the wicked Instruments in the world are not able to hinder the good effect that God hath appointed such a Sermon, or such a Ministry to produce; What then, though we sow all the day long, though we exhort, entreat and beseech, yet if God be angry with thee, and will let thee alone in thy sins, thou shalt die and be damned in thy obstinacy and unbelief: Though Solomon with all his wisdom were here to persuade thee, thou wouldst be willful in thy iniquities; The seeing eye, and the hearing ear are both said to be the gift of God, Pro. 20.12. and what a terrible expression is that to the Israelites, where after all the miracles and wonderful works that God had done before them, it's said, God had not given them an heart to understand till that day, Deut. 19.4. and famous is that place Isa. 6. thrice repeated in the New Testament, of blinding their eyes, and hardening their hearts, lest they should understand and be converted ; Who then is there but must necessarily conclude, that God is earnestly to be prayed unto, lest he be left to a spirit of slumber and giddiness, lest God sware in his wrath, that no preaching shall ever do thee good? How did Paul rejoice to be at Ephesus, because an effectual and large door was opened to him, 1 Cor. 16 9 It was opened by God, the Ministers themselves, nor the people, had not ability to do it; Thus on God's part we have cause to pray.

Secondly, If we consider the nature of all Preaching, and what kind of cause the Word is of conversion, that will also compel to Prayer. It's disputed among Divines what kind of causality the Preaching of the Word hath in regenerating of men. I shall not now launch into that deep Ocean, but two ways are wholly to be denied.

1. The Preaching of the Word doth not convert necessarily, as the Fire doth necessarily burn, the Sun doth necessarily shine; No, for then wheresoever the Word is preached, all their eyes would be opened, all their hearts softened that hear it, but experience doth woefully confute this; We see Christ who preached as one having authority, and no man ever spake like him, yet he threw in his Net and catched few fish, yea, we do not read of so many converted by his Ministry as by some of the Apostles.

2. As it doth not work necessarily, so neither as a natural cause, that hath inward power to produce its effects; As the fire hath an inherent strength to burn, the Earth an inherent power to bring forth fruit, or as a two edged Sword pierceth: For though the Word be compared to it, yet

3. This efficacy is only by Institution, according to the command and good pleasure of God : Of itself it worketh no more then Exhortations to a dead man, but when clothed with divine authority, then it beateth down everything that opposeth itself; If then we are bound to pray to God that he would make natural causes, though with so much inherent proneness, to cause their effects, as that our bread may nourish us, our clothes may warm us, how much rather when there is no such natural efficiency; If man lives not by bread alone, but by every word proceeding out of God's mouth, much less is man converted, enlightened, or regenerated by Preaching of the Word only, without the power of God manifested from heaven; Yet oh the security, the sencelesnesse of most people herein, They do not earnestly contend in prayer with God before they come hither; What earnest wrestlings and strivings hast thou had with God today, that thy soul might be put into an heavenly travel, and Christ be formed in thee? This is the true reason why you hear yourselves into damnation, and we preach you into greater and greater spiritual judgments daily, because few are diligent in praying for a blessing upon that which shall be delivered to them.

In the third place, After doctrinal Instruction there is great need of prayer to God, because of the utter insufficiency and inability that is in every man to what is good : Such is the contrariety and enmity in every man's heart against Truth preached, that we had need pray and pray again that God would open our eyes, and soften our hearts; The Scripture in several places doth describe man's Impotency, and his utter averseness to what is holy; He is a Tiger, a Lion, a wild Bear, he is a mere briar and bramble; There cannot be any good wrought in him, till God make dead men to rise out of their sins; We do not hear Sermons as the Heathens did their moral Orations, for they had some imbred strength to do those things that were civilly good, but when we have to do with supernatural things, there all must be planted in us: There is nothing in us to love or embrace it, yea, whatsoever we are, think, or will, it all riseth up in rebellion against God; and certainly if the godly themselves, though endowed already with an heavenly life do yet earnestly pray that God would open their eyes, Psa. 119. That he would quicken them, and make them to grow up in an higher stature, how much more do men destitute of God's Spirit need this help, yea, we may take notice, Eph. 6.18. that when the child of God is fully completed with the whole Armor of God, he hath his helmet, his shield, his breastplate upon him, yet he must not trust to this, but after all this he is to pray always with all prayer and supplication; So that you see in all holy exercises, we are to be as the little child who leaneth only upon his Father, we are like the Fowl, when we have drunk down a little, presently to lift up our heads to heaven, that it may work on us.

Use of Instruction, From this order of Christ's, learn we in Preaching, and you in hearing what we ought to do, know it must be Prayer that will sanctify every Sermon; According as thou hast laid up Prayer beforehand, so do thou expect to speed; What a woeful thing will it be if God make this Heaven brass and iron, these helps of salvation furtherances to damnation, and all because thou dost not carefully seek to him. Canst thou pray in other things and not here? Is not every Sermon of eternal consequence? Is not heaven or hell delivered at this time, why then are we such stupid blocks as not to lay fast hold on God, and say, I will not let thee go till thou givest me a blessing; It's taken up as a sad Question, Why in these latter days the Word preached makes no more wonderful works? At first Propagation of the Gospel, so many fish were caught in the Net, that it was ready to break; And at the first Reformation out of Popery, the Kingdom of God suffered violence, but now he that is profane is profane still, the blind are blind still, the proud proud still: What is the matter? Is not the Word of God as powerful as ever? Is not the Lord's arm as strong as ever? Yes, but the zeal of people is grown cold; There are not such fervent prayers, such high esteems of the means of grace; Men do not besiege Heaven, giving God no rest day or night till he come with salvation into their souls, and truly the Spirit of prayer is a sure fore-runner of spiritual mercies to be bestowed, Optat dare qui mandat orare, when God will bless the Word and Ministry to thee, he will stir up thy appetite, make thee hungry and thirsty, fill thee with daily pantings after his grace. And thus much of the order.

I proceed to the gesture used in prayer, He lifted up his eyes to heaven : In the Scripture we read of several gestures in prayer, one of the Publican clean contrary, He cast his eyes upon the earth, and that did arise from the great and real sense he had of his unworthiness, and of the multitude of sins that were upon him, but yet that which is most commendable and indeed most natural, is to lift up the eyes to Heaven, the place of God's special presence, though he be also everywhere, for the eye in this case should be the demonstration of the heart, Cor in oculis, that if it were possible we would both in soul and body, while praying, be lifted up into heaven; Now how our Savior, who was God as well as man, could pray, and what kind of Prayer this was, will hereafter be cleared. From this gesture Observe,

That all our Prayers should come from a spiritual and heavenly heart.

It's the very definition of prayer, that it's Elevatio mentis ad Deum, The lifting up of the mind, and of the whole soul to God; To pray is a far more difficult and noble exercise then most are aware of; It's not the running over a few words like a Parrot, but the soul is then to be on the Mount of Transfiguration: There must be many things meeting together ere thy prayer be an heavenly Prayer: It's good to set this home, for prayer is the universal Instrument of all thy good, if that be blunted or unprofitable, all is marred; If a poor man that liveth by his handy labor hath marred his tools that he cannot work by them, how shall he subsist? Prayer is the Key to open heaven, if that be empty and unprofitable, how canst thou be replenished? You ask, and pray, and have not; Jam. 4.2. No sins are removed, no spiritual mercies are bestowed on thee, and all because thy prayer is not heavenly; Now these things make an heavenly Prayer.

1. It's necessary the Spirit of God do enable and move the soul to this duty, Rom. 8. It is the Spirit of God that helpeth against our infirmities, and enableth us with groans unutterable. The heart is but as so much dull earth, till the Spirit of God inflame thee; Thy prayer is a body without a soul, if there be words but not God's Spirit in the heart; But oh what shall we then think of most men's prayers that have nothing but custom and formality in them: No wonder if these be birds without wings, Messengers without feet, good for nothing at all; Thou sayest thy prayers, and thou hast thy prayers, but oh consider the Spirit of God must move upon thy heart, else thou art only a worm crawling on the ground.

2. An heavenly Prayer must have an heavenly heart, that which pants after and delights in heavenly things, but Ps. 4.6. Many say, Who will show us any good? Everyone can pray for earthly and temporal good things, for health, strength, peace, and outward plenty, but few with David, Lift thou up the light of thy countenance. In the Lord's Prayer we are first to pray for those spiritual things that relate to God's glory, before we are to ask for our temporal comforts; yea, while we pray for temporal mercies we are to do it in a heavenly manner, for this end, that we may be more instrumental to God's glory, and be brought nearer to him; Difficile est erare, quia difficile est desiderare, said Aquinas. It is a very hard thing to desire heavenly things, and therefore as hard to pray for them; how happy then is it when the matter prayed for and the frame of the heart are both heavenly; Now like Christ he is gone up to the Mount, and prayeth alone, he is above all earthly things, alone with God himself.

3. That Prayer is heavenly when the heart and affections are purified and sanctified fit for the enjoyment of God : In prayer we have an immediate approach unto and fellowship with God; There cannot be greater honor vouchsafed unto a creature then to be admitted to pray to him, but who is sufficient for this duty? The Heathens did often press this, that God was to be worshiped prae mente, but the Apostle more divinely, 1 Tim. 2.8. Lifting up holy or pure hands, Mat. 6. Blessed are the pure in heart for they shall see God ; A sore eye with corrupt humors is not fit to look on a bright object, and truly in all our prayers we should think nothing so comely as to have heavenly hearts for heavenly work; If the godly man's conversation even in buying, selling, and all other lawful employments, is to be heavenly, much more in prayer, then there should be Sabbatum mentis the rest of the Soul, there should be no distractions, no debasings of it by earthly affections, we should have a garden readily dressed for the Spouse to walk in; If Christ's body was to be in a Sepulcher where none ever lay before, how much rather will whole Christ abide in a clean heart; The devil would not come into his Lodgings but because they were swept and ready garnished for him, how much rather will Christ expect that the soul should be in an holy and heavenly manner fitted for to enjoy him.

4. An heavenly Prayer is, When it stirreth and moveth the heart to more love and delight in heavenly things ; Prayer is not to be only heavenly in its nature but in its effects; By praying holily we are made more holy; It's like exercise to the body, which makes it more strong and active; It's the rich Ship that brings in glorious returns from God: Heavenly Prayer leaveth an heavenly frame, it keepeth a soul in longings after God; As Moses who had been in God's presence his face did shine with great luster. Thus the soul that is heavenly in Prayer to God, leaveth an excellent and spiritual luster upon all his actions, his conferences, his conversation speaks the mighty glory of this prayer; oh what godly man may not fall down with shame and confusion to think how far short he comes of this heavenly prayer.

Use of Instruction in two things, 1. How hard it is to pray indeed ; You may say of the dull Formalist that hath bare words and no heart, he prayeth but it is as unprofitable as a body without life; Oh that the God of grace would work this in you, that he would pour the Spirit of prayer and supplication upon you; I know nothing wherein people are more to be instructed and rectified then in this particular; They have good prayers, and they say good prayers as they speak, but understand nothing at all about an heavenly prayer.

2. Why it is that after many public and private prayers thousands of people live in the same wickedness they did. Who would not think their sins would make them give over praying, or praying their sins, how can this fire and Ice stand together? The reason is, they are not heavenly prayers, neither private or family prayers do raise thee up, like Elijah's fiery Chariot: You ask and receive not because you ask amiss; He doth not say you ask mala but male, you do not pray for unlawful things, only you pray not in a right manner; Oh then say, the decay of all my godliness, all my comforts arise from my decay in prayer, Pray heavenly and all will be heavenly; and on the other side, mere dead and customary prayer leaveth a man in a destitute estate, he may pray in that manner all his life, and yet receive nothing at God's hand; Think and meditate of this more, say, the beginning of all my spiritual consumption is in my lean empty prayers,

SERMON II. The transcendent Excellency and Efficacy of Christ's Prayer (in respect of the matter and nature thereof, as being Mediatory, his Person and Relation, &c. ) held forth as a ground of unspeakable comfort to Believers.

THE Introduction hath already been dispatched, which contained the Order and Method of Christ's Prayer, as also his gesture; We now come to the prayer itself, he said, Father, &c.

To open this Consider, That Prayer is of two sorts,

Either 1. Mental, which is only in the soul and spirit, for God being a Spirit and omniscient, knoweth all the thoughts and desires of the heart; Thus Angels and the spirits of just men perfected in heaven do pray, The souls under the Altar cried for an holy avenging on their enemies, Rev. 6.9.

Or else there is 2. a vocal Prayer, when our desires are manifested by outward signs of words, and thus Christ's prayer here is a vocal prayer, neither may such kind of praying be thought needless, for we do not use words as if God needed these signs, in which sense Elijah derided Baals Priests, bidding them cry aloud, it may be Baal was asleep, or in a journey, 1 King. 8.27. but hereby to excite and stir up our affections, for the soul and body do mutually help each other, and partly because we are to glorify God with our body, and with our soul, and lastly what is strongly in the heart cannot but empty itself in words: Hence are those expressions, I cried unto the Lord with a loud voice, so that a vocal prayer is commanded as well as a mental, only in that we must remember there ought to be a threefold attention, first unto God the object unto whom we pray that our thoughts be not distracted. 2. To the matter that it be lawful and according to God's will. 3. To the words, that they be sober, grave and decent in so religious a duty. And thus much from that expression, Christ said, Father.

In the next place let us consider, how Christ could pray, for being God it seemeth prayer is as incompatible to him as to God; The answer is in respect of his divine nature, so he could not pray, but in his human nature and as he was in the state of humiliation, so he did not only pray, but he prayed with agonies and strong cries, as the Apostle saith, Heb. 5.7. for in this consideration he was capable of many mercies which God did bestow upon him, and also upon all the Elect, for he prayed for them also, yea, he did not only pray in the state of humiliation, but in his glorified estate; Now whilst he is exalted on his Throne, he makes intercession for us, Heb. 7.15. 1 Joh. 2.1. Though this Intercession in Heaven is not in that humble way of supplication, as while he was in the flesh, but a presenting of his sufferings and obedience to the Father, with an earnest will that all his Elect should partake the benefits thereof; But of this Point, how Christ could be said to pray, more in its due time. This prayer Christ poured forth, so far as it relateth to the Church of God and all believers, is part of his Priestly office, for the Priest was to do two things, first to pray, then to offer a sacrifice; Now Christ in this Chapter he prayeth and afterwards offereth up himself an holy and unspotted sacrifice for the sins of his people, and as the High Priest was to carry the names of the twelve Tribes in his breast to present them to God, so doth Christ here, he presents all his children unto God the Father by this prayer; There is no godly man so mean, so weak, so inconsiderable but he is commended unto the Father, and may justly expect the fruit of this prayer.

That all the Children of God are under the fruit and benefit of Christ's Mediatory prayer : Take up these two forementioned places, 1 Joh 2.1. If any sin, we have an Advocate with the Father ; Here is supposed that upon every sin we commit, there is an inditement, an impleading of us, an accusing of us unto God; Thou thinkest nothing of thy sins when committed, they are presently out of thy mind, but oh the charge and Inditement that is against thee before God, only the godly they have Christ an Advocate, he dosh constantly plead for them, he takes their parts and he is sure to prevail; What treasures of comfort are here for the godly, when thou art not thinking or minding thy own self, Christ in heaven is pleading for thee; It's good to have this Friend in the Court of heaven, so Heb. 7.25. He everliveth to make intercession for them ; he ever-liveth, and this he attends unto, When thou art sleeping and canst not pray for thyself, he maketh Intercession for thee; So that Christ though exalted and made glorious in heaven, hath not laid aside his love and earnest affections for thy good; But as Joseph when lifted up in Pharaohs Court sent for his Father and Brethren to give them the good things of Egypt ; Thus it is here, Christ said, he went to his Father to provide mansion places in heaven for them, Joh. 14.2. Oh the unspeakable dignity and happiness to be under Christ's Intercession; If we do so much esteem the prayer of a godly man on earth, and the effectual prayer of one righteous man prevaileth much. The excellency of prayer appearing in that it only is compared to Frankincense, Heb. 5. & cap. 6. signifying as this doth recreate and refresh man, so doth a true right prayer please God;) what then will the prayer of Christ himself do? If a Job, If a Daniel, If a Moses could do so much in prayer, when yet their prayer needed Christ's prayer for acceptation and impetration, how prevalent must Christ's prayer be for his believers?

