This book made available by the Internet Archive.

THE

PREFACE.

THREE things areftmpfy neceffary unU any man^s having of true religion and godlinefs ; found principlei of divine truth known^ the favoury of that knowledge in the heart, and the power of that favoury in a matins worJJnp and walk. There are no found principles offaving truths but in and from God^s written word. There is no right favour of thofe principles^ but in and by faith and love, which is in Chrift Jefus, 2 Tim. i. i"^. and iii. 15. It is by this favour of the knowledge of Chrift, as it is called^ 2 Cor. ii. 14, that the power of godlinefs is imprejfed on the hearty and ex-preffed in the life of a believer. If the principles of truth be not from Cod's word^ there can be no true religion ; if tha truth profejfed be confonant to God's word, and faith and love be wantingy ii may be a man^s notion and opinion, but it is not the mar?s religion ; and if the power of known truth be not in his walk andCGnverfation, neither Jhould he himfef, nor QUght any other think, that fiich a man hath any religim at all.

They have done good fervice to the common-wealth of learn -ing, who, leaving the unprofitable, fpecltlative, and notional philofophy, have fet upon the experimental. And any man may feey that theology hath been, efpecially by the fchr^cl-men, as much corrupted; and that it is to be cured by reducing it unto praSIice afid experience. For certainly religion confifts not fo much in the notions of truih in the mind, fin which the devils, the VAofi irreligious of all creatures, exceed all men), as in the faith and love cf truth in the heart, and in the fruits iif that faith in the life.

There are tivo frts of myfierles fpoke cf in the New Tefla-ment; the myftery of godlinefs, which centers in Jefus Chrifl, the Son ofGocl^ i Tim. iii. 16. \ and ihe myAery of iniquity, which renters in AntichriH, the mao of fui, and the fon of

A % per-

perdition, 2 Theff ii. 3. 7. rhefe two myftenes are conftanf and dire^ contraries. Whoever is ignorant, or an iinheliever of xh.t myftery of godlineis, may,eafily be drawn, cr driven^ to be a believer of the myftery of iniquity. Si it was foretold, 2 Their ii. 10, 11, iz.-^ end accordingly we daily fee this awful judgment of God executed upon many. Neither is any thing more needful to make_ a man a real hater cf Poperyy than to be a ftncere believer on Jefui Chrifl, It is true, that the exceffivc pride cf the Pope, and his prelates, the cruelty of his dcminat'on, the jrontlef profanen^fs of his fynagogue, and tbevifible w:rldly craft of his religion, is n../e than enough to make him and it hateful to Pagans, Jews, lurks, and fn-fJcls. Tei to hate Popery fpiritua'ly, as it is a grofs corrupti-on of true Chrifiianity (of which hefalfly arrogates the name), is only found with the elecl of God: Rev. xiii. 8 And all that dwell upon the earth (hall worship him, (that is, th^ beafl), who-fe names are not written in the book of life of the Lamb flain from the foundation of the world. Andto the fame purpofe is that in Rev. xvii. 8.

It was not the clearnefs of light and knowledge, (in which this age doth much cxceedthe former J, but the power of known truth on the hearts ofChrifi's witr.ejjes r.gainfl Antichriji, that carried themfo honourably through the fiery trial.

It is unaccountable hypocrify and folly infuch ns pretend to be followers offuch martyrs for Chrifl, in their caufe and tefiimony, and yet do mock that faith, and love, and communion -with God, which were their fupport in their fufferings for it. If it be poffible, it is very rare, and highly improbable^ that a firanger to, much more a mocker at the power cf godlinefs, fiouldfvffer extremity, andthat ch ear fully, for the form of it.

We have afo in thefe lafl and perilous time(,fome antichriji Sy that do deride both the myftery of godlinefs, and xht myftery of iniquity. They have no faith to take up the glory of the myftery of godliijcfs : but they have ferfe and rcafon e-ncugh to take up the folly and knavery of\ht myftery of iniquity : Afrt cf mm, to whom may be applied what the evil fpirit iaid to the v:igabond Jews, exorcifts, A^s xix. 15. Jefus I know, and Paul I know ; but who are yc ? Which a nit-V minifler took for bis text, and raifed this, more ingenious ')an gravcy do^rinc from it, *' That there arc fomc men fo

*' had

. ' Th E P R E F A C E. T

'*' hady that the devil blmfelf does not know what to make of ^' them." Thefe men I meauy do not halt betwixt God and Baal^ betwixt Chrift and Antichriji ; hut oppofe both. If they efcape AntichriJVs rage in this ivorld^ theyjhall not efcapc the wrath of the Son of God in the next. They are fuch as have both heaven and hell againft them^ and fight agalnft both. But vjhatever difturbance the church of Chriji may meet withy and luhatevcr danger and hfs particular mens fouls may fuftain by other damnable herefies; yet the grand tridl of the New 'Tcji^-ment churchy and the chief plague of the latter days, is from Antichrifl. And no wife Chrijiian can expeB the fulfilment of the.prophecies of the glory of the church of Chrifty but in and by the ruin of Antichrijiy and of his throne of iniquity.

And tho7igh Antichrift^s interefi in this nation feems /? Ik pretty well excluded by Proteftant lavjs and rulers y and yet more by the plain inter eft of the nation y a: to all its valuab.e concerns ; yet where the myftery of godlinefs is not duly cf teemed^ no man nor nation is fecurcd from the malignant in" fluence of \\\t myftery of iniquity. And though Antichri/i's throne feems to be fixed by long pojTeffiony and the blindnffs of mofi of the kings in Europe ; yet there is that rottcnncfs in its foundationSy and that weight of wrath threataied in the word &f Gody as will fink it as amilftone in thefea, in due time.

It was with an eye to both thefe myfterieSy that what you ready was preached fome years fincCy and is now publifhed.

It is neither from unacquaintednefs with the genius of the prefent agc^ nor with my fmall talenty that I put forth thefe plain ordinary fermons ; I well know, that they are not fuitcd to the fpirit of the day.

Nor fJjould any importunity have prevailed (though I was not without fome of the nearefi and mofi prejfmg kind J, if I had not fome confidence towards Gody that his truth is herein declaredy (how weakly fever), and fome hope that this work may he accepted with Cod through Jefus Chrifty and may be cf fome life to his people; which I leave with the Lord, who alone giveth the increafe.

It was praije-worthy charity in a great divine, now at reft with the Lordy to fay y ** He hoped that fome were much chli^ . ** ed to the grace of God to whom thegrac of God was Ittk ob-

*' li'edp

The preface.

•< Hged*^ To which I would add my dejires, that fome oppofer^s and pcrverters of the grace of God, may yet fall under that foiuer of his grace^ as foal! make them know the grace of God in truth, Col. i. 6. rt«(/preach that faith they now feel: to deftroy, Gal. i. 23.

The edifi'ation dnd comfort of any believer^ or the convi^ii' on of any unbelievery ivUl overpay the labour of this fervice. This is all I defign and defire. 1 have neither fought patrons nor vouchers y beji(\es the Spirit of God fpeaking tn the fcrip-tures of truth. At this bar all men and all doBrines mujifiand and be judged.

LONDON,

May 9. 1705.

ROBERT TRAILL.

SERMONS

SIXTEEN

SERMONS

O N T H E

LOR D's PRAYER

In John xvii. 24. FIrft printed in lyo^.

Cut Veritas compsrfa, fine Deo ? Cut Deus cognitus, fine Chriflo ?

Cut Chrifltts exploratuSf fine Spiritu San^o ?

Tertullian,

By the late Reverend Mr- R O B E R T T R A I L L, A M,

Minifter of the Gofpel in London.

GLASGOW:

Printed by JOHN B R Y C E, and Sold at his Shop, oppoCte GibfonVwynd, Salt-market.

MDCCLXXVr,

SERMONS

CONCERNING THE

L O R D' s P R A Y E R.

In John xvii. 24.

SERMON L

John xvii. 24.

Father^ I will that they aljo whom thou hajl given me^ be with me where I am ; that they may behold my glory which thou hajl given vie : for thou lovedjl me before the foundation of the world*

YO U have heard many a good text taken out of the word of God ; but though all be good, there is none better than this. Love the text, and love above all, the bleffed firft fpeaker of it; and you will be the fitter to profit by what you hear fpo-ken in his name from it.

The beft of all fermons, in chap, xiv, xv, xvi, h concluded with the bed of all prayers in this chap, xvii. In this prayer, properly the Lord's prayer, (for that in Matth. vi. 9. is rather the pattern given for our praying, than the Lord's prayer), there are but few petitions, but they are all great ones. He prays,

I. For himfelf and his own glory, ver. i, to 6. 2. Then for his people, to the end of this chapter. This ver. 24. contains his laH: petition for them. And paf-fing the corapcllation Father^ five times ufed in this prayer, thrice fuigly, as in ver. i, 5, and 24. twice with an addition, Holy Father^ ver. 11. Righteous Fa^ ther^ ver. 25. 1 take up two things in this petition.

1. The nranner of oar Lord's alking, / will; a fin-gular way of praying.

2. The matter of ChriR's prayer. And in it arc four things.

1. The party he prays for; they whom thou hajlgi^ ven me. Only Jefus Chrift could pray thus for the cle6l, as ele£t.

2. The bleffing he prays for to them : that they may he with me where I am. Where was Chrift whea be faid this ? He was going to the garden, to his a-gony, to be taken that night, and to be crucified next morning, and laid in his grave the next evening. But here our Lord is praying as one in heaven. See ver. J I, 12. And now 1 am no more in the world, but theft ate in the worlds and I come to thee. While 1 was' with them in the worlds 1 kept them in thy name. And he prays to have his people with him in heaven. He loved them fo well, that he came to the world where they were ; he loved them fo well, that he endured what they deferved : and here he exprcifeth his love in defiring that they may be with him where he is, Chrifl and his people muit be together.

3. In the matter of this prayer of Chrifl, we have:, the end why Chrift prays for ihis bleiling to them v that they may behold my glory which thou haft given me^ Why would Chrift have his people with him where he is ? That they may behold his glory. Are they to receive no glory of their own '^. Yes, a great deal, furely ; yea, they have got fome already, verle 22. The glory which thou gavefl me (to give), / have given them; and a great deal more they are to receive in heaven: but it flands in, and fs advanced by their

be"

behoIdiDg of Cbria's glory. Had they not beheld Chrift's glory before ? John i. 14. We beheld his glo* ry^ the glory as of the only begotten of the Father, 2 Cor. iii. 18. We all with open face behold as in a glafs the glory of the Lord. Ifaiah, chap. \\, faw his glory, and fpake of him, John xii. 41. Why then doth our Lord Ipeak of the necefuty of his people's being with him where he is, that they might behold his glory, fince he can manifeft his glory, and they by grace can behold it, even when they are where they are, and doc yet where he is ? The reafon is this, Becaufe believers now, though by faith they can fee fomething of Chrift'sglory, yet it is but a very little they do, ot\^At fee. The light is fmall, and their eye but weak ; but in that day that our Lord prays for, the difcoveries of his glory will be greater, and the feeing eye of the glorified will be Itronger, than now we can conceive.

4. In the matter of this prayer, we have the argument on which our Lord prays for this blefTing to his people ; For thou lovedfl me before the foundation of the world. You know, that this phrafe, before the foundation of the world, is an ufual fcripture-word for eternity : for the foundation of the world and time began together ; creatures and time began together. Time is properly the raeafurc of the duration of a creature; but God inhabiteth eternity, Ifa. Ivii. 15. Creatures dwell or fojourn in time. So that this argument of our Lord's is, For thou lovedfl me from e-ternity. And it hath a mighty force in it. If our Lord had faid, " I pray that they may be with me « where I am, for thou lovedfl them before the foundd'^ ^' tton of the world:'' he had fpoke what he had ofc. told them, for they were given to Chrifl in love. But the argument is ftronger, as Chrift exprelTeth ir. For thou lovedfl me. " 1 love them, and would have them ♦* where I s-na; they love me, and would be with me ♦' where I am ; thou loved them, and wilt have them *' where I am.'' But here is one argument more. For thou lovedfl me. Jefus Chrift the SoQ of God, as in-

^^L' -II* B iniftcd

irufled with the cffice of a Saviour, and charged with the chofen, was, and is the objei^ of the Father's eternal delight and love; and on this love the falva" tiou of all the ele(ft ftands more firm than the pillars of heaven or earth. : So much for the words of this verfe* And from this little glance 1 have given you of thsm, you may plainly perceive, that here is a rich and deep mine, bciicr than of gold that perilhcth. The Lord help us to dig and find treafure, and to be enriched by it.

•

Head I. To begin with the firft thing in the te.xT, the manner cf ChrijTs praying here, I will: a liiiguUr manner : About it 1 would prcmife three things.

1, This is a way and manner of praying, that we never read the like of it ufed by any faint in the word. Some of them have been very familiar with God, and the Lord hath encouraged thern much by his condc-fcendence to them ; yet nothing of this / ivii! is to be hfard or read of in their prayers. / zvili is too high for a iupplicant at God's footdool. Abraham was a great intimate with God^'^the fird believer honoured with the noble name of the friend of God: yet this great friend, when pleading for Sodom, Gen. xviii. with wiiat deep humility is his confidence mixed ? A-gam,wi)eri pleadingfor Iflimael,Gen.xvii. i8. hefaith,

0 that Ifimael might live in thy fight ! Nothing like i\m I will. Abraham's grandfon Jacob came a little nearer to this, Gen. xxxii. 26. Let me gc^ (faith the angel), for the day hreaketh ; Jacob anfwers, / will not let thee go^ except thou hlefs me ; ** Give me thy *'.bleiTiijg, and go when thou wilt." When he had got the blefhnp:, he got an halting thigh, and a humbled heart whilll he lived, as he hints in Geo. xxxii. 30.

1 haie feen God face to jace^ and my Itfe is preferved. Not a word or thought of this, '* I have feen God face-*v to face, 1 have wreflled with him hand to hand, and' "^ i have prevailed." No; he rather wonders that

he

he got alive out of Gobi's liands, Right Jacobs, true Ifraelp, io and on their greateil prevailings with God> and blefliogs from hire, are loivly, humble believer^j, yea, humbled by God's advancing of them. Mofe?j that great wreftler with God for Ifrael^ though he ex-^ preffed a holy refolvednefs, yet nothiog appears like this / will, Exod. xxxii. lo. Let ?tie aione^ (faith the Lord), that my tvrath may wa^ hot agahijl the^n^ mid that I may confume them. It is (Irange, that one man -fliouid as it were hold ihe Lord's hands, that one man's faith fhculd ftop the execution of a jell fencence a-gainft a finful people, ^^t^rely you may <:oncitide, that the Lord is eafy to be inrreared. Again in Exodus xxxiii. 15. Mofes faid, If thy frefencego not with me (or wj), carry m not up hence. It is as goad for us to die here, as to go any whither without thy pretence. The wildernefs, though wade sod how^hng ; and Canaan, though the glory of all lands, are alike to Mofes without God's prefence. Again, in Numb. xiv. 12, Mofes hath a great oiFer from the Lord; 1 wiU de-jlroy this people^ and make of thee a greater nation^ and mightier than 'they» Mofes, in his zeal to God's glory, refufeth this profter, and pleads ftill, and prevails ; yet never 1 will is in all his importunity. No believer ever did, or ought to fpeak fo to God ; they fliould all afk accordinr^ to his will, aud forget and deny their own will. Yet Chrill did fay, / i^/7/j and might well fay fo.

2. This / Tviil is not in a promife to us, biitin tn prayer to his Father. When the Lord pronnifeth 10 do, or give good to his^ people, it is very ' becoming to ufe this ftyie, / will do^ or ^i've^ or be {o and forp my people. And it n this / wiii in a promife that faith fixeth on ; as Jacob did, Gen. xxxii. 12. Thou faidfl^ I ivillfurely do thee good. But our Lord is here praj^-ing ; though I own that there is a great promife iiii-plied in ir, as we liiali hear.

3. There Is nothing like this in all the account i^e liave of Chriil'5 prayers at oiher tinieSj and other

B a occa«

occafiotis. We £n^, that cur bleiTed Saviour was much given to prayer alooe, Blefs him for it, acd love Tecret prayer the better, that he ufed it himfelf, and thereby hallowed it to our ufe. How our Lord fpent ihofe nights in the mountain in prayer, and what he prayed for, and how, we cannot tell, except by that in Heb. v. 7. There are prayers and juppli-cattons offered up^ with ftrong crying and tears, Bctlie-vers, you, fomecimes when your hearts are full, want to be far from all company, that you may pour out your complaint to the Lord. BlefTed Jefus did fo in the days oF his flefh, and filled the filent night with his crymg; and watered the cold earth with his tears, more precious than the dew 0/ Hermon, or any moi-flure (next to his blood) that ever fell on God's earth fince the creation. Never were fuch fmlefs and precious tears in God's bottle, Pfalm Ivi. 8. Let yours drop, believers, and mix in the fime bottle with his; and OQ this account fow them in hope, and you (hall reap in joy, Pfalm cxxvi. 5. But for Chrifl's prayers recorded in the gofpel, we find our Lord prayed very humbly, though confidently. Wtien he prays in his agony, not a word of J wi// ; bur, Jbba, let this cup fafs from ms, tf thou iv'iii ; neverthelcfs^ not my will^ but thine he dons, Chriltiaos, behold the amazing dilTerence betwixt Chriit's way af praying againll: his own helJ, (fo I may call it), and bis praying for our heaven. When praying for himfelf, it is, Father,, if it be thy 'will^ let ih;s cup pafs from me. And no Wonder; for every drop in that cup, was wrath, and curfe, and death. One drop oi it is everlalling poi-fon to all that laile it, but to Jefus the Prince of life. This cup he drank chearfuily : Johu xviii, 11. "[he tup which my Father hath given me^ fhall I not drink it f But when Chrifl is praying for his people's heaven, it is, Father^ I ivill that they may be with me where I am. Again, when our Lord is dying on the crofs, he prays, Father^ forgive them^ for th^y know

not

not what they do. And again, jufl at dying, Father^ into thy hands I commend my fpnit^ Luke xxii. 34. and 46. All humble fupplicadons; none of them io high and lofty (but yet it well became him) as this 1 wilL 1 own, that Chrift, in one inftance on the crofs, put forth his divine power, and aded like a King and God, Luke xxiii. 42, 43. One of the malefactors that was crucified witD him, (the happieil death ever man had, next to dying for Chrift, was to die with the Saviour, and to die receiving Chrift's grace, and Chrill's pafs to heaven), whatever Thomas meant in his words, John xi. 16. Let us go^ that we may die with him; this happy malefactor had the bed of it fulfilled on him : he died with Chrift, and got eternal life on the fame day. Surely that word was eminently fulfilled in this man, Eccl. vii. i. Better is the day cfdeaths than the day of one*s birth. This man prays maivelloully, Lord^ remember me when thou comejl into tty kingdom. Our Lord anfwers more marvellouf-ly. Verity I fay unto thee^ To day fh alt thou be with me in paradife. As if Chrift had laid, " Can thy faith " take me up as a king, and the difpofer of heaven, «« notwithftanding this thick and dark vail chat is now « upon me ? 1 will a£t as a God and Saviour to thee:*' To-day fhalt thou be with me in paradife. Thefe words have no fmall afpe^f to this text, I will that they be with me where I am»

Now let us fee what may be in this fingular word in Chrift's prayer, I will. No faint ever prayed (o; Chrifl himfelf in this prayer only here ufeth this word. There muft be forae fingular things that made our Lord ufe this word in prayer, / will; and them I would look into.

I. We may lawfully conceive, that herein there is a breaking out of his divine glory as the Son of God equal with the Father, as in Phil. it. 6,—10.; where the apoftle markeih three things about Chrift, none of which muft be forgotten by Chriftiiias. i. The

diiiii<;

divine cligolty of his perfon, ver. 6, 2. The depth of his low and humbled (late, ver. 7, 8. g. The height q( his exalted ftaie, ver. 9, 10, 11. So dorh the apo-ii\t to the Hebrews, chap. i. 3. Now, tho' ChrilVs bumbled aod exalted ftate had, and have their feveral and diftiiiifi: appearances; yet as his divine dignity .-was dill the fame 10 both dates, in his lowed and at his higheft, io there were iiow and then fome beam-iwg% of his glory, even in his lowed date, John ii. 11. and io his triumphant entry to Jerufalem, even whe6 he was going to be crucified. So we may think, that this fmguJar word, / vAliy is ufed by Chrid to difplay his divine glory ; for it is a word that no itiere maa may ufe.

2, Our L-ord had pronoifed it to hi<; difcipies in John xiv. 2,3.; and iherefofc prays thus for it. And we muft think, that the doclrine delivered by Chrid in Lis lad ferraon of confolarion, and this hd prayer of his, though in the firll place defigned for hisapodles, y-et are thv^ common portion of all believers on Jefus Chrilt. Now Ohrid had proraifed, John xiv. 2, 3. that 'where be ivas^ there his people jhould he alfo. If xi poor believer have at any time a firm hold on a pro-tiaife of God, how will he cleave toir^ plead upon it, and urge it? as 2 Sam. vii. 27, 28, 29. But who can conceive what confidence of faith Jefus Chrid the Son « of God had, and did ufe, in pleading with his Father for the fulfil ling of all his own proinifes to his people ? Befides, all Chrid's promifes to his people, were KVi^^t by him in his Father's name. No wonder then that our Lord fays, / will.

3. Chrid here gives us a copy and pattern of hl^ intercedion in heaven, that fo much is fpoke of. Chrid here fpcaks as within the vail, ver. 4, 11, 12. as if he jbad done all his work, and were no more in the world I-Je had done fo much, had i)ut a Hide more to do,* which alfo was fpeedily to be difpaiched. Chrid's interceHion in heaven, is a kind and pov/erful rcrr.em-braiice of his people, and of a!i their concerns, ma^

caged,

naged with Rate and majeily; not as a (upplicaot at the footftool, but as a crowned prince on the throne, at the right hand of the Father. So it is expreiT^d, Rom. viii. 34. Heb. i, 3. viii, 2. x. 12, 13. and xii. 2, This may be one reafon of this great / wllL

4, Here our Lord is making his will; and therefore / ivill is fitly put in. Chrifl is making his lalt will and teflament, and praying it over to his Father, which he fealed next day with his blood; and here he tells what he wills to his people, even that they may he with him where he is, 'And nothing greater or better can be willed for them. BlelTed for evermore are they that have this willed, and beqneached" to them. And you have a word like this in Luke xxii. 29. I appoint unto you a ktngdsm : '* i beq-iieaih, *' difpofe ir, make it over 10 you j" as the word may be rendered.

5, Our Lord had the price of this glory in his hand, ready now to lay down; and therefore he demands the purchafe ; for Chrift was taken this night, and died next day. The price of the redeemed and of their falvation, a price agreed upon in the everlalting covenant, a price of infinite value in itfelf, a price the Father's wifdom and juftice demanded, a price the Son promifed to lay down in the fulnefs of time, a price on the payment whereof fo great things were promifed to Cbrifi and his feed; this price is now ia Chrid's hand ready, prefently to be told down. No wonder then, if Chrifl demand the purchafe in this high word, / zvi/i. Believers, it pafTeth all your thoughts, it paiTeth the higheft flights of your faith, to conceive that high aiTurance and confidence that our"^ Lord Jefus had of the acceptance and fuccefs of .hac facrifice of himfelf that he was now upon ofFeriog to his Father. Hence cometh this great / wiii,

6. This I will is but an echo to the known will of his Father. It doth not become us to fay in our prayers, / willy becaufe v.'e do not perfedly know God's will; and whea our defires clalli with Lis will,

wc

we do but daOi againfl a rock. But Chrift knew perfectly, that the thing he prays for, was the will of his Father, John vi. 38, 39, 40. When a believer hath a fure knowledge ot God's will, his Fairh may plead boldly on it. We read of one bold word of bleffed Luiher. He hearing of the dangerous ficknefs of an eoiineni minifler of the gofpel, prayed for him, prevailed with the Lord for his life ; and wrote to him, that he was allured, that the Lord would reftore him, and prefcrvc him to outlive Luther ; which came to pafs. In the clofc of this letter, he writes Fiat voluntas mea ; mea^ Domine^ quia tua, ** Let my will *' be done ; mine. Lord, becaufe thine."

7. Lajilyy This / will in Chrift's prayer for hig people, (hews how much his heart was fet upon the eternal happinefs of his people. He prays for it wiih all his heart. On this fweet theme 1 would offer a few things.

ly?. Let us confidcr how Chrifl's love and will v/as on the necelTary price of their falvation. How dear foever it was to him, whatever it coft bim, his love was on laying it down ; Luke xii. 50. / have a bap-tifm to be baptized with, and how am I ftraitened (or pained^ till it he accotnpli/hed f and it was a baptifm in his own blood ; and Luke xxii. 15. Wtth dejire I have defered to eat this pa£over with you before I fuffer : and it was his lad meal. Love to his Father, and love to his (beep, made our Lord long greatly to pay the price of redemption.

There are feveri) thoughts in mens hearts about Chrifl's dying, i. Some think of Chrifl's death as brought about by the wMcked hands of fianers. This is a poor thought, if there be no more. This thought is natural to any that read the hiOory of his death. Carnal men may hate Judas that betrayed him, Pilate that condemned him, the pricfts that cried Crucify him^ and the people that did it. If this be ail, 1 may fay, the devils have a higher thought of Chrifl's death,

and

and that that comes nearer to the truth, than this forry one. 2. Some go further, and think of Ciiritl's death as it was a fajfiiling of the puipofe and word of God concerning him. This ChriPr teacheth ls in Luke xxiv. 26. 44. ^6. ; and the apodles frequently in their preaching of Chrifl. 3. There is a h\^hcT thought of Chrifi's death ; and that is, That Chrid died, by the (Iroke of God's law and jufiice, for bis people. Jufiice roufed itfelf againfl our Lord : Zech. xiii. 7. Awake^ 0 fword^ aga'mjl my Jhepherd^ and a-gainft the man that is my fellow, faith the Lcrdofhcjls : Jmite the fJjepherd. This fword was drawn and fur-biflied, and did enter into his foul: Ifa. iiii. 5. He 'was wounded for our tranfgrejfiojis^ he ivas bnnfed for cur iniquities. Better were it that a man had never heard of Chrifl and of his death, than to hear, and not to know that his death w^as for his fins. This is Paul's firft doiflrine he taught; and he is an ignorant and proud preacher that follows not tliis pattern : i Cor. XV. 3. For I delivered unto you fir ft of all, that ■which I alfo received, that Chrifl died for our fins, according to the fcrif tares. 4. The beft thought of Chrift's death is, That he died out of love to his people. Love made him come in the way of juRice. Juftice and the law faith as it were, " Thou, or they " mud die. They have finned, the lav/ mufl be ful-" filled, juftice mufl be fatisfied." BleiTed Jefus au-fwers, « I love ihem too well to let them die; I will " rather die for them, that they may live/' Chrifl's death is flill laid on his love, John x. Gal.ii. 20. Eph. y. 25, 26. He loved us, and wafhed us from our fins in his own blood. Rev. i. 5.; that is. He loved us io that he fhed his own blood for our fins; and then in the fame love he wafhed us from our fins, in and by that blood which he llied in love. O fuch love ! fuch blood! fuchwafhing! Here is falvation, and here only. It is a damning dream to expert it any where elfe. ^

Vol. IL C idh

2dly^ CoDfider, as Chrlfl's love was much fet oa the paying the price of redemption, fo was his love and will as much fet oa the peifous of the redeemed. He laid down the price, in love to the purchafe. How can it enter into a man's thoughts, that the Son of God fhould lay down {o great a price, and not know what he was to take up for it ? that he flioukl die, and not know for whom, nor who (liould be the better for it ? His dying was in love ; and did be not know whom he loved? His love is ftill fpoke of as difbnguifhin,^ and particular; for his body^ hh people^ \{\sjhcep^ whom he knew, John x.

^dlyy the ways and means of bringiag his redeemed to glory, were alfo much in Chrift*;* love and will: John. xvii. 6. 16. I have declaredUKfo them thy v.ame, <:ud will declare it; that the love 'therewith thou kafi loved JUCy may be in them^ and I in them ; aad John X. 15. And other Jheep I have, which are not of this fold, (are not of the Jews, but of the elc<Si: Gentiles-): them alfo I mufl bring, and they fhall f^ear my voice ; and there fhall be onefold, and one fhepherd. Every mean of grace, every bleffing of the means, every drop of grace you receive, as Chrift is the giver, fo his love and will is in the beftowing it on you. All things that accompany falvatioD, arc given with the love and will of Chrift.

/[thly, Lallly, Chrid's Will is upon iaz end itfelf, eternal glory. It is firft in his defi^n, though it be lalt in our enjoyment, as in this te-xt. He uiil bi.vc his people with him where lye is.

Application. There is one thing I would exhort you to from this doflrine, That Chrid's love and will is fixed on the eternal glory of his people ; and it is ihi?. Let believers learn to own their eternal falvation as fpringing from liie will of Chrlll, as well as from the blood of Chrift. There was a favinq; will in Chrifl in (liedding his faving blood : Heh. x. lO. By the zvhich will ive are fandified, ,^/. ^. julUfied

and

and faved, in the ftyie of that epiftle, fpecially) thro* the offering of the body of Jefus Chnjl once for alL What this will is, is declared in the foregoing verfes; to be the Father's will commanding the true lacrifice, and the Son's will in offering this commanded facrifice. By this zuill v/c are faved ; this willy thus fised, thus accompliflied in Chrift's death.

There are three great advantages, v/hich v/e (bai> reap by this looking on heaven, the prize of ourcal« iug> as willed by Jefus Chrift.

I. It will (lir you up to praife ard glorify bim. He that took on him the burdeo of our fouls, and the care of our falvation, (hould fareiy bear the burden of all our fongs for falvatioo, and for the hope of it. So the apoftle fings, llev. i. 5. Hearty praife to Jefus Chrift for falvatioo can never be gi«'en, un-lefs men know that all their falvarion is owing 10 him alone; to his will, and to bis blood. If a man af-criba any bit of hi:^ falvatlon to any thing or perfoa befides Chrift, that tbicg or perfon will bear away, or rob fomewhat of the glory of falvation. But fmce all falvarion is from Chrilft, all the glory of it fhoilld be given to him.

- 2. This will make your faiih in Chrift ftrong. What is ftrcng faiih ? Chrifiians ufually think, that ftiong faith h-iih in it peace, ]oy, and comfort. Buc ihefe are but the efFe<5^t5 of it; and feparable alfo, as in Pfal. xxii. i. Never was faith near fo ftrong in any faint, as it was in the man Chiift on the crofi: and yet rio joy or comfort was tailed by him then. But as to faith in believer?, ft^'-ong faith is when a believer gets far in, into the love and will of Jefus Chrift. Now, this do6lrine opens up Chrift's love and will about our falvation ; let us then enter into it. Faith makes feveral approaches to Chrid for and about falvation.

ly?. It feeketh, and fiadeth, and feeth atoning, re^ conciiing blood, flowing from Chrift's love : Rom. iti. 25. God hath fet him forth to bs a propitiation

C 2 thrcugb

through faith in his bkod. Eph. i. 7. In whom we have redemption ibrcugh his blood.

2d!y^ Faith feeth life fprioging and growing out of Chrid's grave. Alas! many are bufy about Mof-es's grave, ?,nd have no bufjnefs with Chrifl's grave. A believer. ifeth eternal life fprir-giog from Chrift's death and grave.

idiyy Faith goes further; and through tliis blood of aionemtnt, and this life-giving death, it enters into Chriil's iove and will that was in his redeeming. As there was life to us in his death, fo there was love 10 us in his dying for uf. Gal. ii. 20. Rev. i. 5, Bat can faith go any further ^, Yes. Only one (lep more; and that is to the highefl fountain of all this; even God's eternalpiirpcje which he furpofedin Jefus Chrijl our Lord, Eph. iii. 11. So that faith begins at Chrifl's death, rifeth with hino in his refurre^lion, feeth the Tinue and power of all in Chrifi's love, and then rifeth to the love of the Father that fent him, to that purpofe of grace from which the Saviour and all fal-vaiioQ doth proceed. Can faith go any further ^ No. Here faith is at a Hand. The believer is faved, and yet finks and is overwhelmed in this depth; and, like one fwa'lowed up, cries our, O the depth of the riches hcth of the ivifdom and knowledge of God / how un-fear cbable are his judgments^ and his ways pafl finding out ! Rom. xi. 33. When faith gets a view of the unlearchable riches of God's grace in, by, and through Jefus Chrifi, then the believer long*? to be in heaven, to behold the fountain head o( all grace and glory. Faith longs to ceafe to be faith. This is a ill angc and flrong a£t of faith, a firange dcfire in a believer, " O when (hall I ceafe to be a believer, and *' become a feer! when fhall the glafs be done away, *< and the full-eyed villon of glory fucceed ! i Cor. " xiii. 10, II, 12. When fh-ill both faith and hope •' ceafe, and love fill their room V*

3, This feeing of Cluifl's heart and will about your falvatioD, will enable you to pray and labour

rightly

rightly for glory. What is it to do it rightly ? It is to labour with courage, and to hbour wiih humihty. And Chriftiaos work profperetb, when tbofe are u-nited, as they always (hould be. How boldly may a believer fay, 1 would be in heaven fiQce Chrift Wills it ? And how humbly (hould he fay, I would be there; Hnce his own will about it ugniiies nothing, and ChnlVti will is all i*

Obj. How ihull I know that I am in Chrift's will for falvation I If 1 did know it, then I would give thanks, 1 would believe firmly, and would labour hard to obtain the pofTcffion of this glory.