To open this Doctrine, Consider

First, The matter of Christ's Prayer for his Children, and that is,

1. For the accomplishing of all grace here and glory hereafter; There is no heavenly or spiritual mercy but Christ hath prayed for it; Thou dost not only pray for it, (alas what are thy prayers?) but Christ hath prayed for it, thy conversion and sanctification is prayed for; There is no man to be converted by the Word but Christ prayed for that man's conversion, Joh. 17.20. It was said of Austin, because his Mother Monica prayed so earnestly about him, that it was impossible a child of so many prayers should perish, but that is not necessary, though all the men in the world should pray for such a man's conversion, it might not be, only we may say, It's impossible a child of Christ's prayers and tears should perish.

Again, 2. Pardon and forgiveness of sin, and that as oft as it is committed is the matter of his prayer : We have an Advocate, as you heard. Alas, upon the committing of any sin, if there were no more strength to do them away then is in the prayers and tears of the godly, if all the guilt lay upon them to discharge, how insupportable would it be? but there is no sin at any time committed by thee, if repented of and forgiven, but Christ hath prayed that it may be forgiven thee: so then though there be weakness, unbelief, and dullness in thy prayers, yet there was no fault to be found • n Christ's prayers; In all thy agonies, desertions and temptations, plead the Intercession of Christ;

3. Further, Another main spiritual mercy prayed for, is preservation from sin, v. 15. I pray not thou shouldest take them out of the world, but that thou shouldest keep them from the evil ; Oh admirable and necessary prayer; we are in the world as in an infected Hospital, as in a fiery furnace: Now to be here and not diseased, not to be burned therein, is the wonderful expression of God's power and goodness, for this River to run into the Sea, and not to partake of the salt taste thereof is beyond expression, Christ hath not prayed that we should have no afflictions or troubles in the world, but that we should be kept from the evil of them; He did not pray for Peter that he should not have woeful and sad temptations, but that his faith might not fail in the midst of them; O what a comfortable cordial may it be in times of great commotions and violent temptations! how do the godly fear lest their strength should fail them, lest one time or other they should yield to sin, and be overwhelmed? Now in the midst of all these fears Christ hath prayed for thee as well as for Peter, that thy faith may not fail: Insomuch that we may say, Christ's prayer for believers is all their hope and foundation; In some sad exigencies how careful are we to have the prayers of all God's people, to be remembered in such and such a Congregation, but if all the Churches in the world should pray for a man, it would not amount to so much as Christ's prayer; therefore let the godly comfort one another with these things.

Lastly, He hath prayed for their glorification ; Thus he prayed, that they may be one even as he and the father are one, and that they be where he is, viz. that they may enjoy that glory which Christ had purchased for them; Therefore he is called the Resurrection, Job. 11.25. because he will raise up such at the last day: The body though dead and consumed to ashes shall not always be in the grave, neither shall the soul have such rags and deformities upon it continually, but shall be clothed with glorious robes; Thus you see the chief and main matter of Christ's prayer, not so much earthly and temporal things, as heavenly: for although Christ did comfort his Disciples even in earthly straits, Mat. 6.25. that they had a Father in Heaven, and if he did provide for all the creatures in the world, they might much rather be persuaded of his care to them, and Paul argued Rom. 8. he gave his only Son for them, how shall he not give all things else? Yet the great things that Christ before his sufferings thought fit to commend unto God, were spiritual and heavenly benefits. And that is the first consideration, The matter of Christ's Prayer.

Secondly, Take notice of the nature of this Prayer, it's by way of Mediation ; It's a Mediatory Prayer, and so differs from all the prayers of other men: As they are bare mere men, so their prayers are bare mere prayers; There is no merit, no mediation in thee, but Christ's prayer is of a far more transcendent nature, Even as the blood of the Martyrs came far short of Christ's; Their blood was not expiatory, it was not by way of a Sacrifice for sins, whereas Christ's was; Thus there is a vast difference between prayers and prayers, God may regard one man's prayer more then another's, it may be more effectual, as in that supposition, though Daniel and Job stood and prayed, they should not be heard; Job, you know was commanded to pray for his Friends, and his prayer was accepted of more then theirs, and Daniel was said to be a man greatly beloved, because his prayers were so readily heard; Likewise the prayer of many, or a Church, is more prevalent then the prayer of one single person; So a Prayer from one in office as a Minister, is more then of one in a private condition: but yet the prayer of Christ as in the office of a Mediator doth far surmount all. So then in Christ's prayer we are especially to look to the Mediatory power, to the impetratory efficacy of it; It's not a mere supplication as ours are, but a powerful obtaining of what is desired; His prayer can be no more refused then his blood, they both are in the same nature, they go along under the same respect, his blood may as well be without advantage as his prayer; The high-Priests prayer for the people was of greater concernment for the people then their own prayers; I tell thee all thy own prayers are not of that consequence to thee as Christ's prayer is, all Mediatory and impetratory efficacy is from that.

Thirdly, Consider the dignity of the Person who did pray for believers, and thereby cometh an infinite efficacy and worth to it. Christ who prayed for us being God and man, in regard of his divine nature, there cometh an infinite worth upon his prayer, his prayer is like himself, and from this account it is, that it is meritorious with God, that it is just with God to grant him his Requests; his Supplications are put up in his own name, he needeth no Mediator, there is none to make way for his acceptance with God, so that this Meditation affords unspeakable consolation, though all thy prayers and duties be nothing worth, yet Christ's is of infinite value: The dignity and merit whereby any good cometh to us, is not for our prayers but for Christ's; Certainly the people of God do not live so cheerfully upon this consideration as they ought; They are careful to pour out their own prayers, but not by faith to rest on Christ's; What needest thou fear who canst bring prayers of infinite merit? The Lord Christ hath prayed that I might have this mercy; he hath prayed that this grace should be vouchsafed unto me; What fault can be found with Christ? What blame or imperfection is to be seen or found in him? how can Christ be denied in justice? It is his right to have his Requests answered.

Fourthly, Consider the respect and relation Christ stands in towards God the Father, And then you will still say, his prayer is of great concernment to 〈◊〉 , Now his relation is, the only Son of God, and dearly beloved by him, This is my well-beloved Son in whom I am well-pleased, Mat. 3.17. So that his prayers are heard unquestionably upon a twofold ground, the one of justice because infinite in worth, the other of love because the only begotten Son; This Heb. 5.7. He is said, while he prayed, to be heard in what he feared, and Joh. 11.12. Christ thanks the Father that he heard him always, and often doth he profess that the Father loveth him the Son, and that the Father and the Son are one. This also is very comfortable to meditate upon, Thou hast the prayer of him who is the only begotten of the Father, whom the Father heareth always, and to whom he denieth nothing, if we are able to say, Lord, this is not my prayer only, This is not my desire only, but its the request of Christ so beloved of thee, then thou mayest justly believe thou shalt be accepted of; O Lord, though I have no loveliness, no comeliness, yet Christ hath; Some have doubted whether Christ was heard in everything he prayed for, and they instance in his prayer, that the cup might pass from him, but that was only conditional▪ If it be thy will, and therefore he added, Not my will but thine be done; That which he absolutely prayed for, was God's support and preservation of him, as also the raising him out of the grave. That which seemeth to have gteat difficulty is his prayer, Luke 23.34. Father, forgive them, for they know not what they do, but of the efficacy of this we need not doubt of, because the Pharisees and others they sinned against their knowledge and conscience, and for such Christ prayed not, but others that knew not what they did, many of them were converted afterwards, and did believe in him, whom they had pierced, so that we need not doubt of speeding, when we bring Christ with us. Hence Joh. 16.24. Whatsoever you shall ask the Father in my Name, he will give it you ; If we were to draw nigh in our Name, If we did appear in our own Name, we might justly look for anger instead of mercy, but God is not angry with Christ, he doth not frown upon Christ.

Fifthly, The prayer of Christ had all those internal qualifications that are requisite to acceptation : For first, There was holy faith and confidence, the Preface is Father, which is not a bare Title, but an expression from inward affection, indeed Christ was not capable of justifying faith, he was too perfect a subject to need such a grace, yet as the habit of faith doth include no imperfection in the subject, but a full dependence and affiance on God, so Christ did believe, and in this sense he cried, My God, My God, why hast thou forsaken me? My God, My God, were acts of fiducial dependence; As for repentance and sorrow for sin, which is requisite in all our prayers, such also Christ was not capable of, but then for love and zeal to God, for heavenly affections, &c. The Sea is not fuller of water then his soul was of such enlargements; No distraction, no deadness, no imperfection did cleave to his prayer, but as he himself was without sin, so also was his prayer; Besides the extrinsical dignity and worth of Christ's prayer there was an inherent perfection and fullness of all graces in him: Oh then though the godly labor and groan under manifold weaknesses; Their prayers are so imperfect that they need to be prayed over again, and confession is requisite for our imperfect confession, yet remember the perfection of Christ's prayers, There was no spot, no blemish in this Sacrifice of his lips. At the end of thy prayer, when thy heart smiteth thee for thy roving thoughts, thy dullness, thy distractions, comfort thyself with this, there was no such defect in Christ's prayer; Christ's prayer was like that curious confection and ointment, which had so many precious ingredients in it.

Sixthly, Consider this Prayer of Christ's had that general nature in it, which all our prayers have, to be a condition and medium to bring about the good things we desire: For some have disputed about prayer, What use is there of it, seeing God knoweth all things before we ask, and he is unchangeable, our prayers cannot alter his purpose; To this it's answered, That our prayers are not to acquaint God with that he knew not, or to change his will, only God who hath decreed to do such things, he hath appointed prayer as a condition or means for the accomplishment of them; Even as God hath ordained the earth to bring forth fruit, but it must be tilled and sown, and as mankind is to be multiplied, but by marriage, so good things are appointed for the godly but by prayer, Mat. 7.7. This is therefore called the golden chain reaching from earth to heaven, Ascendit precatio, descendit miseratio ; and for this end is both a command of prayer and a gracious promise to it, so that he who prayeth not presumeth grossly, if he expect the fulfilling of any good thing to him; As it is thus with prayer in the general so also with Christ's prayer, whatsoever Christ was to purchase at God's hand for his people, the same he was to pray for, Psa. 2.8. Ask of me and I will give thee the Heathen for thine Inheritance, And thus in this Chapter he prayeth for that glory which yet was from the beginning appointed for him, so that Christ's Prayer was a special means to bring about all those admirable mercies promised to his people.

Seventhly, Take notice of this, that this Prayer of Christ sanctifieth all our Prayers ; They become accepted of through him, He is the Altar upon which the incense of the Churches prayers is offeted, Rev. 8.4. As our tears need washing in his blood, so our prayers need Christ's prayer, he prayed that our prayers may be received; There is not any one Prayer could ever ascend to heaven were it not for Christ's Intercession; The Popish doctrine therefore is very injurious to Christ, which inventeth other treasures besides the treasures of Christ; They tell us of a treasure or bank of prayers, which may be applied to this or that necessitous person; They tell us of other Mediators in heaven besides Christ, Mediators not of expiation but intercession, whereas you see it's Christ's expiation and intercession that go together to work our redemption.

But if Christ's prayer be thus all in all, what need we pray, are not our prayers superfluous?

Answ. No, for they are not to that end which Christ's was, not for merit or mediation; Even as though Christ suffered for our sins, yet we also are afflicted, but not for that end, so our prayers are for other ends, to set up God, to debase ourselves, to quicken up our graces, to give us an holy Communion and fellowship with him, to show our obedience to his command, who doth in so special a manner require this duty.

Use, Are the people of God under the benefit of Christ's prayer, then how happy and blessed are they, what can be denied them? There is no fear of having their requests granted, for God looks upon them and Christ as one mystical person, as the head and members; Who is able to preach of this Subject? It is too glorious, Christ is in heaven making Intercession for thee; Woe unto thee every day, every hour, Were it not for this Advocate, woe to thy own prayers, though never so laudable, were they not put up in Christ's Name; Oh how little do the people of God run to this Fountain when their hearts are like a dry wilderness; This is indeed the Key of heaven that opens it for thee and thy duties, if not for my sake, yet for Christ's sake, Though I am unworthy yet Christ is worthy to be heard; But oh the terrible estate of wicked men, I pray not for the world, They have no benefit in this Mediation.

SERMON III. Showeth how prevalent the Prayers are that are poured out to God as a Father, And what disposition and frame of heart this compellation Father may breed in everyone that doth fervently pray to God.

THE next thing in order to be treated of is Christ's Prayer itself, and that is first in reference to himself, and therein we may consider,

1. The matter of the Prayer, Glorify thy Son.

2. The Arguments to enforce this, for that is the best prayer which is most argumentative; Many words without arguments is like a great body without nerves or sinews. Now these arguments are several and strong.

1. From the Relation he stands in to God, he is a Son, and God is his Father, Father, glorify thy Son.

2. From the seasonableness of it, Now is the time, Tho hour is come.

3. From the final cause, he desireth not this glory for himself only, but he would be glorified that he might glorify the Father. Everyone of these Arguments doth deserve at least a Sermon to open the excellency of it, and

1. I shall begin with the relation expressed in that compellation Father ; Now it is true God is the Father of Christ in a far more transcendent way then he is ours, for that is a true Rule, quod Christus naturâ, nos sumus gratiâ, That which Christ hath by nature we have by grace; Christ therefore is Son to the Father, yet so that he is of the same nature with the Father, having all the properties of the Godhead with him, but we are Sons only by grace and adoption, and therefore cannot call God Father in that respect as Christ doth, yet because a Father to both, and that we may improve this Title for comfort with him, our Savior doth put these together in a most excellent manner, Joh. 10.17. I ascend to my Father and your Father, to my God and your God; Go and tell my Brethren so : The Apostle admireth this, that he was not ashamed to call them brethren, Heb. 2.11. and in this Prayer how wonderful are those expressions, That they all may be one as thou Father art in me, and I in thee, that they also may be one in us ; Let not therefore the great distance between us and Christ trouble us in this dear relation, for he is our Father as well as Christ's, though not in the same manner. From this Argument further observe,

That those Prayers are successful and are sure to speed which are poured out to God as a Father. It's this Title, this relation that giveth life and efficacy to our prayers, Dulce nomen Patris, said he, it works much both in the Father to move his bowels and in the Son to enlarge his affections and hopes; Although that Faith whereby Christ called God Father was not like that in us which we call justifying, in respect of that act, for Christ did not need justification for himself, because there was no sin found in him, yet as faith in the general betokens a fiducial dependence on God, and application of his favor, so Christ did with faith call God Father : Thus at other times we see Christ in his prayers using this compellation as the ground of his being heard, and having all his requests granted him, Luke 23.34▪46. Joh. 11.41. Joh. 12.27, 28. And that we may not think this Prerogative belongs only to him, our Savior in that Directory of prayer which he hath left, teacheth us to come unto him as unto a Father, and this is the faith we must pray in, else we are sure to be sent away empty. Hence Christ Mat. 6. and Mat. 7, 11. layeth all the ground of confidence and hope to speed on this, because he is our Father, an heavenly Father, far above all earthly Fathers; Nemo tam Pater, as one in another case; I need not tell you that God is a Father, either by Creation, in which sense Paul alloweth that of the Poet, We are his Offspring ; for this it makes not anything to confidence in Prayer, for so the devils and wicked men had their being from God; But 2. He is a Father by grace, by adoption, and reconciliation through Christ; This is the relation that sweetens all, This is that which makes us confident he cannot or will not deny anything that is good to us; When the Prodigal Son came with this Title in his mouth, Father, I have sinned, the bowels of the Father immediately moved, and he runneth to meet him, Luk. 15.18.

First, That everyone by nature and through sin is in a state of enmity against God ; God is so far from being a Father to such, that he is a Judge and an adversary to every wicked man, so that it is a very rare thing, and few there are who may call God Father; Is God the Father of Drunkards, adulterers, proud and profane persons? It's blasphemy, and an high dishonor to God to think so. No, the Scripture telleth us of another Father to such, Ye âre of your Father the devil, Joh. 8.44. There are many may say, Our Father which art in hell, not which art in heaven; This I would press upon you that you may not blaspheme God by calling him Father, when you do the works of the devil; If children only and not dogs must eat the meat on the Table, much more must they only be taken into the Fathers bosom; The Scripture will inform you that none may presume to take this excellent Title into his mouth, unless he show his filial fear and obedience. Mal. 1.6. If I be a Father where is mine honor. 1 Pet. 1.15. If ye call on the Father, pass the time of your sojourning here in fear ; Hence it is resolved by Austin, that none but a just and righteous man may pray the Lord's Prayer, because God is not a Father to any but those that walk holily; Oh that this might strike to the very heart of every ungodly man, Thou hopest in thy prayers, and trustest in thy prayers, when yet thou hast no right to call God thy Father; He owneth no such enemies as thou art for his Son.

Secondly, This sweet relation of Sonship to God the Father is purchased at a dear rate by Christ ; He shed his precious blood that we might be put into so happy a relation; We that were afar off are made near by him: Hence it is that Christ is the Elder brother, the Heir, and we made coheirs with him, so that we had nothing to do with God in any comfortable way, we could not have prayed to him, but had been like the devil in hell, had not Christ purchased this sure and comfortable condition for us; It costs the mother much ere she be mother of a child; In sorrow she was to bring forth, but Christ was a man of greater sorrow ere he could see his seed, and his soul be satisfied. Among Brethren what envy is there apt to be, yea, what murders have been committed by one brother upon another, that they might solely enjoy the dignity and great estate. but how far was Christ from this, who though only beloved of the Father, and heir to all glory, yet grudgeth not to take in others to a copartnership, well then, This word Father, or to be able to call God Father cost Christ dear, even more then to make a world, for there was but a word, here were great sufferings.

Thirdly, To be able to call God Father is so great a matter that there needeth the Spirit of Adoption to move us thereunto, Gal. 4 6. He hath sent the Spirit of his Son into our hearts, crying Abba Father. Although it be easy for a presumptuous self-justifying man to call God Father, yet take the afflicted mourner for sin, who is sensible of the great dishonor he puts upon God, it's the hardest thing in the world to think God is a Father to him, because therefore it is so great a work, God sends his Spirit into our hearts that enableth us to cry boldly, vehemently, and notwithstanding all opposition, Abba, Father; Where then we would use this compellation with power and life, with success and heavenly advantage, there the Spirit of God must inflame the heart, there all our servile fears and tormenting doubts must be removed; Now who but the Spirit of God can command these winds and waves to be still. There are groans and cries, great commotions of spirit ere the soul can be persuaded of God's fatherly love.

These things premised, let us consider in the next place what disposition and frame of heart this compellation ( Father ) may breed in everyone that doth fervently pray to God.

[ 1] And 1. It cannot but raise up the heart to great confidence and hope to speed ; Indeed if we look to ourselves, to our sins, there is nothing but matter of despair, Who can think of himself, and not expect that answer, Depart, I know you not ; But then when we consider this gracious relation God putteth upon himself to be a Father, what humbled sinner may then be afraid; O Lord, thou art not only a Lord, a mighty and great God, but a Father also, and upon this Title I plead; Fathers use to lay up for children, if it were an earthly Father, Mat. 7. when the child asketh bread, he would not give him a stone, and thou art an heavenly Father, how long then shall I ask for such consolation, pray against such corruptions, and meet with the contrary, Is not this to give a stone for bread? If then God be a Father, if thou mayest conclude on this, then expect everything else; Now this is a great sin in the children of God, they do not improve this relation; They do not think with themselves, behold, I am a Father, I am a Mother, will my bowels let me deny my poor children (if afflicted) anything that I can give them? why then shall I have such low thoughts of God? He that giveth the father bowels, shall not he much more have bowels? If it be thus with a drop, shall it not be much more with the Fountain.

[ 2] 2. The meditation of this relation will cause fervency and zeal in our Petitions ; The more confidence to speed the more earnestness, as on the other side, where there is no hope there is fainting and languishing, he said, Qui timide rogat docet negare, we may say, Qui tepide, It's the fervent prayer of a righteous man that prevaileth much, and confidence quickens up to fervency. As men that are pulling any weight, the more they feel it coming, the more earnest they are in pulling. This divine hope puts wings to the soul, addeth legs to its journey; Indeed a bold presumption that God will vouchsafe him the matter of our requests is careless of prayer, because that looketh for the end without the means, but an holy confidence that God will give us the good things we want, but by earnest and fervent prayer, that makes the godly soul more zealous and active, when we are sure our labor is not in vain: As the Apostle encourageth to sufferings, to wait and endure patiently, because in due time they shall receive a recompense, if they faint not, Gal. 6.9. Oh then be afraid of those cold and lukewarm formal duties thou art so often in; These argue no faith, no hope in thee; It's a sign thou dost not much matter or regard the issue of thy Prayers, whether God grant them or not.

[ 3] 3. This Title in the lively improvement of it will cause a filial reverence and humility, even as the child doth his Father, as you heard; If I be a Father where is my honor? The good ingenious child doth not abuse his Fathers kindness, doth not contemn his favors, but consider the great distance that is between him and his Father, that he is never able to satisfy his Father, for Aristotle saith; There cannot be any justice between a father and son, seeing therefore he hath all from him, he is in a reverential fear and honor of his father; Thus it is with those who have the Spitit of Adoption, their fear is accompanied with their confidence; Their boldness and hope doth not degenerate into security and contempt of God, and if at any time they grow wanton under his mercies, then as God is a Father to provide for us, so he is a Father to chasten, as the Scripture speaks often; Do not then give way to thy corruptions, do not eat too much of this honey till thou surfeit, lest God give Physic, lest he chasten thee and seem as if he were no Father, David upon security and other neglects, into what sad darkness is he cast? He knoweth not how to call God, Father, he thinketh on God, and is troubled as he saith, Ps. 77.5. God will deal with thee upon thy rebellion, as David with Absalom, Command thee out of his sight, and this will work upon thee as it did with Absalom, who desired to die rather then to be always under such displeasure; and herein the people of God upon their sins have a greater wound and deeper gash then the wicked have; It's against a Father they have sinned, so merciful and so gracious a Father, this paineth them at the very heart.

[ 4] 4. The Meditation of this Title will breed tranquility and quietness of spirit, free from all sinful cares and distrustful thoughts : I have a Father in heaven, and it is not my care, my counsel, my labor, can provide for me, but his goodness merely, Mat. 5.25, 26. Our Savior doth there at large give heavenly Physic to kill these worms, these moths of cares that are ready to eat into us and devour us, and amongst other helps this is one, Your heavenly Father knoweth what you have need of; As we see our little Children, then eat and drink, and take no care for their raiment, for their food, but go to their Parents, such a quiet and composed frame of soul would God have all his Children have; If you call me Father, why do ye not commit all to my wisdom, to my love; Can a child order his affairs better for himself then his Father; Is it not well for the child that it is not his wisdom and care but his Father that he must trust to, How quickly would he undo all? Thus may God our heavenly Father say, Cast your care and burden upon me, how quickly would you undo yourselves, ruin yourselves, if all were left to you, your happiness lieth in my wisdom and love to you; Oh what a cheerful quiet heart would the due meditation of this cause in us! It's my Father in heaven that doth all things, that governeth the whole, that dispenseth all things; It's my Father in heaven that giveth life and motion to everything, and therefore I need not be afraid; Know then that all those gnawing worms of unbelief and fears upon thee, whereby thou makest thyself an hell to thyself, they come from want of this consideration.

[ 5] 5. This Relation, if rightly considered, will put us upon holiness and an earnest endeavor to resemble and to be like him ; A good child loveth to imitate and conform to all those lovely perfections that are in his Father, his endeavor is, that in him his Father may live, even while he is dead; Now the Scripture sets forth God's holiness as our Copy to write after, Be ye holy as I am holy, and that ye may be perfect as your heavenly Father is perfect, Matth. 5.48. and He that hath this hope, viz. to be a Son of God, purifieth himself even as God is pure ; Oh then let those vile and leprous sinners stand aloof off, They call God Father, where is thy Image or likeness of him upon thee; Art thou pure as he is pure, holy as he is holy, Is thy will conformable to his will; To love and delight in those things that God loveth and commands; The Scripture telleth us the godly are born of God, that his Image is restored in them, That they are partakers of the divine nature; Now let everyone see upon what grounds he calls God Father, Is it not a mere lie and mockery? Dost thou not delude thy own self? If God be thy Father, wherein art thou like him? Art thou holy as he is? pure as he is? Certainly even in the godly this should raise up their spirits to higher exercise of holiness; They should consider who is their Father, It is for them to show better breeding, then to be proud, passionate, earthly and carnal, They are to be as Ignatius was called 〈 in non-Latin alphabet 〉 Those that bear God about with them, you may see the resemblance of God in their lives; So then this Title and relation doth not only vouchsafe comfort but engage to much duty; None should be so cheerful, and yet so holy and pure as they are.

[ 6] 6. This Relation of a Father will put us upon zeal for his glory and honor, a desire to exalt and set him up everywhere, an holy impatiency to have his Name blasphemed and his commands broken : What child can endure to hear his Father spoken against, to have his name defamed, You see in Christ himself, the zeal of his Fathers house did eat him up, he could not endure to see the corruption and defilement of his Fathers worship, and thus it is with the Children of God, his honor is dear unto them; To see and hear the wickedness and profaneness of others torments his righteous soul; This is against my Father, I have no patience when you thus dishonor my Father; Oh this is an excellent sign, you look upon God as your Father, when you are thus affected for his glory, for his truth and worship; It's a known story of that dumb Son, that never spake before, yet when he saw one going to kill his Father, cried out and forbad it; Thou that feelest no anger, or grief within thee when God is dishonored, do thou doubt of thy child-like disposition.

[ 7] Lastly, The Meditation of God as a Father may wonderfully support under all afflictions. They are the corrections of a Father, not the punishments of a Judge, and the Apostle argueth the great reasonableness of bearing God's afflictions, seeing we endure the chastisement of our Fathers according to the flesh, Heb. 12.9, 10. where the Apostle shows that a good child, though chastened by his Father; giveth reverence to him, why then should not we rather obey God, who is the Father of spirits, and that from the end of God, he afflicts for our profit, and we live by these chastisements; Hence it's the devils great temptation to embitter this cup of affliction as much as he can; To let them think God is not their Father, and if he were a Father he would never lay such a load upon them, and all this to stir up impatience and discontent within them: Thus you see what mighty effects this consideration of God as a Father should produce in us,

In the next place consider, Why this doth so prevail with God. And

[ 1] 1. Because it's not a bare Title, but accompanied with the real love and bowels of a Father : God is not only called so, but is indeed a Father, yea, a Father above all earthly Fathers, yea, or mothers too, he takes more tenderness upon him then they can have, Isa. 49.15. when Zion sadly complained The Lord had forsaken her, he tells her, Though a woman should forget her sucking child, yet he would not; So then love is infinitely in God, his kindness is like himself beyond all thoughts and expressions, and if among men it be so unnatural for a Father not to love his child, can we think God will not love his? He that hath commanded us to love our enemies, and to forgive them seventy times seven in a day, will not he pardon his Children? Children are part of the Father, and therefore God visiteth the sins of Fathers sometimes upon their Children, because they are as one with the Father, and Christ prayeth that the godly and his Father may be one.

[ 2] 2. It's for the glory and honor of God to hear them when they pray ; What privileges and mercies children have tends to the honor of a Father; Doth it not disgrace a Father, when he is able, and yet letteth his Children be almost famished, and be contemned in filthy rags, Oh we say, he doth not go like such an ones Son, it's a disgrace to his Father, so it is here, should not the people of God be holy, comfortable, heavenly, and accepted of, this would be as if God did not own them.

Use of Instruction, Concerning the happy estate of the godly, and the contrary of the wicked; That which is a comforting fire to one is a consuming fire to the other; The godly have always the Scepter held out to them, They may go to God as a Father and are sure to be heard either ad voluntatem or ad sanitatem ; They may say, O Lord, if I did come to thee as an angry Judge, if I did draw nigh to thee as one provoked, as one whose sins made a division between me and thee, then I might be sent comfortless away, but I come to thee as a Father, a relation thou art not ashamed off, and which thou wilt fulfill, though as yet the glory of God is not fully manifested, but as for the wicked what a thunderbolt is this to them, God is not their Father; Though they may call him so a thousand times over, yet he is not, he is thy enemy, thy adversary, what good things thou hast cometh from him as the governor of the world, not as a Father.

SERMON IV. Of God's appointing an hour, a set time for the dispensing his Mercies and Judgments, in reference to particular Persons, and his Church and Churches Enemies.

THE next Argument in order that is in this full and pithy prayer of Christ, is from the time and seasonableness of the mercy he prayed for, The hour is now come, God is to help now or never; If this opportunity be neglected, all other help will come too late; The word hour hath several significations and applications in the Scripture, sometimes it's taken properly for that measure of time we call an hour; Thus we have the first, the second, and third hour; The learned dispute about the distribution of a day into hours amongst the Jews and the Romans, but I pass it. 2. Hour is used for a short but indefinite time, Joh. 4. you did for a season (for an hour in the Greek) rejoice in his light, 3. It's used for those things that are to be done in that hour or time, it doth not only signify the mensura but the res mensurata, Mar. 14.35. Christ prayed that hour may pass from him, viz. those afflictions and that bitter suffering to be in such a time. 4. Which is a very frequent and the most common use, it signifieth any particular set time, that is, a fit occasion for the doing or suffering anything; The peculiar time God hath appointed either for doing or suffering by his people is called the hour, and concerning Christ we read of these hours attributed to him; First, There was a peculiar time when he was to begin his Miracles, he lived some years privately ere he manifested himself, though when twelve years old he argued with the Doctors, but as the Tradition is, it was about thirty years of his age ere he undertook a public Ministry, and did miracles; For as for those Miracles in Popish Legends attributed to him while a child, they are nothing but impudent lies: The first Miracle he ever wrought was at Cana in Galilee, Joh. 2.4. where because his Mother was over-hasty for him, to do a Miracle he reproveth her, saying, My hour is not yet come; That time was not then come of manifesting himself the Messias, though it was presently after, for he did turn the water into wine immediately. 2. Christ had an hour of suffering and passions, so that all the endeavors to take away his life could not prevail till that time came, yea, and Christ himself before his time came hid himself, and went from place to place to avoid death; whereas when that hour was come, he willingly gave up himself to be a Sacrifice. Joh. 7.30. They sought to take him, but no man laid hands on him, because his hour was not yet come, So John. 8.20. Lastly, There is the hour of his glorification upon his passions and sufferings, and that is meant here, Father, the hour is come, glorify thy Son ; although indeed this hour may comprehend both his Sufferings and his glory.

Doct. That God in his wisdom doth appoint times and seasons both of his children's afflictions and their mercies : They fall not out by chance, they come not at unawares, but God hath decreed the particular times and seasons, before which they cannot come, and in which time they are sure to come: The time of Israel's Captivity was seventy years, Though all the godly on earth had prayed to God, there would not have been a shortening of that time; Again, when those years were expired, all the power in the world could not stop or hinder their deliverance; Their very enemies procure it for them; Therefore that of the Psalmist is very pertinent, Psa. 102.13. The time to favor her, yea, the set time is come : Hence you have in the Prophecies of Daniel and Revelation, the determinate fixed times for the great troubles and great deliverances of the Church, though expressed obscurely; A time and half time, as also so many days putting days for years.