Anfw. To this i offer three things, i. Confider how they behaved themfelves, that with their own ears heard thofe very words from ChriiTs own mouth. It is a vain thought that readily rifeth in all our hearts, that if we had been prefent, and had heard Chrill praying thus for us in a fpecial, particular way, that we might be with him where he is, that then we would believe our falvation if we were in the faddeft diftrefs. But now coniider what great encouragement to faith Chrift gave ihem. He told them, chap. xiv. 2, g. I go to prepare a place for you, 1 zvilicome again, and receive you unto mxfctf that where I am, there ye may he alfo. What more could they defire, than to have Chrift leUing them to their faces, " You and I mail «' indeed part for a little while j but you and I (hall «• quickly meet again, never to part more ?'' They did alfo wl:h their ears hear Chnd praying over his promife to them, to his Father, / wzV/ that they be ivith me where i am. Could inch believers under all ihofe advantages, io great, fo fingular, ever ilagger again ? Yes. Almoft as foon as this encouraging fer-men and prayer is ended, their faith was almoil: at aQ end too : * John xvi. 3 i, 32. Jefui anfwered them. Do ye now believe f Baholdj the hour iometh, yea^ is now £ome, that ye Jhall be jcatterecU ^"^^ry man to his cwn^ andjhall leave me alone, 1 fpeak this, to check the vanity of that thought in ChridiaiiSj that if they had

bui fufficient ground of the afTurance of Chrid's love> vSid of erernal glory» they would believe iu every difficulty and trial. Yet you fee how they behaved that had fuch grounds of faith from Chrid's own lipf?, vvhild bodily prefect with thera, which you cannot txpe^ or defire. And 1 hope none of you will imagine, that if he had been in thofe good mens places, and had had tbeir helf>s, you would have behaved better than they did. Grounds of faith, if never fo great, yet if not attended with the influence of the spirit of faith, will never keep iaiih in life and vigour.

Anfw. 2. What reafon have you to doubt your in-lerell in this prayer of Chrill i* You may lay, I am fo file and unworthy, that I cannot believe that Chrift willed me to be with him. If this be all, li is nothing, yea worfc than nothing-, i. Hath not Chrift willed eternal glory to many as bad as ever you were ? Did he ever will heaven for worthinefs in the perfons that are to receive it ? Is it not always willed to the praife of his own grace and love as the giver, and never as a recoinpence to the worth and lovelinefs of the receiver? 2. Chrift will mend you ere he bring you to heaven. And a great work it is to make you meet for it, Cal. i. i2. ; a work that rruit be done, and that he only can 6o^ and he can eafily do it. 3. Right preparation for glory, flows from the faith of Chrilt's good-will to give it. It is a weak and ignorant, but common thought of Chrifiians, that they ought not to look for heaven, nor trull Chrift for eternal glory, till they be well advanced in holinefs and meetnefs for ir. But as the firil fanclification of our natures flows from our faith and truft in Chrift for acceptance, fo our farther fan^ification and meetnefs for glory flows from the renevrcd and repeated exercife of faith on him. The hope cf glory is purifying, i John iii. 3.

Anfw, 3:. Every believer hath the witnefs in him-felf, that he hath an intereft in Chrift's heart and ^ill in this prayer: i John v. 10. H^ that bclieveth

on

tn the Son of God, hath the witnefs in himfelf. The apoRle is fpeaking of the many witnelTes ihat are given to Jefas Chrift as the Saviour. Three \n heaven, ver. 7. three on.earth, ver. 8. All are divine wit-uefle?, and fufficient grounds of faiih in Jefas Chriff^, ver. 9. Now, faith the apoftle, ver. 10. He that he-Ueveth on the Son ofGody (that truds his foul, and i*^s falvation, to this fo well attefted Saviour), he hath the iv'ttnefs (or tejiimony) in himfelf. i. There are witneffes in heaven. 2. Witneifcs on earth, g. A leflimony in the heart of a believer in Chrift. Whoever believeth on Chrift, that faith is an evidence fufficient (if he will require it to fpeak), and will regard its teftimony: and both of them require acTing? of faith, to perfuade him that he hath an intereft iu Chrift's prayer here. On this 1 would glance at four things, and conclude.

1. Believers in Chrift, what do you do when you believe ? O that all believers did but know what they do when they believe! Do ye not, in every ditlincl a£^ of faith, bctruft your guilty perifhing foul to the; faving arm of Jefus Chrill, upon the warrant of all that grace, mercy, and power, that belongs to Chrift in his office of a Saviour ? And is not this his willing of eternal glory, a great and glorious beam of that grace of our Lord Jefus Chrill;, by which ye believe to be faved ? A^s xv. i u

2. How came you by this your faith ? Is it no? his gift? He is the author of it, Heb. xii. 2. It is given on ChrifTs behalf^ Phil. i. 29. Wh^-never you have an evidence in your heart, (and it is your own fault if you have it not daily), that you have true faith in Jefus Chrift ; if it be but weak, and cannot mount fo high as it ought, raife it by this confideration, Whence came this fpark of faith to be kindled in my heart? Did it naturally grow in my heart P No. Time was when 1 was without it, Eph. ii.*i2. and loved to be wiihcut it. Did Satan plant it ? No. I find him, to be the great enemy of it; and 1 oever fek his en-

mitj.

mity, till I began to trufl: Jefus Chrifl; and it is that in me he mainly afTauhs. Did miniHers, and the means of grace, plant faiih in me ? No. 1 enjoyed them when no faith was wrought in me \ and when it is wrought, all their powder, without Chrift's grace and Spirit in concurring, cannot raife this faith to a(Sl and exercife. Therefore, furely, this faith came from Jefus Chrill himfelF. Was ir not from che work, and will, and love of Chrift ? How eafy and native is the inference i* If faith in Chrift be the work of his love. Low warrantably may 1 look, by that faith, for all the good that this love purpofeth, promifeth, and prayeth for to me i*

3. Can you call him to witnefs with a good con-fcience, that your great defire and will is to be with Chrifl in heaven ? If the Lord fliould try you with this queftion, " Name that one thing that you would "have above all;" every believer ha:h his anfwer ready ; it is, '* Lord, that I may be ever with thee, *' where thou art;" as David faid, Pfalra xxvii. 4. of God's houfe on earth. This I infer. If thy love be fet on being widi Chrifl where he is, be afTured that Chrifl's love is fet on the fame blefTing for thee ; yea, ihy defire after it, flows from his defire of it for thee.

4. Are you willing, yea pleafed and delighted, to hold your title to eternal glory, by the will and tef-tament of Jefus Chrifl ? Are you willing to have and hold the crown by this tenure only, that it was bought byhis blood, and willed to you by histeftament i* Every believer would be in heaven, becaufe Chrift is there ; and is pleafed to get and keep bis place there, as willed to him by Jefus Chrifl. Heaven is a lovely name, and a more lovely thing; but not at all known by many, and but little by the bed ; but yet believers look for it, and expe<St it, as the gift of God tbro^ Jefus Chr'ijl our Lqrdy Rom. vi. 23. Ihey plead for it as fuch ; at lafl they receive it as grace, and eternally wear the croWD as a crown of grace, as well as

a crown

a crown of glory. The glorified faint, as focn as he receives this c;rown, cads it at Chrift's feer, Rev. iv. 10. or fers it on Chrift's head, as if a(hamed to wear a crown, where Chrifi: the only Worthy is. Upoa Chrifl's head are many crowns^ Rev. xix. 12. His Father purs a crown on him, Heb. ii. 9. crowned him with glory and honour ; his mother, the church, crowns him, Caor. iii. ir. with a crown of falvation ; and every faved perfon puts on Chrift's head rtie crown oF the glory of their particular falvarion. To conclude: They that £renot willing 10 give the glory of aii falvarion to Jefus Chrift, fliall never receive any falvation from him. But for you that are willing to receive all from him, and are delighttd to render the glory of all to him, his heart is towards you ; his bed wi(hes are for your good ; and he will give you wnat he hath prepared for you, which is exceedingly a« bove all that can be told you.

SERMON II.

John xvii. 24.

Father^ I will that they aljo whom thou hajl given me^ be with me-where I am ; that they may behold my glory which thou hafl given me : for thou lovedjl me before the foundation of the world,

npHOSE great and faving words of our Lord Je--*- fus Chrift, have been taken up into two heads. I. The manner of Chrift's praying: I will. Of this laft day.

Vol. II. D Head

H K A D II. The matter of ChnJTs prayer, Aud therein 1 reck up four things, i. The perfon he pravs for; they whom thc>u hafl given rrn. 2. The blefling he prays for to them ; that they nuy be with me Inhere I a /i, 3. The end our Lord prays- lor this blefling to them for ; that they 7nay behQld my glory which thcu ha/} given me. ^. The argument onr Lord prefT'^th this fuic by; for thou ^hvedjl me before the foundation cf the Ivor Id,

Tbeyf'-y? of rhefe I would now fpeak to*. The ds-fi/natton and na?ne cf the perfons Chrifl hers prays for : They whom thou hafl given me. No nan hnt JeOis Chrift, who is more than a man, dare fay in prayer, / will ; nor pray tor perfons under this name h3 Chrift did. AH our prayers are to be out of one book; and we pray without book in a bad fenfe, when we go beyond it. The only book 1 mean, is God's written will in the holy fcriptures. By this we are taught what to pray for, and how we flioul 1 pr;^y : and beyond this we cannot lawfully afk any thing; neither i»eed we more for dire(ftion, but only the fame Spirit that writ them, to ailnl us in the uling of them^ Rorri, viii. 26.; that wc may pray in the Holy Ghofl^^ Jude, ver. 20. and in the Spirit^ Eph. vi. 18. Bat our Lord Jefijs Chrid: could not only pray out of God's revealed will in the fcriptures, (for he teltified of the fcriptures, as they do of him, John v. 39.); hut he could, and did pray out of the book of God's fecret will. He prayed out of the book of life, and was acquainted witii the original of the covenant. And thus he pray^ here tor them that were given hi/n.

From this 1 would raife three doflrines, and Ipcak to one of them at ibis time.

Obs. i. There is a feled company ef the children of men given by the Father to the 6on.

Obs. 2. This co?np any given by the Father to the Son was, and is fully and epta^ly known by Jefui Qhtijh

Obs.;. 3. T'hat Jefus Chrifl is nearly concerned about their eternalfalv at ion ; as his praying for ii here wit-nefleth,

Obs. I. There was a feleSl company of mankindgi-ven by the Father to bis Son Jefus Chri,Q^ to be favsd by him.

This truth is feveral ways declared to us in the word ; and yet more by Jefus Chrift himfclf, than by any other; and yet more in this prayer, thau any where elile by him. And, if we may fo conceive, this great depth of God was fpecially fit to be rrientioned, when the receiver of them is fpeaking his heart about them to the giver of them. This is named dx times in this fhort chapter. In ver. 2. As thou hajl given him power over allfiejh^ that he Jhould give eternal life to as many as thcu haft given him. In ver. 6. wd have it twice : / have mantfejhd thy name unto the men which thou gaveft me out of the wond: thine they zvere^ and thou gavtfl them me y and they have kept thy word. In ver. 9. I pray not for thetvorld^ but for them which thou hap given me^ for they are thine.^ Ver. 11. Holy Father^ keep through thine own name^ thofe whom thoys, ^ haft given me. And here agaia in ver. 24. They whom thou haft given me. Tiiere is a twofold giving of men to the Son by the Father. One is eternal, In the purpofe of his grace; and this is mainly meant here. The other is in rime; when the Father by his Spirit draws men to Chrid, John vi. 44, 45. All the ele£t are given from eternity to the Son, to be redeemed by his blood ; all the redeemed are in due time dravi^u by the Father to the Son, to be kept to eternal life.

On this giving of men to Chrifl, 1 would fpeak a little. I. To the nature of it. And, 2, To the ends of ir.

L As to the nature of it. This giving of men to che Son to be redeemed and faved, u the fame thio^

D 2 with

with cle(f^Ion and predeflination, Eph. i. 4. He bath chofen us in ChriJ} before the foundation of the world, Ver. 5. Having predelltnated us unto the adoption of children by Jejvs Chrifi to himjelf. And ?er. 11, In whom aljo we ha've obtained an inheritance^ being pre^ ^e/iinated according to the purpofe of him who worketh all things ajter the counfel of his own will. The difference betwixt thefe two words is very fmall. Elec^ iion points at the dillind^ion of the perfons on whom this grace fell from eternity. Fredefiination fixeth the end they were appointed to, i TheiT. v. 9. Giving them to Chrift, points forth the grand truftee with this great charge. The meaning of this word, giving of men to Chrifi^ fo oft ufed by our Lord, and hallowed by his ufmg of it, hath thefe five things in ir.

1. That there were divine tranfa£lions between the Father and Son abont the favingof men. There was a counfel of peace between them both^ Zech. vi. 13.; oft and plainly revealed in the word, yet a myftery unfearchable to all men, but firmly to be believed, reverently to be adored, and cautioufly to be improved by u'i.

2. That there was but a fele£l company of mankind that this counfel was about. Our Lord, who knew rhem beO-, ftill fpeaks thus of them, efpecially in this prayer : as hath been declared. He flill fpeaks of them by way of diflinftioo from the world. Wiiat-cver men may fay of uoiverfal redemption, furely u-niverfal ele£lion is a contradiction in words. EleftioQ muft be of a fixed determinate number. There is no election, if there be no pafiing by. If all be taken,

, there are none chofen. If there be an ele^lion^ there is a refl^ a remnanty (and this reft is a multitude), Hom. xi. 7. How great this number of the elcft is, Chrift and his Father knew ; and the laft day will declare, when they (liall be brought altogether, and obtain ihi kingdom prepared for them front the foundation of the

worlds

worlds and be adjudged to it by Chrif}, as they are the blejfed of his Fathery Matth. xxv. 34.

3. That this counfel about their falvation was from eternity. Time-eIe£lion is as great a blunder as uni-verfal ele^ion. How oft is the eternity of it affened in the word? Eph. i» 4. 2 TheiT. ii. 13. 2 Tim. i. 9. EIe<^ion is an immanent a^ of God about creatures; not on them, nor with them. It is in a tranfadion betwixt the Father and the Son, about men that were not, but were only to be ; and to reap the benefit of it in time and to eternity.

4. It follows, that this grace of eledlion muffc be unchangeable, immutable, and unalterable. It never changeth, it never fails of its deiigned eiFedl. ' All God's counfels are fo: Ifa. xxv. i. Thy counfels of old are faithfulnejs and truth. His counfel ftands for ever^ the thouq^hts of his heart to all generations^ Pfal. xxxiii. II, He is in one ?mndy and who can turn him f and what his foul defireth^ even that he doth. For he ferformeth the thing which is appointed for me^ Job xxiii. 13, 14. Now, of this number of the ele£l given by the Father to the Son, there is no paring from it, no adding to it. The book of life admits of no corre^ions, blotting out j no additions, no new editions.

5. It is alfo implied, that in this giving of men to the Son, the Son of God, cur Lord Jefus Chrift, hath a fpecial intereft. Thereby they are made his charge ; and he the Captain of their falvation, to bring thefefons 0^ eh£tion-gv3LCQ to eternal glory^ Heb. ii. io«

11. Of the ends cf this giving of men thus to Chrifl by the Father, It is a glorious a6t of God, and it is on glorious defigns and ends. Of fome of thefe, from the word, I would fpeak in thefe four particulars.

I. Herein is a mod clear difplaying cf abfolute fo-vereignty in Jehovah. The glorious God is moft zealous for the glory of this name of his fovereignty, as what moft nearly coacerjQS the glory of his Godhead ;

and

and proud vain men are mcft averfe to thp owning of it. The apodie Paul is on tliis Tame docftriae in Rom, ix. and builds it oa (his fame foundatian, ver. 11.—19. He darts two (Irong objccftions againft it ; as carnal n^inds are fertile in viln arguings agalnlt divine coun-iels. And O that all advocates for them had been fatisfied with Paul's anf\Versi, which are the only and ftronged: bulwarks of the Holy Ghoft about this doctrine! Object. {, isinver. r.f. Is ^here wiri^hteoufnefs vjifh God? Did God love Jacob, and hate Efaa, before they had either done good or evil I ver. 11, 12, 1:5. Where is the righteoufoefs of this ? Jacob had done no good todeferve love ; Efaubad done no evil todeferve hatred. How does the apoftle anlwer it ? I. By an abhorrence of the charge : God forbid. If we cannot fee into the depth of God's counfels, let us Hill juftify God,-as Jer. xii. i.; and admire and adore the depth we cannot fathom, Horn. xi. 33. 2. He anfwers with a reafon taken from God's old faying to Mofe?, ver, 15. Now, if Paul hid been of fomc mens minds, he would have anfwered, That God foi'cfaw, that though Jacob had done no good when te was in the womb, yet that in time he would be a boly fin?.n, a wreftler with God, and a great believer j and therefore God loved him, and therefore there was no uni'ighteoufnefs with God. And fo as to E-fua, he would have faid, God fore fa w that he v/ould prove a |)roUne man, would fJl his birth righi for a jiiefs of pottage, grieve the heartsof his godly fatlier and mother by his marHage, and hate to the death bis godly brother Jacob j and therefore God hated Efau, and therefore there was no unrighreoufnefs with God. But Paul inftead of hinting any thing like this, gives an anfwcr incoufifl-nt with, and fab-verfjve of tliis notion. In ver. 15. Por he Jaith to M:/i-Sy I will have mercy o?i zvhom I zvill have mercy^ aud I will have compajjion on whom I will have comtaf' Jion. See the apoltle's inference from, and applicail-Q\\ of iliij word of God, ver. 16. So i/.'en; it is not

of him that wllleth^ fior of him that runneth^ hut cf God that fhezveih mercy. And on the cafe of reprobaie Pharaoh, ver. 27. he again infers, ver. 1%. Thcre-^ fore hath he mercy on "jjhom he will have mdrcy: anit whom he zvill^ he hardeneth. He plainly layeth the fove'reign will and pieafure of God, as ihe ii^cd foundation of the counfels of God about mens eter-* nal ftate. Objeii, 2. In ver. 19. Thou ztiltfay then unto moy Why doth he yet fold fault ? for who hath re-fifled his will f A plaufible flrcng like objc(5lion, in e-very natural man's heart. How doth he anfwer ic ? ver;' 20. Nay, but, O man, who art thou that repli^ efi agaivfl God * He calls it, ver. i^.afayingte Fauf;: here in ver. 10. he calls it a replying agal'aft GoJl But is challenging the objeiflor, an anfwer to the ob* jeflion ? Yes, in part it is; as if Paul had fafcf; " Doft thou know neither God nor ihyfeif, that thoU " cavilleli; againd: his will and couafcls ?'' Thus Elihu snlwered Job, chap, xxxiii. 12," 13, Behold^ in this thou art fiotjufl: I will anfvjer thee^ that God is g^^^^^t* er than man. Why doft thou Jirive againft hrm f for he giveth not account (or he ap/u/ereth not^ of any of his matters. And after Paul had checked the arrogance of the obje6ior, he againlays the fame ground of God's abfolute fovereignty^ ver.'20.-—33. wsih many fcriptures brought to the fame purpofe.

2. The fecond end of God's giving men to J*.^u3 Chrifl, is, to glorify his free, infinite, and everiafl* ing love to them that he gives. So in Eph. i. 4, 5, 6. ihe love of the Father (I:ilncs in giving us to Chrul to be redeemed ; the love of the Son fliines ia his receiving of us; and thefe two loves (if 1 may call ihem fo) do not eclipfe, but enlighten one another, ar^d make a glorious light to the eyes of a believer. Election is always in love, and from it, or v^ith it. And this love hath no caufe, but in the heart of the lover : He loves hecanfe he loves^ Deut. vii, 7, S. It had no begiDning, it hath no intermifFion, and it (hall have iiO ending, ■ li is iro:n everlajTing to svsrlafting^ Pfal.

cil'i*

dii. 17. It is an everlajlhig love^ Jer xxxi. 3.; therefore he draws with loving kindnefs^ (or extended loving kindnefs unto thee). And he never leaves ofF to draw tbus, till he hath drawn them to heaven, and till he hath ctowned them with loving kindnefs and tender mer-cies, Pfal. ciii. 4. Here doth this blelTed love (hine, in giving men to Chrift; and here believers (liould behold it.

3. Another end of God the Father's giving of men to his Son, is, that there may be a glorious and furefalvatiou brought about for them that are thus given in fovereign pleafure and love. If Adam had ftood in that (late wherein he was created, (I know not if it be allowable to wi(h that it had been fo), it would have been but a poor low happinefs that he would have conveyed to his poflerity, in regard of what comes by the fecond Adam to his offspring. That it was uncertain, is evident by the ilFue. The firft Adam was intruded wMth his own and all his natural poflerity's happinefs, as with this charge, '* So (hali *• it fare with thee, and all thine, as thy behaviour " is." In this behaviour commanded, he failed, fell himfelf, and dragged u. all with him into the fame pit of fm and mifery. But now it hath pleafed the Father to lodge the happinefs of his ele<5l in his Son's hand, where it is both more fure and more glorious than the former.

4. This giving of men to the Son, is in order to the railing up a great name of glory and honour to Jefus Chrift. Great is his jf^lory in being the repairer of this greateft breach which fin made betwixt God and man. This the apoftie remarks in Horn. viii. 29. For tvhom he didforeknoWy he alfo didfredeflinate to be con* formed to the image of his Son^ that he might he the Jirjl'born among many brethren. Of this further when

we come to fpeak of Chrift's glory, in this text; and flball now only mention a little of Chrift's concern in them that are given to him.

All the redeemed, and ail their concerns for their

falva-

faivacion, are lodged in Chrift's hand, and in bis only. Their perfons, and every thing that pertains to them, are given to him.

2. All the impedia^ents of their faWation are laid on Chrifl, that by him they may be removed. Thele are many and great, as you know. There is fin, and the law with its curie for fin, and the holy juftice and wrath of God, and the power of heli and death. When a fmner's eyes are opened to fee thofe impediments of falvation, it is no wonder he fay with the difciples, Who then can befavcdf All thtfe impediments Chrifl did remove. But how ? By taking them on himfelf, and remcving them out of our way. For all the impediments of our falvation were impediments laid in ChriiFs way to his glory. He nuul not eiuer into his own glory, till he hsd removed the impediments of the eka's falvation. There could be no impediments in Chrid's way to his glory, without^his relation to bis people. As he was the Son pF God, c-ternal glory was his natural right and pofiellion ; but when he comes to be Surety and Mediator, he mujl firjlfufer^ ere he enter into his glory, Luke >:xiv. 26. 46. He mud furge our fins* by hwifelf, Heb. i. 3. He mud pat a%uay fm by the facrifue of him/elf^ Heb. ix. 26. He mud through death deftroy him that had the power of death, that is, the devil, Heb, ii, 14. He muft be made under the law, that he may redeem^ them that were under the law. Gal. iv. 4, 5. He redeemed us from the curfe of the law, being made a curfe for us. Gal. iii. 13. He mud make an entrance to the holieft of all for us, by his blood ; he mud confecrate the way for us by his fief:, Heb. x. 19, 20. He ^.\\^ enter into the holy place by his own blood, having obtainedeter-nal redemption for us, Heb. ix. 12. Thus, by our Lord Jefus Chrid, all the gates of hell are ftiut oa the ele<ft, and none can open them ; and all the gates of heaven are opened, and none can (hut them on them that are given him.

Vol. 1L E 3. All

3. All the parts and pieces of falvaticn are ia ChriR's hand, and do come to us by him. The acceptance 0/ cmr perJcnSf is in and through this beloved, Eph. i. 6. The forgivenefs of our fins is through his blood, Ep'\ i, 7. Our quickening^ when dead in fins^ cur nfing^ and fitting in heavenly places^ is with Chrift and in hira, Eph. ii. 4, 5, 6. Our title and right to heaven is fingly owing to him. What right hath a finner to he-iven ? No rcore, and no other, than he huth to Jefus Chrift. U he be united to Chriil by f.iirh in him, he is an heir of God, and an heir of giory, a joint heir with Chrili, lloin. viii. 1,7. Nay, our lan(flincation, which is begun glory, 2 Cor. iii. 18. is but a beam of this Sun of Ri^fnteoufoefs dariei in upon our foul?. Unlefs Chriil had been made fan(^ificarion to us, there had never been a fant^ified man or woman in the world.

4. The ^'Hnal poffciiion of the kingdom i? owing to jefus Chriil. We have a right co it in him j our charter of it is fealed by his blood ; we have the earned of it by his Spirit; we are kept to it, and ir kept for us, by his power ; and at lall we receive it out of his own hand, John x. 2C. I give unto them eternal life. It is too great, and too good a gift, to be given by any but bielTed Jefus.

I would conclude with a few words of applicatioa.

I. Learn to fee with wonder and adoration the high fpring of the well of life and falvation for poor men. It is in the Father*s giving of men to the Son. Nothing is before it, and all the blelTmgs of grace and glory flow from it. From hence is the creating of the world, that ihefe men might be born in it; from hence came the peimitiirg and ordering of Adam's fall, that the lledeemer might be needful j from this Chrift comes into the world, to redeem them j from this comes the gofpel, as a light to fcek ihofe loft ones j from this cometh the Spirit, 10 make the gofpel cf-

fcilual,

feftua], that they who are ordained to eternal life, may believe^ A<5^s xiii. 48.

2. Labour to fee your own concern in this giring to the Son. It is but a <ieep and dangerous rpecula-lion wiihont this care. Many poor quefrions are in people's heads, and many poor ways of aofviericgihem are in mens heart?. Some would fain know if they have any grace and true holinefs; others go farther, and they would f:Ja know if they have faith, the fpring of holinefs; foTie would fain know their title and right to heaven. There is an allowed room and place for thefe inquiries, and the like. But how few, even of true Chriflians, afk this queftion, Was 1 given by the Father to the 8on f It is a qaellion that niay be made, and may be anfwered to fatisfa6lion. Chriil tells his difcipies it, Luke x. 20. Paul knew it, I ThefT v. 9. Peter bids vls ghs diligence to make our calling and eleElionfare^ 2 Pet. i. 10. But becaufe there is fome difficulty and danger in managing this inquiry, I would olFer a few things about it.

Advice I. Lay it down as a {'iY^z^ perfuaHon in your heart, that faiisfaction in this matter would be of great advantage to your fouls, i. This would bring you to the top of the mount. As Mofes on the top of Plfgah faw the earthly Canaan; fo you, from the fight of your eledlioG-grace, may find it both an eafy and a comfortable thing, to view all the dreams of grace and mercy towards you. You would then fee whence they fpring, and whither they run. 2. This fight would keep yon low and humble. The molt humbling thought is this, *' 1 was of mere fovereign ** grace given by the Father to the Son." A falfe pretender to this blcjfTuig'may be proud \ but the.true believer of it is always humbled by it. Whence is ic that there is fo much pride amongft Chriftiaos ? why are they puffed up fo foon and fo much ? Is it not always on the account of what they do, are, or receive ? Here is a blefling, where none of thofe pufling-up things are ; a bleilmg that hath no fort of refpecf to

E 2 what

what we are, have, or do. 3. The knowledge of this blelTing of electing love, is of great ufe in extreme irials. We are cnlled to lay oar account with them ; the Lord biings thc^n on us ; and we need all the armour of God againfl them, Eph. vi. 10.; and the hope cffahaticn is a hcimtt in the evil day, i Thefl. V. 8, 9. And this knowledge that we are ap-feinted to falvatic^T^ is the ground of this hope. Chrifl comforts the hearts of his people with this, Luke xii. 22. Fear nct^ little flock ; for it ?: your Fat her''s good fleafure to give you the kingdom, Chrift tells Ananias, that Paul was a chofen vefjel^ who was to do and fuf-fer much for his name, A£li ix. 15, 16. ; Ananias tells it Paul; and Paul repeats it, in the midfl: of his fuf-fering?, in a great afT^mbly, A£ls xxii. 14, 15.

Adv:ce 2. For as preat advantaj^es as this know-\tdgt harh in ir, think not, attempt not the attaining of it by a fudden leap ; but you mud afcend to it by degrees. It was a good faying, I think, of the blef-fed martyr Mr. Bradford, " No man (hould go to the *' univerfity of predeftination, till he be well trained **^ up in the grammar-fchcol of faith and repentance." If tills, or the like method, be neg!c6led, co good can, but much hurt will eofue. God's decrees are forae way like the r/iount that m.ufl: not be touched ; but you muft firfl worship at a diliance, and then make a reverend and awful approach. This is cot only holy ground, but it is unfcr<rchable by us. Now know, that though eleflmg love hath no caufc nor ground for it without God himfelF, yet it hath great and noble' fruits, and in the decree of the end, falvation, there is a wife defii^n of fit means and ways to compafs this end : 2 Theil'. ii. 13. Bid we are bound to give thanks always to God for you^ brethreuy beloved of the Lordy becauje God hath from the beginning chofen you to falvatiouy throu<ih fan^'tfication of the Spirit^ and belief of the truth ; and 1 Per. i. %. Fleft according to the foreknowledge of God the Father ^ through fanclijica-tion of the 6pirtt Unto obsdienccy andffrinkling of the blood

cf Jefus ChriJ}, There is a work offaiih^ and labour of love^ arid patience of hope, whereby the eledion of God may be known, \ TheiT. i. 3,4. You muft not leap immediately up to the purpofe of God, but climb up thereto by the (teps he hath prefcribed ia his revealed will.

Advice 3. You mud be at great pains about this. This knowledge of your own concern in this giving to the Son, is not eaiily acquired ; wherefore the apo-flie faith, 2 Peter i. 10. Give diligence (and verfe 5. Give all diligence) to make your calling ajid eledion fure. God's parr in your calling and eled^ion is furc enough ; and needs none of your labour to make it furer. But to make it fure to yourfelves, and to make the knowledge thereof fure and clear to you, diligence is needful, and diligence will do it. Alas! who be-ftow any diligence about this greateft concern? Search out the fruits and marks of ele<51ion : and when you find any of them, then, and not before, climb up this high tree of the Father's giving you to Jefus Chrid.

Advice 4, Be not difcouraged if it doth not yet appear to you, that you were given by the Father to the Son. It may be, though you do not fee it. Many of the given do not for a long time know it; yea, I fee no great danger in faying, that not a few of the given to the Son may be in darknefs, and doubts, and fears about it, till the laft and brighteft day declare it, and till the lad fentence proclaims it, Come, ye hkfjed of my Father, (bleffed by this giving), inherit the kingdom prepared for you frem the foundation of the world. Math. xxv. 34. It is wifely ordered by the Lord, that all that are given to the Son, do not (tho* they (hould endeavour it) know that they were given j and that they that are not given, cannot know it j that the book of life is not always legible to all believers, and that the book of death cannot be read by any unbeliever. It would be a miferable world, if ihe reprobate could be as fure of their being pad by, i as the ele^ may be of their being chofen to fulvation. /

If

If therefore any of you be in the dark about your owq eicnicn, be not difcouraged ; it m:iy be, though you do not know it. And to fuch difcouraged fouls 1 would ip'eak a few words.

Objed. It may be fome of you may fay, that this is nrange doctrine.

Anfir, I am forry that ibis doflrine is fo rarely taught; and 1 am fure, that it is not only the do(fl:riDe of Chrift, and of his apoftles; but that the work of the gofpel in converfion of fioners, and in the edifi-catioD, growth, and holinefs of faint?, did profper more, when fuch do<ftrine was more commonly taught than now. Difcouraged fouls about this doctrine, anfwer thefe.

1. Can you hear of this giving of fome by the Father to the Son, and blefs the giver, the Father; and the receiver, the Son ; and count all the given a happy remnact f A heart grumbling and replying agaiafl this (overeign grace of God, 1 dare not fay is a fure token of one not given, but it is furely a very bad thing. But, on the contrary, it is a hopeful fign of an intereil: in this great bleiTing, when a poor creature, iii his deeped dillrefs and fears about his own ialvarion, hath a high value for eie^ling love, and reckons them bleffcd indeed that are (harers thereof. He admires and adores this defign, even when doubt-iul of his own iniercft therein.

2. Can you be fure tha: you were not given to the Son ? No, furely. God harh not, will not reveal it. Thy heart is blind and deceitful ; do not truft it. Satan knows It not, and is a lyar, efpecially when he pretends to teach thee God's fecrct purpofes. The devil was never on God's counfel; why fhould you regard his v/hifpers ? He is a reprobate, condemned fpirir, raging againft God, and drives to infufe his own fpirir and temper into fiuners. Say then, " If 1 *' know not that I was given to the Son, 1 cannot ^' know, I Ciould not conclude, cone can prove, that

^^ J was not ;Tiven to him.

D

3. L

3. Is Chrid as God's gift precious to you ? i Fet. ii. 6, 7, 8. Then it is lure you were given to Chrid: ? it is a deep fecret, who are given by the Father to the Son ; but it is an open plain truth, that the Father hath fent the Son to be the Saviour of the ivor/u\ I John iv, 14. How do you like him; how do you efteem and love him ? Say then, " Although 1 am " not fure that I was given to Ghrill, I am fure that *' Chrid is come as a Saviour, juil fuch a one as I «^ need."

4. Can you give yourfelves to Jtfus Chrid to be faved by him ? Then were you given to him, to be redeemed by him. Your faith on him, fpeaks your election in him. True faith is the faith oj God's elc^i^ Titus i. I. Why fo called, but becaufe all, and only God's ele£i:, get it, and have it ; and becaufe election may be known by it; becaufe faith flows from eled'ting love, and ftiould lead the believer up to ihli love as its original and fpring ? Anfwer then, thou that knows not that thou waft given to Chrid by the Father, doft thou give thyfelf to Chrid ? Seed thou no hand in heaven nor earth, to incrud thy foul in, but Chrift's ? Had thou fo feen him in his ilviil and good-will to fave lod finners, that thou hai't, daily dod, and refolved dill to bring, and lay, and leave thy perifhing foul on Jefus Chrid, as on him that

fpeaketh in righteoufnefs^ mighty to fave f Ifa. Ixiii. i. Then thou wad given to Jefus Chrid. Go on in trading him, and in living by faith on him; and he will make you know, that he loved you^ and gave hinifelf

for you^ Gal. ii. 20. And if thou knowed that he gave himfelf for thee in time, conclude, that thou wad given to him by the Father from eternity, and that ihou iliah to eternity be with hioj where he is.

SERMON

SERMON III.

John xvii. 24.

Fathery I will that they alfo -whom thou haft given me, be with me where I am ; that they may behold my glory which thcu haft given me : for thou lovcdjl me before the foundation of the world*

PETER, gives a good teflimony to Jefus Chrid, in John vi. d^, Thou haft the words of eternal life. And here thefe words are eminently. Chrift himfelf is eternal life^ i John i. 2. And in this text we have hira that was and is eflential, eternal life, praying for and willing of communicated eternal life to all his people.

The firfl thing I took up in the matter of Chrift^s prayer in this verfe, was the name and defcription of them he prays for ; they whom thou haft given me. From this part of the verfe 1 named three doctrines.

I. That there was a fele6l company of mankind given by the Father to the Son, to be redeemed and faved. On this 1 fpoke lafl day.

Observ. 2. This company given to Chrift are well known to him. Chrifl knows ihem ail, particularly, fully, exactly. Chrift doth not here pray, as wc ought, for the ele£t, on the general truth revealed in the word, that there is a body of the ele^^, though we know not who they be ; but Chrill hath ihem all DOW as in his eye and heart particularly. Paul was in his eye, and all that were to believe on him through grace. Why are we commanded to pray for all men, though Chrift did not, John xvii. 9,10. 1 Becaufe we

know

know not particularly who are the eleft^ but Chritt did.

On ibis truth I would cfFtT a few things in prcof of it, and then apply it. For this doftrine looks like a deep and barren point; yet it is profitable,

I. For proof of this, that the eled are known to Jefus Chrift. Let us fee what he himfeif fpeaks of it, John X. Once in that parable, ver. 3. He calleth his own Jhecp by name^ and kadeth them out. You will r.ever believe, till Chrili call you by name. Again, in the do^lrine taught by him on the parable, ver. 14* J am the good Shepherdy (O how well doth it become Chrift to commend himfeif I You will never love him, till Chrift: himfeif commend himfeif to you), and know my fheep. And ver. 27. My fheep hear my volce^ and 1 know them^ and they folkzv me, Ver. 28. And 1 give unto them eternal life. Well doth Chrift know to whom he gives eternal life. Woe to them to whom he will fay, I never knew you^ Matth. vii. 24. Little better is that word in John x. 26. But ye believe not; becaufe ye are not of my fheep^ as I fald unto you. Chrili: knew who v/ere his fheep, and who not; who were gathered into his fold, and who were yet flraying as loft (heep on the mountains: verfe 16. And other fheep I have^ which are not of this fold ; them alfo I mufl briyig^ and theyfball hear my voice. The grounds of this truth are.

ry?, Chrift, as God, knoweth all things, and therefore knows who are given to him. It is a pity, that when the godhead of the Son fliines fo very brightly in the new teftament, any ftiould doubt and deny it. And it is pity alfo, that the deniers of this rock of the church of Chrift ihould not renounce the name of Chriftians; or that any true Chriftian (hould afford this honourable name to fuch apoftates. Peter, when afked by his Mafter about his love to him, John xxi. 17. anfwers by a humble appeal to his all-knowing.

Vol. II, F He

He that knows all things, mufl know who were given him by the Father.

2^/y, The Son of Ood was a party concerned in this tranfaiflion. As the Father was the giver of the ele<f), ihe Son was the receiver of them. Will any fay, that the Father knew not whom he gave, when his foreknowledee is fo exprclly told in Horn. viii. 29. ? It is equally abfurd to fay, that the Son knew not whom he received. And as the Father's giving was of particular, diflin^l, and didicguiihed pciTons ; fo was tlie Son's receiving of fuch perfons. Hence our Lord fays of them in his prayer, ver 9, 10. / pray for them ; I pray not for the worldy but for them which thou haft given me, for they are thine. And all mine are thine^ and thine are miney and I am glorified in them. This tranfa6>ion betw^ixt the Father and Son, Was a bufinefs, as of high fovercignty about mankind, and of infinite love to the given, fo was it paiTed in infinite wifdom. The manifold wifdom of GQd\% in this eternal purpofe which he purpofed in Chrifl Je/us our Lord, Eph. iii. 9, 10, 11. It is a high reile<^ion on all the glory of God in this tranfa<Stion, to fay, that the Father knew not particularly whom he gave to the Son, or that the Son knew not who were given to him.

%dlyy Chrifl's knowing who were given to him, is the ground of his undertaking and difpatching the work of redemption. This work he undertook in love; this love is dill afled on perfons. Gal. ii. 20. Rev.i. 5, Thcfe perfons mud be known to Chrid, if fo beloved by him.

4//.>/y, It is this knowledge in Chrlll that is the ground of Chrifl's patience and pains on the elcft. If any will fay, that Chrift, in dying, defigned no more for Peter than for Judas, (God forgive thera, and o-p:m their eyer) ; I hope they will not fay, but Chrifl did more for Peter than for Judas. The vifible difference that is betwixt Chriirs way of dealing with men, fiows from his knowing of them that are given

to

to him. There are foms that Chrifl deals with in and by the gofpel; and, upon their firfl: refufil, he leaves them, and Chrill and they never noeet till the laft day ; others he waits long upon, and yet he leaves them at lad. But there are fome that Chrid deals with ; and though they refufe him again and a-gain, yet he will never leave them, till he hath gained their hearts, and faved them. Paul thought hs was the raiefl: inftance of this; i Tim. i, i6. Hotv-Betty for this caufe I obtained mercy ^ that In me firfl {in me the chief {vautv) Jefus Chrifl might flpow forth all long'fiifferingy for a pattern to them which fhculd here^ after believe on him to life everlafling. Yet we may fay, that there are fome in heaven, and fome on earth, that have been as great patterns as Paul j tho* they were not (o filled with the Holy Ghofi: as he; nor Chrifi^s grace in calling them fet {o on a candle-fiick for all ages, as it was in his cafe. It may be Paul never heard Chrifl preach, nor faw his face, though he was brought up at jerufalem in Chriil's time, hdi% xxii. 3. and xxvi. 4. It is like he heard no more of him, but by the common report, and by the ilanders of the Pharifees, Ghrifl's conftanc ene* mies. It was but blind zeal of the law that locked him up in unbelief, and made him hate Chrifl's name and people. But how many have been fince Paul, that have lived long under the light of the gofpe;, whom the Lord have driven long with, and they have as long flriven againil him, whom yet he hath fubdued at lad? BlelTed be his name ; and may fuch inftances: be multiplied to his praife. This way is taken by Chrifl with fome, according to his charr^e from his Father, John vi. 39. And this is the Father^s will ■ ivhich hath fent mCf that of all which he hath given ?ne, Ifhculdlcfe mihingy hut fhould raife it up again at the lafl day,

Sthhy This knowing of ihem who are given to him, is the ground of the confuience of Chrifl as Mediator,' as to the fucceft of his workj both of his work of

F 2 redemp-

redemptioD of them by his blood, and of the work of his Spirit, in applying ic to the fouls and confci-CDces of the redeeiPied. So he proclaims it, John vi. $7. All that the Father giveth vie^ /ball cojne to me, "■ I am fure, would he fay, of every one of them, *' fooner or later." As long as there is one given, not yet come to ChriH:, there is one yet to believe oa him. Chrift might well promife this to himfelf; for ibe Father had promifed it, Ifa. liii. 10. u. He /hall fee his fecd^ he /hall fralong his days^ and the plea/ure of the Lordjlyall profper in his hand. He /J:all /ee of the trazel of his fouU and /imll be fatiified: by his knowledge /hall my righteous /ervant ju/lify many ; for he fiall bear their iniquities. The latter part of John vi. 37. is Chrill's promife to us, Him that cometh to me, I zcill in nowife caj} out. Why do none but the given come 10 Chriil ? Becaufe none can come unlefs ihey be drawn by the Father, John vi. 44, 45. Behold this bleiTed order. The Father gives the elc£l lo his Sod, to be redeemed ; the Son, in love, lays down his life for them, and redeems them. The Father draws them to Chrift, and makes them believers: Chrift receives them as given, redeemed and drawn ; and thus are they faved. Chriil knows them well, and therefore welcomes them.

Application, i. This truth, That Chrid knows ail that are given to him, fhould feed and ilrcngthen our faith, as to all the e!e(fl. Chrift knows them ; therefore they fhail be faved. The apollle 2 Tim. ii. 18, 19. brings in this as a ground of faith, even when damnable errors creep in, and overthrow the failh offoms : Neverthelef, the /cundatidn of God flandeth fuiey havirig this feal. The Lord knoweth them that are his. The Lord-giver knows who are his, and whom he gives; and the Lord-receiver knows who are his; and whom he receives. The Lord knows becter whoarchls, than the devil knows who are his, for many mat the devil had as his, (as all natural men are, Eph. ii.

2, 3), and thought he was fure of as his, have been ref-cued by the Lord. But never did the devil prevail fully againft any that are Chrift's. It is a happy parentheiis in Matth. xxiv, 24. when our Lord is warning of dangerous times, by falfe chrifis, and of their great fuccefs in deceiving, he faith, that they Jhall deceive (if it were fojjtble) the very elect. But it is impoffible, becaufe they are ele^l:. There are two cafes of the ele£l that this truth fliould ftrengthen our faith in» i. As to the uncalled ele£l:. Many of thetn are yet uncalled, and lying in the common pit of nature ^ but they (hall be called. The gofpel will be taken away from that place where none fuch are. All God's pains in the gofpel are taken for the elefls fakes, as Paul's pains were, 2 Tim. ii. 10. The Lord encouraged Paul to flay and labour in Corinth, by this argument. For k have much people in this city. Acts xviii. 9, 10. Some are converted already, and many more are to be converted. 2. In cafe of bac^fliding and apodafy: a fad, but no very rare cafe. Some that have givea great witnefs of the truth of the grace of God in thero, have, through the power of corruption, the preva-lency of temptation, and the Lord's leaving of them, faiieo foully, and lain long. Yet, if they be Chrifl^s, his mark is 00 them, and they fhall be recovered."

2. Believers, from this truth, have ground of ftrong confolation, both in praifmg and in praying: Heb. vi. 17, i 8, The immutability of his counfel \s declared, that we might have a Jlrong confolation, who have fled for refuge to lay hold upon the hope fit before us,, Have you fied for refuge to Jefus Chriil ? Do you know it ? Hath the Lord revealed it to you, that you have fought your only refuge in the fhadow of Chriil's wings? Then how Ihould you rejoice and give thanks for your ele^^ion ? Thus the apoftle did ufuaily, Eph« i. g, 4. 2 Their, ii. 13. I dare not fay, that do be-liever can be heartily thankful for Chrift's grace, before he fully and furely know its higheit fpring : but I am fure that that believer praifeih bcil^ that knows

be(l that he was given to the Son. The receivings of the glorified will be the greate.l; their praifes wi!i be the highefl; and their knowledge of eternal love as the fpring of all their grace and glory, will be the clears n. And as this doth raife praife, fo doth it raife mighty prayer. Our Lord prays for his people under this name. Thine and ininCy John xvii. 9, io* David prays for himfelf, under this name, Pfal. cxix. 94. / am thine, fave me. The cler.rer your knowledge be of your intereft in God, and in his Jove, the more mighty will your pleadings with Lira be.

And fo much for the fecond point.

Ob-serv. 3. ChriJTs heart is fet en the bii/s of all that the Father hath given to him» And this he ex-preffcth iu this dcfire.

Oil this point, I would, i. Give fome proofs of this truth. 2. Show whence this heart-concern for their blifs dorh flow.

L Proofs of this truth. That Ch'ifTs heart is fet en the blifs and eternalfalvation of his people, are thelefive.

I. Chrift's covenanting for them proves this. In that day (if a day may be talked of in eternity; but we arc time-creauires, and have no fit words for e-terniiy) when thi^ MefTed company were given by the Father to the Son, the ^oa did undertake to do ail things ncediul to be done, to bring them to eternal glory. He undertook and promifed to take on him their natures; and in tliat nature to bear their fins; and, by the facrifice of chat nature for their fins, to make an expiation of their fins. In a word, he pro-niifed to do all he was required to do, and he did all he promifed to the Father,, for the falvation of his people. Whenever We look to this treaty, we muft gather, Surely rhe Son of God had a great mind to the happinefs of his people.

2. Chrifl's

2. Chrifl's chearful laying down his life for their redemption, proves how his heart was (cz on their faivation. It was his errand in coming into the world t John X. ro. / am come that they might have life^ and that they might have it more abundantly. Believers get a greater, higher, and more noble life by the fecond Adam, than they loft by the firll Adaai. Ibis is the meaning of that much more twice mentioned by the apoftle when comparing thefe two heads, Rom. v,

15. 17. But how doth Chrift give, and his people receive this life ? Even by his death. He laid down his life for his fheep^ John x. 11. 15, Therefore his Father loved himy ver. 17. And thereby he proved his love to the faivation of his people, John xv. 13.

3. He proves his love to their faivation, by his feal-ing and confirming the covenant, the charter of their faivation, with his own blood. Compare Gal iii. 15,

16, 17. with Keb. ix. 15, 16, 17. It is called the blood of the ever I a fling covenant^ Heb. xiii. 20. Chrift^s blood was not only redeeming and purcbaP.ng blood, a juft and full price both for the heirs and for the inheritance ; but it was fealing blood, and confirming of that covenant, in and by which the inheritance was fe-cnred to the heirs, and the heirs fecured for the inheritance. Alas! many have the Bible, and ufeit but little ; and many ufe it amifs, becaufe they know not its right name. It is well and warrantably, from its contents, called, in its liile-page, in all languages and tranf-lations, The Old and Nezv Te/Iament of our Lord and Saviour Jefus Chrijh Biu how few, in reading this title, mind the ufe a:id virtue of the blood of Jefu;?, which turned the covenant of God's grace into the leilarnent of Chrift, and thereby fealed and confirmed all the good words and good things in that covenant I It was a happy word we find in the Book of martyrs^ that fome in the dawning of the light of the gofpel in this land, near two hnndied years ago, ufed, in calling the New Teftament (a great rarity in thofe daye) The.blcod of Chrifl, You never rightly read

tlie

the gofpel, nor do you underftand the defign of it, nor rightly believe one promife in it, till in heart you can fay, " This gofpel is the only charter of my fal-*' vation, fealed with the blood of ray only Saviour." If any be for another Saviour than Chrift, and for another fecurity and charter for falvation than his thus fealed teftament, on their eternal peril be it. Let them try, and perifh. For, as God is true, pe-ri{h they ftiall, even all that take that courfe, Acts iv. 12.

4. Chrift proves his love to his people's falvation by his intercefTion for them. Of which this chapter is a great inftance. And whereof we have fo much fpoke in Rom. viii. 54. Heb. vii. 25. and ix. 24. and I John ii. I. This is his bufmefsin heaven. By this he prepares their place for them^ John xiv. 2, 3.; and on it aflfures them of their poffefiing of it.

5. Chrift gives his Spirit to his people, to prove kis concern about their falvation. And we may allude to Ifa. V. 4. What could have been done ?nore? He covenanted with the Father from eternity about their falvation. He bought it for them, and them for it, in the fulnefs of time. The day of Chrift's redeeming his people, was the flower of time, the greatefh and nobleft thing done flnce God fet the clock of time a going ; for his glorious return is to be at the end of time. He turned the covenant of their falvation into a teflament by his blood ; and did in that teftament leave all the grace and glory bought by his blood as a legacy to his people. He, when he had done this, went to heaven with his blood, Heb. ix. 12. that it inight fpeak before God, Heb. xii. 24. for all bleflings to his people. And till they get full poflTclfion of glory, he gives to them his Spirit. All that arc his have his Spirit, as furely as it is, that if any man have not the Spirit of Chrijl^ he is rone of his * Rom. viii. 9. 15. Gal. iv. 6. This gift of the Spirit is a marvellous gift. None can know i% but they that receive it: John xiv. i;* Jbe Spirit

of

of truths whom the ivcrld cannot receive, hecaufe it feeth him not, neither knozveth him: but ye know him ; foT he dwelleth with you^ and fhall he on you, i John iv. 13. Hereby know we that we dwell in him^ and he in usy hecaufe he hath given us of his Spirit. This gift is always given in mere love and grace, and is a fure proof of Gpd's fpecial love. This gift of the Spirit is an earned: of heaven, 2 Cor. i. 22. God hathfeaU ed uSf and given the earnefi of the Spirit in our hearts ; and 2 Cor. v. 5. And Eph. i. 13, 14. he is called that Holy Spirit of promife^ which is the earneft of our inheritance, until the redemption of the piirchafedpofjef^ fion, unto the praife of his glory. He is called //;^^ry/-fruits of the Spirit^ Rom. viii. 23. This gift is an enriching gift. How great things doth he in and oa the man ! How much good doth he bring along with himfelf! He reveals Chrift to the fonl, John xvi. 14, 15.; draws the foul toChrifl, unites hitii with Chrift; dwells in the believer, and/^j/j him to the day of redemption, Eph. iv. 30. ; comforts him till that daf comes. Hence called the Comforter by our Lord, John xiv. 16, 26. KV, 26. and xvi. 7. Yet for all the richnefs of this gift of the Spirit, this you raud know, that as foon as a man receives this gift, he fees and finds himfelf to be a poor, empty, and needy creature. When this eye-falve of Chrift anoints a man's eye?, then he feeth what he did not before ; that he is "wr etchedf and miferahle^ and poor ^ and blind^ and naked^ Rev. iii. 17, 18. Therefore is the Spirit of Chrift ia believers a Spirit of grace and offupplication, Zech. xiii. 10.; a Spirit of adoption^ c^y'^^gj Abba^ Father, Rom. viii. 15. and Gal. iv. 6. 11 no man can fay, that Jefus is the Lord, hut by the Holy Ghofl, i Cor. xii. 3.; furely no man can call the God and Father of our Lord Jefus Chrift, Abba Father, but by the Holy Ghoft. The firft word of the new creature is Abba. But many believers live long ere they cao fay Abba confidently. They do not confider duly, that as this relation is granted by the Lord ; fo it Vol. IL G (hould

fhould be pleaded by believers, without any regard to Worth in us, tut only to his own free grace and love in Jefus Chrift. The Spirit of Chrill: in be!iev-ers is a Spirit of prayer, a Spirit of begging in a child at its be.ivenly Father's door. The believer finds manifold daily wanes; he know? cone can relieve and fupply his wants, but his God by Jefus Cbrift^ Phil. iv. 19. He haih an inflin(fl, and fomc ability by the Spirit to beg and wait. The operation of the Spirit in believers, the communion of the Holy Ghofl, is a great myflery. He works more on them, than they feel and know; and they feel mere than they can exprefs in words; and ihey exprefs more, than any that have not received the fame Spirit of faith (2 Cor. iv. 13.) can underftand. But this we know, that vvhcnfoever the Spirit of Chriil applies his «race and power to the heart of a finner, there is fomething wrought that day, that (hall laff to eternity. There is, by that finger of God, that imprtlTion made upon the foul, and that mark left upon it, that (liall never wear out, and that fin and Satan (hall never be able to blot out again; but it (liall remain, and grow, and be feen at the coming of Chrill: at the lalt day, Phil. i. 6.

II. Why is ChrifTs heart fofet upm his people^sglory m heaven f*

I. Becaufe of his near intered in them. His in-terefl in his church and people, is greater and clofer than we can conceive. The Holy Ghofi ufeth many fimilitudes ro help our thoughts. Of them I would Bame only two of the plainell and mofl common. One is, of Chrift'ii being the head, and the church his body and members; Eph. i. 22, 23. iv. 15, 16. and Col. ii. 19. Another is, the marridge-union of man and wife; and efpccially of the firlt married couple, Adam and Eve, our tirfl: parents, Eph. v. 25.—32, And you may well think, that it was a fit match. \Vhen the firil roan was made, God took a part of

this

this man's body, and made of it a woman to be a wife to him. So is the church, Chrifl's bride, taken out of Chrift's fide ; not la a fieep, (as it was with the firft Adam, Gen. ii. 2 i, 22.) but tri and by his death. As Eve was made a mod excellent woman, both for endowments of body and mind ; fo ^dam in innocency did doubtlefs love her peife(ftly. She was of him, from him, for hi.m, and made to be wi:h him. All this is but a iliadow -of the church, ChriIVs bride. The firft Adam's love to his rare wife, was nothing to Chrilt's love to his bride. Yea, Chrifl is not only the head of the body, and the husband thereof, but Chrift is to the church, as our fouls are to our bodies, 1 Cor. vi. 17. All the life, power, and ability of our bodies, naturally flows from the foul dwelling in it. If the foul be never fo happy, (as thefpirits of juji men made per fed, are, Heb. xii. 23.), yet it hath a happy longing in its glorified (late for its re-union with the body. So Chnfl, the quickening 8puity (as Paul calls him, i Cor. xv. 45 ), hath a great happy defire of having his gioriiied body with him where he is.

2. ChriPt is much concerned about glory to his peo* pie, becaufe of his engagements for and to his people, • There is a treble engagement of Chrift that he lietb under for bringing his people to heaven, i. The command of his Father, >joha vi. 38, 39, 40. And this commandment is eternal life ; and this Chrift knew, and revealed it, John xii. 49, 50. 2, His promife to his Father in the everlafting covenant. '^. Mis promife to us in the gofpel, i Job ii. 25. He hath engaged 10 his Father, that none that are given to hi in fhall ever perifti; and he hath promifed often and plainly to us in the gofpel, that none that believe oa him ftiall ever be alliamed. And wofully would a believer in Chrift: be aftiaraed, if he came ftiort of heaven.

3. The greatnefs of Chrift's love to his people, makes him fo much concerned about their compleat

G 2 falvation.

A 6 Sermons cotjcerning SE rm . III.

falvation. ChriR's love is lb great, that it pafleth knowledge ; aad feme ChrKUans love to Chnft is fo Weak, that it is hardly feen and felt by them. It is rot every one that can give Peter's anfwer unro Chrift's queftioLi, John xxi. 15, 16, 17. Lord thou hiQweJI ail things^ thou knotvefl that I love thee. Now, \vc know concerning love, that it natively lieth in wilhing well to the beloved. Doth Chrilt love his people ? How can he but wifli them well ? And how can he wi(h them better, than to be with him where be is P

Application, i. Is Jefus Chrid {0 much concerned for the glory and bleflednefs of his people P Then fee how fweetly we come to heaven. It is by Chrifl's bkffed will; lys blood paying the price, and giving us the right and tiile to glory ; and his heart and good-will giving poireffion of it. Thus are we faved, both furely and fweetly.

2. How firmly {hould we believe en Jefus Chrifl, and trail him for falvaticn ? It is no fmall reproach to him, that is fo often done by that unbelief and doubting that is fo ufual to fome Chriilians. Chrid minds our fj^lvation heartily, and we believe feebly; he faying', / will have them w'thme where I a?n ; and we often fayiiig, hord^ thou wilt not bring me where thou art. Is it not fmful in us, and diilioncurable to Cbrift, for us to be faying, ^hou wi!t noty when he is faying, I will f We (hould trud our falvaiion on Jefus Chriil, not only as on him that only can fave, and that is able to fave perfc(^ly ; but as on him that hath more good-will to fave, than we can have wiilingnefs TO be faved by him. None had ever been faved by him, none had ever been brouf^ht to heaven, unlefs Chrid had had more wiilingnefs to bring them thither, than they had to be led thither by him. He mujl in all things have the 'pre-eminence^ Col. i. 18. and in this efpecia!!y. Unbelief is in all doubrings of Chrift's good-will to fave. Whatever may be (aid of the leper's

.per's faitb, in Matth, viii. 2. Lord^ if tbou wilf^ tbcu canjl make me clean ; no perifliing finner can be quite excufed, that (hall p!?t an ?/on Chrift's willingnefs to fave one that employs him in hisofHce of faving, wherein his glory is fo concerned, and his heart fo deeply engaged. We (hould give him the glory that is duQ to him; to believe that the willingnefs co fave is greater in the Saviour, than wiliint^nefs to be faved is in the Tinner. For ChriiVs good-will to fave, is the caufe of any de-lire of falvation in any: Pfalm ex. 3. Thy people Jhall be willing in the day of thy power. When he hath a mind to fave, he doth work this wiliingnefs in men to be faved by him ; and they will own it to proceed from his wiliingnefs, when they become ftrong believers ; and will fee it and know it perfefliy^ when they get full falvaiion.

3. How ftrongly Oiould believers love the Lord Jefas Chrifl ? is his heart fo fet on thy heaven ? How filled with love to him ought thy heart to be P Woe to them that love him not, i Cor. xvi. 22. And ia CO better cafe are they that think they love him e-nough, and fuch as love any thing as well, and that hate not all things in comparifon with him, Luke xiv* 26. To love Chrift as thou dod thy life, will not be enough. It is higher and greater love that Chrill doth deferve and require, and will only accept.

4. How patiently and quietly ihould we fubmit to Chrifl's conduft and guiding us in the way to heaven? Is his heart fet on bringing you thither ? Let him guide you in the way as he pleafeth. Doth be fay peremptorily, / will have them with me where I am f Let him guide you as he will, while you are in the world. When a believer is faristled by faith, that Chrifl wills glory to him in the end, he will find it eafy to fubpiit to Chrift's conducft; by the way. He may indeed, in fome trials of his faith, be put to fay, ^' This is a dark path 1 am led to walk in :" but faith will fay, " Bat 1 am in Chrifl's hand ; this is his way " of leading me \ every (tep that Chrifl: leads the be-

** licYIOiJ

"*' lieving traveller in, rnuft lead to heaven." He bed knows the way; and the wifdom of the Chrilti-an licih in following Chrift whitherfoever he goeth, and leadcth hiin. Though thou feed not heaven, the end ; though ihou knowefl: not the path he leads thee in ; though the path, to thy (tiiio.^ looks lilcer the way to hell, than to heaven : yet if Chrifl leadeth thee, and if thcu be in his hand, it is impollible, but that Chrill thy guide will bring thee to heaven, as ihy home.

SERMON IV.

John xvil. 24.

Father, I will that they aljo whom thou hafl given mc, be with me where / am ; that they may behold my glory which thou hafl given ?ne: for thou lovedfl me before the foundation of the world*

Tli I S chapter contains the bed part of the gof-pel. IF the g^ ''pel be good news from heaven, (as furely it is), the heft part of thofe good news is what the Saviour fends up to heaven in this prayer. And what he fends up in this prayer, he brought down from heaven, from his Father, John vi. j8. I have made fome entrauce on this vcrfe 24. the fleeted oF this prayer, if comparifon may be made, where every word is mod fweet and cxcellenr. I have fpoke unto the manner of Chrid's praying, /'z^///. '1 he manner is finpular, and the matter mod excel-lent. The manner of Chrid's praying here, is more like a commander, than a fupplicant. What fpe-cialties there were in the perfon that noade ir, and in

tV.e

the feafon that drew forth this high word, you have heard.

The matter of Chrift's prayer in this verfe, I took up in four; and have fpoke to the firfl: of them, to wit, the defcription of the party he prayeth for. Iq this chapter, our Lord not only defcribeth them he prayed for, but exprelly denieth that he prayed for any befides them, ver. 9, 10. I pray for them : I fray not for the worlds but for them %vhich thcu hafl given me^ for they are thine. And all mine are thine^ and thine are mine^ and I am glorified in them. From this defcription of them Chrift prayed for in this yerfe, and in other parts of this chapter, I have fpoke unto thefe three points, i. That there is a feleu^ determinate company of men, that were given by the Father to the Son, to be redeemed and faved by hira. 2. That this company was particularly and exaflly known by Jefus Chriff. 3. That Chriil's heart was fixed and refolved on the eternal falvaiion of all them that were given to him. And here he expreifeth it highly, ia this / will.

The fecond thing in the matter of Chrift's prayer, followeth to be fpoke unto ; and that is, the hlejfmg he prayeth for unto them. It is, that they may he with me where 1 am. There are three things here, that 1 would firft take notice of and explain ; and thea fpeak to the words themfelves; and give you from them, the do^lrines which I intend to infui more largely upon,

1. The firft thing I take notice of, is this alfo^ and what is its fignification. 2, What is this to he with Chrif}^ as diftin<Sl from other fcripmre-words about Chrift and his people. 3. What it is to be with Chrifl where he is,

I. Concerning this word alp. It doth not in the leafl: hint, that there are j^ny that he defires may be with him where he is, befides ihofe that were givea hira : but \i is only his prayiag for another, and great-

er bleffing, to them that were given to him. Our Lord had prayed for many and great things for them before in this chapter and prayer. He had prayed Lis Father to keep thcm^ lofandify thtfii, and to ?Jiah than all one in the Father and in the Son. '' Bui *' (would our Lord fay) there is fomething more than " all this I would have for ihem;" I would have them to be ivith me where I am. Hence

Obferv. Nothing flort of, nothing lefs than heaven^ and eternal glory in it^ doth Jlint and limit ChrijTs heart and prayers for his people. For all he hath done for them, for all he hath given to them, (and there is a great deal of both), there is fiill this alfo in his heart ibr them. / ^uill that they alfo may be with me where I anu " I will not only go where they are, but 1 will *' alfo have them where 1 am." Nothing lefs than ** everlafting bleffednefs to hh people, doth limit *' Chrlfl's will and prayers for them. He prays for every thing to them, and for this alfo. When the apoftle is fpeaking to believers in Heb vi. 4,—-9. he gives a very gracious infmuation, after a mod fearful alarm. When he had fpoke fome of the mod terri-"ble words in the fcripture, upon a fuppofition of aa Titter apoflafy from Chriftianity, after great attainments: \{ fuch as have been enlightened.. Sec. do fall nway^ their cafe is defperate ; they are foil that bring forth nothing but briers and thorns^ are fie/ir unto curf-ing^ and their end is to be burned. But^ beloved, (faith he, ver. 9.), we are per/uaded better things of you, and ihin(rs that accompany fa hat ion ^ thziigh we thus fpeak. All the grace that Chrift giveth, all the grace that believers receive and a<fl iu this life, are but things that accompany falvation, that do pertain unto the ilatc of falvation, and prepare for the full enjoyment of falvation in heaven.