Let us first consider this as relating to Christ ; and observe the special times and hours God had appointed concerning him, and then treat of it more generally.

And 1. The time of Christ's coming into the world was wholly determined by God's wisdom and his good pleasure; Why Christ did not come sooner or later, who is able to give any other reason but the good pleasure of God? Hence it's called Rom. 5.6. a due time, and Gal. 4 6. the fullness of time. There was no such convenient time as that appointed by God, and it's observed as one reason, that then Christ came rather then at another time, because the devils power was so great over men; We never read in any age of so many possessed by devils as was while Christ abode upon the earth; If therefore the wise man observe a time appointed by God for every work and purpose under heaven, then must this much more be true concerning that great and masterpiece of all God's works: The sending his Son into the world, our Savior judged it a blessed thing to live in those days, and see those times wherein Christ lived, doing the work of a Redeemer, Luk. 10.23, 24. It was Austin's desire to have seen Christ in the Flesh, but though it was so happy a thing to have seen these things, therefore Simeon desired to depart as having happiness enough when he had seen Christ the salvation of Israel, yet unless also they did behold him with the eye of faith at the same time, they are so far from being the more happy, that they were the more miserable, as appeareth by what is said to Chorazin and Bethsatha.

2. To take up what was hinted before, There was an hour and time for Christ's discharging the work of a Prophet, and doing such Miracles as might confirm him to be a Messias, as you heard, Joh. 2.4. and certainly in that Christ did not before publish himself to the world, but staid till God's call came, till the time appointed by him; This should teach all, especially those that undertake a public Ministry to follow his example in humility and modesty; Christ himself though endowed with all wisdom took not his own time, but God's time; and Paul would not have a novice taken into the Ministry, lest he should be puffed up with pride and fall into condemnation of the devil ; 1 Tim. 3.6. We may justly wonder what Christ did all that time, as some have; What God did before he made the world, and although the Papists have feigned many things yet we must conclude he lived a private life, following the trade and profession of his Father, which made them say, Is not this the Carpenters Son? Mar. 6.5. And it's good to observe how diligent our Savior was, while he had this hour to work, I must work while I have day, the night cometh and none can work, Joh. 9 4. Thus we should be like Bees gathering honey, while we have the Spring; get Manna in the morning while it falleth.

3. The third hour of Christ was the time of his sufferings, concerning which he often said, My hour is not yet come, and when it was come, he most readily yielded himself; Now in this hour many things are observable, as

1. That all the power and policy that his enemies did use were not able to prevail over him till his hour came : Though he preached every day, and went up and down doing good, by all which his enemies were the more provoked against him, yet they were not able to take an hair from him, and how observable is that when some bid him depart, for Herod would kill him, Go saith he, and tell that fox, behold I do miracles, today, and tomorrow, and the third day I shall be perfected; Nevertheless I must work today and tomorrow: The meaning is, that maugre all his malice and power▪ yet he should do his work, and be preserved till his hour did come, so that all endeavors, all counsels are frustrated which meet not with God's appointed time, only Christ knew when his hour was, which God keepeth sometimes secret from his people. Again

2. Observe the wisdom and prudence of Christ when danger was come, because then it was not his hour ; Sometimes he departed secretly, and went from place to place to avoid the malice of his enemies, yea, his father and mother fled with him while a child to escape death, This teacheth us, That it is our duty to preserve ourselves from ruin, when we have not a call or obligation thereunto; So the Prophets in Jezebel's time were hid by many in a cave, and those Noble Worthies recorded by the Apostle that fled and hid themselves in caves and mountains, they are said to do it by faith; It was not sinful fear but faith, so that we are diligently to consider when it is our call, our duty, when God requireth of us, as the time and hour of our affliction, that we must lose all for him, and in this we must not consult with flesh and blood; for that saith as Peter to Christ, Master, save thyself, who had that severe Rebuke, Get thee behind me Satan. Then on the other side, when the time of Christ's sufferings did come, everything brought it about; A Judas, a Disciple of his own he betrayeth him, and all his adversaries do easily insult over him, and then he doth not as before depart out of the way, no, but though be knew he was to suffer at Jerusalem, yet he set his face to go thither, and though he could have commanded Legions of Angels to have rescued him, and we read that those who come to surprise him fell down immediately being stricken with his Majesty, yet he will not deliver himself; No, though his enemies did with so much scorn bid him save himself, which teacheth us, that when the hour of our afflictions is come, when God manifestly discovers it must be the time of our trouble, that then we do with all patience and cheerfulness resign ourselves into his hands.

And thus much as it relates to Christ, Now let us consider of it in the general, and we shall see how God hath hours and times either of anger, or mercy in the world.

As 1. When the Church of God hath been greatly corrupted by all manner of vice and idolatry, so that there hath been an unclean Leprosy over the whole body, God oath appointed an hour, a time for its Reformation and purity, which shall certainly take effect, though all the world oppose it. Men can no more hinder it then the Sun from breaking out of the Cloud, and oh how happy is it when such a time comes, how wonderfully are m • ns hearts prepared to forsake all their former Idolatry and profaneness? This you have notably Joh. 4.23. Our Savior tells that ignorant superstitious woman, The hour is coming and now is, when the true worshipers shall worship the Father in spirit and truth : This was in Christ's time, he came as Malachi cap. 3. prophesied, to refine the Sons of Levi, and to be like the Fullers Sope : This was so terrible as that the Prophet crieth out, Who may abide the day of his coming? It was to the Pharisees and chief Priests as terrible as the day of Judgment: Well, though Christ goeth about to take away all that admired will-worship, which was then exalted; and this was so contrary to men's inclination and education, yet the hour cometh that they shall worship him in spirit and in truth : Thus it was at the first Reformation out of Popery, when Luther, though but one unarmed man, and a despicable Monk by his profession, set himself against the torrent of all that Idolatry and corruption which reigned in Popery: Was it not as ridiculous as if a man had set his shoulder to some huge Mountain, thinking to remove it? It was so in all men's account, and therefore when Luther opened his Councils to one great Doctor, who did not approve of the Romish courses, yet he bid him go into his Cell, and say, Lord have mercy upon us : As if the case were desperate; Now although it was thus unlikely, yet we see how truth and purity did break forth to all men's amazement, and which aggravateth this, There had been many before Luther's time who witnessed against the practices and doctrines of the Church of Rome, yet still they were vanquished till Luther came, and then no water could quench this fire; Now why was all this God's power was as able to go along with John Hus or Jerome of Prague as well as Luther ? but now was God's hour, now was his appointed time: Thus till God's time came for the removing of all the Jewish Rites, they lay like that stone upon the Sepulcher, that the woman could not remove, yea, neither men or Angels could remove, and therefore it's called the time of Reformation, Heb. 9.10,

2. God in his just judgment lets wicked men have their hour : That is an opportunity of expressing all their wickedness and impiety, so that you would think God took no notice of the things done in the world, and was as some Philosophers profanely thought included within the circles of the heaven, and had given the earth to the Sons of men to do what they would: This our Savior told his enemies, who consulted and practiced against him, Luk. 22.53. This is your hour and power of darkness; Thus in the Revelation we see that Satan was let loose for many years, and then he was bound up for many years, which denoteth that God by his just permission did suffer Satan and his Instruments to prevail in the world; And when this hour of darkness is, all the prayers and all the tears of the godly shall not prevail till his time of deliverance come; And this we may find even from the beginning of the world, since there was an Abel and a Cain, that God lets some wicked men have their hour, a power and season to act their impieties, and yet God's ways were always just, when the causes were hid from us.

3. God hath appointed an hour or time for judgment to judge the whole world : To call all men to their accounts, that the counsels and thoughts of all men's hearts may be made manifest. This is an hour, a day, a set time, that the word of God doth often speak of, pressing everyone to watch and pray lest it take us in our sins, Luk. 12, 12, 39, 49. &c. how large and admirable is our Savior in telling us such an hour is coming, and that it will come unawares, and that if any man knew at what hour of the night a Thief would come to rob and spoil, he would watch and prepare, how much rather now when this time is uncertain, and the matter is of such everlasting consequence, should we tremble and look to ourselves? and for this end God hath left the knowledge of that day and hour secret from men and Angels, that everyone might prepare themselves: Oh how little do men think of this hour, our Savior saith it will come upon most men, as the deluge did to those that were eating, drinking, and making merry, or as a Snare to the Bird which is taken, while she is skipping and hopping up and down. Look we then to ourselves, Art thou in such a condition, hast thou so repented of thy sins and made thy peace with God, that if this hour were to come immediately thou couldst think of it with joy, and go out with lamp and oil enough to meet the Bridegroom?

4. God hath for every particular man appointed the time and hour of his death ; When that fatal moment cometh, no ransom can be given; No art nor skill can prolong it; I confess this hath been greatly disputed, whether a term be prefixed by God to every man's life, beyond which he cannot go, but they must needs hold many absurdities, that will tend grossly to the dishonor of God, if it should be granted that our days are not appointed by God in this world, and the Scripture doth unquestionably assert it, Job 4.5. His days are determined, the number of his months are with the • , thou hast appointed his bounds which he cannot pass ; This place is so clear that I need not mention more, and whereas the Scripture saith, Wicked men shall not live out half their days, that is, in respect of second causes, for they might if we do regard nature have lived long, but God for their wickedness removeth them away, and whereas the Prophet told Hezekiah that • e must die, yet upon his prayer, fifteen years are added; That was but a conditional three •• ni • g, neither were those fifteen years added to God's decree, but in regard of Hezekiah's expectation, who upon the Prophets words looked for no other but present death; Neither doth this doctrine bring a Stoicall necessity, as if we need not eat or drink, for God hath appointed the means as well as the end; Even as Paul told those in the Ship, Act. 27.31. with him, that none of them should die, yet he bids them use the means, and some got planks and boards to get to the haven; We should not make such captious conclusions but with fear and patience, expect till this hour come.

5. The Scripture speaks of a remarkable set time of grace, There is a time whilst God may be found ; There is a time wherein he holds out the Scepter of grace: The Fountain runneth, and there is an Ho, to everyone that thirsteth, to come and drink freely of it, 2 Cor. 6.2. Behold, now is the accepted time, speaking of that season of grace God vouchsafed them, and Heb. 4. To day, if you will hear harden not your hearts : Hence Luk. 19.44. Christ doth so bitterly bewail Jerusalem, Oh that thou hadst known in this thy day, and that thou hadst known the time of thy visitation: This hour is of great consequence, Jerusalem had her hour, all the several Churches of Asia had their hours, England, Sutton, every place where the Gospel is preached, they have their hour: Oh that then you would learn of the Ant, that gathereth her meat in the Summer time, While you have the day of grace be busy in praying, hearing, meditating, and treasuring up the things that belong to your salvation; When the night cometh upon thee thou canst not work, and it's but a day of grace that hastens away, neither canst thou with Joshua bid this Sun stand still; Oh the bitterness and terror of soul that will be upon thee when thou shalt see this hour passed away, and thou hast got no good; There is a set time for grace, and our Savior he threatens to remove the Candlestick when men walk unworthy of the light, Rev. 13.11, 12. The Apostle presseth this consideration.

Lastly, God hath appointed for his Church a set time of afflictions and troubles, as also an appointed time of salvation and deliverance, which made Job say, that affliction riseth not out of the dust, and the Psalmist, Promotion cometh not from the East or West, Psa. 65.6. As there are times of snow and rain, of winter and hard weather, so there are of calamities and exercises of the Church of God, Jer. 30.7. This is the time of Jacob's trouble. Rev. 3.10. It's called the hour of temptation, Rev. 2.10. Fear none of these things, thou shalt suffer, for the devil shall cast some of you into prison, and ye shall have tribulation ten days, that is, a set, appointed, but a short time: Thus you see God in his wisdom doth appoint a dark black hour sometimes for his people, and then afterwards he hath the time of their deliverance; The time to favor her, the set time is come, as Christ had the hour to suffer in, so he had the hour to be glorified in; So that by all these particulars concerning Christ, or the Church, or every believer, you see there is no such thing as blind Fortune, or chance, nor is it according to the counsels and purposes of men, but the great God of heaven he appoints the hours and seasons for all things, and they fall out accordingly.

Use of Admonition, Are the times and hours for all things appointed by God, and they may be divided either into the hours of his anger, or the hours of his mercy, then labor we for the graces suitable to such hours; In the hours of anger set upon these duties.

1. Humble and debase thyself in these days; It's a time wherein God calls for mourning and weeping; As God doth everything beautiful in his season, so let thy graces be beautiful in season, God complaineth that when he looked for mourning and sackcloth, there was jollity and carnal mirth.

2. Under this dark hour be patient and submitting to God, be not overhasty before God's hour cometh; We read in the Scripture that the more extreme and desperate his people's case was, the greater was their hour of deliverance, Hab. 1. speaks much to this.

3. The hour of God's anger is far shorter then the hour of his mercy, The night is not so long as the day, Isa 54.7, 8. and Mat. 24. Christ speaking of the calamity which should fall on the Jews, he saith, For the Elects sake those days shall he shortened, the meaning is, that whereas those public calamities might have been greatly prolonged, if we regard second causes, God out of compassion to his people did shorten them.

Secondly, Are they the hours of grace and God's mercy, then 1. Be thankful to him, he might make it always a day of blasphemy, of reproach, and rebuke unto thee, but he causeth a comfortable day to shine upon thee, but

2. Do thou improve the day of grace and God's mercy, Oh say, this is God's hour, this is mine hour, what I will do for my soul, what I will lay up for Eternity must be now done or never; Oh remember it's but an hour, but a day, and this will quickly pass away: In what despair and torment will many wish for these hours again.

SERMON V. Of the Nature and Manifestations of that Glory which Christ prayed for, and is invested with; And how comfortable it is to all his Members,

WE take the words as they lie in order, The two former Arguments to enforce Christ's Petition have been dispatched, We come now to the Petition itself, Glorify thy Son, and here it will be at first objected, How Christ who is also God can be glorified: It may seem that he can no more need glory being the fountain of it, then the Sun light, or the Sea water.

To open this, Consider,

First, That to glorify is taken two ways in the Scripture.

1, By any testimony of words, or otherwise to acknowledge the greatness and honor of another, and in this sense only are we said to glorify God, for we cannot indeed add anything to his glory, he is essentially glorious, though there bad never been any creature to acknowledge it, only we manifest and celebrate that glory which God had before, Thus gloria is said to be clara notitia.

2. To glorify is by real exhibition and vouchsafing of honor and glory to those who had it not already, and thus God glorifieth us, Whom he justifieth, he glorifieth, Rom. 8. 1 Joh. 2. Those that honor me, viz. by declaration or manifestation, God will honor by real exhibition; Now if we look on Christ as God, having the same honor with him, then when he prayeth God would glorify him, it must be only in manifestation, That whereas he had been in outward appearance the meanest of men, now God would manifest that he was the natural Son of God, But this is not all.

In the next place, we may say Christ hath a twofold glory.

1. That which was essential and eternal, which he had from the beginning with God, for being God he could not really be divested of that glory.

2. There is his Mediatory glory; That which he hath not as God but as Mediator; This God bestowed upon him after he had been in the state of humiliation, for after all that debasement and misery he willingly undertook, God did exalt him to glory, and gave him a name above all principalities and powers: yea, giving all power in heaven and earth to him; The government of the whole Church, and a command over all Ordinances and duties therein, to bless and give success to them, of which the Scripture speaketh often.