There are feveral forts of gifts-that Chrid gives, and believers receive, in this life, that pertain to falvation. As,

X. Their

1. Their right and title to heaven. And that is Chrift himfelf pciTefTed by iaith ; dwelling in their hearts by faith, Eph. iii. 17.; Cbrij^ in them the hope of glory. Col. i. 27. That day that Chrilt entered. into their hearts, the hope of glory began to dawn. And the deeper he enter into the heart of any, the greater is the hope, fo as to make the believer rejoice in hope of the glory of God^ Rom. v. 2.

2. The Lord giveth alfo m^^etnefs for heaven; and thai is wrought by his Spirit and grace on his people : Goi. i. 12. Giving thanks unto the Father^ which hath made us meet to be tnade partakers of the inherit tance of the faints in light. This meetnels for partaking is infeparabie from a right and title to glory ; at lead fo far, that no believer can have a comfortable view of his right, without fome experience of his meetnefs for enjoying the inheritance. This fame apoftie faith to this fame purpofe in 2 Cor. v. 5. AW he that hath wrought us for the felf fame thing, is God ; who hath alfo given unto us the earneft of the Spirit, He hath been at great pains on us, and hath ufed many means and methods with us. And what hath all this been for? It hath only been the Lord's gracious and wife v/ay of polilhiog and framing us for heaven.

3. There is the earneft of the inheritance that ChriO: gives, and Chriftians receive fometimes, Eph. i. 13,' 14. This pertains to glory nearly. It is like the

frft-fruits of that good land^ frequently fpoke of in the word; and might be more often tailed by believers, were it n*ot for their lazinefs and unbelief whea they want it; and their bad guiding ot it, when ac any time they enpy a little of it.

Application. Imitate onr Lord Jefus Chriil in your praying for yourfelves. Imitate him,

I. In all your afkings. There are fome fpiritual bleffiugs that believers are very defirous of. Confci-cnce terrifies you, and then you cry, O for the fprink-

VoL. li. H ling

liog of ihe blood of Jefus, and for peace with God thereby, and peace withiu! O for viflory over fin, and for firen2;th to walk worthy of the Lord unco all pleafing ! All goovi prayers. But if all this were granted you, rer.3ember to pray on this alfo for glory. Beg pardon and heaven alja^ holinef. and heaven alfo, Aik any good thing which you want, and which he ha-h prcraifed. A(k every thing, and heaven alfo. Let your prayers for yourfeives be as large as Chriit's are for you.

2. Remember \h\^alfo in all your receiving?, as well as in your afking3. His fulnefs is inlioiie, his bounty is great ; but his people are but narrow vcfTels, and c-innot receive much : and are leaky veileis, and cannot keep long v;hat they receive. Is he kind, large-heartetl, and open-handed to you P (is no believer dare deny). Blef> him, and beg heaven alfo. Jacob was a meek, lowly, humble man, and faith. Gen. xxxii. lo, / afn not worthy cf the leaf, (or, / am If5 than the leaf) of all the fnercies^ and cf all the truth which thou haft freived unto thy frvant. This man looks on the lead mercy as a great mountain, and on himfelf as a little mole-hill. You would think, furely this humble man will not (land with God for any thing ; yet he- will weep and make fup flic ation^ as in Hof. xii. 3, 4. and wreflle all night, and fay, (doubt-lefs with his eyes full of tears, and his heart full of faith and love), / will not let thee go^ except thou hlefs me. Receive all his grace and bounty with all the fcnfe you can reach, of your own unworthinefs; yet flill remember this alfo. Be not fatisiied fo as not to delire eternal glory. Make ufe of all experiences cf his grace to you, to quicken both vour defire and your faJiii of eternal life. Let that wejl of water in you^ which Chriii's grace hath made in you, fprir.g up into iverlafing iijcy John iv. 14,

II. The lecond word that is next to be explained, is, with me : J will that they be %vith me. It may be fome of them were with Chrid when he prayed

thui ;

thus; it may be all ibe eleven apodles were there* But their being with Ghrift in the garden, was but a fmall matter. Chriil wiis then at his loweft; then was the cloud thickefi, ard the eciipfa darkeft on the Son oF God. It is another, and better phce and cafe, that Chrift prays to have ihem 'whb him in, than

this.

There are three words concerning Chrift and his people, in the fcripiure, that are very good and gra-gIous ; but this in the text is beyond them all.

1. We find, that his people are (aid to be in him^ I John V. 20. and 2 Cor. v. 17.

2. Another word is, that Chrid is faid to be in his people, 2 Cor. xiii. 5. We are in Chrift by faith ; and Chrift dwells in our hearts by faiih, Eph. iii. 17. So

John xvii, 2^

3. And Chrifl is faid to be with his people. This was amongd the laft words of Chiift, when going to beaver?, Mattb. xxvlii. 20. And lo, I am with you aU wayy even unto the end oj the^world, '' Though ye *« Ihall never fe^e n>y iace any more, till I bring you *« to heaven, yet I am with you always." But this « word of being with Chrift, is above all tbofe three, for as great as they are. This is far better^ Phil. i. 23.

IIL The third word to be explained in the text is, where I am : Ihat they may be with me where I am. Where was Chrifl when he faid thefe words ? He was either in the garden, or going to it.^ For what ii* in thefe four chapters, xlv, xv, xvi, xvii. was, in all appearance, fpokeu by our Lord, partly at his lafi; fupper, partly immediately after it ; as may be gathered from John xiv. 31. Ari/e, let us go hence, Chrid was on the earth when he faid this ; but furely he meant heaven in this word, where I am. He was jufl upon leaving the world, and on going to heaven ;^ as he fpeaks, John xvi. 2B. I came forth from the Father^ and am come into the zvorld : again^ I leave the worlds and go to the Father. And John xvii. 11, 12. he fpeaks as if ivo more in the world : And now I am n9

Xi 2 ^-^^^

more in the '■juGrld, hut thefe are in the world. While J TO as with them in the wcrld^ I kept them in thy name. So like is this blelTed prayer to the iritcrceflion cf our great High Pried in heaven. Now let us confider how far this blefling of being with Chrijl where he is, is above and beyond all he had done for, and faid before to his people ; and yet they were very confi-derable.

1. Our Lord Jefus Chrifl was reade what his people are. He was made all that we are, except fiii. There was no difference betwixt Chrifl and another nian, as he came into the world, but only in this, (and ir' was his glory, and our falvarion), that he was fin-lefs. But all his people d^i^fiapen in iniquity^ and in

fin did their mother conceive them^ Pfalm li. 5. Are

I he children partakers of flejh and blood? He alfo htm-

feif likew'fe took part of the fame. He took on him the

feed of Abraham. Wherefore in all things it behoved

him to be made like unto his brethren^ Hebrews ii. 14,

i5, 17.

2. Jefus Chrid was not only made what his people were, but he canrie where ihcy are. He came into the world, their dwelling-place, and came down from heaven into the earth, John vi. 58. Never did aiiy perfon c6ine down from heaven but Jefus Chriil. Neither could he come down from heaven, if he had not been God ; for that body he took to himfelf, was formed in the lowejl parts oj the ea^th^ Pfal. cxxxix. 1 5. (as well as the body of other men), though in a fingu-lar manner. What marvellous grace and love was here, that the eternal Son of God would not only rake on him his peoples nature, but would come and dwell where they dwelr, and that with delight? See Prov. viii. 30, 31. Then I was by him, as one brought vp with him ; and I was daily his delight, rejoicing always before him, as the Son with the Faiher. It is very like to thar in John i. 1,2. In the beginning was the Word, and the Word was with God, and the Word was Cod. Jhe fame was in the beginning with God.

Vcr.

Ver. 14. And the Word was inadejlcPv^ and dwelt a-viong us. But fee farther what is iaid, Prov. viii. 31. Rejoicing in the habitable part of his earthy and ?ny de* lights were with the fins of men. When was this ? From everlaCting^ or ever the earth was^ ver. 23. While as yet he had not made the earthy ver. 26. How marvellous is this expreffioo, that God's Son, the eternal Wifdom of the Father, did eternally rejoice in the habitable fart of the earthy when there was no earth \ and that his delights were with thefom of men^ when there was no man, nor fon of man, in the earth ? But the habitable fart of the earthy though not yet made, was the place he was to come into, for redeeming his people. And as he delighted in it from eternity, he came triumphantly into it, ia the fulnefs of time: Heb. X. 7. Lo^ I come (in the volume of the book it is written of me) to do thy will, 0 God. He alfo loved the ground his bride was to tread on, the earth where they were to live in, and where ia time he was to court the heart and win the love of his people.

3. Our Lord went where his people deferved to go. There is a good fenfe of that harih-like word. He defended into hell. It is a popiih fable, to imagine, that Chrift, after he died, went down into the place of the damned, either to fufFer, or to do any thing there. His humiliation was accompliihed in his dying, and lying in the grave for a time. But if we take it ia this fenfe, that that (Iroke of divine juftice that his people by fm had deferved, Chi lit did feel and bear; this is the ufual voice of the golpel. The fword of juftice was roufed, furbiihed, and drav;n againfl Jefus Chrifl, and his foul pierced thereby, Z^ch. xiii. 7, He was apprehended, accufed, arraigned, condemned, and executed, moil unjuflly and wickedly by men, but mod rightcoufly by God. Mens putting of Chrill to death, was the mod unjuft and wicked d.^ that ever was done in the world. But the Lord Jehovah's part in it, was mod jafl and righteous. If you have earj to hear it, this is a fare irurh5 Never did a damned

iinner dcferrc hell more jaftly, nor wa?, or dull be isciC into it mors righteoufly, than the fporlefs Lamb of God deferved the ftroke of divine jadice for the fins of his people laid upon him. Ic was indeed infinite grace and love in the Father, to riibflitute his only begotten Sou to be the S^vionr oFfinners, i John iv. 9, lo. k was infinite grace in our Lord Jefus ChriU, to conuefcend to be the facritlce for fin-fiers^ 2 Cor. viii. 9* But when both are done, jnflicc was. ijlorilied in the execution of this facriSce, Rom. iii. 25, 26.

4. Our Lord alfo went Vvhither he had a mind to bring us ; and that is, to heaven. And yet all this is ihori ot being with him where he is. On this, confi-der, 1. How he went, and left his people: Luke xxiv. 50, 51. And he led thein out as far as to Bethany ; and he lift up his handsy and Llejjed them. And it came to pafs, while he blejjed them^ he was parted from ihen\ and earned up into heaven, A bleffed way of going hence. Our bleffed Lord came into the world, . as the greateft bleiling that ever it got. He bleffed Lis piople whde he was with them, and bleifed them at parting, and wiil return again to blefs them more. The la;! ufe cur Lord made of his lips on earth {viio which grace was poured, Pfalm xlv. 2.), the lafl life he made ol his holy hands, was ro blefs his peo-])le ; and the force and virtue of tliat blefiing remains 10 this day, and will unril his return. He went awiy blcffiiT:^, and will come again blcfTing. He afcended with afhcut^ Pfahn xlvii, 5.; and htffjall h:mfe!f de-fcend from heaven with a fijouty i The IT. iv. \(:, 2. Conlider what h^ w^n: ro heaven for. It was to pof-Icf; lieiveo'for us, as the forerunner^ Heb. vi. 20.; to prepare a place for us^ John xiv. 2, 5.; to make inter-ceffion for its^ Heb. ix. 24.; to mind our concerns While we are here, and to welcome us to heaven when he calls us hence. You may think, that it is far more comlbrLubie for believers now to die, having Chrifl

in

in heaven before their, than it v;as for believers to die before he came into the world, as iBany did ; or to die, and leave Chrift in the world, as it may be foins did : though his faving grace is the fame ii^ ail the flates he was in. But now we die to he w'lih khn^ Phil. i. 2g. to he where he is^ John xiv. 2, :>.

5. Chrift is with his people even while rhey a?e here in the world. This is alfo a great bkffing, bat (hort of this being with him where he is, lb ere ara two feafons when this prefence of Chrift with his people is knowr. i. When they are at their beiL When is a Chriflian at his beif ? Every one can ao^ fwer. It is when moll of Chriirs prefence is entGved. 2. When is he at his woril ? When in great aiiii^Hoiv^ Ifa. KJiii. 3. Paal found this prefence : 2 Tim. iv. 16, 17. At my firfl anfwer no man ft00d with me, but all menjorfook me. He had never a friend then and there, ^Lt Jefus Chrift. NotwithjIandi?ig the Lord flood with 7iit, and jlrengthened vie^ When a believer is greatly tempted, then is he ia a bad condition. Fetev was wained both of bis danger and relief, Luke ?;xn» 31, 32. Paul had this exercife, 2 Cor. xfii. 7, 8, 9. and relief under it ; and iKakes this ufe of it, Moft gladly therefore will I rather glory in my infirmities^ that the power of Chrift may rejt upon me. As if he had faid, '* I have got a troublcforne vifit horn the *' devil ; but it hath been the occafioa of a gracious *' vifit from Chrift, And if the one come firft, and ** the other follow, the iirft is to be patiently borne, " and the other 10 be thankfully received." There is alfo a prefence of Chrift with his people, even m their ftuinblings. Though he be difj^leafed wi:h them for their falling, yet he harh a doiib'e care a-bout them. One is, that they may not fall utterly : Pfal. XXXvii. 24. Though he fall^ he fjull not be utterly laj^ down ; for the Lord upboldelh him zuitb his hand," Another care of Chrift about his ftumbling children, is, to take them up again. Laftiy, ChriiVs peooJe have his prefence with ihtra in dying. And it is a

,preciot^>

precious and needful blefling. Will Chrift withdraw his gracious help and prefence from his people, when it is fo very needful ? Paul calls dyin^ a fweet name, 1 ThefT, iv. 14. Jleeping in Jcfus. It is a dark place, and a cold pillow, that this fleep is taken en. But it is the fweetcfl: lleep that ever the believer cook. The body is freed from all pain and trouble, and will be fweetly awakened at the lad day. And till then the Spirit is not only with him that gave it, Ecci. xii. 7, but with him that redeemed it, Pfal. xxxi. 5.

But now what C'hrill prays for here, is far beyond all ihofe. He was made what we are ; came where we were; fuffered what we deferved; went to heaven for us; gives his prefence with us here, in life and death. But more than all is this, / will have them zvhsre I am.

There are two points of doftriae that I would fpsah to from this word.

DocT. I. "To be with Chrift where he is, is ChrijTs^ and the be/iever^s heaven ; that heaven that Chrift gives, and that believers receive.

DocT- 2. That Qur Lord^s will is fet upon his people's enjoying of this bkfjednefs,

I would at this time conclude with three words of application of what hath been faid.

1. Behold how greatly Chrifl: loves his people. This prayer of his for them, flowed from Lis bound-lefs love. He cannot be pieafed without them, and ihey cannot be happy without him. All the glory and blifsthat Chrift is poiTenfed of, doth not fully fa-tisfy him, till he have all his people with him. His church is/j/j- body, the fulnefs of him that fillcth all in all, Eph. i. 23.

2. Behold how happy are his people. ?yIofes fung this of old, Deut. xxxiii. 29. Happy art thou^ O If-rael I Who is like unto thee, Opeople favedby the Lord? Much more may we fay fo, when Cbrifi hath appear-

edy

ed^ who hath ahoUJked deaths and hath brought life and immortality to light through thegofpel^ 2 Tim. i. 10. 3. Learn to pray moderately lor the lives of Chrift'5 people. There are fome of the godly that are very ufeful by their gifts and grace; and, if fpared, might be of great profit to the church of Chrift. Such we fliould be loth to lofe, and their lives we may pray for; yet it muft be done moderately. Who can tell but Chrift and we are praying counter to one another? He may be faying in heaven, " Father I will " have fuch a one to be wiih me where 1 ara ;" and we faying on earth, " Lord we wou d have him to *' be with us where we are :" we faying, *' We can-" not fpare bim as yet;" and Chriit faying, '* I will " be no longer without him.'' It is the force of this prayer of Chriff, " I will have them to be with me " where I am," that is the caufe of the death of the godly. It is the force of this prayer that carries avvay fo many of the faints in our day. Chrift is faying ia heaven, " I will have them where I am. They are " defpifed in the world, and badly ufed on the earth i " Father, let us have them where we are." Sheuld not we pray modeftly for their lives, while we know not his fecret will ? and ihould not we believingiy fubmit to his will, when he reveals it ? Say, " Let ^« them go from us, fmce Chrift calls them to be wi;h *• him." Ic is his will, and their great advantage, Phil, i, 23.

Vol. II. I SERMON

SERMON V.

John xvii. 24.

Father^ I will that they aljo whom thou haft given mr^ be with me where I am ; that they may behold my glory which thou haft given me : for thou lovcdft ms before the foundation of the world*

I Entered lafl day upon the fecond thing I took up in the matter of ChiifPs prayer in this veiTe ; which v/a5 the blelTing Chrift prays for to his people, in tliefe words ^[hat they alfo may he vSitb vie where I am. Id opeuinc; oF them, I did fpe^^k a little, i. To iVe force of this word alfo. 2. What it is to be with Chrift. 3. V^\\?i\. to be ivitb him -where he is. And then raifed two points of dc£lrine. i. That the perfect hlefjtdnefs of the church and people of God^ is in being with Chrift where he is. 2. "ihat it is ChrifVs will that all his people fhould partake of^ and pofjejs this blefjcdnefs^

To the firfl: of thefe I would (peak, viz.

DocT. I. That the perfeB and compleat blefjednefs of the church and people 0/ God, ftandi in being with Chrift where he is.

Thus Chrift expreffeth it, John xiv. 3. That where J am, there ye may be alfo ; and John xii. 26. If any inanfrvemc^ let him follow me ; and where I am, there fball alfo my fervant be. The apodle fums up the blf-^lTednefs of the church at the laft day in this, I Their, iv. 17. Andfo ftjull we ever be with the Lord. So alfo in 2 Cor. v. 6. 8, it is called b^^^ing prefent with the Lord. And in Phil. i. 23. ii is called being with Chrift^

There

. There are four things I woulci premlfe concerning this matter, that may be of ufe to regulate your thoughts in hearing acJ fladying the word of God about heaven.

I. This blefTednefs is greatly in the dark to us.

It is an enjoymeat within the vail, as Hcb. vi, 19,

And it is neceiliirily io. The thing we'^defire to be

informed in, is, What it is to be with Chrift where he

is f And here every thing is dark and deep. What

Chrift is, where he is, what it is to be with him, who

can tell or know ? When the beloved difciple, who

lay in Chrifl's bofom oa earth, is fpeaking of this

b]if<^, in I John iii. 2. he faith, Beloved^ now are we

the/cm cfGod^ and it doth net yet appear what ive Jhali

he : hut we know, that when he /Ifall appear^ we/ball

be like him ; for we Jh all fee him as he is. Why ! Did

never John j^i? bim as he is f No. They that faw him

in his humbled ilate, faw him under a vail, which his

Work rendered neceffary for a time. And believers,

that now fee him by faith, fee him not as he is; but

only fee him as painted forth to us in and by the gof-

pel, as Gal. iii. 1. No man can know what it is to

fee Chrift as he is, till he do fee him as he is ; and that

is cot till he appears. To this belongs that word,

1 Cor. ii. 9. Eye hath not/een, nor ear heard, neither

have entered into the heart of man, the things which

God hath prepared for them that love him. Heaven

will be a blefied farprife to all that poiTefs it. It will

be found to be far beyond all the mod large defires,

and the highed: ex'pe^taiions, that ever were raifed in

their beans. So will h::'l be to ail the heirs of wrath,

vaflly above all their fearful expe<flations, Heb. x.

27. ; and the foretafies of ir, that are great in fomc

wicked men : Pfal. xc. i f. Who knoweth the power of

thine anger f even according to thy fear, fo is thy wrath.

No man can ov^r-fear God's wrath ; and no man caa

over-rate the glory to come. In that matter, the

Lord doth exceedingly abundant above all that we ask

cr ihink^ Eph. iii. 20.

Is 8, Ther?

2. There is fome light about this in the word, that helps us to know iomewhat of this bill's of being ivith Cbrift where he is. There are three fpecial ends the Spirit of God defign?, in making any mention of • the heavenly flate and glory, i. To difparage this "World, and all things either enjoyed or expefled in it; and that both as to the worldling, as Pful. xvii. 14, 15-. where the portion of the ungodly in this life, ^nd the blrftednefs of the righteous m that to come, are exprefed. So dcih our Lord compare the two flatcb', to dilparage the prefeiit, and to prefer the future, Luke xx. 34, 35, 36. and Matth. vi. 19, 20. And heaven is alfo fpoke of, in comparifon with, <.nd preference above the bed (tare of Chriilians in this world, 2 Cor. v. 1,2. and Phil. i. 2g. 2. Heaven is fpoke of in the word, to invite and allure men to feek it. Ic is the prize of the high calling of God in Chrift Jefus, And all.fhould prefs towards this mark^ Phil. iii. 14. They ihould runfo as they may obtain it^ 1 Cor. ix, 24. as being ihtcne thing needjuly and that good part ^ or portion, Luke x. 42. 3. The word fpeaks of heaven, and the glory to come, to encourage the people of God, and heirs of glory, under all their trials and troubles in this life. If it had not been for this, the Lord might have kept the glory to come, a-mongil many oiher fecret things that belong to him. Debt, xxix 29. But he knew, thic through much tn-bulaticn his people 7riuft enter into the kingdom of God, Acts xiv. 22.; and that the hope of glory was a proper and needful cordial to fupport their hearts in all liieir forrows. And be ye aiTured of it, that if ever ye be in the depths of diflrefs, (and who is fecured againil them?), ye will find, that noihiog fhort of the believing views and lively hope of glory, will be able to keep you from fmking. / had fainted^ unlefs I had believed to fee the goodncfs of the Lord m the land of the living, laid David, Pfal. xxvii. 13. And they have Jitrleo f L'avid'': fpiiir, that think that David hi:d no better land of the nving in his eye there, than the land

of

of Canaan, in which he lived as a (Iranger, though he were the King of it. So alfo faich Paul of him-felf, and of all believers in Chrili, i Cor. xv. 29. //* in this life only we have hope in Cbrijl^ we are of ail men moft miferahle. For thefe ends the Lord fpeaks of heaven in the word ; and not to gratify the curiod-ty of men, but rather to check it.

3. This I would premife, that this light that (hines in the word about heaven, is only a light to be ieeo by the eye of faith. None but a believer can know rightly what the word fpeaks of heaven. Unbelievers are blind, and cannot fee far oiT, 2 Peter i, 9.; but the believer doth fee afar oiF, Heb. xi. 13. The word is light in itfelF, and ihines ia that light, as the fun is light in itfelf: fo that, if all the world were blind, the light of the fun would be no lefs in icfelf than it is; but it would be a light to none ; for it is light to none, but to them that have eyes. Even io it is with the light of the word. It (bines brightly ia itfelf, but the blind unbeliever feeth nothing of it. He is both blind and vailed, 2 Cor. iv. 3, 4.

4. Laflljy This 1 would premife, that the experience of believers in this life, is a great help to them in knowing what heaven is. Now, let us join all thefe four together: Tiaere is no full and perfedl: knowing what heaven is, till we be in it; There is no right knowing of heaven, but in the light of the word; That light in the word can only be taken up and perceived by the eye of faith ; hs\<^ this faith is much ilrength-ened by experience. If believers themfelves had not foraewhat of this experience and fpiritual feeling, they would be much more in the dark about the glory to be enjoyed in heaven than they are.

On this head of fpiritual experience, I ihall^not mention any great and extraordinary enjoyments which the Lord, in his grace and wifdom, is pleafed in force fpecial feafons to indulge fome of his people with* But I would only fpeak cf fome ordinary ones, which lie level with the experience of all true believers, and

ere of great advantage to ihem, as in many other things, fo fpcci:illy to raife and keep up right and high thoughts of heaven, A?,

T. The revelation of Jefus Chri(>. This works faith ;. faiih, union with Chrift; union works com-rnunion with him ; communion is the believer's blifs. This ipring of all, the revelation of Jefus Chrid, is of two forts. I. The revealing of Jefus Chrift in and by the gofpel. This all that have the gofpel have, and many have no more ; and they all perifh that have no more. 2. The revealing of Chrift 10 the heart, by the Spirit of Cliriff, grayed for, Eph. i. 17. This Paul go% Gal. i. 16. He revealed his Son in me. It is certain, tiiat a man may read oft all the new tef-tamenc, and hear the mod able mioifters preach Chrid all his days, ar.d yet remain ignorant of Jefus Chrid, and periQi. The apoflie in Eph. i. 17, 18. joineth the knowledge of C;uiil, and the knowledge of hea-V' n, tojjether. Fie prayeth, That the God of our Lord "Jefus Chrif}^ the Father of glory^ 7nay give unto them the Spirit of tvijdom and revelation^ in the knowleage of him : the eyes of their under (landing being enlightened: that they n:igbt kmzv what is the hope of his callings and vjhat the riches of the glory of his inheritance in the faints. Doih heaven (tand in being wit!' Chrijl luhere he is f IIow is it poilible that that r-au fbo'jld know wiiat heaven h^ who knows ^^ ' vr'ho Chrifl h ? And none can know Cnvift, wichor' .wVelatioj, Mat. xi. 27. and that by the grpr .,; rhe Spirit of Chriil, working on the heart ih and by the light of the v;ord of Chrid.

7, The experience of believing in Jffiis Chrifl, and of living by faith on him, Gal. ii. 20. is a great help to the knowing of he.ivcn. We know, that there i> no faith of this fort in licavea. Faith is the traveller's, the runner's looking to Jefus, while the race is not yet fmiihcd, llsb. xli. 2. But the g'orified nbove lock on, and behold iiim fo as we cannot didinclly ap-preiicn:!, 2 Cor. Y. 7. I'or we ivalk by faith, net by

fight* And they above walk hy fighty not by faiths You may fay, that fince there is fuch a difference betwixt the two dates, o^ faith and fght; how thea can the experience of believing afford any light and help to know what heaven is ? In anfwer to this, I would have you confider, i. That/j/V/j, though op-pofed to fighty yet is it, in it» cKcrcife, a fort of fpi-ritual feeing. So is it oft expreiTed, both with refpe<fl: to the author of it, and the adings of it. See how it is wrought by irs author, 2 Cor. iv. 6. Far God^ who commanded the light to fi/ine out of darknefs^ hath (hiri:' ed in our hearts^ to give the light of the knowledge of the glory of Gcd^ in the face of Jefus Chifl, A ad as it is wrought by light, faith acij in feeing. Thus the great old-teftament believers are faid by their faith to have feen the fromifis (/', e. the blellings promifed) ofar cff'y lieb. xi. i|. And it is a looking at things not feen^ 2 Cor. iv. 18.; that is, things not prefently pcffciTed, nor fully known. Faiib is indeed defcribed in Heb. xi. i. to be the evidsnce of things not feen. And that defcriprion, (rather than definition), as it doth determine what the nature of the obje^s of faith are, things not feen ; (0 dech it plainly expref?, that the aci of faith i:i drawn forth by an evidence of thefe unfeen things. And this evidence and demonfrration h in the word of God, which the believer feeth, is perfuaded by, and refts upoji. " I know not, faith " he, all the great and good things that God hath " promifed ; bur I know God harh proniifed them ; " and though they be hidden in the promife, yet be-" caufe they are fecured thereby, 1 will embrace them ** in the pronoife, until performance come.." As it is expreffed in ver. 13. Thefe all died in faith (But how lived they ? By faith alfo.), not having received the promifes^ (i, e. in their accompliftiment; but the pro-mifes ihemfelves they had, for on tbem their faith flood); but having feen them afar cif^ and were per-fuaded cf tbem, and embraced tbe?n^ and confefjcd that they were firangers and fUgrims on the earth. Here is

an account of old teflament believers faith, that is enough to {hame and humble mod new teflament believers. IF we be helped at any time to fet our Amen of faith to the promife of eternal life, we think it is a good length. But alas! when do we find this feeing afar off^ this perfuafton, this embracing, this covfejfing and declaring plainly that zve feek and look for this hea-'venly country ? as in ver. lo, 14. 2. Coufider, more particularly, faith in Jefus Chrift. It always, (i.) llifeth from a difcovery of him. (2,) Acls in an approach 10 him. Hence fo oft by himfelf faith is called coming to him, John vi. 37, 44,45. (3.) And in that aft inrends and feeks eternal life in and by him. 3. Confider the native and immediate elTeft of faiih. It is union with Chrifl. He draws to bring them near, ihey believe to be near to him. His drawing and their comin<Ty nakes it up. Is then the (late of glory, in being zvith Chrifl where he is ? Surely, then, fuch as are united to him by faith, and have him dwelling in their hearts by faith^ Eph. iii. 17. and are living daily by faith on hi?n. Gal. ii. 20. mufl have a great help to know better what it is to be -with Chrifl where he is, than any unbeliever can.

3. There is the experience of communion with Chrifl, that is a farther and nearer help to believers to know what it is to be with Chrifl where he is. When Chrifl is revealed, he is believed on ; when he is believed, on, Chrifl and the believer are united ; when the union is made, communion follows. This communion {lands in thefe four.

ly?, In a mutual interefl of the perfons united. Communion is that whereby Chrifl is ours, and we are his; as Cant. ii. 16. hly beloved is mine, and I am his. All that Chrifl is, is ours for our falvation ; and all that is ours, is his for his glory and fervice : that as Chrifl hath all right to difpofe of us, and of all that is ours, becaufe we are his; fo we have a right to partake of Chrifl, and of all that is his, for our fal-

vatioD,

vation, becaufe he is ours. Communion is in the improvement of this mutual light and intercli. 1 would name lome of the blclTed fruits of this intereil.

(i.) By virtue of this interen:, Chriit^s righteorf-Hefs is a believer's for his perfect junification. The righteoufcefs is perfect, and fo is the juilificuion. Ko gloriiied faint was more perfectly juilified, than Paul was in the day he was made a believer on Chriil:. if perfect rightecufnefs be the ground on which a believing fmner is judiiied, (as the gofpei plainly declares), the juftification mult be perfed alfo. If j'lf-tification be fought by the law, and by works, the feek-er of juflification mud dill be domg, and can never have done,; but is indeed undoing himfelF, diilionour-ing Chrift, Gal. ii. 21. and fruJJrating^ the grace of God; and not only rendering his juftification imperfect, (for the law made nothing psrfed^ IIeb. vii. 19 1, but impolTible, Rom., viii. 3. It isimpofilble for God's holy law to juftify a finner ; and never was appointed for that end, but rather to condemn, Rom. iii. 19. ; to ftop fmners mouths, and to bind them over to the judgnvent of God ; till the righteoufnefs of God, without the law, come on them, to abfolve them, Rom. iii. 20, 21,22.

' (2.) By virtue of this inrerefl in Chrift, the believer receives the Spirit of Chriil for his fanttificaiion : not indeed for his perfect fanctification, bur for tbe perfecting of fan£tilication. Chrifi's righteoufnefs i^, L'ever applied imperfectly ; for to whomfoever it i-^ imputed, it is made over wholly, and to all the intents and purpofes it was wrought our, and brougi:;: in, by Chrid for. But the Spirit of Chriil is imparted to believers, in meafure, and in various degrees, as he feeth good : Eph. iv. 7. Unto every one of us is grace giveni according to the meafure of the gift cfChrifl. By this potent principle, the Spirit of Chriil, faujftifica-tion is even, at firft, univerfal in the whole man, and compleat in parts: 2 Cor. v. 17. If any man be in Chrijly he is a neiv creature: old things are fajl a-Vol. II. K Tvay;

way ; beheld^ all things are become new. He is a new man ; is born again ; hath a Dew nature, a new rainJ, a new underftinding, a new confcience, a neW heart and alFcf^tions, and a new life. Ba: though all be new in the believer, there is nothing in him thai is per-fe<51!y new. He needs daily to pray, as Plalm ii. lo. Create in me a clean hearty 0 God; and renew a right fpirit zvithin me, Yer, Dotwithllanding of all the weaknefs oF this new creature, the mixrure antl neighbourhood of the ile(h, its contrary, and of all oppo-fiticn it meets with from ir, and of the low Ibte it is eft brought iofo by the captivating power of fin; yet doth the power of Chrifl's Spirit not only preferve the holy feed in the heart, but doth raife it up again, and will certainly perfect it. There was never a fav-ing work of Chrift wrought in the heart of a poor finner, that Chriil ever left to be matter of triumph to the devil. Chriil is a wife builder: when he lays the foundation, he knows what the perfe<5ling of it will cod hinri, is provided with it, and refolved to lay it cut, and to finilh his woik: Phil. i. 6. Bei72g con-Jident of this very things that h'- which bath begun a good zvotk in you^ will perform (ov finifh) it until the day of Jcfiis Chrijh

(3.) By virtue of this intereft in Chriil, believers ■ have all Chrill's fnlnefs tor their fupply. He is all in all to them, Col. iii. 11. // pleafed the Father^ that in him fkould all fulncjs dwells Col. i. 19. And fure-ly this lodging of ail fulnefs Ihould plcafe, and doth liighiy pleafe all believers : John i. 16. And of (ot out of) his fuhiefs have ail we received^ and grace for ^race. Eph. iv. 7. Unto every one of us is given grace izccording to the meafure of the '^ift 0/ Chrijl, Whence iral Paul and John all their grace ? Out of ChrifPs fulnefs. Whence was it that they received fo much grace beyond others ^. 1: was according to the meafure of the gift of Chrift, But the (lock and ireafure is coraraon to all believers. They are partakers ofChrifl^ Heb, iii. 14. and called to the felkwfbip of his San Jefus

Chrrd

Serm. V. the Lord^s Prayer, -69

ChriJI our Lordy I Cor. i. 9. The j^poftle in Col, if. 8, p, 10. givcth a needln.! warmQg^ Beware lefl any 7»an fpoilyou through phUojophy and vain deceit. But hew fliall we know and ciilcern ihe fnare ? Ic is after the tradition of men^ after the rudiments (or elements^ cr principles) of the ivorld, and not after Cbrift. His argument to inforce ibis warning, is deep and (Irong, verfe 9. For in him dive I let h all the fulnefs of the godhead bodily* it dweileih really, fubHantially, in this one man, Jefus Chrifh vSo that they do deceive you, that diretl you to any for fupply but to him. If ye would be filed with all the fulnefs of God^ as Eph. iii. 19, you mu(t feek ii, and find it in him, in ivhom all the fulnefs cf the godhead dwelleth bodily. And this fiiall not be in vain : And ye are complete in him^ verfe JO. Never did, never could a believer ufe this fulnefs fuitably to all its worth in itfelf, and to the gracious right he hath to ufe it.

Bat what is there in believers that Chrift bath communion with ? AH good is in him, and this is the believers all ; and therefore it is eafy to underdand what their communion with Chrift is, and what his communications to them are. He clothes and covers them with his righteoufnefs, fan£liiies them by his Spirit, and fupplies them cur of his fulnefs. But is there any thing io his people that Chrift hath comma-nion with ? 1 anfwer. Yes, there is; and that it is all in them, that either is confiftent with their union with him, or that flows from that union.

(i.) Of the iirit fort is all the bad that is remaining in them. For as the grace of union with, and relation to Chrift, w^as not fufpended and delayed tilj they Were faultlefs; fo this grace when difpenfed, doth not prefenily remove fauhinefs, as it will when this unioa and communion is perfeft, which Chrift here prays for. Chrift's body is made up of fmful members; and they are, even while fm and infirmity cleaves to them, united to a finlefs, glorious head. And it is the great glory of his grace, that he takes fuch members into

union wiih himfelf, and maintains that union by cotti-miiiiion with them as their need requires, till the blef-Jed day comes that is here prayed for, when this u-ijion (hall iiTae in that communion that (hall qcire re-inove fault and infirmity in his people. To deny that Chrifl harh any inrered:, and concern, and work a-bout what is bad in his people, is to deny our fellow-ihip with him, in thofe things wherein wc are moft needy of ir, and moft fenfibly benefited by it: for our own fmfulnefs and intirmity is better known to Ub", and fenfed by u?, than his righteoufnefs and perfedt ful-vicfs; neither is the latter fo well known to u^, as by its gracious application to our relief under the former. So our fmfulnefs (I mean, that that remains in believers, even in the bed of ihem) ferves for magnifying his forgiving grace. He that bids us forgive cur hrothsr that ftnnetb againfl us, net only feven times, hut feverJy times feven, Matth. xviii 2 r, 22. doth forgive his people many more limes, and many fins, even all cf them, Pfaliu ciii. 5.; all our trefpajjes, Col. ii. 13. And how blciTed is that communion, when the blood cf fprinkling fpeaks peace and pardon to a troubled con-fcience ! Our corruptions and fpiritua! difeafes are the fubjefts of Chriil's care. And his care about them, is 10 cure them, and to keep h's people from dying under them. The greaiefl hand is ufed by tender parents, about their fick and wounded children. That man never knew the guilt of lin righily, that thinks that any thing Icfs or elfe than the blood cf the Son of God can cleanfe from it, i John i. 7. And that man never law the corruption and plague of his heart rightly, that is not perfuaded, that only the great phyfician, Chrifl, can cure it. And no man can employ him rightly for the one, and not for both. And ihey do but deceive themfeWes in their religion, vhcfe maiu heart-exercife is not with C!)n(i for both. Alas 1 there are many difcjuieted confcieoces, and many defiled hearts and lives, in many that are called Chrifiians; and fome of them are oft complaining,

and

and fomeiimes fiDking in iheir complainings; and that becaufe they do not believe, and lay this truth to heart, that the cleacfing and purging the confcience from the guilt of fiQ, and the purifying of the heart and life from the dominion of fin, are Chrift's proper works. The firft he doih by the fprinkling of his ' blood, the other by the power of his Spirit, i Cor. vi. 11. Tit. iii. 4.— 7. And all that ufe any other means for thefe ends, not only labour in vain, but fin greatly agaihft God, who hath made Chrift unto us wifdom, and rightecufne/s^ and /andijication^ and redemption ; that no flejh jhould g^ory in his prefence ; and that he that glorieth^ might glory in the Lord^ I Cor. i. 29, 3O5 31.

Not only are our infirmities, finfulnefs, and difeaf-es, under the gracious care and cure of our Lord Je-fus Chriil; but our perfons, our foul?, our bodies, and all our lots and concerns, are at his difpofal, to his glory and fervice. And every believer, in every diilinfi: acling of faith, doth yield up hirafeif, and all he is and hath, uato Chrift's dominion. *' Grant me *' thy falvaiion according to thy promife, and guide *' me in the way according to thy will:" Pfal. cxix. 94. I am thine^fa-ve thou me,

(2.) Chrift hath communion with his own good ia them. All that is in us that is our own, is bad : and all that is good in us, is of his giving and working. All our graces, are his fruiti^, Caat. iv. 16. and v. i. They are all of Chrift's planting, watering, and ripening ; and he feeds on them as his pie afant fruits. All the fpiriiual fervices and duties that berievei"s perform, are all of them fruit growing from their abiding in the vine, Chrilf, Johri xv. 4, 5. and are pleafing to him. And furely when it is fo, the believer finds fweet profu by it: Rev. iii. 20* / will/up with him^ and he with me. It is eafy to conceive how we may feaft with him ; for he hath all. But how can he feaft with us, who are nothing, and have nothing f He dcth it t;vo ways, i. He feails with his people

/

72 Sermcfjs concern'tng Serm. V.

on his ow^n (lore of grace he brin^ys uith him. As David fiid, i Chron. xxix. 14. Of thine own have ive given thee ; To doth Chrifl fay, " It is of mine owa " 1 feaft with thee, O behever. All thy faith, love, •'■ repentance, fervice, are my gifts, my grace, that *' 1 bring wiih me, and am delighted in " 2. Chrill may be faid to feaft with his people, in and by that fjieafure he hath, not only to give, but to fee them feed OD what he brings with him. Would you feafl Jefus Chrill, believers ? Feed on hiifi with holy hun-gsr. Is a kind mother delighted with her hungry babe's fucking at her breads ? Is it not as a feaft to a charitable man, to fee a perfon ear heartily of the food he gives him ? Much more is it a feaft to our Lord, to fee ftarvino: fmners feedin? on the bread of life, and drinking of the water of life? Hear his voice. Cant. V. !. 1 am come into my garden, my ftfter, ?ny fponfe ; I have gathered my myrjh with my fptcey I have eaten my honey comb with my honey^ I have drunk my wine •with 77iy milk : eat^ 0 friends, drink, yea^ drink abundantly, O beloved, " It is all mine, all of my prepar-" Ing; ufe it freely, feed plentifully; you are high-** ly welcome." Bur, alas! molt Ghrifiians may give the anfwer that follows, ver. 2. I fleep, but my heart ipaketh, Chrift's gracious clTers and invitations are heard by us, as betwixt fteeping and waking : and fo is it feen in the forry entenainment we give them, and hence follows the poor life that many of us lead.

So much for the firft thing in communion, mumal interefl.

2<i/j, This communion haih converfe in it. It (lands, not only in the mutual intereft that each hath in another, but alio in converfe one with another. This is what the apolile haih in i John i. 3. where we have tv;o cummun'icns ok: feliowjhips fpoke of; the fellowfliip ol Chriftians with one another, and the tellov/diip rhat Chriftians have with the Father and Son : and that this fecond fcliov/fliip is mutual as hinted in ver. 7. If we walk in the light, as he is in the

Serm. V. the hordes Frayer, fg

ligbty ive have fellowjbip one with another^ and the bloed of Jefus Cbrijl his Son cleanfeth iis from all fin. They then that know bed by experience, v/hat it is to be with Chriit on earth, in Walking with him aad ip hinn, will know bed what it is lo be with him where be is. The greateil enjoyments of Chrift here, are the beft helps to conceive of what is to be received in heaven.

3^/y, This converfe breeds likentfs to Chrift. The cearer a man is to Chrid, the more converfe he hath with him; the more Hl^e he grows to ChrilL Compare 2 Cor. iii. i8. with i John iii. 2. Paul fpeaks of Chriilians in this life, John of the fame perfons m the next life ; and both fpeak of likenefs to Chriil, and as wrought the fame way, by feeing and beholding of his glory, Perfe^l likenefs to Chrift, flows from a perled beholding of his glory ; and a begun likenefs to him, from a bep;un behcldmg of his glory by faith. The apoltie in 2 Cor. iii. 7. fpeaks of the glory of th^ countenance of Mofes^ xvhich was fuch^ that the children of Jfrael could not fiedfaftly heboid hi^ face^ zvhfcb glory was to be done away, lii thi'?, the apollle re-fpe<&s that pafTage in Exod. xxxiv. 29.—35*. It is this, that Mofes, returning from the mounts after his fecond forty days abode there, had, by his bng converfe with God, a beam of heavenly glory ioj-prefTed on his face. Whether it continued all his life after, or not, the word is filent about it; and therefore we fhould not be pofitive.' But this may fafely be drawn from it, that the more near and cou-linued that our converfe with Cbrifl on earth be, the more heavenly likenefs to ChriR is iiBprexTed oa the foul. Hath not this been known to many, that when they had been long (IruggliDg and driving vyich, asd bewailing of a body of death, and of ftrong eorrap-lions and diftempers, that rendered them unlike to Chrifl, and lothfome in their own eyes; if he be pleafed (35 oft he doth) to draw near to them, and to caufe them to approach is him^ as Ffal. Ixv. 4. how

fiiddealy

fiiddenly and how fweet'y is likenefsto Chrirt wrought io the foul! True ncarnefs to Chrifl, and converfe with him, hath always this effe6^. Communiou with Chriil, if real, is always the life of grace, and the bane of corruption. And let all examine and judge^ their enjoyments, by this fure and pldia left. Have you any thing that you call communion with Chrift P Doth it not, in fome meafure, mortify your lufts, and enliven the grace of God in you? If it do not work both in you, it is not of the right fort.

^thly^ This converfe with Chrift, and this likenefs to him, breeds love and delight. It is not pofTible it fliould be orherwife. So great mercies in them-felves, fo great bieffings to us, and fo much of God's Jove to us, (hining in the giving of them, muft raife love and delight. This is one of the fruits of commu-Dion with Chrift ; Cant. ii. g. I fat dozun under h'ts Jhadow with great delight^ and his fruit was fiveet to my tajle, ^

The tree of life, Jefos Chrift, hath a rcPrelliing fliade to the weary fcorched traveller ; and he hath-fruit for the hungry foul. Sit down under his flia-dow, eat of his fruit, and you muft find it fwect to your tafte. O tajle and fee that the Lord is good,' Pfal. xxxiv. 8. J//o be ye have tafled that the Lord is gracious^ i Pet. ii. 3. See how the fame apoftle fpeaks of the communion that believers have with C'hrift, 1 Pet. i. 8, 9. Whom having-not feen^ ye love'; in whom though 7iow ye fee him Kot, yet believing^ ye" rejoice with joy unfpeakable^ and full of glory.

So that ye may perceive, that what the Lord Is' pleafed to aftord to his people here, in communion with Chrift, gives a great h^lp to believers to know better, what it is to be with Cbrt/? zvhe-e he is^ than any unbeliever can; and that they who have the greareft experience of thefe things, have an advantage in this matter beyond ordinary believers.

So much of thefe four things that 1 thought fit to premife. That the glory of the heavenly ftate is

greatly

greatly in the dark to Chriflians while on eai;»|b j That the only light wherein any thing of i: can be known, is the light of the word; That this l!*ght of the word is light only to the eye of faith; and, laftly. That faith is helped in this difcovery, by experience.

It now follows, to fpeak unto this that heaven flands in, in being with Chrijl where he is. And this 1 would give in thefe four things.

1. It ftands in perfe6l immediate prefence with Chrift. • AU the prefence that Chrift affords, and his people now enjoy here, is, in regard of this, hue abfence from the Lord: 2 Cor. v. 6. 8. Knowi?2g that whil/i we are at home in the body^ we are abfent from the Lord. We are confident^ If'^yi ^^^ willing rather to be abfent from the body^ and to he frefent with the Lord* i am fure, that there arc few Chrillians, but think, that if they did but enjoy that of ChriO: that Paul did often, they would think it a great prefence. But Paul counts, that as long as he dwelt in the body, he was but abfent from the Lord. Perfect prefence is, when all on both fides is prefent ; all of Chrift, and all of the Chriftian. But cow all of Chrift is not with us; and all of us is not with him. On his part, we have Chrift's Spirit, word, and grace. On our part, there is prefent with him, our hearts, and the workings of our faith, and love, and defire, towards him. But this prefence is imperfefl, and mixed with much diftance and abfence. And this fort of prefence with Chrift, is but mediate. There are forae midfes, glaff^s, and helps, which, though ufeful now, will be ufelefs one day, i Cor. xiii. 10, II, 12. Yet this imperfe^^ prefence, and mediate, is more excellent in iifelf, and more valued by every one that hath tafted it, than the utmoft that this world, and the things of it, can give to a worldling, Pfal. iv. 6, 9.

2. This being with Chrifl where he is, hath in it perfeiH: and full fruition and enjoyment of Chrift.

Vol. 1L h And

A\^^ here, words and thoughts (hnnk far below the greamcfs of this matier. \Vhat it is to enjoy ChriO, who can tel! P Behevers arc partakers of Chrift, are in him, and he in them. Faith, when ftrong, grafps at him, and cleaves lo him. Love, when ilamiog, embraces him ftraicly; holds him faft ^ and tvUi not let htm go^ Cant. iii. 4. When Chrilt's love to ui burns and ihines, and our love to him is kindled thereby, how f-.vcet is this enjoyment ? But all this is far ihort of what Ihall be enjoyed, when wtjball be with him ivhere he is. The dilference is far greater betwixt ihefc two, than there is betwixt.the loving hufband and the beloved wife, entertaining correfpondence l-.y letters 10 one iinoiber, in difiereni and far diilant countries. Thereby they communicate their heart, and lov^, and miud, to one another. And this is ve-ly comfortable ; cfpecinily when this intercourfe may be fpeedy, and in an inllant, as it is betwixt Chrift and believers: Ifa. his. 24. And it fball come to pafs^ (and bif Ifed be he that this often comes to pafs), that before they cally I 'will anjwer ; and while they are yet fpcaki»gy 1 ivill hear. There is no length of time required to carry the believer's mind to Chrifl in hea* ven ; and as fpeedily can he fend his mind to them again. I>ut this is far (liort of the comfort of feeing iace to face.

5. This prefence, this enjoyment, is in the befb flaie and place, it is where he ij. And fureiy our i>ord is well lodged abov<% All the prefence we have with, and enjoyment we have of Chrilt, h not where /k^ //, but where we ate. And here we are on thd diinghill of ihi^ ea.ih ; haviuor fm cleavirig to us to provoke him, aud mifcry ou us to grieve us. llcuce it is both amazing grace in him to grant any thing of his pretence and fellowlhip to us; and hence all thac w^e enjoy of it, is attended with manifold imperfections, infcparable frotu our iUte while we are where we are, and not to be ri;moV;;d hum us till we are luhcre he is,

4. This

4. This is to be for ever. The greatefl: blefiing hath the longed duration 5 if duration were a proper word to be ufed of eremiiy, which is juftly called a -perpetual now, Chrifl's prefence now where we are, is a choice bleffing. Beli,evers would fain have ir, when they are without it ; and would fain have more of it, when they have a little of it; and when they have much of it, they would fain keep it. Bat they cannot always have his prefence when they would ; nor can they always keep it, when they have got it. It may pleafe him to awake^ and leave them, Canr. iii. 5. and viii. 4. even when they are bert pleafed with his company. And even then he is our beloved, and his love to us the fame, when /landing behind our wally when looking forth at the vjindow^ Jhewing hi?ii' felj {0^^ourijhing) through the lattice ; as when his left band is under our head, and his right hand doth embrace us. Cant. ii. 6. 9. Cbrid's fweetefl vifits to. his people where they are, are oft imbitterfd (to fay fo) with the thoughts and fears oF his withdrawing. " Now, faith the believer, I have a ciear Iky; but " how foon may the weather change, and clouds re-** turn again 1" But in the (tare of glory above, when VJtfhall be with him where he is._ no fears, no ground, or fufpicion of any fuch thing, ihall ever enter into the heart of any of the glorified. The ilate of grace is a fure ftate, of God's making. No vcilel of gracv: and mercy ftiall ever be cmpcicd of it. Bat ir is not a fure flate to every believer's thinking ; for fears of mifcarrying may be, where no real danger is. But the ftate of glory is not only fuce and unchangeable, as it is of God's gracious making, but it is (0 as to every glorified perfoa's thinking. No pillars in the upper houfe can lliake. Rev. iii. 12. Pillars in the lower houfe may (hake, but never are removed. Bux in heaven, there is no danger, no fear, nor any canfe of either, to eternity. Wefhall be ever with the Lord^ I Theff, iv, 17.

L 2 Afpli-

"fi Sermons concermng Serm. V.

Application, i. See how great Chrift's io-tereft is in our falvation ; how juftly he is called our iSaviour, He harh bought and redeemed the kingdom fcr the heirs, and the heirs for the kingdom. He as fl.iin is made the way to it, Hcb. x. 19, 20. He is the guide to heaven, and captain of cur falvatioriy Heb. ii. 10. He wi'ls it to them in his teftament, Luke xxii. 29.; welcomes them to heaven, when he calls them by death, A6ls vii. 59.; and he, as fully erjcyed, is heaven itfeif.

2. Wonder not at this, that few are faved. From his dc<^rine you may fee the caufes thereof. We iind Chrift teaching this doctrine of the fewnefs of the faved, in Matth. xix. 23. 26., Mark x. 23.—27. and Luke xviii. 24.— 27. It is thrice recorded, and on the fame occafion, and wi^h the fame fenfe of it, in hisdifciples. The occafion of Chrift's teaching it, was the great zeal of a young rich man, in afking of cur Lord ihe way to heaven, and his fudden recoiling when Chrirt touched his idol. On this occafion Chrift teachcth. How hardly Jhall they that have riches^ enter into the kingdom of God / His difciples were aflonifh-ed at his words. But Jefus anjwereth a^iii??^ and faith unto them^ Children^ how hard is it for them that trujl in riches^ to enter into the kingdom of God I Mark X. 23, 24. Upon Chrlfl's repeating and explairnng his words, itlsfaid, vcr. 26. And they were ofiomjh^ ed out of meafurCy faying among them/elves^ Who then can be faved ^ Why were they fo allonifhed, and exceedingly amazed^ as it is faid in Matth. xix. 25. Were there not many poor people, that had no riches, nor any te.v.ptaiion to irufl in them, (and fuch the difciples themfelves were), who might be faved ? Their amazement feems to have iis rife from this, that if one fnare, as that of riches, did fo endanger a man's falvation, what greater danger were all men expofed

to, by manifold lemptarions, and diforders of their iicarrs ? But as to the do<5lrine before us, that being I nib Chrifl where he is^ is heaven^ I may juftly confirm

SeRm. V. the Lord*5 Frayer. yp

firm from it what Chrift taught, that few fhall be faved. For few know what it is, nor the way to it; and indeed no natural man can know what they<? are. When our Lord is again preaching this doctrine, in that noted place, Maith. vii. 13, 14, he faith. Enter ye in at the fir alt gate ; for wide is the gate, and broad is the way that leadeth to dejlrudion^ and many there be which go in thereat: becaufe Jlrait is the gatey and narrow is^ the way which leadeth unto life^ and few there be that find it* According to the frame of mens fpirits, they frame thoughts of heaven, and of the way to it. The Turks pa-radife is brutilh ; the Popiih paradife is little better. The natural philofophers conceptions of heaven are more manly, though carnal. Only a true Chrif-tian can have a right thought of heaven ; becaufe he knows Jefus Chrift, and communion with him. Chrill himfelf is the way to heaven, as he is a flain Redeemer ; and Chrift himfelf is heaven itfelf, as he is a glorified, enjoyed Redeemer. All this is unintelligible and incredible to every natural man. Can ever that man count it blelTednefs to be with Chrift above, who counts it a piece of mifery to be in his company on earth P And is it poflible that fuch can be faved, that neither know what heaven is, nor the way to it, and do diilike and hate both the way and the end, as revealed in the word, and as impreiled on the hearts of all the godly in all ages .''

3. Laftly, Would you fecure heaven to yourfelves? See to get into Chrift by faith; feek acquaintance with him, prefs after communion with him. Let ail your thoughts of heaven, all your care to fecure your ^poiTeiring of it, and all your exercife in preiTmg to-^ wards it, let all center in this one perfon, Jefus Chriih Alas! how many poor Chriltians are there, who go aukwardly to work about falvation P how poorly they fare ? how forrowfujly they live P and how many of them die in darknefs ? and all becaufe they mind not

Chriil

So Sermons concerning Serm. V.

Chrid rightly, as tJje way^ the truthy and the life! They do attend on all the ordinances of the gofpel; they would fain be in heaven ; they often mufe and think on it; and wonder at the greatnefs of the prize ; and fometimes have fome good hope, through grace, that they fliall^poflefs it. But with many thefe are but like the jnomhig-cloud and the early dew ; and their doubts and darknefs return upon them; becaufc they /to not remember Jefus Chriit, and live by faith on him, as the only way to heaven, and as he enjoyed, is the ChrifUans heaven, and as he brings ail the fons to glory. You need no more to fecure your right to eternal life, than to be poflTeiTcd of Chrift by faith ; and you need no better eternal life, than to be with Chrifl where he is. He himfelf defcribes it by this, that they may be with me where I am. And furely Clirift beft knows what heaven is; fince he bought it, prepared it, and pofTeffed it, for his people. And he knows the way to it; for he is both the way and the guide to it. Hear his 'voice, therefore, and follow him^ and he will give you eternal life ; and ye fhall never periff), neither fhall any man (or devil, or thing) fluck you out of his hand^ John x. 27, 28, 29. Horn. Tiii. 35',..-'39.

S E 11 M d N

Serm. VI. the Lord's Frayer* Sr

SERMON VI.

John xvii. 24.

Fathery I wtll that they alfo whom thou hajl given me^ he with me where I am ; that they may behold m^ , glory which thou haft given me : for thou lovedjl me before the foundation of the world.

THERE are four marvellous things about lal?a-tion, that fliould be often thought on by us?. I. That there is fo high a Saviour as Chrift is, and fo great a falvation as heaven is, provided for fallen man. There was no fuch provifioD made for (landing Adam, to keep him from falling \ no fuch proviiioa for the fallen angels, to refiorc them to their firft e-ftate. But for fallen man this provifion is made; not for all, but for a numerous remnant, according to the eie£tion of grace; and that to bring them to a far better eflate than that Adam fell from by fm,

2. That the knowledge of this Saviour, and of this? falvation, is kept from multitudes as needy thereof as any that have it. The Pagans, Indians in the eafl and well, are as needy of the gofpel as you, and no more unworthy and undcferving than you; yet you have gofpcMighr, and they live and periih in grofs dark-nefs. This is only from bis fovereign pleafure, as cur Lord owns it, Luke x. 21. And that fovereiocniv Iriine?, and is by us to be owned equally, both in dif-penfmg and wich-holding the outward means of falvation, and alfo in difpenfmg and with-holding the inward eifeclual grace, and bleiilng of the means.

3. It is marvellous, (though both very finful and ufual), that this Saviour and hia falvation are fo great* ly defpifed, by the moft part of them who need him

and

and It extremely, and have the gofpel-ofFer made daily to them. Alas! few mind him, and few care for the great falvation he brings with him, and olTers fo freely to men. No man under the gofpel raifcar-ries eternally, no man or woman perifheth, without Jefus ChriO, but fuch as do not in heart care for him and his falvation. And juflly do they deferve to pe-rifli, and dreadfully (hall their perdition be.

4. It is marvellous, that this blcffed Saviour and his great falvation are yet given to a multiiude of re-fufers. AH by nature are unworthy, many reje<^ the oiFer often; yet grace prevails at lafl: on fome of them, and makes them willing. There are many in the world (but they were thought on by him before the world was made) from whom Chrift will take no re-fufal, though they give him many; as Jer. xxii. 21. J/pake unto thee in thy profperityy but thou faidjl^ I will not hear : this hath been thy manner from thy youth^ that thou cbeyedjl not my voice. Yet to many fuch there is a time of love fixed ; and when it comes, they are fpoken for, fpoken to, dealt with, and prevailed upon. I cannot fay, but they that are early brought to Chrift, have fome fpecial advantages, both in their being prevented from grofs fins, and fad wanderings, and in the opportunities of ferving Chrift by his grace given them. But 1 am fure, that the longer any ftand out in rebellion againft Chrift, when they are fubdued, they (hould moftofall men admire the grace of their conqueror. Paul, though called when a young man, yet counts that Jefus Chrift did /hew forth in him all lon^-fuffering, for a pattern to them which fhould hereafter believe on him to life ever* laftingy I Tim. i, 16. Yer, doubilefs, Chrift hath drawn forth more long-fuflering to many fiuners, ihan he did on Paul in hisunregeneracy.

Of this Saviour and of his falvation I have been fpeaking from this part of this excellent prayer. I have been often commending this chapter 10 you : and though 1 hope none are fo fooliih as to think

that

that when they have got this chapter by heart, (and I know not any chapter in God's word more worthy of a room in the heart and memory, than this), they may make a prayer of it, as.of one of David's pfalms; yet I am fure we may pray upon it; for though many of the words in it be only fit to be uttered in prayer by the blelTed mouth that firft fpoke them ; yet aii of them may be food for the faith of every believer.

I have fpoke of the manner of this prayer j Father, I will,

I have alfo entered upon the matter of it; and have taken up. four things therein, i. The defcription of thofe he prays for : Jhofe whom thou haft given me. None but Chrift can defcribe thofe they pray for, this way. He only had the book of life before him ia prayer. It is a great mercy, if we get fplritual light to read our own name in that book ; but it is not allowed us, either to defire or expedl to read any other name therein, but our own. 2. The bleiTing that Chnft prays for to futh perfons. And it is exprefied thus. That they may be with me where I am. Whence I did draw two points of do£lrine.

Obs. I, That theperfed hlejjednefs of the people of God^ftands in being with Chrifl where he is, Oa this I fpoke lad day.

Obs. 2. It is Chrifl*s will to have his people poffef Jed of this blifs of being with him where he is.

Thus faith our Lord, Father^ I will that they whom thou haf given me^ be with me where I am. Thus he faith of all them, without diftin£lion or exception. This prayer is univerfal, for his whole body of the ele£l; and particular, for every individual member of that body. As they cannot be perfectly happy, till they be with him where he is, (and that they all know) ; fo our Lord gets not all his will and mind about them, till they are thus with him. And this we (hould believe. The meaning of this will of Chrift about his people's blifs, is in thefe. i. It is our Lord's heart's

Vol. IL M defire.

tiefire. 2. Ir is his delight to have them with him. 3. It is his fixed purpofe and refoliuion. ?Iis heart is fixed in this, that he will have them all with him. ^. It is his will declared to his Father, In iuch a manner and ieafon, and with fuch circumitances, us add great weight \o it. 5. It is his will revealed unro us in his wricicii word; and therefore is of great ufe to believe and rejoice in it. Bat who can tcil (even when Chrifl hath told us it) what this his ivill is ? The toil! of the Son of God, the ivill of a dying Ile-dttvci^Vy the vjill oi a man perfonally united to the Son of God ; hew far doth it exceed ail our thoughts ?

In handling of this point, 1 would, 1. Prove that it is ChrilVs will, ir. Shew why it is fc. And then>

3. App;^ ii.

I. That it is ChriJVs will to have his people zvith him whfte he is, appears from thefe two. i. The price he paid for them; and, 2. The pains he takes on them.

I. The great and dear price he paid for them. The price was of infinite value, and the pnrchafe wa5 great. He bought the heirs for the inheriiance, and the inheritance for the heirs. Chrifl in redeeming had refpe^L^t unto both ; and himfelf, as flaio, was the price for boih. He bought us and our forfeited in-heriiance, as he oft declares. And this doth prove, that it is his will and mind that they fhould poiY^fi ir. What wife or houeit man is at colt to pnrchafe that for another that he will not let him polTv^fs? When our Lord laid down his life, yea ilaked down h\i crown and glory, aod bore fo much dillreis, and all for tlii', that he might at lafi have all his people ivifb - him "shcre he is ; fure we mud concluds?, that Chrifl's heart and mind was greatly fet upon it. The grand view of the good-will of Chrifl to the faving his people, and having them in heaven, is to bs had on his

crofs.

crofs. The death of the Saviour proclaims his goodwill to fave. He knew he irmft fave us by dying, and v/e know that we are faved by bis death. 1 hcrefore he had a defire and delight to die for his people. It pleafcd the Lord to bnnfe himy Ifa. liii. \o ; and Chrift was pleafed to be brulfed, Hcb. x. 5,—'^

2. The fecond proof h : The great pains ihat Chrlil: takes on his people to bring them to heaven, proves that his heart is fet on their poffeiling of it. On this proof I would infift in a few particulars.