3. It hath been greatly disputed, Whether this glory and exaltation was by Christ truly merited at God's hands, whether from his sufferings he merited at God's hand all that glory he speaks of; All confess he did not merit to himself the hypostatical Union nor his habitual grace, or the happiness of his soul, because no merit could precede these, only this is disputed, Whether all that honor and glory which accrued to him after his birth, and before and after his death, he did truly merit at God's hand by his active and passive obedience: Some not only of the Papists but of the Orthodox, as Zanchi, contend he did truly merit this, though here he prayeth for it; Others as resolutely deny it, because Christ had no respect to him, but to us only in this work of redemption; Others think it is but rashness and curiosity to busy ourselves in the Point; but I have spoken to this more fully in the doctrine of Justification, and shall ere we come to the end of this Chapter more particularly consider the Socinian errors in this Point. This is plain, the Scripture affirmeth God hath appointed such an order, that first he must suffer, and then enter into glory, as Phil. 2.8. Luk 24.26. Rom. 5.9▪ Here is an order, but whether it be of mere antecedency, or causality and merit, that is not expressly said, I shall not trouble you in it, it's enough, that we see God did answer this Petition he prayeth for, and that in every respect to the highest degree, Father, glorify thy Son.

Obs. That it was the holy and wise will of God the Father to exalt and glorify Christ. God's great purpose from all Eternity was to give honor and glory to Christ: Indeed Christ while he was here on the earth, had some beamlings of this glory, some irradiations now and then, Joh. 12.28. Therefore the Father told Christ he had both glorified his Name, and would glorify it ; God's purpose to glorify Christ was above that purpose to glorify men, for they are but members, and he is the head▪ yea, some say, this design to glorify Christ is so immutable and absolutely intended by God, that though man had not fallen, yet they say Christ would have been incarnated and exalted by the Father: But if we consult with Scripture we have no other reason there assigned of Christ's coming into the flesh, but of saving sinners: Now lest it should be thought that while we preach of Christ's glory, this is nothing to us, and what comfort or profit is that to us, to hear that Christ in his own person is invested with such glory, you must know that this redounds to our profit and advantage much every way; For

1. Christ's glorification is a plain demonstration of his Conquest over all our Enemies ; For had death and the grave, or the Prince of this world been prevailing over him still, he could not have been glorified, and so that would have been true, he did not save himself, and therefore could not save others; Therefore it's a most comfortable saying, and worthy of all acceptation, to hear that Christ is glorified, for this proclaimeth to all, that no enemy could have any power over him, that all our adversaries are vanquished; That our David hath killed the Goliath, so then hear this Truth with comfort, with attention, it concerneth all the godly; It's blessed news to hear Christ is glorified, for then thy sins, thy guilt, thy death, and everything thou fearest is conquered; If any of these do accuse thee, say, if a discharge had not been fully made, how could Christ be glorified?

2. It makes much to our comfort, because of that near relation which is between us so miserable and afflicted here, and Christ our head now glorified: What can be a greater cordial, then in the midst of all those exercises and trials and reproaches the people of God are debased with, then to think they have a glorified head in heaven? Though they be contemptible, he is not: This is but a conformity to him in his sufferings, that we may also resemble him in glory.

3. It is much to our comfort and advantage to hear of this, because his glorification is a sure and effectual cause of ours, so that our hearts may greatly rejoice at this truth; For as the Apostle argueth from Christ's Resurrection, If he be risen then shall we also certainly rise ; So doth the Argument unavoidably follow, if Christ be glorified then shall we also be glorified with him; so that when those innumerable Objections do arise, how shall these vile bodies ever be made glorious? How shall these corrupt and weak souls ever be made happy and blessed? The answer is easy, What is already done to Christ glorified, will in time be fulfilled to us; Death and the grave had no dominion over him, no more shall it have over us: Hence it is that the Scripture saith, We are already set down with Christ in heavenly places, Eph. 2.6. because he is our head; Fear not then, such a glorified head will not forget his members: He said, He went to provide a mansion place, Joh. 14.2. It cannot then be but that Christ will set you on Thrones of his glory as well as he himself is set; So that this doctrine is wholly for thy comfort.

4. It may much rejoice us to hear that Christ is glorified, because in this state of glorification he is mindful of us and pleading for us ; So that howsoever the greatest parts or effects of our mediation were seen in the time of his humiliation by his life and his death; The Scripture attributeth all the mercies we do enjoy, yet since he ascended into heaven, and is partaker of all this power, he maketh intercession for us, his daily will is that the privileges he purchased should be applied to us; He daily acts as a King subduing our lusts, conquering our corruptions, applying his comforts and consolations to his people; Well then, Christ is glorified not for himself only, neither is he exalted for his own honor merely, but it is for our glory as well as his, for our honor as well as his; As Joseph was lifted up in Pharaohs Court, not for himself merely, but for his brethren to succor them in their necessities; And as the glorious effects of the Sun are not so much for itself as for us the Creatures below; oh then let thy soul cast off all unbelief and trouble when it heareth of Christ glorified, for in all this glory he doth not forget thee, he is not ashamed of thee.

Lastly, This advantage the soul may make of this Truth, thereby to lift up our hearts to heaven, and to desire to be there where our glorified head is ; Thus the Apostle he longs to depart to be with Christ, Phil. 1.23. and the Church longs for and hastens the coming of Christ, from whence we look for Christ, saith the Apostle, Phil. 3.21. Who shall change our vile bodies into his glorious body. Oh this should make us draw off all our affections and desires from other things, Christ glorified should be the loadstone, we should not be at ease or quietness till we come to him, which made Austin say, That as there were some men who needed patience to die, so there were others, who needed patience to live, for the love and desire after Christ did so burn in their hearts, that having tasted of this honey, they judged everything else gall and wormwood, so that this Truth may be like fire burning in our bones.

In the next place let us consider the nature of this glory, which Christ prayed for.

[ 1] And 1. There were three degrees to it.

The first and immediate beginning of this glory, was upon his Resurrection : After the black and dismal clouds this Sun had been in, the first glory of it began to appear in its Resurrection from the grave: By this he was conqueror of death and the grave; By this he judged the Prince of the world; Till this was, in all men's thoughts Christ seemed to be overcome, in all appearance he was now brought under the power and command of death and Satan. He was judged weak till this power discovered itself, and this resurrection being not only by the Fathers power but his own. He being the Sampson that brake the bars and bonds of death, it was thereby made manifest to all the world, that he was the Son of God; Resurrection is such an impossible thing to human reason, and so incredible, that Paul was cried down, for a vain babbler, Act. 17.18. in promulging such doctrine, and only in the Church of God, Was ever such a thing heard of? But this Resurrection was remarkable in Christ who not only raised himself from the dead, but also caused many others to rise with him, here was the first degree of his glory.

2. The second degree was his ascension into heaven, and this did exceed his Resurrection, for though he was risen, yet he conversed with his disciples, did eat and drink with them occasionally, so that he was to partake of greater and fuller glory, when he ascended into heaven. This Ascension of his into Heaven was great matter of wonderment and astonishment to his Disciples; They all stood admiring when he was carried up thither, Act. 1.

3. The last and chiefest degree of this glory, was sitting down at the right hand of God; By which expression is meant that great and wonderful honor which God put upon him, he sitteth at the right hand, that demonstrateth a full and complete victory over all his enemies, and a quiet possession of this glory: In these three things lieth all the glory Christ prayeth for, Resurrection, Ascension, and sitting down at God's right hand, all which immediately followed his passions and sufferings, and God had appointed such an order, that one must be before the other, and such a way God also doth take with his people: They must have a Crown of thorns before they have a Crown of glory.

In the third place let us consider some of the most eminent and chiefest particulars, wherein this glory of Christ doth manifest itself.

And 1. It lieth in that spiritual command and authority which he hath in his Church ; This is expressed when he saith, All power is given to me in heaven and earth, therefore go make disciples, and baptize. Here you see the Institution of Sacraments is founded upon that power given to Christ, and from this it is Eph. 4, That upon his Ascension, He led captivity captive, and gave gifts to men: By this power the Church of God is like Solomon's Queen richly attired in all curious needle-work; It's from this glory of Christ's that he putteth such glory on the Church, so that for all the Ordinances and dispensations thereof, for all the success and benefit to be reaped by them, We are to look up to Christ, hereupon we say, that to bring any other doctrine, any other Sacrament or worship then Christ hath appointed, is a capital crime; It's to invade the Jura regalia, which Christ hath obtained of God, and therefore to despise the Ordinances, the gifts, the Ministry that Christ hath appointed in his Church, is to neglect and contemn a great part of that glory God put on Christ for this end Col. 3. You have the Apostle running out into such full and large expressions concerning Christ, making him the head of the Church, in whom God hath put all fullness, that he is to have the preeminence in all things; Let us not then despise but magnify all the Ordinances, Offices, and gifts Christ hath appointed, for when he ascended in his triumph to heaven, he scattered these gifts as great Emperors do use to do large bounties to their people, and they are for heavenly and spiritual advantages, All power he hath is to bless, to convert. to comfort, to sanctify every Ordinance about which we are employed.

2. Another particular of his glory, is to make all things subject to him ; whatsoever dignities or principalities there are, that all should acknowledge and bow to him; This is the Sun to which all the Stars do their obeisance; This is the name that God gave him above all Names, that every knee, every creature should submit to him, Phil. 2. By name is not meant bowing the knee at the name of it, that was never heard of till many years after Christ in the Church, but by name according to Scripture custom is meant Christ himself; Even as the Name of God is God himself, glorious, manifested, believed on, and every way exalted; Now this subjection all give to him as the King of Kings and Lord of Lord's, is twofold, in some it is voluntary and willing, Psa. 110. Thy people shall be willing in the day of thy power, Christ doth by his glorious power change and alter their natures, whereby they are full of love and cheerfulness in taking him to be their Lord and King; They do readily obey his commands, so that the glory of Christ is magnified by all his Children; But then there is a necessitated and forced submission, such whom he is said to rule with a rod of iron, and the devils who are under the earth, they by constraint submit unto him.

3. This glory vouchsafed unto Christ is, that all things should be done in his Name; All Church-meetings, all Church-censures, all Church-duties, should be wholly performed in and by him; Thus for prayer, whatsoever ye shall ask in my name, Joh. 14.13. For Church-meetings, when two or three are gathered together in my Name, Mat. 18.20. For Church-censures, When you are met together in Christ's Name to deliver such an one to Satan, 1 Cor. 5. Thus the glory of Christ is wonderfully magnified in the Assembly of the Saints, for everything that is due is accepted of in Christ's Name; No prayer is received but in Christ's Name, no performance hath its due effect, but in Christ's Name; This heavenly and holy Court is kept in Christ's Name only; We are to preach in his Name, we baptize in his Name, all things have their success and efficacy, as they come out in his Name; Thus (beloved) you see that all our thoughts and desires should be to glorify Christ, If it be the Fathers will to glorify him, it should be ours much more.

4. This glory given to Christ will be wonderfully expressed in the day of judgment, for 1. then he shall make known his power and majesty to all the world; what glorious descriptions have we in the Scripture of Christ coming to judge? with what terror and trembling to all beholders? what great alterations and changes will be upon the whole world? What a glorious train of Angels accompanying him? never was such a sight seen, No words can express it; Now all this is to be managed by the Son. The Father hath given all judgment to him, and he hath appointed to judge the world by that man Christ Jesus, Act. 17.21. Howsoever then while he was in the flesh, he was judged by others, he was as a worm and no man, yet then a great alteration will be made; He that was a Lamb shall then be like a roaring Lion; The day of Judgment is the greatest day that ever was or shall be, called therefore the day and that day, and the day of the Lord, and the judgment of all things and persons in the world is given to Christ the Son of God, and this tends to his exceeding great glory, for then his friends and loyal Subjects shall receive their full and final reward, and then his stubborn and obstinate enemies shall receive their complete punishments, all the honor Ahasuerus could put on his favorites was nothing to this spiritual and heavenly glory, which the Father will put on the Son, for it is a spiritual glory, that was a temporal in earthly things only; There are those who would make the kingdom and glory of Christ to be in a great manner temporal, and consisting in a Monarchy here on earth, but as Christ's Priesthood was wholly spiritual, so also is his kingly glory, for as he hath made the godly Kings and Priests only in a spiritual sense, thus was he also; Here then is work for the eyes of Faith, Come with the Queen of Sheba to see all the glory Christ hath, not with a bodily eye, but an eye of faith, and thy admiration will be greater then hers was.

2. This glory is eternal, not like the glory of the world, which the devil shown in a moment, it quickly passed away, but this will abide forever; not but that Christ shall at last give up this Kingdom into his Fathers hands again; He shall no more discharge the acts of an Advocate or Intercessor for us in heaven, only the glory of this shall always continue; It shall to all Eternity be recorded, that he was the Mediator; That he is the Savior who hath brought us to life and immortality; Thus to all eternity the tongue of all the Saints shall be employed in celebrating this glory.

Use of Instruction, Is Christ thus glorified by the Father? then take this as a sure pledge of thy glorification in time; It cannot be that he should have glory alone himself; No, in this prayer he saith, Father, I will, that they be where I am; Oh let this comfort and animate thee, my glorified head is in heaven, and will in time make a glorified member suitable to him.

2. Is it God's purpose to glorify the Son? then let us also glorify him, our hour is continual, we have occasion every day, we glorify him.

1. By blessing and praising God for him, God never did so much for us, as when he gave Christ.

2. We glorify him when we live to him, when we wholly set up Christ, give him the glory of all the comfort and grace we do partake of.

3. We glorify him when we can part with and leave all things for his sake, when we can say, All things are but dross in comparison of him.

SERMON VI. Of Heavenly mindedness, Showing that we should seek both Earthy and Heavenly blessings, chiefly for this end, viz. That God may be glorified.

THE next thing in order is the last Argument or motive Christ useth in this Prayer, for Glory, and that is, the end and motive why he desireth it, which is altogether pure and sincere: He desireth it not for himself, or in reference merely to his own advantage, but thereby to glorify God; O admirable example of modesty and humility! He that thought it no robbery to be equal with God, yet as Mediator challengeth nothing for himself ultimately: He that in other places is called Alpha and Omega, now denieth that prerogative, and giveth it solely to God his Father, so truly did he say, Nulla Creatura humilior Deo, that is, Christ, you see then this Sun of Righteousness making himself like one of the inferior Stars, borrowing all light, and returning the same again to God, and certainly if Christ himself as Mediator will not take to himself the glory due to God, then this will highly condemn all that arrogance in man, who shall desire any earthly or heavenly advantages merely for his own sake; That shall desire riches, honors greatness, or heaven itself, for any other end but to glorify God thereby: It's not the much eating but the good digesting that gives health, and it's not the possessing of great abundance but the wise improving of all for God's glory that makes happy, so then this example of Christ shall be considered by us as an argument a majori ad minus ; That if Christ prayed for all that heavenly and transcendent glory principally to glorify God thereby, and did not chiefly aim at himself, then how much more should man desire either heavenly or earthly glory, not so much that it is his own good, as that thereby it will be instrumental to God's glory? and hence observe.

That as Christ so much more all men, are to pray for and desire any comfort or advantages, not so much for themselves as that thereby God may be glorified. that as Christ said, Joh. 8 50. I seek not my own glory but the glory of him that sent me, so everyone should say, If God make me rich▪ great in this world, I do not regard these things as my advantages, but as opportunities to glorify God; It's a Rule in Logic, Media non sunt appetenda propter se sed propter finem, and appetitus finis est infinitus, the desire of the end is infinite, but of the means is only finite and limited; Thus not only all our earthly comforts here below, but all that eternal glory and happiness which we shall have in heaven is but a medium to promote the glory of God, and although the salvation of our souls be in some sense the end of a man, yet even this end hath a further end, the glory and honor of God, of which we are to say as the people of David, Thou art worth ten thousand of us, so is the glory and honor of God of more worth then the salvation of all men's souls; But that you may all feel power coming out from this doctrine to your souls, let us consider the truth of it in Christ briefly, and then more largely how it is to be fulfilled in us.