I/?, Chritl draws them to himfeif whom he minds to fave. By nature they are far off from thrift, and from falvation. By his grace they are brought near, Eph. ii. 13. Chrifl and falvation are infeparable. When Chrift entered into Zaccheus's heart by faith, then falvation came into his houfe^ Luke xix, 9, 10. Chriil's drawing of a finner, is his working of faith; and the Tinner's believing on Chrift, is his coming to Chrift. Thus the nearnefs is obtained, Cbrift is fZ^ author andjinif^er of faith, Heb. xii. 2. Bur this ^.'ay of working of faith is a great myftery, John iii. 8. Believers themfelves find their own faith a great my-ftery to themfelves. They often know better the fruits and cfFeas of their faith, than they know the aaings of-it. And again, they may know better what they do, and what way their hearts a£^ toward. Chnft, when they believe, than they know what Cbrift was ' doing with them, when'he was working faith in them, and making them believers. For ufualiy ChriiVs work in drawing men to himfelF, is fo terrible, that they cannot think that any good is meant to them. Little di'd Paul know what Chriil meant by his firit vidt and words to him, Aas Ix. 3,-9.; but well knew ^le aherwards, Gal. i. 15, 16. and oft did he tell it, Aas xxii. and xxvi. The fum of all he faid was this: " I was a bitter enemy to Jefus Chrid ; yet he was «• pleafed to make me a believer on him, and called. <« me to preach him, and faith in him, to the periih* «« lag world." When Chrift is drawing his chofea

M 2 ^y

by the ccrds of iove^ (as Hofea xi. 4.), ufually they sre jealous that thefe cords of love are but the gins of aa enemy. Bow is it poJlible that the charge of fin on the confcience, the difcovery of the abominations in the man*s heart, and the binding of him over to the righteous judgment of God, (Pvom. iii. 19,), can be looked on as gracious methods of Chrift for drawing men to him ? Yet afterwards they know, that all this was done in love, and for their good. Of all the fms the Lord's people are guilty of, this is the greaceft, and (liould be deeply repented of, even the rebellion againft, and refillancethey made to the faving grace and drawing arm of Jefus Chriff. That we walk after the imagination of our own hearts, that we love to wander, that we live in fin, and love and commit it; all thefe things are proper and natural to fmners; fo that tho' all ihould,abhor it, yet none fliould wonder at it. But when Chrifl is drawing perifhing Tinners to himfelf, that he may fave them ; when he is plucking them out of the fire that will burn them, and out of the water that will drown them ; then for men tooppofe and refift him, (as all do till his grace make them willing), hath fomewhat in it beyond the common fmfulnefs of men : yea it is a fin beyond the poffibility of the devil, the father of fin and of fmners ; for the grace of God was never in the offer of the fallen angels, nor did it ever make any alfault upon them. Yea the reprobates, though many of them finfully rcfift the general drawing of Chrift by the gofpel, and his Spirit's dealing with them, as in A£ls vii. 51. Te fltf-jiecked^ and uncircumcifed in heart and ears^ ye de always refijl the Holy Ghofl : as your fathers didy fo do ye ; by which they draw on dreadful guilt, and deRru6lion, and are made inexcufable ; as our Lord tells them, John XV. 22, 24. Jf I bad not come and fpoken unto them^ they had not had fin : but now they have no cloke for their fny viz. their fm of unbelief: yet they never refift the faving arm and defign of Chrift to fave them J as many of the ele<5l do for a while, till the

Lord's

Lord's day of power come, which always prevails over all refiilance. For, fure, another fort of grace was applied unto blafpheming Saul, than on the traitor Judas; and on Peter flumbling, than on Judas failing. Herein Cbrifl abundantly proves his iTiind and goodwill to fave his people, in his drawing them to him-feif, that he may fave them. So faith he in John xii. 32. And 7, If I be lifted up from the earthy will draw all 7nen unto me. And this he faid in one of his fad-deft hours, as ver. 27, 28. The devil, and wicked world, (that lieth in his arms, as in i John v. 19. The whole world lieth in wickednefs^ or or in that %vicked one)y they thought, that if chey could once get rid of Chrid, and flay him, that they (hould never more be troubled with Chrift, nor with believers on him. Bat they were utterly difappoinred : and this Chrill fore-tels; and it was bleffedly fulfilled, and will be till his fecond coming. It is as if he had faid, " They def-*' pife the virtue and grace of a living Saviour; and *' think if they had flain him, there would be an end ^^ of him and of his interefl on earth. But when " they have done what they would, they (hall find " themfelves farther from their purpofe; for I will ** put forth the virtue of my death, in drawing raul-" titudes unto rac." And it is not unlike, but that within a few weeks after his death, and within a few days after his afcenfion, there was a greater multitude of fmners drawn to Chrift by faith, than were in all the few years he lived and preached on the^ earth.

So much for this iirft proof of Chrifl's will and mind to fave his people, from his drawing them unto himfelf, or his working faith on him in them,

2dly, Another proof of this is from his making them meet to poflefsheaven. Col. i. 12. Take heed in this matter. No man is meet for Chrifl till he be in him. But he that is in Chrift, is meet for heaven ; and none (hall poiTefs it, but he that is made meen for it \ and that is a divine work. Chrift is meet for

fin-?

SB Sermons concenihv Serm. VI.

i»

finnerSj to fave them. See how meet he is made of God, I Cor. i. 30. He is made all we want for fal-vation. Chriil had no work in the world but for Tinners. And none will einploy ChriH: in his faving calling and office, but convinced and feofible fmners, "C-jone but fnch can fee their needof Chrifl; and fuch a^ fee no need of Chriil, can never employ him by iaith : for believing is nothing but a needy lofl fia-ner's trading this able Saviour with his falvation. Chriji came to feck ajid to fave that -which was lo_ll, Luke xix. 10. And the lod man comes to, and feeks falvation from Chrift, and gets it. If a man difowa his own name, aJJnner, he therein difowns Chrifl's name, a SavirAir offinners. If men pretend to ufe Chrifl as a Phyfician, and fubfcribe not their true na.ne to their petitions, a loflj ftck firmer^ bleeding to death by the fling of fin and of the law^ he will have nothing^ to do with tbe:ii. He will fay to them, *' I came to fave fmners; but you are whole and righ-*' tcous folks, and think you can fave yourfelves. <• it is but a little that ails you, and you think you <• can foon cure it. But if you try your own art, you " peiidi; and your w'ound is deadly, and no balm " can heal it but mine." Now, no man is meet for Ghrill, till he gets Chrifl. But a man rouQ be made meet for heaven, before he gets ir. No man can get this mectnefs but by Chriil; and Chrifl's working of this meetiicfs, is the proof 1 give of Chrift's n/md to give glory to them in whom he works ir.

A little on this. What this meetnefs for heaven is; wherein it (lands j and how Chrift works it in his people.

This meetnefs to polTefs heaven, is twofold; a meetnefs as to the ilate of the perfon ; and a meetnefs as to his nature and frame, that is 10 be the poiTeircr of heaven. And the apolUe in that fcripttire named, Col. i. 12, 13, 14, hints at both plainly enough.

((.) Meetnefs in the ftate of the perfon for pofTcf-iiDg of heaven, (lands in two things. Heraufl be reconciled

Serm. VT, th3 Lord:s Prayer, ap

conciled to the Lord of this good land oflieaTea, and he mud be related to this inheritance. Both coine by Jefus Chriih Enemies and frraiigers are unmeec to poffefs it'; and none fuch fnall, to eternity. Yet all men by nature are both enemies to God, and unrelated to heaven. Bat Chriil cbangeth the ftate oi them whom he minds to fave, and thus makeih them meet to poffels the inheritance. They are made friends, and reconciled to God, by the grace of jufti-fication ; they are made children and heirs, and to related to the inheritance, by the grace of adoption. And both are by Jefus Chrid; as in Rom. v. 8, 9, 10. and viii. 14. I7- Gal. iii. 26. and iv. 5, 6. Can an enemy expe£l an inheritance from his enemy ? And this is the natural (late that God and man (land in to one another. Can a (trangcr cxpea an inheritancs in a ftrange country, where he hath no friend noc relation to leave him any thing, and when the man is fo poor that he can purchafe nothing ? The apoftle ia Eph. ii. 12. tells them what they were by nature, and what they fhould remember flill: That at that time ye were without Chrijl ; and what followed on it ? Jhey were aliens from the commonwealth of Ifrael^ and ftranqers froju the covenant ofpromife, (Ifrael's peculiar righrt Rom. ix. 4. TVho are Ifraelites ; to whom per* iaineth the adoption^ and the glory^ and the covenants^ and t/j^ giving of the law^ and the fervice of God, and the promifes\ having no hope^ and without Gcd in the world. How cam.e the blelTed change from this wc-ful (late ? But now in Cbrifl Jefus, ye who wereforne-times far off^ are made nigh by th^ blood of Chrif}^ ver. 13. Now therefore ye are no more flrangers and for^ eifTners ; but fellow citizens with thefairits, and of tU houfkold of God, ver. 19. So that all that pretend to the hope of heaven, (liould fearch well, and make out that they have a right to it, and friends there. And ihe great friend in beaveo is Jefus Chrid ; who bought the kingdom dearly, and conveys the right unro it

freely, to all that believe on him,

' (2.) There

(2.) There is a raeetnefs for heaven in the nature and frame of the heart of the heir of it. This meet-nefs is necefl'ary ; Heb. xii. iz}. Without holinefs no man Jkall fee the Lord. And it is wrought by Jefus Chrift in the grace of fancftification. Thus the apof-tle difcourfeth plainly in i Cor. vi. 9, 10, ii.; where be expreily fhews the equal neceility of jallificatioa and of fan6:lfication, unto the inheriting of the kingdom of Chrifly and of Gody and of the interefl: that Chrirt hath in giving them both. It is very remarkable in Rom. vlii. 30. one of the deepcft, and yet one of the cleared fcripiures (deeped for maiter, and cleared for faith") about God's method of falvation : Moreovery whom he did prcdeflinate^ them he alfo called : and zvhom he called^ them he alfo juflified ; and ivhom he fdflijiedy them he alfo glorified. It feems to fome to be drange, that there is no mention in it of fanc-tification. Only there is prededination, calling, juf-tification, and glory. The obvious reafon of this is, that fandification is included in glory. It is not To much the-way to glory, as it is a piece, and part, and beginning of it. Nov/, this great work of Chrid in fan(fi:ifying his neople, is feen in all his work on them, and way with them, from their regeneration, until their welcome to heaven. About this raeetnefs for glory by fan£tification, thefe three things are well known, i. That they that dudy fan<fl!fication the right way mod diligently, do attain mod of it. The culy way is by faith in Chrid Jefus, A£ts xxvi. 18. 2. That they that attain mod of it, think lead of their attainments. They fee fo much evil remaining in them, as Rom. vii. and fomuch good before them, Phil. iii. 12, 13, 14. that they dill prefs forward for more fan(^ification. If any man do think himfelf to be very holy, any Chridian may not only judly quef-lion the truth of that pretence, but alfo his having a-ny holinefs at all. For true gofpel-holinefs is a frame of heart and foul wrought by the Spirit of Chrid, that works in believers a holy hatred of all fin ; a

lothing

lothing of himfelf in whom fo much of it ftill remains; and a preiTing after that perfeiftioD in holinefs, which -only can be attained when he is where Chriil is. 3. That ail fenfible and wife behevers, in their building their faith and hope of polTelling glory, and in their believing and pleadings with God for that poireiTion, do lay far greater (yea another fort of) weight on what Chrifl hath done for them, and hath promifed to them, than on that fmall begun holinefs he hath wrought in them ; though that alfo be to be thankfully owned, tenderly cheriihed, and ufed as food to their faith.

So much for this fecond proof. That Chrid proves his mind to have his people with him where he isy when he not only draws them to hhnfelf when they are on the earth, but makes them meet to be with him in heaven. All he hath done for his people when he was in this world, is applied to them for the change of their (late ; and all he doth in them by his Spirit, is for the change of their frame. And thus by both he makes them meet for heaven.

^dly^ Another proof of Chrifl's will to have his^ people with hiffi where he is^ is. That he by his Spirit, works in the hearts of his people, defires, faith, and hopes of this blifs. This is both a proof that ihey (hall poffefs it, and that ChriO: hath a mind that they iliould have it. Chrifl raifeth no defires, raifeth no faith and hope of that which he hath no mind to give. So the apoftle argues, 2 Cor. x. i.—5. J¥e knviu what heaven is, ver. i. We groan earneftly, ver. 2. We groan^ as being burtbencd, ver. 4. IVe are confident always in thefe groanings, ver. 6. 8. The reafon of all is in ver. 5. Noiv he that hath wrought us for the felf fame thing, is God ; who hath afo given unto us the eariiefl of the Spirit, So dotli the apoille reafon in Heb= xi. 16. fpeaking of the ancient believers before the law: But now they defire a better country^ that is^ an heavenly; (and this defire they declared plainly^ ver. 14, by word and deed);

Vol. IL N ivhers-

wherefore God is not afhamed to he called their God : for he hath prepared for them a city^ i. e. heaven. Their defiring of it is not the caufe or reafon of God's preparing of it; but God's preparing of it was ihe caufe of hi^ revealing of it; and his revealing of it by his promife to them, was the ground of iheir believing of it; their faith was the caufe of their defire of it; and this defire, thus raifed and thu5 grounded, was a demonftration to them, that they (hould furely pof-fefs it. And fo (hould it be to every believer in all ages. Hath Chrift raifed defires in your hearts to bs with him where he is f Do ye feel them in your foul; ? And are you daily expiefTing them to him ia prayer alone, and in all your attendanc?. on him in gofpeU ordinances ^ If he hath yet farther opened to you the door of hope, as the day-dawn to thy heavy darkened heart; lift up your heads and hearts, your re-demption draweth near^ Luke xxi. 28. Now is your falvalion nearer than when you believedy Rom. xiii. i i. ; nearer than when you firfl trufled in Chrift^ Eph. i. 12.; nearer than when you firfl begged it of him. Gracious Jefus will never baulk the defires of heaven •which he himfelf hath put and kept up in thy heart; Pfal. X. 17. Lord thou haft heard the defire of the humble: thou zuilt prepare their hearty thou wilt caufe thine ear to hear,

^thly^ Chrift's good-will to give eternal life to his people appears in the earneft he gives to them. This is oftener fpoke of in the word, than known and felt by the readers and hearers of the word. It rs called the earneft oj the Spiiit^ from iis immediate author, 2 Cor. v. 5. ; the earned of the Spirit in our hearts^ for therein it is put, 2 Cor i. 22.; the ear-nefi of our inheritance^ Eph. i. ig. for unto that it rc-feireth. It is fomething of heaven given to believers on earth ; fome fpecial prefence of Chrill manifefted to them ; fome Ipecial fellowftiip with him, filling thenn with joy, and peace, and likenefs to him. How vsrell is this known to them that have it ^ And how

furc

Aire Is it, that no words can make any other to know it ? It is the hidden manna, that ChnJI gives his people to eat of^ (and no man knows its tafte, but the eater of it, and while he eats ot" it) ; and the white Jione Cbrift: gives, and in the ft one a new name writ-ten^ (If it be writren, may it not be read by any I No), which no man knoweth, faving he that receiveih ?V, Rev. ii. 17. Why is this earneft given ? It is to fe-cure the bargain of the new covenant to the believer^ and to fecure him of the poffeffion of glory. Therefore is it called the fir ft fruits of the Spirit^ Rom. viii. 23, ; feating of believers^ 2 Cor. i. 22. and /^ the day cf redemption^ Eph. iv. 30. This earncfl: rauil be 2 rich jewel, when the devil that great thief and robber, fets himfeif fo againft them that have got it. It was more than an earneft that Paul got in 2 Cor. xii, I, 1,3. The devil hated Paul from the day that Chrift took him out of his arms; he hated his gifts, grace, and fervice; and that Paul knew well, and felt often : but he never fell on him fiercely, as whea Paul came down enriched with extraordinary enjoyments. No believer Ihali get this earned, if the devil can hinder it; and none can keep it, wldiout a battle with hell. But though Satan by his malice and craft, and our unbelieving hearts, join together (as too oft they do) to rob us of this earned, and the fenfe of it; yet Chrift will never take it away, nor break the bargain of our falvation, Pfjl. Ixxx'x. 33, 34, 35. Neverthetefs^ my hving-kindnefs will I not utterly take from him^ nor'faffer my faithfulr.efs to fail^ is the voice of God in the nev/ covenant. It may be a queftion with fome, If this earneH: be an univerfai bleffing to all, or only a fpecial kindnefs to fome believers ? On the one hand, the difcouraged complaining mood of fome Chriftians feems to fay, that they have it not; on the other hand, many have thii? earned, and that frequently repeated to them. What ftiall we fay to this que (lion ? Thefe things we may be fore of; that it is a choice mercy, and a great

N 2 advan-

advantage to a believer to have it; (as the contraries are as fare, to foch as have it not) ; that it is a great duty to prefs afrer it : that there are ways and means of Gcd's appointment for reaching it; that there are gracious promifes of a bleffing on thofe means; and that faith and diligence in feeking this bleffingin God's way, is ufually fuccefsful. It feems far fafer for us, to lay cur \\d.m of it on our own unbelief, than to re-ilcifi- upon his word and w-iy.

So much for the firit thiug in this do61rine, Wherein appears Chrifl's will and raind to have his people where he is ?

II. Why it is, and muft he his will and mind? Take ihefe two accounts of it. r. Becaufe of his faiihfulnefs in the covenant, x^nd, 2. Of his love to his people.

I* Becaufe of his faithfulnefs in the covenant of grace. 1'he cleared and fureft view of our falvation, is to be had in this covenant. Therein we fee, i. The elc<fl: are given by the Father to the Son, ro be redeemed by him, and that he may give them eternal life ; as John xvii, 2. thou haft given him power over all flejl:, that he fhould give eternal life to as ma-ry as thou haft given hinu This charge the Son accepted from eternity, and, in the fulnefs of time, came into the'world to fulfill, John vi. 38, 39. They were given to him, on condition of his coming, and redeeming of them by his blood ; which condition he fulfilled. 2, They are promifed to him as his purchafe by the Father, when theSonharh bought them as he promifed : Ifa. liii. 10, 11. When thou Jhalt ?naie his foul an offering for fm, he fhall fee his feed, he /hall prolong his days, and the plea fur e of the Lord fj all prof per in his hand, hie fj) all,fee of the travail of his foul, and fl^'all befnisfcd, &c. 3. The bringing them hh to glory, is charged on the Son, and promifed by him again to the Father : John vi. 38, x<)» For I came down from heaven, not to do mine ovjn willy but the will of him thatfent me.

And

Serm. VI. the LorcTs Prayer. ^$

And this is the Father"^s will which hathfentme^ that of all which hehath givenme^ Ijhould lofe nothings hut jhould raife it up again at the la ft day. John xii. 50. And I know that his commandment is life everlafting. Chrift Hands engaged by this covenant, to give a good account of all his charge; and he will do it fully one day, when he prefents his people to his Father ; and will fay of all, as Heb. ii. 13* Behold^ /, and the cbd-dren which God hath given me ; and as he faid of a few of them in this chapter, ver. 12. While I was with them in the worlds I kept them in thy name ; thofs that thou gaveft me^ 1 have kept^ and none of them is loft. And furely Chrifl is as good at keeping of his people when he is in heaven, as when he was on earth: for he is with them ahvays^ even unto the end of the world, Amen, Matth. xxviii. 20. 4. Chrift yet further promifeth eternal life to his people: i John ii. 25. And this is the promife that he hath promifed tts^ even eternal life ; as it is the grand coiiipreheDfive promife. Yea, Chrift himfelf is called eternal life, I John i. 2. and verfe 20. When Chrift came into the world, eternal life came into it; when Chrift is (hown and revealed, eternal life is made known ] when Chrift is embraced by faith, eternal life is got: i John V, II, 12, And this is the record^ that God hath given to us eternal life : and this life is in his Son, He that hath the Sony hath life, O that all men did but know, how clofely, how infeparably, and how eternally, Chrift and eternal life are linked together ! No eternal life without Chrift ; no Chrift without eternal life. He alfo promifeth it, as well as contains it: John X. 27, 28. My fheep hear my voice^ and 1 k?iow them and they follow me. And 1 give unto them eternal life^ and they /hall never perijhy neither ftmll any man pluck themout of my hand. It is this, and fuch like promifes of eternal life, made by Jefus Chrift, that every true believer builds his hope of heaven upon. And thus Chrift's faithfulnefs and truth is concerned in brings ing all his people to glory,

2. Con-

2. Confider Chrifl's wonderful love to his people. True love canaot bear long parting, much lefs ever-lafting parting. Chrift loves his people fo well, that he muft have them with him ; otherwife he fhould iofe his love, and his beloved ; and that cannot be. The love of Chrifl: to his people may well be their delight, and their wonder. There is both pleafare and profit in ftudying of it. But all our thoughts can never reach to its infinite dimenfions; for it hath height, and depthy and breadth^ and lengthy and in ail pajjeth kn(nvledge, Eph. iii. ^8, 19. And becaufe of the iweetnefs of this theme of Chritl's love, and becaufe all I fhall fsy in the application of this do«5brine at this time, is to reqpire love to him again ; I would fpeak a little of this blefled love of Chrift to his people, as it is the caufi of his willing to have them with him where he is.

1/?, Chrift's love to his people hath do caufe nor reafon for it, but itfelf. Love is the only caufe of bis love. Oar love to hiio hath good caufe, and ilrong reafon for it. His own w^orth in himfelf, his love to u; and the great things he hath done for us, and hati) promiled to us, j"-i(tiy deferve more love than we can gue him. Bat none of thefe things are with us to engage his love to us.

2^/y, This love of Chrifl not only hath no.caufe in us to raife it; but it is a love that a£ts and move? a-gainft all things that may juflly quench love and raife lothing. There is not only no worth nor beauty m us that he Jhould d'jfire us, (as the unbelieving world thought, and thinks falfcly of Chrifl himfeif. If. liii.2.) but there is a great deal in us to make us juftiy hateful and lothfome in his eyes. There is enmity to him in oar heart and nature ; there are provocations in our converfition and walk; there are vilenefs, lothfoni-nefs, poverty, and all mifery, in our (late ; yet Chrifl's love overcomes all : Ezek. xvi. 6, 7, 3. Thy timcwas the time c/ love, faith the Lord, A flrange lime of

love

love, and a flrange love ! A wretched, naked poliut-ed infant, cafl out in the openjield^ to the iothing of its ferfon^ as ver. 5. Was that a time of love P Was that a time for the Prince of heaven to fall in love with the filthy perishing brat ? Unto any but to the heart of a God, this would have been a time of Iothing, and not of love. The fame thing the apodle teacheth without a parable, Eph, ii. i, 2, ^, 4.

3f//y, It is a love that fets Chrid on work ia all his faving work. And hard, and dear, and coilly work to him it was: yet love made him to do it ail; and delightfully he did it. He died for us in love ; he called us in love; he planted his grace in us ia love ; be vifits us in love; and when he corre61s and rebukes, he doth that in love too. Rev. iii. 19. Aud though we do not like it, he likes it, and it is for our good. All that Chrift doth for, and in, and with, and on, and about his people, (and who can tell all f), he doth all in and from his love to them. And this (hews us both the nature of his love to us, and the debt we are under to love him again.

4//^/)/, This love of Chrift to his people, both de-figns and effefts the greateft good to them he loves. Among creatures there is a deal of love to little pur-pofe. Either they intend but little by their love; or if they do defign it, their loye cannot reach it. But the greateft good, eternal life, is not only intended by Chrift in his love to his people, but it is fureiy attained. AU that Chrift loves, are faved; why I be-caufe his love is faving. Salvation is defigned by this lover, and is perfected by his love.

Application. Let me therefore exhort you to love Jefus Chrift. Is his heart fet upon the having all his people with him where he is ? Surely we ought to return love to him back again. Moft of them that pretend to the name of Chriftian, think they make fome confcieoce of it, as being a moftjuft debr and

. duty

duty to bim : and will be ready to fay with Paul, 1 Cor. xvi. 2 2. If any man love not the Lord Jefus Chrijly let him be Anathema-^ Maranatha, But as the loYe that Chrift bears to his people, is not fo well known and believed as it ought to be ; fo the love his people owe to him, is not fo well paid as it ought to be. I would therefore advife you in five things a-bout your love to Chrift.

Advice T. Take a ferious view of the lover, and of the beloved, and of the love he bears them ; of Chrift that doth love, and of his people whom he doth love, and of the love he bears to them. When thefe three are feen by the eye of faith ia liie light of God's word, his glory and greatnefs who loveth, the vilenefs of them he loveth, the greatnefs of the love he bears them, two thoughts will life in the heart.

1. How marvellous is it, that fuch a perfon as he Ihould love, in fuch a manner, fuch perfons as we be!

2. How great fliould our returns of love be to him a-gain 1 What is the caufe of this ufual and fad remark, That carnal, fecure fmners count it an eafy thing to believe ihat Chrift loves them, though they never tafted of his fpecial love ; when many fincere Chrif-tians find the faith of Chrift's love to them fo difficult, though they dare not deny their tafttng fomeiimes that he is gracious f as, i Peter ii. 3. Yea they find it hardeft to believe it in fuch times, when ehher the divine dignity of Chrift, or their own wretchednef^5, are feen by them ; (and ufually they go together). This is the caufe of ir, becaufe this love of Chrift is fo myfterious and wonderful, (as the lover is, Ifa. ix. 6.). We cannot eafily think, that Chrift doth love any, but fuch as are fome way like him ; .nor do we rightly know, that Chrift can, and doth love them that are not like him, fo as to make them like to him by his love ; for his love hath always this blelTed cffefl in all them that it falls upon.

Advice 2. Learn to believe Chrift's love. Ufually, we would fain have his love proved and nianifef-

led

ted to us. But I advlfe you to lake this vazy^o^ getnn^ your faith to fix od Chrifl's love. Think not that I would perfuade you rafnly to coDclude in yourfelve^, that Chrift loves you. But what 1 defign, is only this5 Take Chrift's love-letters and Chrift's amiable picture in the gofpel> (and the new tellament is full of ihem); and believe, and love them, and him by them. Behold CbriJI crucijied, Gal. iii. i. ; behold him dying, and redeeming by his blood, and that in mere love lo the redeemed. Read his love-letters filled with gracious calls, offers, and promifes: and all thefe letters fealed with his blood, (lied in love. A bkiled exer-cife, that you would foon find the advantage of.

Advice 3. Then pray much for his manifefted love to you in particular. You are to give him glory in believing his love-letters and his beautiful pi(f>ure ia the gofpel, and in railing faith and love by thofe helps s But you may alfo beg his manifefting his love to you. See his proraife, John xiv.2 1,23. w^ords more precious than fine gold. He that hath my commandments^ and keepeth them^ he it is that loveth me : and he that lov-eth me, /hall he loved of my Father ; and I will lovg him, and will man'tfejl viyfelf to him. " I will love *< him, and make him know it.'' And when one of his difciples aiks, either in ignorance or wonder, Hozv this could be J verfe 22. our Lord anfwers, If a man love me, he will keep my words: and my Father ivdl love him^ and we will come (/. e. my Father and 1) unto him. and make our abode with him, ver. 23. Verf like his words in Rev. iii. 20. Behold, I /land at the doer and knock : If any man hear my voice, and open the door, I will come in to him, and/up with him^ and he with me. Thus he manifefts his love ; i John iv. 12, God dwelleth in us, and his love is perfected in iis» Ver. 15. Wbcfoeverjhall confefs that Jcfus is the Son sf God, God dwelleth in him, and he in God, Ver. 16. And we have known and believed the love that God hath to us ; (and fo muft we know and believe the love that his Son hath 10 us), God is love ^ and'he that Vol. IL O ^ d'lvel-

dwelltth in love^ divclkth in God, and God in him,

Ver. 17. Herein is our love made perfect. But how did

it begin, and how is it advanced f Ver. 19. We love

him, becaufe he fir (I loved us, Alas ! what are Chrif-

tians doiijg P and how poorly they do I Where is the

man who is fick of love for Chrilt I This blefTed dif-

eale (or foul's heal:b rather) is twofold ; either in

pining hunger for ihe manifelfation of his love, as

C.inr. V. o.; or in the overwhelniing fweetoefs of his

manifefled love, Cant. ii. 5. If you know nothing of

neither of thefe, your carcafes may be well, but your

fouls do not profper. I do not think that there ever

was a poor beli. ver, that did long breathe after Ciirift's

Icve, but he felt it. Moft people do not care for it:

and therefore they feek it not, and therefore they

find it not; and (ome of them may fay, (as they in

Afls xix. i. We have not jo much jr heard whether

there be any Holy GhoflJ, " We have not felt any

*' of the love of Chrift ; we know nothing of it, but

^' as it is fpoke of in the fcriptures, and as it is to

*' be enjoyed in heaven." But how it doth burn as

a hot fire in the heart. Cant. viii. 6, 7. even on earth,

alas! few {tt\.

Advice 4, When Cbrift hath manifefled his love, thvD light your torch of love at the warm beams of the Sun of iligbteoufnefr;. 1 mean, kindle your love to him at the iire of his love to you. No other fire will kindle true love to Chrift, but the fai'h and feeling of Chrifl's love to you. What mxade Paul fuch a fervent lover of Chrifl, but that he knew fo well how Chrirt loved him ? He loved, me, and give himfeiffor me. Gal. ii. 20. No wonder he faid, \t\\ xxi. 1:5. / am ready not to he bound only, but alfo tj die at Je^ ru/alem fc*r the name of the Lord Jefus, '' Crriii died ♦' at Jcrufalem for my redemption ; and lh.ili 1 not ** die there for his glory, if he call me?"

Advice 5. When you have kindled your love to Chrifl at bis love to you, then let it burn and fpend (but it cannot fpend, but grows by burning) in his

fervice.

Serm. VI. the Lorfs Prayer. lol

fervice, and to his praife. Ufe and aft iliat love in all holy worfliip, and in all gofpel-obedience. That is the befl: worfliip, and the moit acceptable obedience, that is performed from love to Chrift. f^.is love conftrained Ysiu]^ 2 Cor, v. 14. unto his excellent living to Chrift. That working and running that only the fpur of the law in mens conlcicnces ccnihauis fome unto, is of no account in the fight of Goi, Faith in Chrift raifeth love to Chrift ; and faith a^d love enlivens to all holy obedience, and fpiritual worfliip. Then the Chriftian reads and hears the word of Chrift, becaufe he loves to hear his vo^ce. He prays; for he loves to fpeak, and to pour out his heart to his beft friend. He fits down at the Lord's table, becaufe he loves to fee, and draw virtue from his llain Saviour, He hates evil, becaufe he loves the Lord, Pfalra xcvii. 10. He keeps Chrift's commandments, becaufe he loves the commander, John xiv. 15. Sirs, be aflured of this, that you are not yet got into the right road of Chriftianity; you are not yet in that path, wherein you can be hearty and fincere, and wherein you will be conftant, and never faint; until you gee once into the power of the love of Chrift. Then you will be fweetly carried on in all your viray, and in his ways. Then may the believer in, and lover oi Chrift, fay, " Let the Lord lead me whither he pleaieth ; I ^' am ft ill going to heaven, and am in the river of life, *« the love- of Chrift, that begun (if I may f^y (o) «* from eternity, and carries me through time, uu-" to the eternal enjoyment of the fame love in hea-«<^ven."

SERMON VII.

John xvii. 24,

Falhsr^ I ivUl that they alfo whom thou haft given mcy be 'with me where I am ; that they may behold my glory which thou haft given me : for thou lovsdft me before the foundation of the world*

MENS hearts are befl known by their prayer?. And by the fame way we may know Chrift's heart, Whofoever would know how deeply his heart is concerned in the faving of his people, let thera read and believe this prayer. And indeed, unlefs people do know how Chrift's heart ftatids aflefied to their fiiivation, their hearts will never (land well aff^dted tov;ards him, in their employing him for falvatioo. A clear and (Irong perfuafioo of Chrift's hearty concern in and about faving of finners, will make a poor fmner hearty in trufting him with his own falva-lion.

Of this I have been fpeaking from tliefe precious words. The manner of this prayer I have fpoke to. In the mauer of it i took up four things, i. The de-fcripiion of the party he prays for: They whom thou haft given me. 2. The blelTing he prays for to them : That they alfo may he with me where I am. On this part 1 obferved, i. That the peifed bitfs of believers fiands in their being with Chrift zuhere he is, 2. ChrijTs wi'l IS to have them poffefjed of this blifs. This latter dc(!lrine 1 did lad day open and confirm ; and began 10 apply it in one inftance, of the debt of love to Chfili that lies on all Chriftians.

I would now proceed to a more large application of both the dot^rinesj and that ia four exhortations.

Exhort.

Exhort, I. Is it not Chrlft's will to have all his people 'with him where he is ? Then we are called to admire this wonderful will of Chrift. This will hath its caufes and fprings, as you have heard. But theie are fo far from making it Jefs. that they indeed make it more wonderful. For helping you to admire this will of Chrill, 1 would give you a few things to confider.

1. Jefus Chrift knows himfelf beft. We hear thefe words of Z'^/w^ with Chrift: but little do we know what they contain and mean; becaufe we know fo little, who, and what Chrifi h. Bat Chrift knows himfelf fully and pcrfefliy ; and therefore he knew what a great blefTing he willed for his people, when he uttered this fuit to his Father. It is the wife con-ftituiion of God, that the knowledge of Chrid, and the enjoyment of Chrifi, and the knowledge of that enjoyment, are iafeparable. We alas! know little of Chrift, we enjoy little of him; and therefore know very little, what perfect enjoyment of him is. Bot Chrift knew himfeif perfe£>ly, and what blifs his company would be to his people. This is one thing that may make ns admire this will of Chrift. As if our Lord had faid, " My poor people know not fuU •' ly wherein their greateft blifs confifts; bat 1 know ** it well, and will to them."

2. Our Lord J.^fus knew beft where he was to be. I told you where Chrift was when he made this his will, even near the loweft ftep of his humbled ftate. He was juft going to the garden of agony, and from that to the death of the crofs. But he prays as if ia heaven already. And W'ell did be know whither he v/as going, and what a high and happy ftate himfeif v/as going to, unto which alfo he meant to bring his people ; as he commends it, and encourageth his dif-ciples from it, in John xiv. 2, 3. But we, when we pray for heaven, we pray in the dark. We pray for a bleffing, that we do iiot know, but in a very fmall part. See i Cor. ii. 9, 1 John iii. 2. If it were poffible that any believer, out of heaven, did fully

kac¥/

know what heaven is, that man would either be as in heaven, or would pray wonderfully for it. But well did Chrift know what heaven was; and therefore prays for it unto his people.