And first For Christ, Consider his two states, the state of his humiliation, and his exaltation, for this Sun of Righteousness had his setting as well as his rising, and if God be said to humble himself to look on the Children of men, Psa. 113.6. how much more then to become a child of man; This humiliation of Christ the Apostle expresseth by an emphatical word, Phil. 2.7. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Though he was equal with God, yet he laid aside all the glorious manifestation and appearance of this, and was of no repu • ation; This humiliation expressed itself two ways, in his active obedience and passive, in both which he still referred all to God's glory; Though he be called Heb. 1▪3. 〈 in non-Latin alphabet 〉 , The brightness of God's glory, yet by his humiliation, he is said to have no comeliness on him, a worm and no man : For his active obedience subjecting himself to the Law of God, teaching and declaring God's will to all men, and revealing the truth of God from the bosom of his Father, He in all this professeth, Joh. 8.50. He sought not his own glory but the glory of his Father ; If you ask him why he was born, why he was baptized, why he did fulfill all righteousness, he would say, for the glory of his Father; Oh but in all our religious duties how much vain-glory doth infect and rotten them! That is the Pirate which doth intercept the golden Fleet of our prayers, that they return not again fraughted with good things for us, yea, that is remarkable, Heb. 5.5. Christ is there said not to glorify himself, he did not undertake that office of a spiritual Priest till he was called by God, he glorified not himself; And as for his passive obedience, all those sufferings and ignominious reproaches which he did undergo, it was only thereby to glorify the wisdom and goodness and infinite love of God to man, which made the Apostle call Christ crucified, the power and wisdom of God, 1 Cor. 1.24, 25. Joh. 13.31. There we have Christ's glorifying of God, and God's glorifying of Christ both put together;. When Judas was gone out to accomplish Christ's death, Now (saith he) the Son of man is glorified and God is in him : Christ's sufferings were his glory, and God's glory, and then mark the connection, If God be glorified by him God will glorify him again, he shall be no loser, and that in himself, Oh how admirable and different is that glory which God himself giveth from that which either Men or Angels can bestow! so then we see all the end of Christ's humiliation, both in his active and passive obedience, was to glorify God.

There remaineth the second part of Christ's state, which is his Exaltation, and in that we shall find all the glory and honor he had did not stay in him, but was carried out further to God the Father, This glory he prayed for, God bestowed it on him, yet so that at the last he shall deliver up the Kingdom unto his Father, that so God may be all in all, 1 Cor. 15.28. Not but that all honor and glory shall be given by the Saints in heaven to all Eternity to the Son, only it shall be to him as the meritorious and procuring cause, whereby we are brought to enjoy the Father.

Having thus considered Christ's intentions in all his works, that the Sun cannot be free • from spots, then his holy will was from all oblique and sinister respects, Let us consider man, who being a mere creature, having all both in being and continuation from God, as the beams from the Sun, and the streams from the Fountain, it lieth as unavoidable upon him to be affected more with God's glory then his own good: This is a very hard task to flesh and blood, but self-love and de-ordination of the faculties of the soul hath made it thus difficult.

Now we may divide the good of a godly man into two sorts, Either that in heaven, his treasure laid up there in the upper Region, Or all the good he can have in this life in the lower Region; And of both these we commit a kind of horrible Idolatry, when we desire them upon any other terms then in tendency to God▪ If it be so great a sin to alter the bounds and change the Landmarks which the Laws of a Nation have set, how much more to break that good and excellent order which God hath appointed between him and the creature? Let us consider the first kind of a godly man's good, his eternal felicity and salvation; even this glory he is to desire in subordination to God's glory; For if Paul could make a conditionate wish and veleity, that he might be accursed from Christ, Rom. 9.3. to serve his brethren; how much rather might this be done for the glory of God? yet take heed of a mistake here; some have gone so far as to say, that a godly man is never truly humbled till he can be willing to be damned for God's glory, and that it's unlawful to look at the reward in heaven; This is dangerous as well as false, for it's not lawful but a duty to seek our salvation, Rom. 2.7. To them who by patient continuance in well-doing seek for honor and glory, and Moses is said 〈 in non-Latin alphabet 〉 , to have a fixed earnest eye upon the reward, Heb. 11.26. So that it's a Speech full of vanity, and no man can speak it truly, that he is willing to be damned for God's glory, for such a thing cannot be, and our salvation we are bound to desire, so that we must take heed lest by overmuch wringing a good truth we make blood come out, instead of milk; yet though this be so, it's no contradiction to say, that a godly man hath such an holy principle within him that would carry him out to the obedience of God, though there were no heaven, and that the glory and honor of God is his principal end, that it's dearer to him then his own soul, and truly if we see in nature God hath so ordered it, that every particular denieth itself to preserve the universal; The water will ascend upwards that there may not be a vacuum, and the particular orbs are carried about against their own motion, according to the power of the first mobile, how much more must this hold in man and God? all his life comforts and happiness itself is to give place for God's honor and glory, Let God be glorified, and ruat mundus, but I shall not insist on this.

Let us descend to those particular good things we have in this world, riches, honor, greatness, and parts ; We shall see it's the greatest reason in the world that we should not desire these things to advance ourselves, to satisfy our appetites, but only thereby to glorify God, but who doth this? yea, who is able to bear this truth, to take this yoke, till a renewed nature hath made it easy? And therefore let us first consider the causes procreant, or principles constituent of such a gracious disposition as to be able to say, O Lord I beg for health, for a good name, for outward comforts in this world, but it's not for my own sake so much that I do this, as that hereby I might glorify thee. And

1. He must necessarily be born again or from above, he must be partaker of a divine nature that can ascend thus high; He that is of the earth is earthy, he that is of heaven is heavenly; Till a man have the Image of God, and be made like him, he cannot but mind earthly things; When men are made godly, you cannot say, O Curoae in terras animae, No, then their souls as well as their bodies are made straight up towards heaven; A worm can never do as the Lark, soar up on high singing as she goeth, but when descending towards the earth, silent as if she were grieved, Till then God hath made us new creatures, given us new hearts, and a new spirit within us, we cannot desire these worldly comforts for any other end but ourselves; To be rich, to be great, to be wise only for ourselves.

2. There must be great love to God that can make us relate all things to him; Jacob's great love made him do everything to obtain Rachel, and so a strong love to God will make us sacrifice all to him, insomuch that our love is of so great an operation that God in a special manner commands that for himself, and that not a mere love, but love with all the heart and might, Mat. 22.37. Nothing is to be left out, love is fire, and where that is, it will burn, separate heterogenea, it divides all heterogeneous matter, if riches, if honors, if friends oppose this, it trampleth on them all, and for this reason it is that our Savior saith, If a man hate not Father and Mother he is not worthy of me, Luk. 14 20. so that the love of God is not kindled in men's hearts, if it were, as fire assimilateth all things into itself, so would this love make us refer all things to him whom our souls love: Thus David, Whom have I in heaven but thee? and Paul the love of Christ constraineth me, 2 Cor. 5. Oh that we had the experience of this more. Dost thou not see what the love of money puts the worldly man upon; What the love of pleasures puts the voluptuous man upon? They do all things in reference to such corrupt ends; Thus where there is an heavenly love, that makes use of everything to glorify God, that studieth and meditateth how may I advance and set up the honor of God by these things; This love would quickly put out all carnal and worldly love, as the beams of the Sun will put out the material fire.

3. Mortified affections to everything here below, when we can perform the Apostles commands, To buy as we bought not, to weep as if we wept not, 1 Co. 7. This duty of mortification the Scripture often speaketh of, as a necessary companion to the minding of heavenly things; There is no external duty of praying or hearing that will make the heart moderate and regular in the use of all comforts, unless it be accompanied with mortification; Let not then the waters overflow the banks, Do not over-love, over-desire, over-grieve, about these earthly comforts; It's an argument thou lovest them for their own sakes, or thy own sake, and not for God, who art thus over-solicitous about them, so then to say, I desire no temporal mercy but to honor God thereby, requireth an heart mortified and crucified, if we would speak the truth, and not deceive our own souls; Till therefore we be thus divinely qualified within, You may as soon gather grapes of thorns and figs of thistles as the honor of God from such men.

In the next place take notice of the Reasons why we are to pray for all our comforts in reference to God's glory.

And 1. Because God himself doth all things for his own glory ; His own actions are for it, and therefore much more ought ours to be, God made the world, God saveth his people, and all this is for his own glory, and indeed as God's wisdom is only able to comprehend himself, so his own love is able to love him, in quantum est amabilis, yet we are commanded to be holy as he is holy ; Now as his holiness is in willing of his own glory, and all things in reference thereunto; So our godliness consists in willing and procuring God's glory, and improving all we have for that purpose; If God made the world for his glory, do thou use it for his glory; If God give thee parts and gifts to glorify him, oh do not abuse these against their good and lawful end.

2. From the nature of God's glory and all these earthly comforts respectively, that is the ultimus finis, and these are the media, and moral Philosophy teacheth us that media movent bonitate finis, it's not absolute goodness in the means, but the relative goodness of the end in the means, that excite and provoke the appetite: It's not Physic for Physicks sake though never so sweet, but for healths sake that we take it; Lay this as an undeniable argument upon thy own soul; These good things are but the means they are not the end; Now they are desired not in an unlimited but commensurated manner, If a man would quench his thirst, he doth not desire all the water in the Sea; but as much as will quench his thirst; If a man desire a garment to cover his nakedness, he would not have all the cloth in the world, but what is proportioned for his body, So it's here; Thou art not to will as much wealth, as much honor and greatness as may be had, but what will be serviceable to that great end the glory of God, otherwise thou art in thy abundance as David in Saul's armor; It was too great for him, and instead of being serviceable was cumbersome, and truly hence ariseth the inordinate sinfulness of our senses in all earthly comforts, we desire them for their own sake, and so are infinite and never satisfied, still saying Give, whereas this regulated desire would much moderate us, Appetitus non est regula concoctionis, the appetite is not the rule of our concoction, is in Divinity true, as well as in Philosophy.

3. Consider the greatness of God's glory, It's more worth then all the world, all thy wealth, estate, and greatness is nothing to this glory of God, neither thy soul or body, no nor all men's souls and bodies are to be compared to this; Better we all perish then that God should lose his glory; Oh then how should this make us whatsoever we do, to do all to his glory, 1 Cor. 10.31. because the Sun is far above one Star, the Ocean above one drop.

4. If we desire not all things in reference to him, we are guilty of spiritual Idolatry ; we set up another God besides him, or we attribute that supreme dominion to another which belongs only to him, unless we were God himself; we might not do so, how severe was God against that Jewish Idolatry in worshiping Idols, his glory he would not have given to another; Now this is not the less Idolatry because it's not so bodily; The more secret and hidden it is the more abominable; Herod was eaten up with lice because he was not displeased when others said, The voice of God and not of man, Act. 12.23. He was tickled with it, and received it well enough, I tell thee such sins as this, are committed when thou takest thy wealth, thy honors, and exaltest thyself thereby and not God.

Use of Instruction, How few then take notice of this doctrine, who desire mercies only to serve God thereby, riches and greatness, to promote God therewith; If this were so, there could not be those immoderate and unsatisfied affections in thee; Thou wouldst be more solliciuous bow to improve all for God, Thy heart would tremble, lest God receive not more glory by giving thee more mercies, We give thee of thy own said David, 1 Chro. 29 14. and certainly if we have anything to glorify God by both the gift and the good use of it, is wholly of God's grace; What wilt thou do who takest the good mercies of God, and usest them as weapons against him? Thou servest thy own lusts and the devils, Will the patience of God always bear this?

SERMON VII. The Text Vindicated from Arians, Ubiquitarians, and Papists: And the power and dominion of Christ observed, and applied to the comfort of his Disciples, and terror of his Enemies.

THe Verse before spake of the mutual glorification which is between the Son and the Father; Now this second verse is specificative or declarative of that wherein or whereby the Son may and doth glorify the Father, viz. by the power that he hath in the whole world, more especially in the Church of God, giving eternal life to them that do believe; So that this Text containeth one principal way or manner how the Son doth glorify the Father; All the wondrous works that are done in the world bring not so much glory to God as the spiritual works which are wrought by Christ in the Church.

In the words we may take notice of Christ's power, and the use or exercise of it: The power is mentioned in the former part, The exercise in the latter.

Concerning the former observe

1. The power expressed in this word 〈 in non-Latin alphabet 〉 , which say some doth not signify a mere power, but a power with right, and so difference it from 〈 in non-Latin alphabet 〉 , as if that signified any power, this only is just and lawful; As among the Latins potentia and potestas are diversified, but this is not universally true, for 〈 in non-Latin alphabet 〉 is sometimes applied to those powers and principalities of the Kingdom of darkness.

2. You have the extent of this power by the universality of the Object, over all flesh; Flesh is usual put Synecdochically for man, to denote his fragility and meanness.

3. There is the manner of the obtaining this power, It is given him.

Before we gather our doctrine, Let us Theologically explicate this Text; Christ saith he hath all power given him, From whence three corrupt Opinions have been by some in a seeming way established.

1. The blasphemous doctrine of the Arians, What Christ hath (say they) is given him, Therefore he is, Deus constitutus, Deus creatus, Deus datus, not Deus natus, how can he be of the same nature with God, who hath all he hath given him in time. But this is answered, first, If Christ speak here of his divine nature, then though not as God yet as the second person he is of the Father, and so not in time, But from all Eternity had with his person all those divine properties communicated unto him. for therefore he is called the Son because begotten of the Father. But secondly, If the Text speak not of his nature but the office or reward rather of his Mediatorship, then that power and glory which is here said to be given him, may well be understood of that Mediatory power and honor God vouchsafed to him, and although by reason of the personal Union all honor and glory was due to him, yet God had so ordered it that he should not have the manifestation of it, till he had suffered and run through the whole course of his active and passive obedience; Therefore many understand this power here said to be given Christ only in respect of manifestation, for in Scripture-language Haec aliquid dicitur fieri, quando incipit patefieri, as God said, This day have I begotten thee, Act. 13.33. upon Christ's Resurrection, because then he was truly manifested to be the Son of God.

2, Another party riseth up, and squeezes blood instead of milk: Those Lutherans that are called Ubiquitarians, because they hold, that the human nature of Christ is everywhere, saying, that the properties of the divine nature are communicated to the human ; Thus because it's said All power is given Christ therefore they conclude the human nature of Christ is omnipotent, omniscient, omnipresent: But this is to argue fallaciously from the abstract to the concrete; For suppose this be an infinite power that is here spoken of, it only followeth that it's given to Christ in the concrete, to be omnipotent, not to his human nature in the abstract, Christ is made omnipotent, his human nature is not.

3. Some Papists but not all from this expression gather, that the right of all temporal dominion was here given to Christ, and from hence would gather, that because the Pope is Christ's Vicar, therefore he succeedeth him in this power, and so can dispose of all Kingdoms and Nations as he pleaseth. But the most learned of the Papists say, This power over all flesh is restrained to the matter in hand, viz. to gather and preserve his Church, and at last to save it, otherwise Christ would not have said to the man, who desired him to divide the Inheritance, Who made me a Judge? Luk. 12.14. For if men had not, yet if God had, he had a full call to exercise such a temporal jurisdiction, as Valentia the Jesuit well urgeth.

The Text thus vindicated, let us observe this Doctrine.

That Christ hath power over all men: There is no man so great, so powerful, nor no company of men, nor all the men joined together in the world, can exempt themselves from that power Christ hath over them; We have one or two Parallel places that confirm this; Mat. 28.18. All power is given me in heaven and earth ; There the Subject is more large, not only all flesh but all spirits, Mat. 11.27. All things are delivered unto me of my Father ; There also the subject is more large, not only all persons but all things, as Heb. 2. All things are said to be made subject to him.

Before we come to mention what acts there are which declare this power of Christ, we must lay down several particulars to clear the nature of this power.

And First, When its said, that Christ hath power over all men, that is not to be understood restrictly or exclusively, as if his dominion was only over men ; No, you heard it was in heaven as well as earth, yea, and in hell also, Phil. 2. Every thing under the Earth was to bow to him: The devils are wholly in subjection to him, We read of his power over the unclean spirits, casting them out against their wills from the possessed, insomuch that they could not enter into the Swine, without his permission; Oh this part of Christ's power, that he hath conquered the devils, hath them all in subjection, should be no mean part of a Christians comfort, for who is thy greatest Enemy? Who is likeliest • o undo thee? not man but devils; In their temptations how greatly are the godly in danger of being swallowed by them? but Christ hath power over them, he bids them go our leave of tempting, and they dare not or cannot come again, yea, the good Angels, those thousands and ten thousands of ministering spirits they are wholly at his beck: No servant will sooner stir at our beck, then the host of Angels will at his word; Therefore Heb. 1. when Christ is coming into the world, The Angels are bid to worship him, So then here is a glorious power indeed, which reacheth not only to men but to devils, to Angels, oh how happy are the Children of God who have this Christ for their Savior, that is clothed with so much power! If our eyes were opened with the Prophets Servant, we should see more were with us then against us; And then all things, the inanimate and animate creatures are under his power; The Disciples wondered at it, when they said, What manner of man is this whom the winds and Seas obey? Mat. 8.27. So that this power of Christ is far more comprehensive then this Text expresseth, for Christ only speaks of men, because he instanceth in that part of power whereby he giveth eternal life to those that believe, and such are only men.

Secondly, We are to know, That though all power be given to Christ, yet the administration and exercise of it is by his spirit called therefore the Spirit of Christ, by that he convinceth, by that he converteth, by that he comforteth; Insomuch that Christ told his Disciples, It was expedient he should bodily depart from them, but he would send the Comforter to them, Joh. 15.26. so that not the Pope but the Spirit of God is Vicarius Christ's, in Christ's stead; Hence it is that all the same glorious and spiritual effects in the Scripture, are sometimes attributed to the Father, sometimes to Christ, and sometimes to the holy Ghost in their peculiar appropriation; Christ by his Spirit is to be expected and prayed for as the author of all that grace and comfort we stand in need of.

3. Although the power of Christ extend to the bodies and externals of men, yet that which in the Text is considerable, is, that it reacheth to the hearts and consciences of men ; And this is more then any temporal power can do, He bids Matthew the Publican Follow him, and he leaveth all to follow him; He casts an eye upon Peter, and he presently goeth out and weepeth bitterly; It's upon the spirits and consciences of men this power of Christ is most conversant; It's by this their minds are enlightened, their hearts changed, their lusts subdued, and they made new creatures, which made him say, he was the life, the truth, and the way, Joh. 14.6.) he is all things efficiently for our salvation, so that the great things we are to expect from this power is convictions of conscience and conversions of heart; If the blindness of thy mind, if the hardness of thy heart be too heavy a stone for thee to remove, then lift up thy eyes to Christ, Say O Lord thou hast power over all flesh, Thou canst subdue and conquer every man's heart; No man, no Angel can do this, Therefore take thou the sole glory in doing of it.

Fourthly, As it's the heart of a man this power reacheth to, so the main and chiefest effects of this power are spiritual and such as tend to salvation ; To give faith, to give repentance to men; When I am lifted up (said Christ) I will draw all unto me, Joh. 12.32. Though Christ as God made the world, all things are supported and born up by him, Heb. 1. yet these things are not so considerable as what is done to man's salvation; Therefore he makes the great end of his coming into the world to save that which is lost, he came to dissolve the works of the devil. His Titles that he hath are in reference to heavenly advantages; He is called Jesus because he saveth his people from their sins, and Christ because furnished with all fitness and fullness to be a Savior; The Jews indeed they looked for a Messias that should deliver them out of the captivity and bondage they were in; They hoped for such a power over all flesh, that should restore them to their ancient temporal glory; But this carnal prejudice was their undoing.

Fifthly, This power must needs be infinite, for although it doth not follow that because he hath power over all flesh, that therefore he is omnipotent and infinite, yet if you do regard the end why he hath all this power, it must necessarily be infinite, for it's to gather and save a people out of the world, to justify their persons, to sanctify their natures, It's to judge all men at the last day; Now how can he be judge of all men's lives, yea, their secret and heart sins, if he have not infinite knowledge, and although the human nature of Christ be not capable of infinity and omnisciency, yet the person that is the Judge must be so qualified; This infinite power which Christ hath on one side proclaimeth unspeakable terror to Christ's enemies, and on the other side ineffable joy to his friends.

Sixthly, This power is arbitrary in the use of it ; He opens this man's heart and leaveth another shut, he cureth this blind eye and leaveth another in darkness, Mat. 11.27. When Christ had acknowledged that sovereign arbitrary power of God in revealing the Mysteries of salvation to babes, and hiding them from the wise of the world, he addeth, All things are delivered me of my Father, No man knoweth the Father but he to whom the Son will reveal him ; So then this gracious power of Christ is not indifferently exercised upon all; To some Christ revealeth the will of God effectually, to others not; There were many Publicans besides Matthew, yet to him Christ makes known himself and not to others. Many Pharisees besides Paul that were not so bitter and violent against the Name of Christ, yet Christ makes him feel this glorious power on his heart, and others not.

These things laid as Foundations Let us consider some of the remarkable particulars wherein Christ's dominion over all flesh and especially the Church doth so appear, that so we may take heed how we neglect him.

And First, This is a remarkable Instance of his power to appoint a Ministry for the conversion and saving of people's souls : Whatsoever thy thoughts may be about the nullity or uselessness of it, yet this is a clear effect of his power, Mat. 28. when he said, All power was given him in heaven and earth, then he giveth his Apostles Commission to go teach and baptize all Nations; Observe the reason why Christ beginneth with this Preface, All power is given me, &c. and therefore Go and baptize; Because it's of high concernment to encourage and embolden the Ministers of God to consider whose Servants they are, whose work they go about; They come from him who is able to defend them against the whole world, how easily might the Apostles be dejected with the greatness of the work▪ and their utter unfitness? What are such poor and despicable men as they are to set against the lives and manners of the whole world? but he that hath all power in heaven and earth bid them Go preach, Go baptize, and thus Eph. 4.11. The Ministry is there made the great and noble work Christ did, upon his Ascension to heaven, so that to oppose Christ's Ministry, to set against this is to set against Christ himself; It's not their power but Christ's power thou wouldest destroy.

Secondly, This power goeth further then to appoint a mere Ministry, he blesseth it, he giveth success, he makes it to bring forth much fruit. This makes the Apostle in his first Epistle to the Corinthians so much exalt Christ and advance him, While one cried up this Teacher, another that, he bid them remember that all the Paul's and Apolloes in the Word though never so eminent, were but Ministers by whom they did believe, yea Col. 3.19. those that did so much admire and set up Angels, who easily may be thought to do more then the best Ministers, yet Paul throweth all such doctrine down to the ground, and bids them hold the head Christ, from whence all parts of the body receive their nourishment; Oh this cannot be pressed enough on you, Many are not so profane to despise the Ministry, to cry down Ordinances (though there be such in the world) but then they are without Christ in the Ministry, without Christ in the Ordinances: As the Apostle spake of some without God in the world, So these are without Christ in the Church: It's not the Ministry or Ordinances but Christ in them and by them which communicateth virtue and efficacy.

Thirdly, Christ's power is seen in convincing and enlightening men's understandings so far as to see their sinful and damnable estate, as also the absolute necessity of a remedy through Christ. Thus Christ doth exceed the Sun, for though the Sun give light to the world, yet it doth not give eyes or ability to see, but Christ doth not only make the bodily blind to see, and deaf to hear, but those that are spiritually darkened in their understandings, he makes them to know Christ he doth so teach, that the soul cannot but learn, it cannot refuse or gainsay, O Lord, I feel such light in my heart, such evidence upon my conscience, that I cannot hide this light any way; But as those glorious apparitious of light which Paul had and others, came with great amazement, filled them with trembling and astonishment, so doth Christ's power upon the hearts of Believers; Oh then inquire who are they, where are they that have found Christ's power thus upon their minds and consciences? How weak are books, yea the best Book, the Bible itself, t • ll Christ take such a threatening, or such a promise, and set it home with power on thee? This heavenly teaching and persuading Christ speaks of as to be wrought by his Spirit, Joh. • 4. And it was wonderful in the beginning of the Gospel yea, in the first beginnings of Reformation out of Popery, the glorious workings of Christ were admirable to this purpose; Then Christ and the Ministry went along together; No sooner did the Trumpet blow, but the walls of Jericho fell down ; When Christ thus powerfully taught them, they were quickly persuaded to leave their Idols and their lusts to follow him: The first Reformers were so many divine Orpheus 's that made the very beasts and trees to move, the illiterate and stupid people to seek out for wisdom and heavenly understanding, You may say then, Why doth not Christ still come with the same power? Why are not our Churches Christ's Schools, wherein every day he teacheth some or other, many learn by the Minister, but few are taught by Christ? They do not know the truths as they are in Jesus; There are many go to false causes; But those impediments which indeed resist this Point are

1. The atheism and unbelief reigning everywhere, so that we may take up that old complaint, Lord, Who will believe our report? It's said of some, Christ could do no miracles there, because of their unbelief, Mar. 6.5, 6. Not but that he had power, but to show what an obstacle unbelief was; When they insulted over Christ at the Cross, Let him come down and save himself, if he be the Son of God let him deliver him, Heb. 4.2. Christ did not these things not because he wanted power but they were wicked; so Christ's power is not shortened; It's not because there is no Ministry, but because the unbelief of man is great.

2. Christ demonstrates not his power it may be because Customariness under the Word breeds contempt and negligence : At the first men's affections are quick, but when accustomed to the world all the excellency and liveliness of it is taken away. A blind man upon the first recovery of sight would admire the Sun, but those that are used to it regard it not, though so glorious a creature.

3. The unthankfulness and unfruitfulness under the means of grace makes Christ deny his power; When the people of Israel murmured at their Manna, then God was provoked against them; He punished the Heathens because they did not glorify God according to their knowledge, neither were thankful, how much more Christians for abusing the Light of the Gospel.

4. Though there are not so many yet there are some few in most places that have found this mighty power of Christ on their souls; Though there were not many raised out of the grave by Christ, yet one Lazarus is enough to demonstrate the glorious power of Christ; One in a Family, one in a Town, yea, one in a whole Nation, is enough to prove that Christ though now in heaven hath this power over men in the earth; Let such then who have been thus taught, so as no man, no book could teach them, give glory to Christ, bless Christ for good Sermons, good Books, especially the Word of God, but above all that virtue cometh from Christ by these to heal thee; Though the woman had touched the hem of Christ's garments a thousand times, yet if Christ had not caused virtue to come out of him, she had not been cured, so it is here.

SERMON VIII. The Effects and Appearances of the Kingly Power and Dominion of Christ.

WE are treating upon that main and necessary point in Religion, Christ's Power and Kingdom ; We have mentioned some effects or acts of this power, We shall proceed to discover more.

And first, Herein is his power over all flesh, especially his Church seen, that he is the author and fountain of all the grace the godly have; And this is a glorious demonstration of his power, that not we ourselves or any Angel in heaven can inspire one good thought, mollify and convert the heart, adorn the soul with all kind of graces, but Christ only, Joh. 1.16. Of his fullness we all receive grace for grace, that is, as some expound, abundance and heaps of grace, as it were, or grace that is suitable and proportionable to that in Christ, As the child receiveth from the Father limb for limb, Of his Fullness, Christ then hath Fullness not only for himself but for us, as the Sun hath fullness of light for the whole world, The Ocean Fullness of water for all the streams; The Angels and Saints glorified in Heaven, yea, Adam in the state of integrity he had a Fullness of grace, but it was limited and stinted in him, only Christ received it without measure : In Christ there is plenitudo fontis, in Angels or Adam there was only plenitudo vasis, as Divines express it: Now this Fullness of Christ is for communication and our participation of • t; Therefore in other places he is compared to the Olive Tree, from which the godly receive all their fatness, Rom. 9. To the Vine, Joh. 15. so that unless we are branches in him we can do nothing : If than we should say, Where is the power of Christ, how is it manifested? I answer, look upon all the godly, Are they able to mourn for sin with a godly sorrow? Are they able to believe in the promise? Can they mortify their lusts? Herein is Christ's glorious power seen, I know this doth not so much affect us, as outward extraordinary instances of Christ's power in temporal things, but certainly this is greater, for as Moses and Joshua 's deliverance of the people of Israel out of Egypt, is nothing to that spiritual deliverance which Christ as Jesus vouchsafeth to his people in saving them from sin and hell, yet no doubt an Israelite or Jew after the flesh would far prize the former before the latter, though the Jew after the Spirit would far esteem the latter; Thus it is here, No power or works are judged great but what are temporal, visible, and in civil outward things, we are apt more to look upon Alexander the great, or Constantine the great, because of their civil power, then Christ who is the King of Kings and Lord's, transcending all these, but in a spiritual way, 1 Tim. 6.15. Christ hath this magnificent Title, King of Kings, and Lord of Lord's: It's observed by Drusius a Learned man, that those Titles were usually given to the great Kings of Persia, then which there were none assumed more to themselves then they did, yet the Apostle attributeth this to Christ to inform us, that as God hath exalted Christ above all earthly power, so we should magnify and glorify him accordingly, certainly if we Christians did put forth our faith and meditations about the greatness of this power, it would work great joy and confidence in us; It would work an holy fear and trembling: The Apostle Eph. 1. Phil 2. Col. 1. is even transported with the expressions about it. Now this power of Christ is nowhere more glorious then in sanctifying and preparing an holy people for himself ; To give them of the same Spirit with him, They that were dead and noisome in sin to make them live in holiness and to adorn them with all the graces of his Spirit; Oh then let not the people of God be dismai • d or discouraged with the apprehension of their own weakness and impotency; how can they love God, bear afflictions, die in hope and comfort; Alas! thou thinkest on thy own weakness and not Christ's power, Remember Of his Fullness thou art to receive; A thirsty man need not doubt whether the whole Ocean hath water enough to revive him: Christ we read gave wonderful power to his Disciples and other believers to work miracles; This amazed and astonished all the world, but certainly this power of changing men's hearts and reforming their lives, is far above this: To open the eyes of the mind is more then to give bodily sight, to say Ephatha to the heart is more then to say so to the ear; To raise from the death of sin is more then to command out of the grave: Austin said, To make a man holy is more then to create a world. Conversion is not usually called a Miracle, yet it's a greater wonder then a Miracle, Let that soul then which hath found Christ thus powerful upon him, admire the unsearchable greatness of his Christ wonder at it as the most admirable expression of God's power to thee.

Secondly, Christ's power is seen in that he doth not only give grace, but he is able to bestow all that glory and happiness the Scripture promiseth ; Now the reward or fruit of grace is either that inward peace and joy of heart here, or eternal happiness hereafter, both which are in Christ's power and munificence, It was always a flower in the chiefest power to be able to remunerate those that did great service, and this is part of Christ's Jus Regale : For the first the peace of conscience and joy which accompanieth well-doing is exceeding great, insomuch that if there were no heaven hereafter, yet godliness brings a present sweetness and delight with it, It hath present pay; Now all this peace and comfort especially between God and the soul is wrought by Christ only who is called the King of Peace, Isa. 9. yea, our peace, Eph. 2.14. because he reconcileth God and man; If those Peace-makers be blessed that make man and man to agree, how much more is he that brings God and man to agreement? But this Christ worketh; Alas the heart troubled for sin, rageth and is like an hell, till Christ bids it be quiet and still: Hence he promiseth to send the Comforter, and it's his Spirit which is sent into our hearts, making us to cry Abba Father, Gal. 4.6. Oh then let the grieved and perplexed soul through the guilt of sin, that can find no rest, no ease, go to him that hath power indeed to command these waves to be still, See with what love and power Mat. 11.28. this is expressed, Come to me ye that are heavy laden, and I will ease you : Christ will give ease; See how imperiously he speaks, Let your sin be never so terrifying, your conscience never so disquieted, The devils never so much troubling and tempting of you, yet I will give you ease; You shall find rest for your souls : No earthly power in the world can say thus truly; Therefore this is to direct the godly in their black temptations; They cry out, It cannot be I should have peace, I should have joy; There may as soon come fire out of water as peace and quietness out of my heart; Oh remember this Text, The power Christ hath over all flesh, Is thine excepted? Christ can ease and quiet every man's heart but thine; Be ashamed to think thy weakness more then Christ's power; Thy guilt more then his consolations. The other fruit of a godly life is Eternal happiness ; and this Christ doth also bestow upon those that are his; At the day of judgment we read of him putting them into possession, Come ye blessed of my Father inherit the Kingdom prepared for you, Mat. 25. Heb. 5.9. he is called The author of eternal salvation, he calls himself the bread of life, he that eateth on him shall never die more, so that all that happiness and blessedness which is in the life to come is attributed unto Christ, both the purchase and author of it: It's he that will say, Well done, good and faithful Servant, enter thou into thy Masters joy : For those Parables that speak of a great King employing his Servants in such work, and then so abundantly rewarding of them, is Christ. This should be a great encouragement in Christ's service; What a glorious and powerful Master do ye serve? one who is able to requite thee with eternal glory and everlasting happiness, If we suffer with him we shall reign with him, Rom. 8.17. The greatness and bounty of the Master doth quicken the Servant; Haman was glad of Ahasuerus his employment, because he could put such honor upon him; But oh how should our hearts be enflamed to work for Christ, what cannot such a Master do for us? Ask anything in earth or heaven he can bestow it on thee: How unworthy is it when we grudge at the work Christ requireth, when we repine at the Cross he would have us take up, This is not to attend whom we serve; how great our Master is, what Treasuries he hath out of which he can bountifully reward us.