3. Chrift knew well where his people were ; in an evil world, ver. 11.; and what bad entertainment they had, and were to have in it. In love and pity to ihcm, .therefore he wills this blefled lodging for them in heaven.

4. Chrift knew well what their frame of heart and dcGres were. He knew what a heart he had put in them ; that nothing lefs than being with him where he was, could content, fatisfy, and make them happy. Would you know, when Chrift begins to do good to a poor firmer ? what is the firft thing Chrift doth to one he miuds to fave ? It is plainly this : He makes forh a ho'e in rhe man's heart, that nothing but C/^rift and heaven can fill. None but Chrift, nothing bui be'ng with him where he is, can fatisfy this man. Chrift's grace given, fpringeth up into e-verlajling life^ Jobn iv. 14". And he that created this fpiing, will neither divert nor ftop it. But as their hearts, by his grace, fpring up to heaven ; Chrift's heart, in this prayer, fprings up to that fame everlafting life for them.

Exhort, 2. Love this blefled wilier. Love Jefus Chrift, who wills to have all his people in heaven with himfelf; and love him for willing it. But fome will fay, '* 1 know not that Chriit wills this for me. *' If I did but know it, I would then love him.'' Anf, I. Though you do not know it, you doubt not, but he deferves thy higheft love. No darknefs as to your interefl: in Chrid:, can difTolve the obligation of duty to love Chiift, nor excufe thee from the fm of not loving him. 2. All the devils in hell, or out of hell, or in thy heart, cannot prove, that thou arc one that Chrift hath no mind to hav« with him, If any of them luggeft it, you have reafon to fay, they lye, and cannot poffibly prove it, I will fuppofe thy

ftaie

flate to be as bad as thou imagines; that thou hall no light, nor knowledge, nor ground to believe and hope that thou art in Chrift's will and prayer; yea, that thou haft many fears of the contrary, and appearance of grounds for them. Yet it is certain, that it is impoflible to prove, that Chrift hath no mind to fave thee. 3. Is it not fome confiderable encouragement to you, that it is certain that many jufl: fuch as you, are in this will of Cbrifl: ? This prayer was put up, and hath been oftentimes anfwered, for many juft fuch as you be. There is not fo great a difference betwixt men in their natural ftate, as many imagine. There is indeed fome difference in their outward converfation. Some wander ftrangely; and fome are, by education, and rellraining common grace, kept within tolerable bounds. But ftill as to the fubftance of an unrenewed ftate, all in it arc alike. They are fwine Jlill^ whether wafhedy or wallowing in ths mire^ 2 Pet. ii. 22. till Chritt's grace change them. 4. You that doubt that you are not in ChriiVs will for glory, can you blefs him, and love him, for willing falvaiion to (o many others ? It is a fad fuppo-fition, I own. And 1 think it finful for any to lay if down as to himfelf, that Chrifl hath no miod to fave him. Yet fad fuppofitions laid clofe to the heart and confcience, do fometimes produce and draw forth fome good thing that lay hid in the heart. Let me therefore argue with fuch. You fear, ^ or conclude, that Chrilt haih no mind to fave you, that he hath DO thoughts of love to you. Well. Though this thought be finful in all fuch that daily hear the voice of his love in the gofpel, 1 would lay to fuch, i. Is it not righteous with him ? Do you not own that you deferve not his love, and that you juflly deferve his hatred? Proud quarrelling with his juftice, is very unfuitable to a pleader for his mercy. 2. is not this fad cafe very afflifling to your fouls ? Alas! many have bitter complaints in their mouths, when there is liule (qq^q ia their hearts of that ihey complain of. Sure-

ly, there are ccmplaiuing hypocrites, as well as boafl-iog hypocrites. 3. Is there any inclination ia your fpirits to admire, love, and praife Jefus Chrid for fav-iiig fo many ? I am perfuaded, (and that wiih good warrant from Chrifl's gofpel), that perfon that admires Chrilt's grace in faving others, (hall never be lofl: hirafelf. Yea, there is fome heavenly fire ia x^^Y^fmoklngflaXy or wkk^ that tender-hearted Jefus wll not quench^ Ifa. xlii. 3.; nor will he let the many waters quench it, nor Jhall the floods drown, it^ Cant. Tiii. 7. although they be the floods of hell.

Exhort. 3, Search and try whether you are in this will ol Chrift. BlelTed be the Lord, that no man can know that he is not ia Chrift's will; yet any Ciiriftiaii may know that he is in it. It is a matter of the vaft-e(l concern, and calls for fuitable diligence, 2 Pet. i. 10. Chrift*s prayer, and Chrifl's blood, are of the fame extent; and both have an everlafting voice and virtue. This prayer of our Lord*s was put up in the fame night he was taken; and its force and virtue is fiill as great as when it was tirft uttered. So it is with the voice and virtue of his blood. It fpeaks to this day as precious things as when he (bed it. Alas! our prayers have but little virtue and force when they are firfl put up, and that little is quickly fpent; and were it not for our Advocate with the Fat her ^ i John ii. i» they would all come to nothing, and never be more heard of. But It is fir (O how far I) ctuerwife with Chrifl's prayers. They have infinite virtue when firft put up, and that virtue is of eternal duration. Here we have our Lord praying to have all his people with him where he is. His prayers were always heard : John xi. 41, 42. And Jefus lift up his eyes^ andfa'id^ Father^ I thank thee, that thou hafl heard me ; and I knew that thou hcardfl me always^ And furely he waS heard in his lad and main prayer \ for his own glory, :ind his people's hUffednefs, in this text. Chriit did all the Father's w .1, in working cut the redemption of the elc6t 5 and tue Father will

do

do all the Sou's will, in giving the bleilings bought to ihe redeemed. It is then of the higheft iraponaoce to us, to know'we are in this will of Chrift, that always is effe£led ; and in this prayer of his, that is, hath been, and will furely be anfvyered. And^ for your help in this inquiry about your intereft in CbriR's will and prayer, I would look into this blefr:fd chapter, and Chrift's prayer in it; and from it (how you fome marks of them Chrili: prays for; and let your confci-ences judge of your intereftin them.

Mark I. Of them Chrlfl: prays for, is in ver. 6. / have ?nanlfejQed thy name unto the men ivhich thou gav^ eft me out oj the zvorld. Would ye know if you be ia Chrifl's prayer and will ? Then fee if Chrift harh ma-nifefted to you the Father's name. It is his work, and his only ; Matih. xi. 27. Ail things are delivered unto me of my Father : and no man knoiveth ihe Son but the Father : neither knozveth any man the Father^ fave the Son^ and he to tuhomfoever the Son will reveal him. Now, what is the Father's name ? Many think they know it, to whom Chrift never revealed it. Ifyoii alk them, if they know Chrift's Father's name ? they have a ready anfwer, Is he not the firfl: perfon in the Trinity ? Is he not God the Father, the Almighty, the Maker and Ruler of heaven anu -earth? Ye?, But this is the name of God only, and that in general. The name of Chrift's Father, is that name and difcovery of God wherein he ftands related to the Son, and the Son to the Father, with the power and virtue of this name; as in ver. 26. of this chapter. And I have declared unto them thy name^ and will declare it: that the love wherewith thou hafl loved me^ may he in them^ and I in them. In comparing ver. 6. and ver. 26. I would remark two things, i. One is in Chrift's way of his exprefiing his work in revealing his Father's name to his people. In ver. 6. it is, / have manifefled; in ver. 26. it is, 1 have declared thy natne. But though there be fmall difference ia the Englifh, there is a confiderable one in the Greek ; Vol. II. P as

as any acquainted with the original do koow. I never looked on the infcriprion ou ChriiVs crofs, written by his enemies, in Hebrew, Greek, and Latin, as a warrant to preachers of Cbrifl's gofpel to (luff iheir fermons with Ihreds of thofe, or any frrange tongues; nor that criticifms on the words in the original languages are proper for the pulpit : and if rb.e preachers had as little pleafure in them, as the people have profit by them, they would be quickly laid alide. Bur fometimes the penury of the vulgar tongue doih not anfwer the fulnefs of the original ; and in that cafe it muft be fuppjied by farther explication ; as in thefe two verfes before, in ver, 6. and Ter. 26. In v^r. 6. our Lord tells the Father, that he had manifefhd his name to tliein ; in ver. 26. that he had declared his name to them. A{> the words rua in the EngTiiii, they feem to us to be much the lame ; but as in the Greek, there is a remarkable difl'erencc. In ver. 6. Chrift's manifefling the Fathers name to theniy refpccTts the clear and glorious difcoveries Chrift had made to them of the Father's name in and by Chrifl^s incarnation, woids, and works, la ver. 26. his de'-claring to them the Father"*s name^ refpe6ls the light and knowled'v«: of the Father's name, which Chrifl had wrought, and was farther to woik in them. The manifefling^ fpeaks the difcoveries of his Father's name that Chrift made to them ; the declaring ir, fpeaks lonh the iruit of the former in bis difciples. It is as if he had faid, ** 1 have made thy name known ** to them, I have made ihem know thy name ; and *' ihcy do know it;" as he faith, ver. 25. 2. Another remark 1 make in comparing ver. 6. and ver. 26. is this. That the fruits and elTc(fls are the fame in both. Wiiatevcr dilTerence there is in the words expreiTing ihis work of Chrift, the fruit produced thereby is the fame. In ver. 6. the fruit is faid to be in two. i. ^hey have kept thy word ; exprefiiog their faiih and ob( dience. 2. Noiv they ha-ve known that all thinjrs 'whatfocccr thou hajlgreen mt^ are ojthee^ ver. 7. " My

*' perfoa

« perfon, my callmg, my furniture, my words and « works, are all of ihee/' This they knew. And it feeras to relate to what they fay, chap. xyi. 29, 30. In ver. 26. the fruit of Chris's dechrtrig the Father s name to them, is faid to be, That the love wherewtth thou ban loved me, may be in them, and I in them. The Father's name is a fpecial difcovery ot the love of the Father unto his Son firft, and then through the Son unto periftiing finners. See if you have had any i\xxng of this. Chrift teacheih the Father s name, and the Father teacherh Chrift's name by his Splint when he draws men : John vi. 45. Every man that hath heard, and hath learned of the Father, cometh unto me. Mark 2. Is in ver. 8. (And it is a fad thing it people cannot find their own name in no part of this prayer) • And I have given unto them the words which thou Zaveflme. Search if Chrift hath given you any of his words. He hath the tongue of the learned f^ora the Father, Ifi. 1. 4. and ufeth it on all he favetb. We are faved by words; not by the words which men fpeak, but which Chrid fpeaks: John vi. 68. Lord, to whom fhall we go f Thou haft- the words of eternal Me, So here Chrift f^mh, " I have i)^^^^'^'^^^'^''^l « words of love,. and life, and power." Hath Chrilt at no time fpoke to your heart, fo as you have been made to fay, This is the voice cf my beloved ; as Cant. ii 8.? Men mud hear Chiift's voice, before they o-pen the door to him, Rev. iii. 20. His voice makes the dead to hear, and live, John v. 25, 26.

Mark 3. Of one in Chrilt's prayer, is in ver. 14. 16. Such are not of the world, as Chrift is not ot the world. They are in the zvorld, but not of it; as the apoftle diftinguiftieth, i John ii. 19- fpeakmg ot apoftates. They were for a while in the church, and with it; but never of it, as appeared by their apoftaly from it. Oar Lord was in the world, as never any man was. He was in the world, and the world^ was ?nade by him, and the world knew him not, John 1. lo. The woild knew neither its Maker, nor Saviour. His

P 2 people

people are in the world, but not of it. They have \ic\i\\tv the/pint of the world, i Cor. ii. 12. nor their heart on it, nor their treafure and portion in it, Matib. vi. 2t. There is fomething fown and planted in their hearts, that came from another world than this, and draws them to heaven as their home; and this world is but their paiTage and thoroup^h-fare unto it. Are your hearts on heaven, and oil this world ? Conclude you are in Chrid's prayer and v;iil.

Mark 4. Chrift prays for believers on him, ver. 20. Every one that can make out his faith in Chrift, may Jay claim to this prayer, (though he be but a weak believer), and to an inrerelt in it.

5. LaJJlyy I {hail give one mark in general from the whole prayer. Can you fay Amen to all of it ? Can you fet your feal and A nen of falih and love to all that Chrifl prays for here? a hearty Amen to all Chrifl: prays for his own glory, and the happinefs of his body the church P Do you daily defire with the heart the fame things that Chrifl: here prayed for, efpecjally as to this ver. 24. ? When you hear Chriii's defire of having his people with him where he is, doth your heart echo to it, " I would, O that 1 were *' with thee where thou art !" if it be fo, you have part and ponion in this good matter. If Chrift's will and thy will jump together for the fame blefling, then srt thou in Chrifi's prayer and will ; and there will be 2 performance of the Lord, when he fliall get all bis will on thee, and thou all thy defires from him.

Exhort^ 4. Believe on this blelTed wilier of filvati-on, and on ihis will. You are not calKd at firlf to believe your inif.rcfl iu Chrifl, and in his will ro fave you in particular : but you are, on the peril of your fouls, to triift this Saviour with your falvation ; and the rather, becaufe of his declared ability and goodwill to fave. Saving faith in Chrifl, is not a bare affent unto any propofition of truth concerning Chrift the Saviour ; for that is but an a^^ of the miind, and it is in devils and in many ungodly men: but it is an zCt

of

of the heart on the perfon of the Saviour, Men helkv^ with the heart unto rtghteoufnefs^ Horn. x. 9, \o. it is a truft on this divine perfon, as revealed to us by his names in the gofpel. So faith is called fo oft helie-ving on his namey John i. 12. i John iii. 23. There is one name of Chrift in Ifa. Ixiii i, I that fpeak in righteoufnejs, mighty tofave ; where we have a taking defcription of the obje(51: of faiih. All he fpeaks is true; and you may truft him, and take his word. And he can do all, any thing, every thing, in and about falvation, that a fmner can need to be done. He is mighty tofave. Never did a fianer perifli thro* Chrift's want of might to fave. Remember thefe two names of Chrift in all your employing of him about your falvation. The truth of his faviag word, and the might of his faving arm, ought never to be out of the eye of faith. How ftrong would faith grow in us if our faith did duly fix on both P

There is one fcriprure I would open a little to you

to this purpofe. It is a place well known, (O that it

were as well ufed!), in i Tim. i. 15, This is a faith'

ful faying, and worthy of all acceptation, that Jefus

Chrift came into the world to fave finners, of zvhom I am

chief . A text that ought to be in the memory and

heart of every Chriftian. There are three things ia

it that I would glance at, to fnow you what I drive

at in prelTing you 10 believe on this greac wilier of e-

ternal life co his people. Here you have three things.

I. The fum of the gofpel : Chrijl came itito the world

to fave finners. 2. Here is the commend^non of the

gofpel: It is a faithful fayivg^ and worthy cf all ac*

ceptation, 3. Here is the believer's application of the

gofpel : Of whom I am chief

I. We have a fum of the gofpel : ChrlJ} Jefus came into the world to fave firmers. In this fhort fum we have three things, i. His name who is the Saviour, Jefus Chrifi^ the Son of God, It looks rather like the devil's gofpel, than God's gofpel^ that hath not Chrift's name in it. 2. What this Saviour did t

He raTije into the world. Never did man come into the ^koT\C\ bii: Jcfus Chrifb. The fiin: man and woman Vvcre made i:i the world by their great Miker; and a'J their pofterity are born in the worlds as Chrifl calls ii^ John xvi. 21. Only Chriit came into the world* ^-:.nd this word comprehends, not only his incarnation, but ail the work he did in the world, and all ihe en-tertaiomcnt he met with from God and man, angels and dcvilj, when he was in the world. 3. His errand and bufmefs he came into the world for and u-poll: To fave finners, A flrange errand, and a hard Work I if there had been no fmners in the world, Chrifl had had nothing to do in the world. They therefore that deny themfelves to be Tinners, they do what ihcy can to turn Chrill: out of his ciHce of a Saviour. He came D(^t to condemn the world, for that was pad already, John iii. 17, 18.; neither did he co7ne to judge the worlds John xii, 47.; but to fave the world. For at his fecond coming he will judge the ivorldy A(51s xvih 31. There was never a finlefs man in the w^orld, but the firft and fecond Adam. The firft-vvas fuch for a litde time, and by his fall made all the world finners. The fecond man^ the Lord from hea-'vcn^ (as I Cor. xv. 47.), was always Iblefs; and by the facrifce of himfelf^ put away fin ^ Heb. ix. 26. and faved fmncrf. How frequently did he alTerr, and prove it by word and deed, that this was his errand into, and his bufmefs in the world ? How frequently did his enemies, the fcribes and Pharifees, (lumble at hisperfon, doflrine, and kindnefs to finners; and that becaufe they neither knew him, nor his errand into the world ? If he was gracious to fiiiners, they call him iH friend of puUicans and finners, Matth. xi. 19. ; if" he torgave a fmner, as Maiih. ix. 2. they fay, he blaffhemeth. When the great fmner approacheth him vith faith and love, Luke vii. 39. even his hoft, that was no open enemy, (fince he invited Chrifl to his houfe and table), yet he J pake within hinfelf fuyingy ^bis many if he were a prophety woiild know ivhoy and

what

what manner of woman this is that ioucheth him : for fie ts a firmer. And belike he ihoughr/if Chiiil had known it, he would cot hsve fullered her to do fo. Poor maQ ! he doubted ChrilVs being a Prophet; but he had no thought of Chrid's being God's great High Prieft. Brethren, Chrift is not changed from what he was when he was in this world, now he is in heaven. He hath the fame kind heart to fmners, and the fauie bufme s with them, to fuve them. And the v;orld is not changed from what it v/as when he was in it. Chiift's aas of grace to fmners, from the Father's right hand, are as much mahgned by fuch as are ignorant of him, and enemies to him, this day, as what of this fort he did on earth, (when he wa^ m their ftreets, fields, and houfes), was mai'gned and reproached by the fcribes and Pharifees. Men change in every age; but the feed of the ferpenr, the children of the devil, and the fpirit of unbelief, never changes. And all that hath been, is, or (liali be, la the world, of this enmity to Chrift's grace to fmners, flows from mens grofs ignorance of Chriil's main bu-finefs in the world.

Now, this was Chriil's errand into the world, to fave finners. Bat how doth he fave them ? Some fay, by ihewing them the way of falvation, and by his dodrine, and by his example. The devil faid this of Paul and Silas, iVfts xvi. 1 7. '^hefe men are thsfervants of the moji high God, which fljew unto us the way of falvation. But who can think, that God fent his own Son, and that the Son came into the world, to do no more, than a prophet, an apofile, or an ordinary gofpei-minifler, do:h, or can do ? Some will tell you, that Chrift faves anners,by teaching and helping thera to fave themfelves. What a grofs perverting of the gofpel is this I How plain is it, that Chrift came not to help us to fave ourfeives, but to fave us by him-felf P He alone did all the work^ and he alone was able to do it. And the glory of laving is fo rich a jewel in Chrift's crown, that no man, without pride '^ and

and blafphemy, can cder to wear it. To be the Sa-"vionr of finners, is Chrifl's property ; and no creature in heaven or earth, can (hare m it. The holy angels are humble adorers of this name, and all the redeenfied of the Lord arc the happy partakers of the virtue of this name of ChriiT, llev. v. 9,---14. The Papifts will tell you, that Chrift faveth finners indeed by his death ; but that all the application of the virtue of his death he hath left with the church; that he left Peter to be the head of the church ; and that Peter left his power with his fuccelTors, the bifhops of Rome. And, by ihofe delullons, Antichrifl: hath ufurped Chrift's throne of falvation, and hath deceived the world, and damned it; and, inftead of faving finners, hath been dejlroying the faints of the mofl high Gcd. Nothitjg but the wrath of God on defpifers of Chrid and bis gofpel, would have brought in, and kept up fo loEg this abomination of defolation, 2 Theff. ii. 10, 12, 12. Rev. xiii. 8. and xvii. 8. But what faith Chrill, and the apoflles, about Chrift's faving finners ? How plain is it, that he, and he alone, and by him-felf, doth all ?

2, We have the commendation of this gofpel: This is a faithful faying^ and worthy of all acceptation. I, The gofpel is d, faying, a report^ Ifa. liii. i. Rom. X. 16. But it is a tejlijuony oj God, 1 Cor. ii. i.; a record of God, i John v. ! o, i f. Faith comes by hear^ ingoi it, Rom. x. 17. t and is built on this divine faying. 2. It is -^faithfulfaying ; becaufe it is the rC' cord that God giveth of his Sen, i John v. 10. ; and it is given by him that cannot lye, Heb. vi. 18. Tit. i. 2. 3. This faithful faying is worthy of all acceptation. And this extends to all perfons j all aad every finner ihould accept it : and alfo to the acceptation itfelf; it is worthy of all manner of acceptation ; of all fort?, degrees, and meafures of acceptation. No man is excepted, and no fort of acceptation is excluded. No man can exceed in his accepting of this faying. So that the apoftle commends the gofpel by two things,

that

that commend any faying of God or man. i. It I5 true ; and any roan may trud ir. 2. It is good ; and every man fhould accept it,

3. We have the application of the gofpel: Ofwhrn lam chief. You and I make no doubt but that Paul was, when he wrote this, one of the greateft belie-rers in Chrifl that ever was; and that from that faiih he was one of the holieft men on earth ; and that from both he was one of the humbleH: faints; (as flrong faith, and true holinefs, never fails of producing this efFe£^): and therefore he faith, Of whom I am chief. He had faid juft before in verfe 14. Ths grace of our Lord Jefus Chrifl was exceeding abundant^ with faith and love, which is in'Chrip J^fiis, Yet for all this grace he counts himfelf the chief of fin-,ners. Why doth he fay fo ? Surely, becaufe he thought fo. But why did he think fo? I may fay, Paul would never forget his own name, chief Jlnner, though he was not a condemned, but a pardoned Tinner. But wherein lieth the force of this way of his applying the gofpel to himfelf thus I The faying is general, Chrift came into the world to fave jinfiers. How could be fay, Of whom I am chief f Did Chriit come into the world to fave. al! finners ? No : Joha ix. 39. And Jefus faid^ For judgment (or difcriininci" tiori) I am come into this world: that they which fee noty might fee ; and that they which fee, (that think they fee)j might be made blind. Like what Simeom faid of Chrifl^ in Luke ii. 3^. Behold, this child is ft for the fail and rifing again of many in Ifrael; and I Peter ii. 7, 8. Are all finners alike P No. Weil • did Paul know it, who judged himfelf to be the great-eft of finners. But Paul applies it to himfelf warranr-ably thus, as any other (inner may. " Becaufe Chriii's *^ bufmefs in the world is to fave finners, ttiough I be *' the chief of finners, I am but a finner ; and greater *< or fmaller finners are all one to Chrift ; his errand " is for both forts, and his faving fkill is for both « forts. Ail diieafcs are alike to Cbrifl's art. All. VcL,IL % «cf

** of them are defperate, and incurable to any, but " Chrilt ; and all alike curable by him." Would you know, then, by the example of this great fmner, by the praflice of this great believer, and by the teaching of this great apoiile Paul, (whofe heart and pea was guided by the Holy (Thoft), what faith in Jefus Chrilt is, and in what manner you fliould act it ? Then do four things.

I. 'lake God's holy and righteous law, and read ir, and think on it with tairh and fear, and fign it. Study it in a clear light; and bring it "r^ your confcience, and your confcience unto ir. When God's law, with is fpiritual light and power, and your confcience meet together, it will fare with you as it .did with Paul, Km. vii. 8, 9. Without the law Jin was dead. For I was alive without the law once^ (and then he was dead in fin) : but when the commandment came^ fin revived, and 1 died. How could Paul be without the law, who was fo zealous a Pharifee ? 1 may fay, he was indeed bufy with the law, but the law was not bufy with him. Ht fought righteoufnefs and life by the law; and little dreamed, that fin and death would come u-pou him, when the law came to him. Now, when you and the law meet thus, feal to the law and fub-fcribe your name, •*''l am the chief tranfgreflor ol" this *• law;'' as Paul doth i^ Horn. vii. 12, 14 Wherefore the law is holy^ and the commandment holy, and jufi^ and good. For we know that the law is jpnitual: but I am carnal^ fold under fin. The tniiy convinced [inner thinks we!l oF God^s law, whil« he thinks word of hi'nfelf. Vic fpeiketh not evil of the law, norjudg-eth the law^ James i» 11. when he judgeth and condemns hiiv.felf. One of thefe is in the hean of every finner ; He either condemns God's law for i(g llricl-nefs, (as the wicked fervant did his lord and maier, Matth. XXV. 24.); or he condemns himfelf for his (ia-ful breaking of it. And if a finner's convi^lion be not found and thorough, then the poor finner's heart is divided ; and his fraa^e is made up of relleding, partly

oa

on the ftriftnefs and righteoufnefs of God's law, and partly on ibme of his own breaches of it. But fuch a man is far from fealing the law with Paul's oanic, the chief ofjinners, Way, he can name and call iTKUiy others, greater (inners than himfelf, as the Pharifee did, Luke xviii. 11.: not like the publican, *t^r r^» who, in his plea for mercy, calls himfelf, me the Jin-Tier, (fo it (hould be read); ** me the great, the fui«' •' gular (inner j" the fame word, another Pharifee called the forgiven believer by, Luke vii. 39. If there . be therefore any allowed grudge againfl God's law, and a readineis to judge other finners greater finners than yourfelves, you are not like to write after Paul's copy-

t. Next, turn to the other (i^t of the Bible, the gofpcl ; and fign the. fame name, chief of finners^ to it alfo : Chrift came into the world to fave finners. The greater the ficaer be, the greater is his need of a Saviour; and the faving of the chief of fmners, brings the chief honour and glory to the Saviour. Therefore doth Paul both feal to the truth of the gofpel-faying, and to its being worthy of all acceptation : he believes it, and welcomes it, as chief of finners. And fo mud you, if you believe to the faving of the foul. Tho' there be greater and fmaller fius and finners ; yet no man ever did, or can believe, as a little fmner. Leafl^ and lefs than the leafl of all faints^ we find in a great faint's mouth, Eph. iii. 8. But never did any true faint either think or call himfelf a little finner. For as no man that feeth fin truly, can call any fin fmall or little; fo DO man that feeth himfelf to be a iinner really, can count himfelf a fmall or little fmner. Nor can it ever be, till there be a little law to break, a little God to offend, a little guilt to contra(5l, and a little wrath to incur. All which are impoiTible to be, blafphemy to wifti, and madnefs to exped:.

3, Would ye put forth and a£^ faith on Jefus Chrift? Come to Jefus Chrlft on the fame errand he came Into the world fore He came into the wcrld to fave fm-

2 Qers;

re.rs; come to Chrifl to be faved by h-ira. This is believing. Chrifl: came into the world, to get glory to his grace in faving Tinners; and the believer conties to Chrift, to give Chrill" employment in his calling of I'aviag, and to get the benefit of his calling. A fin-rer's giving of Chrill employment in his office of facing is proper believing. The phyfician came for the iiclc, to heal them ; and the fick feek to the phyfician, that he may heal them, Match, ix. 12, 13. The great and good Shepherd of the Jheep (as he is called, John X. II. and Heb. xiii. 20.) came to feek andtofave that •which zvas lof}^ Luke xix, 10. When he hath found ihem, and caught them in the arms of his love, and iayeih them oa the Ihculders of his care and (Irength, as in Luke xv. 4, 5.; then they by faith, bleat, as it "^'ere, aft'^r his care and prote(rtion, till he bring thern fafe into the bleffed fold m heaven, John x. 16. You may hear the bleffed bleating of one of Chrift's flock, Pfalm cxix. 176. / have gone a fir ay like a lofl fheep^ (iS all his flock have done, Ifa. liii. 6.), fetk thy fer-vant. And furely, when the fliepherd feeks the flray fheep, end the ftray flieep feeks ihe fhepherd, they will quickly meet. If.Chrill come into the world to fcivs iinners, and if flnners come to him, to be faved by him, he will fave them, and they fhall be faved by him.

4. haflly^ When you have given employment to Chrift in his ofiice of faving, leave it to him, and truft it wiih him. Are we commanded to cafl our burden upon the Lord^ Pfalm Iv. 22. ? to cafl all our care vpon him^ i Fcter v. 7. ? May we not, mufl we not capL our main care upon him ? And is not the keepin-r of cur fouh our main care, 1 Peter iv. 19.? If we ca(t this care on Chrifl, mull not we truft him quietly with it? It is a great, but common fault with many Chrifli-ans; ihey fay ihey cafl their care upon him, when yet, through unbelief, the)', keep the burden flill on them-fclves. Kcmerubcr, that on thy caftiog thy burden

on

on the Lord by faith, if he take it not quite oiFthce, he will either take oiFthe weight of thy burden, or he will make it as wings to thee in thy journey to heaven. How many can fcal to this in their experience ? Had tliou with thy heart committed thy greated care of thy falvation to Jefus Chrilt ? Then fay in* thy heart, " My main care is over; I have pat it in a good, " ftrong, and fure hand." See how Naomi faith to Ruth, chap. iji. i8. Sit down my d^iughtery until thou knew how the matter will fall: for the man will not be inrefl^ until he hath finijhed the thing this day. So fay I, Sit down quietly, and with confidence: leave the care of thy falvation on Chrift, for that is his province ; and fet about the work of thy falvation, for that is thine, wherein alfo he will help thee, Phil. ii. 12, 13. When you are once come to Chrid, all your remaining duty is to abide in him, and bring forth fruit, John xv. 4, 5. But it is indeed a large one.

But, alas! for as plain as the call of faith is in the gofpel, there are two thoughts in mens hearts that defeat all, and fend thoufands of gofpel-hearers unto hell. I. Some do not, will not believe, that they are fmners. Who think fo ? may ye fay. I anfwer. All the fecure world do think fo. They may fay, that they are fmners, as all are ; and it may be fome profane lips may fwear it, as in that idle affeveration, Js I am afmner. Bur do they know what it is to be a fmner ; what dreadful vilenefs is in a fianer ; what a lothfome creature every fmner is in God's fiHu ; and what wrath hani^s over their heads, which will furely fall on them, unlefs mercy prevent it ? Do men believe this as to themfelves in particular ? No, furely ; as is undeniable by their backwardnefs to fearch their hearts and ways, their enmity againft the fearching light of God's word, and by their rebelling againft a-ny glances of light that force in themfelves upon their conscience. They believe cot that they are loft, undone

done Tinners: and they cannot endure to be perfuaded of io plain and damnable a condition. They will not own rhemfelves to be fick, though a fovereigQ phyli-cian is at hand.

2 Even thefe, when awakened, or others to whom their being Tinners is difcovered with divine light and power, cannot be perfuaded, that Chrifl hath any buTinefs with them, or that they fhould make application to him. Mod of awakened (inners fay and think, much as the devils did, Mark v. 7. What have I to do with thee^ Jefus^ thou Son of the mojl high God? I adjure thee by God^ that thsu torment me not, I may fay, that the devil hath better caufe and leTs Tin in faying fo, than an awakened Tinner: for Jefus Chrifl came into the world to Tdve Tinners; but he came al-fo to deflroy the works of the devily 1 John iii. 8. To awaken a feciire Tinner's confcience, and to Tpeak peace to an awakened conTcience, are proper and mighty works o' God.

1 would copciude at this time, with a few exhortations 10 forae dunes of believers, from this doflrine of Chrift's willing of eternal life to all his people.

I. Mourn moderately for the death and departure of believers out of this world. They are well where they are, and far better than they were when here, Phil. i. 23. ; and we (hall quickly meet again, in a far belter world than this. This lad is the apoftle's argument to the fame duty, i ThefT. iv. 13, 14. Yea, this Chrifl: himfclf ufeth in comforting his difciples, in their forrow for his own death, John xiv. 2.3. And furely Chrift's death v/as a more trying providence to his difciples, than ever any, or many, or all Chriili-ans death, can be to us. If the glorified fpirits of faints above did hear and know the mournings of their friends whom they have left behind ; would they not fay, as Chrift going to die faid, Weep not for uSy but for yourfehes, and for your children f Luke xxiii. 28. (Chrift had ilill a kind heart to children, and expref-

fed

fed it when going to the crofs). They would fay, *' Fools, do ye mourn for us, who are got beyond *« mourning P You will never be well, till you be with " us. You are but mourning over the rotten rags of ** mortality, that we have call off. You are but mourn-*^ ing over our tent, while we are in the King's palace. *' We could not be in both at once. Judge which is " bcft. You are mourning over our grave when it ** is empty, as they did over the empty grave and ** grave-cloaths of our Lord, when he was rifen, and *' alive for evermore," John xx. 5, 6, 7. and Match, xxviii.