Thirdly, Christ's power is seen in that he can forgive and pardon sin, Which is acknowledged by all, that God only can do it, Mar. 2.7. You have this power of Christ particularly opposed by his enemies, but vindicated by him, and that he hath power to forgive sins, he proveth by his power to work Miracles : Not that to bid a lame man rise, and take up his bed and walk, is a greater thing then to forgive him, but to their sense and in outward appearance it was so; yea, he doth not only remit sin, but he appointeth the Ministers of the Gospel to remit and forgive sins, viz. by declaration and application of the Promises, and this he saith shall be confirmed in heaven; Certainly no power can be denied him who can authoritatively and of himself pardon sin, sin being an infinite injury and dishonor to God, he must be equal with God that can remit this, for it's a sure Rule, Nemo potest remittere de jure alieno. Oh how comfortable is this to meditate on by faith, he hath power to forgive sin, who died for thy sin, who was crucified that it might be done away: If then thy sins are a burden to thee, if thou dost leave and forsake them, doubt not of thy pardon; Oh do not say, whether will Christ pardon or no, for seeing he hath power, his will was abundantly manifested in the sacrificing of himself on the Cross: Now sin is the sting in everything, remove sin and death is no death, hell is no hell, if Christ's power takes this away, it takes all away.

Fourthly, Christ's Power is seen in giving Laws, and prescribing duties to all according to which they should live : Therefore he calls them his Commandments, and the Apostle urgeth, If they died without mercy that refused Moses speaking, of how much sorer punishment shall they be thought worthy who refuse him speaking from heaven? In this respect it is that he is so often called a King, and a Kingdom is attributed to him, because he maketh Laws, and enjoineth the observation of them under higher penalties then any earthly power can do, and that is eternal damnation, and this consideration is a two edged Sword to many hypocrites; They love Christ they say, they trust in him their Redeemer, but they do not obey him as a King; This is a Law-giver who hath power to damn and to save; Oh that the profane and ungodly wretch, who yet hopes for mercy by Christ, would lay this to heart more: Art thou obedient to him as Lord and King? He saith, Swear not at all, Dost thou give obedience? give over thy cursing and swearing: He saith, Let not your hearts be overcharged with surfeiting and drunkenness, Do you obey this Law? and so of adultery and uncleanness, He that doth but lust after a woman is guilty of eternal death ; What think you of these Laws? Are not these holy and just? Do you think Christ hath not power to be avenged on you? Oh take heed of making this power against thee; It's able to undo thee without hope.

Fifthly, Christ's power is remarkably seen, in enabling and strengthening his Children in all their afflictions, so that they do not only bear them, but triumph therein with joy unspeakable and full of glory. This hath magnified the power of Christ in heaven more then anything else; Men have wondered and been amazed at the patience of the Saints, and the joy of the Martyrs: But whence came they to be thus endowed with power? Had not they flesh and blood as well as others? Was not death with the exquisite torments of it in itself dreadful to them as well as others? yea, certainly but Christ's power in them made them above themselves: Paul speaking of this wonderful disposition, to know how to abound and how to want, addeth, He can do all things through Christ that strengtheneth him, Phil. 4.13. So that hereby he will rejoice in his infirmities, because Christ's power is thereby more manifested, 2 Cor. 12.5. Oh then here is a good subject for the Children of God to dwell on, God doth not call them sometimes to lay down their lives to a bloody agony, he doth but exercise them with ordinary calamities, such as are common to man, Every carnal natural man hath the like, and their natural strength beareth them up in it, yet thou though promised the strength of Christ criest out, Thou shalt be overcome, Why art thou so weak and full of unbelief? Is not Christ's power for thy good? Hath he not all this power in heaven and earth for the good of his Children? Doth not thy diffidence make thee doubt whether Christ be able, whether he can support thee or no? Alas, if these less troubles be so irksome, what wouldst thou do if thou wert called to more fiery trouble? If thou canst not bear rods, how wilt thou Scorpions? Be ashamed, yea, and afraid of this unbelief, for Christ giveth his power only to those that trust and hope in him; Believe and all things will be possible to thee.

Sixthly, If all Instances were so signally demonstrating the power Christ hath over all flesh as this, that he is appointed to judge the whole world, both quick and dead are to stand at his Tribunal; Two things in this do manifest his exceeding great power, 1. The immediate preparation to it. 2. The Act of judging the preparation to it, for Christ by his power shall raise up all out of their graves, those that for many years have been consuming into dust, shall then by his power come out of their graves, 1 Cor. 15.22. As in Adam all died, so by Christ shall all be made alive ; The godly they shall rise because they are members to him the head; Hence the Apostle argueth the Resurrection of the one from the other; And the ungodly they shall be raised by him as a Judge, What temporal power can be imagined like this? and then his solemn coming to judgment, in what power Majesty and trembling will it be, 1 Thes. 1.7, 8, Christ shall come with his mighty Angels in flaming fire of vengeance ; So then it cannot enter into the heart of man to conceive, how glorious and yet how dreadful this manifestation of Christ's power will be: And as for the judgment itself, Christ is the Judge, and therefore it's called the judgment seat of Christ, and the day of Christ's coming; Then shall the sins of all men, yea, the secret counsels and purposes of heart be manifested, Oh what a day will this be; Though Christ in the flesh was contemned, vilified and reproached, yet then he shall come in power; At that time he shall give final sentence concerning the salvation and damnation of men; This is the great instance of his power, Though now we believe it only and not see it, yet then we shall see and behold it with our bodily eyes; Oh tremble at this you who will not now in obedience and humility submit yourselves to him, then look for Christ to be a Judge; You look for him only as a Savior, you think he came only to forgive; No, he cometh as well to destroy, He will judge righteous judgment; They in the Revelation cried to the Mountains to cover them from the wrath of the Lamb.

Lastly, Christ's power over all flesh is seen even in this life, by overruling, conquering, and subduing his enemies ; Christ though in heaven hath his enemies, all those that are enemies to the Church, to his Children, they are enemies to Christ; Saul, Saul, why persecutest thou me? Act. 9.4. We oppose Christ while we oppose his members; Do but hurt the feet, and the head in heaven presently feels it; But mark what is added, It's hard for thee to kick against the pricks ; Christ will reign, his power will be exalted, maugre all the malice in the world, Psa. 2.2. The rage of the Heathens and all their Imaginations were but a vain thing, God will set his Son upon the holy hill of Zion, therefore the Judges of the world are exhorted to kiss the Son, to give him hearty and humble obedience, for they are not able to bear, though but a little of his anger; Hence Rev. 2.27. Christ is said to rule the Nations with a rod of Iron, and he will break them in pieces like a Potters vessel : Christ can as easily break all the power and greatness that is lifted up against him, as we can break an earthen pot with an Iron rod; And if you say, Why then is the power of Turk and Pope still lifted up against him? The Apostle tells us, 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him, he hath a Kingdom and power, but as yet he is only Rex pugnans & vincens, then he will be Rex triumphans ; He will put down all Powers and Principalities; There will be nothing but Christ's power; Oh then we proclaim aloud to wicked men, As you love your souls, as you would avoid this dreadful power, go on no longer in your rebellion and disobedience; Christ hath indeed a Scepter of grace, but he hath also a rod of Iron, and thou wilt find his blows when he cometh to judge his enemy, and whosoever loveth and liveth in sin, he is Christ's enemy: O that men's eyes were opened, and their hearts softened that the wrath of this Judge might not fall upon them.

SERMON IX. Christ under the notion of a Head, applied to the Terror of his Enemies and Comfort of his Members,

THE several Instances or Acts of Christ's power have been dispatched, I shall only name one Title usually given him, which will serve greatly to illustrate this power; For although he be compared to many things that denote him the root of all our grace, To the bread of life, Joh. 6.35. To Manna, To the Vine, Joh. 15. To the Olive tree, Rom. 11. In natural things, so also things of power and love in civil things; To an husband, 2 Cor. 11.2. to a King, to a Lord, yea, a King of Kings, and Lord of Lord's, yet that which I shall pitch on as being most comprehensive, and the Scripture most delighting in, is, That he is an Head to his Church ; The Apostle doth frequently use this property, 1 Cor. 1.3. The head of every man is Christ. Eph. 1.22. He is there set to be Head over all things. Col. 2.20. The head of all Principality. He is there made head of the Angels, not properly, for Angels cannot be called members of his body, but improperly, as head is used for the chief Governor: Seeing then many places to express this transcendent power of Christ over all flesh, use this word Head : Let us consider what that implieth, and the rest shall be spent in practical improvement of this Point, Christ then is appointed an head, and so hath power over all things.

1. In regard of his eminency and dignity, for he is exalted above every name, anything that hath the greatest fame and glory either in this world or that to come, Col. 1.18. That he might have the preeminence in all things. So that we should account nothing great in comparison of Christ: All the great men with their great power that in their generations have made such wonderful changes in the world, in respect of Christ, should be but as a Mole-hill to the vast Heavens: As God hath set him above every Name, so should we: We read of some Christian Emperors and great Lord's that they would not be called Domini Lord's, as being too great a Title, only Domni, by diminution, yea, it's said of Augustus, in whose Reign Christ was born, that he prohibited himself to be called Dominus. Some make a peculiar Providence of God in this, because then Christ came into the world, who was the Lord of the world, The world was made by him, and in this particular there is a great difference between a natural head, and this mystical, for a natural head doth not make the other parts of the body, but is made proportianably with them, only this mystical head makes all his members, he doth not only give nourishment but create their very being: It's true, Christ in the state of his humiliation was a little lower, or as the word is to be interpreted for a little while lower then the Angels, Heb. 2. But after this he was lifted up above all principality and power, and certainly this is a wonderful thing, that so great part of the world should set up that Christ as their God in whom they believe, that was crucified, dead, and buried, and though now ascended into heaven, yet we see him not with bodily eyes, neither is his Kingdom and power after an earthly and pompous administration, yet for what a long season, with so many thousands and millions of men, rich men, great men, Learned men, Kings and Emperors of the world, hath he been worshiped, This showeth the Name God hath given him: Only the Apostle, Rom. 2. tells us of many that blaspheme this Name of our God, by reason of the wickedness of Christians; You who profess yourselves Christians, and yet live in beastly and brutish lusts, you keep off Heathens and Pagans from coming in to own Christ.

2. Christ is an head in respect of his spiritual influence and powerful communication of his grace and strength to those that are his members, Col. 2.19. The Apostle there and in other places doth much dwell on this; That as the head is the Fountain of all life and motion (for the Scripture seemeth to go with them that make the head, not the heart, the Fountain of all life and motion,) From that every part hath its proper nourishment, so it is with the Church of God, so that this similitude affordeth many precious Meditations: for is the godly man fearful his sins will overcome, this lust or that lust will be too strong for him, he shall not have grace enough to conquer it? Let him consider the Fullness of his head; is there such a sin that Christ himself is not able to subdue? Again, do the godly complain they cannot grow, they continue dwarfs, They do not find any progress, Oh let them consider, that Christ is the head, and he will have his members grow up to their due proportion. Further, Is there any one sin, any passion, or lust that is apt to prevail over them, to captivate them? here also they may have strong confidence in prayer, saying, O Lord, how unseemly is such a member to so glorious a head, such an ulcerous noisome part to such an eminent head, if not out of love to me, yet for thy own honor cure me; What head is there that would suffer a leprous, noisome part in the body, if it could help it? Again, Do the godly say, they cannot perform their relative graces, their general calling they are able to discharge comfortably, but as a Minister, as a Husband, as a Wife, herein they fail; O the weakness and imperfections there, Consider this head gives nourishment to every part suitably; The hand hath a nourishment of the hand, the eye of the eye, and thus there is in Christ a particular suitable ability for thy proper wants; And if you are not enabled in these things, it's not because there is not fullness enough in Christ, but thy faith is weak; There is Oil enough but thou hast no cruse.

Lastly, If the meanness and lowness of thy condition trouble thee, saying, though Christ the head may communicate to such worthy and eminent Christians, they are enabled to do him great service, yet will he look on such a dead dog as I am? If thou art but the foot, the lowest part in the body, yet the head minds that, and procureth its welfare as well as other parts, so that this very consideration is a Catholicon, It's a Remedy against every Disease.

3. This relation of a Head implieth a near Union and Conjunction ; What can be nearer then the head and the body? yet such a communion and conjunction there is between Christ and the godly, and this very consideration proveth the perseverance of the godly; Shall Christ lose one member of his body totally, and suffer it to be damned in hell? Oh the comfortable and hopeful thoughts the children of God should have from this relation, from Wife, from Husband, though they be bone of thy bone, and flesh of thy flesh, thou must part, but not from Christ; This Union with Christ is the foundation of all our comfort and hope against Apostasy; Again, because of this conjunction we may expect protection and provision even in outward things: Doth not the Apostle say, No man yet ever hated his own flesh, but cherished it, Eph. 5.29. Shall Christ then the head forget thee? Shall he withhold his e • e from his own flesh? Will the head suffer the foot to starve? Certainly this consideration should wonderfully support against all discouragements and necessities whatsoever.

Lastly, Because of this conjunction Christ hath a sympathy and f • llow-fe • ling with us; What is done against the Saints on earth is also against Christ; If one part suffers the head condoleth with it, and for this end Christ endured those many temptations, that he might know how to pity those that were in the same condition, Heb 4.15.

3. Christ is the head in respect of government and direction, he is the King of Saints, and the King of Nations: You read he had a Rod of Iron to bruise his enemies, only this government though it be in the world, yet it is not in a worldly manner; The b • st and choicest part of it is in preparing and fitting those whom the Father hath given him to eternal life, and to these his spiritual government is full of sweetness and full of power admirable in positive and preventing mercies; It's from this gracious government that nothing shall fall out either through the malice or policy of hell, that shall be able to hinder them from their crown; He is the strong one that hath conquered all the enmity against his people; Oh what treasures of comfort are in this; Thou art under Christ's spiritual government, and so all conditions, all necessities, all occurrences in the world they further thy spiritual good; There is nothing can befall thee against his will; Thus you see all his power summed up in this, that he is the head.

I shall now spend the other part in practical Inferences, for it's a womb big with many such Conclusions.

As in the first place, Hath Christ this power over all? then let us take heed how we refuse him speaking or commanding ; If his goodness and mercy will not win you, he hath power enough to awe you: If not love, let fear bring you in, and that quickly, lest it be too late; The Apostle Heb. 10.17. aggravateth this, that if they that despised Moses died without mercy, of how much sorer judgment shall they be thought worthy who refuse Christ speaking.