2. Pray moderately and modeftly for the lives of believers. We (hould pray for their lives; we ihould thankfully own the Lord's mercy to them and us, when he anfvvers our prayers, as Phil. ii. 27.: but yet we muft pray with deep fubmiffion. It may be that Chrift in heaven is defiring at that time to have them v/ith him where he is, when we on earth are praying, that they may be kept with us where we are*

3. Learn to look Cbriftian-like on your own death. Learn both to kifs death as a friend, and to defy it as an enemy, i Cor. xv, ^^, 56, 57.; and to triumph over it, as conquered and deftroyed by Chrift, Heb. ii. 14. and aboiiftied by Chrift, 2 Tim. i, 10. You all know you muft die. It is a more common than godly word with many. As fixre as deaths I would not have men talk much, when they think little, of death. - Nor ought any think of dying, and going hence, without thinking whither they are going. But for believers, you know that death is that dark trance that you muft pafs ^rough, in order to the fulfilling this prayer of Chrift. You muft ceafe to be where you are, before you can be with him where he is. This w^orld, and your condition in it, muft be mean and k)W in your eyes; and Chrift's world, and that condition in which you ftiall be, when in it, muft be high to your faith, ere you can look on goiig hence, without amazement. Therefore climb by iaith, as

to

to the top of Pifgah, and take a large view of this good land of glory ; as the type of it, Canaan, was, at God's command, beheld by Abraham, Gen. xiii.

14, 17. though he was but a pilgrim in it, and

did not poiTefs it, bat in his feed ; and as it was beheld by Mofes, Dent. iii. 27. xxxii. 52. and xxxiv, I,— 4.; though the fight of it was all, and pofTeflica was denied him. But it is not fo wiih us, as to the true Canaan. All that behold it.by faith, ihall pof-fefs it; and this makes the beholding of it to be the more fweet to us.

I have commended this fcripture to. you, in i Tim. i. 15. fpecially to help and dire£l you in the work of faith. That which we (hould daily a«5t, and that which we live by; that we (hould daily hear of, aud that without wearying. As Chrilt ha«h no other bu-fmefs in the world, but to fave finners; fo finnerj {hould have no other bufioefs with Chrift, but to believe on him. Remember and believe this truth, There is no thing a man can do with Chrifl, there is nothing a man can do for Chrift, that can either pleafc Chrift, or profit the man, except he firft truft Chrift for falvatioQ. The faith and truft of the heart on him for falvacion, is the main fervice, and the fiift, he craveth. If a man (hall pretend to worfhip, to o-bey and ferve, yea to love Chrift, and fuffer for him; yet if he do not truft Chrift by faith, all is a provocation to Chrift, and all is unprofitable to the man* Believe this, you can do nothing that will pleafe him, or fave you, but truft in him. And if this faith were more diligently a<fted, all the blelTed fruit of peace within, and fan£tlfication, and holy walkiog, and patience in tribulation, wouj^ exceedingly abound ia you, 2 Their, i. $, 4.

SERMON ^

SERMON VIII.

John xvii. 24.

Father^ I will that they alfo whom thou hafl given mcy be With me where I am ; that they may beheld 711 y glory which thou hafl given me: for thou lovedjl nn before the foundation cf the world•

I Have fpoke ro the firfl: two things in the matter of Chrift's prayer in this verfe* i. His naming of the perfons he prayed for : Thofe which thou haft given 7ne. 2. His name of the biefTing he prays for to ihem: That they may alfo be with me where 1 anu Chrift would not be in heaven alone ; he cannot be v/ithout his ranfomed ones. He had fent many to heaven by his grace, before he came into the world, A£is xy. II. He hath been fliii drawing muhitudes cf them, fmce he went back to heaven, John xii. 32, -And he will fbortly return again from heaven, to gather them all and every one, in foul and body, a-nd carry them all home to his Father's houfe, John .hiv, 2.3,

It follows to fpeak of the third thing in the matter of this prayer. And that is, The end for which Cbrifl defires this b I effing for thofe perfons. It is, That they may behold ray glory zvhich thou hafl given me. Deep words! and deeper matter! Wrat is rendered., viy ghry^ is in the original, the glory that is 7nine, wiih a Ipecial emphafis. This being the main and d^epef^ thing in ihefe words, I muft icfift the more upon it. There are three eiiprelTions in this prayer of Chrid/s glory, i. In ven 5. The glory I had wiih thtfe before the xvotld was. This ijc prayeth for. This glory chat the Soa had from eieniity wiih ibe Fa-Vox./IL , ii thers

ther, was that glory which he Jiad as the eternal, natural, and elTeniial Son of God, which far paiTeth created underftanding But now this Son of God had taken on man's nature, and in that nature had done his work of redemption, and fulfilled his Father's will and commifTion to him : (for our Lord fpeaks as if he had done all, when it was fo near fini(hing): now, I fjy, when he is going again out of the world to his Father, as John xvi. 28. he prays, that he, as man, and fuccefsful Mediator, may be admitted to, and poiTtiTed of that glory, which he, as the Son of God, from eternivV poffeiTed with the Father ; and which was not interrupted, but vailed only, in and by his humbled (late on earth. But this is too deep for us; but well underftood by him that prayed for ir, and who hath been long polTelTed of it.

2. In ver, 22. We have another exprellion of Chrift's glory : And the glory which thou gavefl me,

1 have given them. This is another glory than the former. This was given to him by the Father, and given to his people by the Son. It was given to him, that it might be given to others by him; as his receiving gifts for 7neny Pfal. Ixviii. 18. is called \\\sgiving gifts to men, Eph. iv. 8. He received, that he might give. And great is Chrift's glory, both in the fulnefs he received, and in his giving, and our receiving out of his fulnefs. AWfulne/s dwelleth in hiniy CoJ. i. 19.; and all the receivings of his people are out of that fulnefsy John i. 16.

3. In our text we have the third cxprefTion of Chrifl'ii glory. And it is fpoke of in three' words. 1. It is my glory ; '* mine fpecially and properly.**

2 \t h ?ny glory which thou hail given me, 3. It is A glory to be beheld by his "people. And this is what 1 would fpeak unto.

This prayer of ChriH, that his people may behold his glo^y, doth refpc6t ijiree things j which I would firil dilpatch.

z. It

1. It refpefrs Chrid's glory ia itfelf. It wants (if I might fay fo) 10 be difplayed and feen. This Suk cf Righteoufnejs (as he is called Mai. iv. 2.) wants a dark world to (hine upon, and would have eyes to look to his glorious light. He calls men to behold him: Ifa. lx?i. I, 2. IJ aid^ Behold nie^ behold me^ unto a nation that was not called by my name. He at lad will be glorified in his faints^ and admired in all them that believe ; and be cometh in his glory for that end, 2 Theff. i. 10. And all he doth in and for his people, is, ver. 12. That the name of our Lord Jefus Chrijl may be glorified in you^ and ye in him^ ac* cording to the grace of our Gcd^ and the Lord Jefus Chrifl, Wnai a vali difference is there betwixt the glory that Chrift gives us, and the glory he gets from us! We have nothing to give ; or if we had, and gave, we can add nothing 10 his, glory; but he not only gives to us, and adds to us, but he \% all in all to us, Col. iii. II. Yet fo gracious is he, that if you put a perifhing foul inro his hand to fave, if you bring your vile fores to him to be healed, therein he will be glorified. Chrilt is honoured in his calling fpecially,

2. This word refpeils his people and their happi-nefs, ISlot only is Chriil glorified in his people's beholding of his glory, but m this beholding of it they are made happy. There was never a believer that ever had fo large a faith, or a heart fo enlarged and inflamed with love, as to be able fully to take up whac warm love, and what a high and great deiign was in our Lord's heart in putuog up this petition for them. Believers on Jefus Chrift, make no doubt but that he means v/ell tor you. Great things are deiigned by him for you, and more than you can imagine, in this prayer for you, that you may behold his glory when you are with him where he is,

3. This word refoei^s the eternal work and employment of bis people, w^hen they are with hiai where he is. If any aJk, "What fiiall they do .'* hov9'

K 2 fliall

fhail they be employed through the ages of eternity ? Chriil anfv/ers it here, Ihey Jhall behold my glory; v.'ork that ihey (hall never come to an end of ; work they fh'ill never weary in ; and work that rhey (iiall have as little mind to weary of, as they (hall have caufe cr reafon to be weary in : for every view of hi^s glory will dart ia fredi blifs unto the beholders cf it.

There are two things to be difcourfed on from this part of the text, i. What is the glory of Chrift given to him to be beheld in heaven ? 2. What is the beholding of this glory by his people in heaven I

I fnall not enter on any of them this day ; but ^7ou!d prepare your hearts to think of them. Thefe two queftions, What ChnjVs glory is? and, What the vebolding of it in heaven is f are neither of them to be fully anfwered in this life. Ciirid's glory would be but a fmcill glory, if either the heart of man could conceive it fully, or the tongue of man could exprefs it till. If the glory that Chrift hath prepared for his people be fuch as i Cor. ii. 9. how much more mud Chrifl's own glory be ? There was a man as able to tell as cvet any was; and that was Paul. lie had been long exerciled in the ftudy of Chrid", and in preaching of him : yet he, when an old man, and in bonds for Chriil, Epb. vi. 20. fpeaks thus, Eph. iii. 8. Unto me, zvho a?n le/f than the leajl of all faints^ is this grace given^ that I fhould preach among the Gentiles the unfearchable riches cf Chnft, And lurely the riches of Chrift are both thofe riches of grace and glory that he is poffeiTed of, and the riches that he cnricheth his people with here and in heaven. Is not this a ftrange text ? and is it not a ftrange preaching that is made on an unfearcbable theme .'' Yet for all he knew, and for ail he taught, Chrilt's riches were flill unfearcbable even to Paul ; though it is ju/t to think, that he did dive deeper in them than any man ftncc. Chrid's riches, in Paul's eyes, were like a valt heap of gold, that no mau could count; or like

the

the vafl ocean, whofe drops none can meafure o" tell: and Paul did preach them me better thai he faw them to be onfearchable. But if this man (hould be caoght up to heaven, and come again 10 the earth, would be not be able to tell ftrange things then P So it was with Paul, 2 Corinth, xii. 1,-7. But what faith he of it? verfe 4, He heardunfpeak-able wordsy which it is ?2ct /awful for a man to utter. Any Chriiiian may fafely think, that though there be a vail call on thefe 'uiftons and reveiations of ths Lord to Paul, as he calls them, verfe i. yet the raain thing revealed, was the glory of Chrift. But it was revealed in fuch a light, as was not fit to Ihinc en earth ; and therefore the apoQle faith no more of ic, but only teils us what he felt after it; both his great danger, and his (harp cure, ver. 7, 8, 9.

Bat though Chriii's glory in heaven, and the beholding of it, be things within the vail, and cannot be fully known by us till we be there j yet we muft not lay afide ail thoughts and inqairies about them while we are here. There are means and ways that God hath appointed, that W'e (hculd ufe for knowing them. By his bleffing fome knowledge of them is got: and this knowledge is neceiTary to all, and of great advantage to them that attain it.

I would therefore give you a few things more remotely about this great fubject.

I. There is a difcovery made to us in the word of the glory of Chrift. And there only are we 10 Itudy it. It is the glory of the vvritten word of God, that the glory of Chrift is revealed in it, and to us only in and by it. We mufl: not fludy to know Chrift, we mud not fearch into his giory, but in that light. There are three ways that fome ufe, that are vain and unprofitable. I, One is, by the v/orks of God's creation and providence, Pfalm xix. 1,-7. Thefe do diA cover plainly the being of God, and his eternal power and godhead^ Rom. i. 20. and declare his wifdom and goodnels. But nothing of Chilli's glory is, or can ba

learned

learned in and by the old creation. Such as talk of a gofpel preached to the heathen by fun, moon, and flars, give them an office their Creator never made them for, or pat them in. And iF they that teach fuch do<ftrme, pretend to be Chriftians, furely ihey muft have both a lovir and a falle fcherae of the glorious go/pel of the bujjed God, as it is called, i Tim. i. II. 2. Another vi^ay is, by mens wifdom. That noble power in man is quite dark, and dull, and blind, about Chrill: and bis glory. It can do fomewhat in its own fpLere and orb ; it can fearch into the earth and mount up to heaven, and can contempJate God's glorious works. But it can never find out Jelus Chrifl: nor iee h's glory: i Cor. i. 20, 21. Hath not God made fooltfh the zvifdoni of this world? for after that, in the n'fJom of God, the world by w'lfdom knew not Godj (that is, favmgly), it pleafed God by the foolifhnefs of preaching to fqve them that believe. The gofpel is the hidden wifdom of God in a my fiery, i Cor. ii. 7 ; and cl]e fubftance of it, Chrift, is the main and great-eft part of this my fiery, t Tim. iii. 16. Boih thefe are weak, vain means to know Chrift by. 3. There is another way, that is not only unprcfiiable, but wicked ; and that is the way of Idolatry. And the whole of Popery i^of this fort. They ufe many crafty devices to difcover Chrift's glory to the blind people. Ttiey have pi^lures of Chrift, as on the breafts, as on the crofs, as in glory in heaven. But inftead of making Chrift^'s glory known to men, they, by thefe curfed devices, darken his glory, difgrace the Lord Chrift, cruetfy him afrefJj^ and put him to an open fhame.

The word of God then is the only light in which Chiift's glory ihineih ; and in this only light muft we inquire in!o it. In other matters, there are many truths and things that are demonftrable by nature's light, as well as they are affened iu the word of God, But about Chrift and his glory, nature's I'ght, God's works oi creation, and man's natural wifdom, can give

no

no help ; and therefore we fhould not call in their aiTiilance. Ic is only God'-; word that can help in this great inquiry, and it we fliould ufe.

2. The only eye wherewith Chrift and his glory can be feen, is the eye of faith. The only meotal eye by which the fpiritual glory of Chrifl: can only be feen, is faith. Fait/j is fometinies oppofed xo ftght^ zs fight is taken for full f'njoymenr, 2 Cor. v. 7.; and faith is fometimes exprefT^d hy fight^ 2i% faith is a real apprehending of its objcd; as Heb. xi. i, i^, 27, 2 Cor. iii. 18. and iv. 18. and in innumerable places, both in the old and new teftament. And this eye is limply needful, even where the light of God's word iiiineth mod. The Jews had the old teftament; and yet knew not Chrifl, and faw no glory in him, as was foretold of them, Ifa. liii. 2, 3. They faw him, and yet believed not, but hated him. So it is with all men to whom the gofpel cometh, until faith be given. No eye but that of faith, can fee and take up Chrift and his glory ; for two caufes. i. Chrift and his glory is out of our fight now. And, 2. It is always beyond the reach of any power in us, but faith given by God. Chrift's glory did once pafs before mens eyes; but none faw it but believers, John i. 14. and I John i. I, 2. Could any thing but faith take up Chrift's glory^ as of the only begotten of the Father^ full of grace and truth f. Could any but a believer fee him, and cali him eternal Itfe^ when he was made of no reputation ? At the laft day Chrift and his glory will make a great appearance,- when he comes in his glory, and fit T on the throne of his glory ^ Matt. xxv. 3 f. But at that day (though all the nations be gathered together) there will be no faith, neither on his right nor left hand. What a ftrange word is this? and what a ftrange day will that be ? All the favcd will have no faith, nor have wny n^ed of it, nor ufc of it. Sight and love puts an end to tneir faith. And all the damned fliall be no more unbelievers; for fighc and fear of Chrift's glory will eternally remove their unbelief:

belief: Rev. i. 7. Behold, be cometh with clouds ; and every eye jh all fee him^ and they alfo that pierced him : and all kindreds of the earth jh all wail becaufe of him ; even foy Amen. Bat from Chrifl's going to heaven, till his return to juc^ge the world, fairh is the on-ly eye that can favingly take np Chrifl and his glory.

3. This eye of faith is only of Chrift's giving. No man is born with it; it grow? up in no man by nature; no means, nor roinifterj nor any creature, can give it. It is only Chrifl's gift j it is by his Spirit, Eph. i. 17, 18.; it is the fruit of his eyefalve^ Rev. iii. 18. All men are darknef-, till made tight in the Lord^ Eph. V. 8, There are two things aiwnys dov.Q by Chrift together, when he works faiih. i. He matjifefls and reveals himfelf, and, 2. Gives an eye to fee him and his glory. No man can fee Chrift by his own power, nor can he fee Chriit againfl Chrifl's will: If he hide hhrfelf who then can behold him ! Job xxxiv. 29. If the fun (bine, and the man have eyes, and them opened, he doth and mufl fee, and never until then.

^j. This eye of faith that Chrifl giveth, is of great advantage and ufe to them that receive it; as i John V. 20. And we know that the Son of God is come, (how do you know it P), and hath given us an underjianding that we may know him that he is true; (that under-ilanding, and the knowing of Chrift, is faith) : and we are in him that is true, even in his don Jefus Chrift, This is the true God, and eternal Ifs. I would name fome advantages that attend the gift of faith, to the praife of the giver, and the profit of the receivers of this gift.

jy?, The firft life comes in this way. VvThen Chrift Works faith in the heart, the new life is begun in t])c foul. The man that gets fairh, and is made a believer, hath everlafiing life^ and fhall not come into ccn^ dejunation ; but is faffed from death unto life. J jhn v. 24.: and this life is Iron) the hearing of the vsice of ti?e

6on

Son of God ; and they that hear^ /hall live, verfe 25, Chrid hath a voice to fend forth, that C3i5 make the born deaf hear, and the dead live. But how is it ia the a/tingof this faith wrought by Chi'ift ? We have a notable place for this in John iii. 14, 15. And as Mofes IJted w/> the ferpent in the wtldernefs, exsn fo mufl the Son of/nan be lifted up : that whofoever beht^ veth in him^ JJjould not perijh^ hut have eternal life» Our Lord is here teaching Nicodcmus, a weak but ho-nefl beginner ; and he teacheth him wifely, and teach-eih him great things. He teacheth the corruption of nature, the abfolute neceffiiy of regeneration ; that this regeneration is from the Holy Spirit of God, who therein works fovereiguly, fccretly, and effeiflually. He then preacheth himfelf to him, as he that came down from heaven, and was in heaven, ver. 13. He did not underdand Chrift's do£i:rine of regeneration : Chrift puts him to greater myfteries about his perfon, and his million from heaven. We may think, that he that faid about the former, How can thefe things be f might be more puzzled to know how Chrilt waar to fave fmners, and how they were to life him foe falvation. Both thefe Chrift teacheth him in ver. 14, 15. and more fully afterwards in that chapter to ver, 22. And this he doth by a type, that no Ifraelite was ignorant of, tho' few maders in Ifrael did rightly underiland it. The plain and full fenfe of it is this r As Mofes (at God's command and appointment lifted up the brazen ferpent in the wildernefs, that every Ifraelite flung by the fiery ferpents, might look to it and live, as in Numb. xxi. 6,—9.; fo Chrift, the Soa of man is lifted up upon the crof?, that every fmner llung by fm, and the curfe of God^s law, might look to him by faith, and live for ever. The Ifraelites were to ufe the lifted-up ferpent, by looking on it, as the only ordinance of God for their healing ; and were to ufe neither falve nor plaiiler for the fiery fer-peni's deadly flings. So the flung finner mufl ufe a crucified Chrid, as the only ordinance of God for life. Vol. II. S and

anrl eternal life ; and that life comes to him only by tl^s look of faith.

idtyy a\\\ the believers growth and increafe in grace and life, is by believing beholding of the grace and glory of Chrift. When the apodle is exhorting to growth in grace, as the fure prefervaiive againd apo-flaf)/, 2 Peter iii. 18. he adds, Crow in the knouledge of our Lord and Sa%^:our J ejus ChrijL As if he had faid. ** ir ycu would grow in grace, you rauil alio " grow in the knowledge of Chriil/' Yea, when he 3S fpeaking of the greatell attainii.enis in grace, i Per. i. 8. he iel!s this is rhe fruit of ihem ; T/pey make you that yejhall neither be barren nor unfruitful in the know ledge oj Qur Lord J ejus Chrip, Bui more directly Paul teacheth us, how laiih advanceih the Chriftian in Xih new life ; 2 Cor. iii. 18. But we all with cpen face^ beholding as in a glafs the glory of the Lord^ are change ed into the fame image, from glory to glory ^ even as by the Spirit of the Lord, We all : it is not only I Paid, whom you may think frngnlaily priviledged ; but all we, who, under the difperft*tion of the gofpel, have had the vail taken off our hearts and eyes, we all behold the fame glory of Chrill, and with the fame fort , of fruit. Though we do not all behold it in the fame clearnefs and brightnefs, nor with the farr^e raeafure of fiuit; yet all that do truly behold his glory, are truly made comformable to him, if no likenefs to Chrifl's image be wrought ia you, you make it to be juflly fufpe^led, that it is either not the right Lord you beh Id, or not the right eye you behold him with, or ih'U Ic is not a right glafs you behold him in. For where all three are right, the fruit of likenefs to Chrift never faileth.

3 J/y, All the peace, and comfort, and joy of heart, which believers have in this life, come in by believing beholding of Chrift^ and of his grace and glory, Joy and peace fills the heart by believinvT, Rom. xv. 13. 'What can diflrefs a believer when Chrifl's glory is feen J* and what cao quiet his heart, when a dark

cloud

cloud and vail is on his glory ? No florra can be on a Chriflian, and no fear can difc^uiet him fo, but that word fpoke with Ghrift's power will comfort, Match. xiv. 27. Be of gocd clyeer^ it is /, he not afraid. Thus were they made to rejoice with joy unfpeakable and full of glory^ who loved hijn, and believed on him they had not feen^ 1 Peier i. 8.

So much for this fourth thing, That the eye of faith and its exercife is of great advantage to a Chrif-tian,

5. The beholding of the glory of Chrift by the eye of faith, is the greatefl and furefl ted of mens ftate that can be. They that have it, are true Chrifti* ans ; for thus are they made fuch ; as i John v. 20, They that never faw Chrift's glory, remain (fill in the pit of condemoed nature, where darknefs and death do rule..

6. and iafily^ The beholding of Ghrift's glory by faith, as it is revealed in the gofpel, is a good help to iinderfland what the beholding of his glory in heaven is: for it is the fame Chrift, the fame glory of Chrid, that is beheld in earth and in heaven. Only this glory ihines in another manner in heaven, and is beheld

' with another and higher eye than faith 5 though faich is the bed eye, and the gofpel the bed glafs, on earth. On this 1 would (hew how impoilibie it is, that an unbeliever that never faw Chrid's glory in the gofpel, can have any right apprehenfion of the beholding his glory in heaven.

17?, Confider what heaven is. The Lord of it tells us, it is in being with him where he /r. Now, that man that never knew what Chrid's company on earth is, can never know what his company in heaven is. Speak to him of heaven, as a date of red and hap-pinefs, where no croffes, nor death, nor trouble, can be; this the natural man can know and relifti. But Chrid's true heaven, and Chrid's pi^ure of it in the word, are as dark and difgudful to an unbeliever, as Chrid's yoke and burthen is. But to a believer,

S z u'hom

ivhom the herd hath chofen^ and caufed to approach t^ h'tm^ Pral. Ixv. 4.; who hath been oft made to fay, Pralm. !xxiii. 28. It is good for me to draw near to God ; and can fav, as 1 John i. 3. Truly our fellowjhip is with the Father, and with his Son Jefus Chrifl : to fuch, I fay, being with Chrifl where he is, hath another light ia his mind, and another gu(l in his heart.

2^/y, The work of heaven, to behold Chrid's glory cannot be underftood by an unbeliever, no more ihan a born blind man can know what pleafure and profit is in beholding the glory and light of the imi. And if fuch would and could fearch their Beans, they Would find ; and if ihey were ingenuous, they would own the truth, (as fome of them in blafphemy do fay), that the gofpel-difcovery of heaven is dark and dif-guftful to them ; they neirher know it nor love it. It is hid from their blinded eyes, and crofs to their car-Eal hearts,

3^/)', They know not the title to heaven ; how a roan comes by a right to it, and enters into the pof-feffion of it. And that is, by free grace in Jefus Chriil. And this is no fmall part of Chrill's glory, and of believers happinefs, that it is fo. This title is only to be perceived by faith. The fame grace that we owe the forgivenefs of fm to, we owe the poir^iTing of glory to, x\cls xxvi. 18. By that fame grace that we are welcomed to Chrift's houfe of grace on earth, Rom. v. 2. by the fame grace we are welcomed into Chrift's houfe of glory above. It is grace brought to us, i Peter i. 12.; it is the mercy of cur Lord Jefus Chrifl unto eternal life^ Jude, ver. 21. But an unt)eliever, who hath no knowledge nor relifli of this bleiTed tenure to glory by free grace, what fit and right thoughts can he have of heaven ? All men arc by nature ignorant of the true heaven, of the true way to it, of the true work and blifs in it, and of the only title to it, and tenure of ir; and therefore need what the apodle prays for ia Eph. i. 17, 18, 1^.

App LI-

Application. Although yoa may think it prepoflerous, to fpeak any rtiing in application, before we enter upon the doiTlrine itfelf; yet, as what hath been faid, is but introducftory to what I intend (if the Lord will) further to fpeak on this great fub-je<n:, fo what I fay now in application, fhali be accordingly managed.

The text we have before us, is about the beholding of Chrift^s glory in heaven. 1 have been ihew-ing you, that it is firaply necelTary to any right un-derftandiog of this great blifs, that a man do know in his experience fomewhat of the beholding of Chrift's glory by faith in this life. Without this, no Words that men can fpeak about this, can be under-ftood by natural men : i Cor. ii. 14. BW the natural man re-.siveth not the things of the Spirit of God ; for they are foolifhnefs unto him : 7ieither can he know them^ for they are fpiritually dfcerned. I may truly fay, that no natural man doth, or can underfland this verfe. It is grievous and ihameful, to fee and read what blundering confufed work many wife and learned men, but delHtute of that mind and Spirit of Chrift that led Paul in writing of it, make of this verfe; when it is plain and bright, though deep, to every ordinary Chriftian. Now, the glory of Chrift, and the beholding of it, are of the deepeft of the deep things oj God^ ver. 10. How then can a natural man receive them, know them, or difcern them ? He is without that fpiritual faculty by which only they can be rightly eniertaioed. It is a dangerous and hurtful praclice to the church of God, and to the fouls of men, and to the truths of God, (and not a few are guilty of it, and many fraart by it), for men to endeavour to bring down the deep rayiferies of the gofpel unto the {tait and guft of a natural unrenewed man. It is fure, that they that teach, (hould teach plainly; and they that write, (hould make the vijian plain^ that he may run that readeth it, Hab. ii. 2,, But they muft fliii fpeakj or write^ as the oracles of

God^

God^ I Per. iv. ii. and 2iijlewards cfthe myjieries of God, I Cor. iv. i. If, ^s it is undoubted, we can-liot bring up tlie natural man's underlhinding unto the deep things of God ; we mufl not effay to bring down the depths of God unto their natural blindnefs. This were to degrade the things of the Spirit of God, and to delude the finner. But let us (tudy lo declare GodV mind in his word, as plainly a^ we can, to natural men that hear us; and withal tell them, that the things themfelves, of which we fpe. k as plainly a? we can, are beyond their reach ; that they may know that the things of God are deep, and they ihemfclvei are blind, till the Spirit ofChrift open the vndi^r/Iandingy and open thefcriptures unto them; as he did to his difciples, Luke xxiv. 32. and 45.

My work at this time Ihall be, to offer you fome helps to try yourfelves, and to find this our. Whether ever you have beheld the glory of Chrift in the gofpel ? You have the gofpel-glafs, and mod of you think you have the eye of faith alfo. My queftion that I put your confciences, is, Have you feen his glory in the gofpel by faith P It you have, then you will find three things.

I. Where-ever Chrift^s glory is feen by faith, it is always feen as fmgular, ir^infcendcnr, and match-lefr". So it is in itfelf, and fc it is feen bv all that do behold it. Paul calls his knowled<;e of Cbrill, tb? txceliency oj the knowledge of Jejiis Chrift my Lord^ Piiil. iii. 8. And that you may not think that he ihoughi he had a great deal of it, and that you might know that Paul is rather commending Chrift's excellency, than the meafure of his attaintiients in the knowledge of Chrill ; he tells us in ver. to,—-14, how [mail an opinion he had of what he had attain-c(!, inrefpec^l of what he wanted, a.nd followed, and preilcd after. If ever you had a true view of Chrill's glory, ycu will judge, that there is no glory like it. What you formerly thought glorious, you. will then fay of it, as 2 Cor, iiii 10. For even that wbkb was

made

tnade glorious^ had no glory in this refped^ hecaufs of the glory J hat ei^celkth, Av\(\ the apoflle is thera fpeaking of the mod outwardly glorious appearance that ever God made in the world, in giving the law. And as he faith again, of that that is moil glorions in the eyes of one that knows not Chrid, his own righteonfnefs, in Phil. iii. 8, 9. he calls ir, ar^d ail things elfe, hjs and dungy compared with Chri-h And fo will every man that Teeth Chrirt: with any thing of Paul's eye. For iiluftraiion : Suppofe a maa blind from the womb, had his eye-fight given hiiri by God, as it were in John ix. ; fuppofe that hisiighc were given him in the night, and in the houfe, he would doubilefs wonder at the light of candies; but if he went abroad, and faw the (lars in the fir-mamenr, or if the moon did Ihiae, this would he more glorious ftill: yet when the morning dawn* eth, and when the fun rifeth and ihineth, would not the man think, " Surely 1 never faw fuch a glorious ** light before ?" Fire and candles on earth, and moon and (lars in heaven, have no fuch light as the? fun. So will it be unto them to whom the Sun of Right ecufnefs arifeth with healing in his winusy Mai. iv. 2. with falvation in his beams. He will fay, " No ** glory like Chrifl's glory, no man like him ; no an* ** gel, no creature, like him." If Chrid^s glory hath not difgraced all other glory fave his own, you have cither feen little of it, or none at all.

2. When the glory of Chrid is (ttn by faith, de-fires of feeing more of it rife in the heart. V/hat the preacher faith in general about feeicof in Ecc!,-i. 8. ^he eye is net fati^fied with feeing^ is juftly applicable to this fpiritual eye in beholding Chrift^s glory. It is not fatisfied, nor ever will, till the believer is with Chrifl where he is, and beholds his glory there, Paul had many and fingular views of Chrifl's g^or5S and yet is fludying Chrid dill. If yon knew Chri'it as well as Paul did, you would be of his mind ; yea,

if

if you have any right beholding of his glory, you Vj'iW ftill defire more.

3. He that beholds Chrifl's glory truly, he perceives his own daiknefs and blindnefs, and is humbled thereby. You may think this a flrange mark ; but it is a fure one. It is Urangc, but mofl true, that an unbeliever, who hath never heard ChrijVs 'voice, nor feen his JJjape, (as Chrift faith to the Jews concerning his Father, John v. 27.), may, and many of them do think, that they know Chrift, and many fay, as Hof. viii. 2. My God, we know thee ; " My •* Saviour, I know thee;" when a true beholder of ChriR's glory thinks, that he doth not know him at all, or next to nothing. And thofe thoughts are proofs, that the one is quite ignorant of Chrift, and that the other is begun to know him. What the a-poftie faith, i Cor. viii. 2. If any man think that he knoweth any thing,. he knoweth nothing yet* as he ought to know, holds good fpecially in the knowledge of Chrift. A proud conceit of a man's knowing Chrift, is a demonftration that the man never faw his glory. Even as if a man lliouid fay, " 1 have feen the fua " in his noon-day glory, and I can ftare upon it ftea-" dily." Would not any man think, that either this man hath not right eyes, or that he hath not feen the right fun, but only a pi(n:ure of it, that hath or can have nothing of the true fun's light, and hear, and influence ; or that the man lyeth grofsly .'* for all know, that the plory of the fun is too great and bright for the ftiarpeft and ftrongeft eye. When a man from the top of a high mountain looks round about him, he can fee many miles, and many things. If this man have high thoughts of his eyes and fight, you cure him, or he cures himfelf, of that fancy, by trying his fight with the fun ; then he feeih what a difproportionate faculty his eye is to this glorious obje^. So is it with men when they approach Chiift's glory ; then their darknefs and blindnefs is difcover-ed. As in his light we fee light, Pfal. xxxvi. ^. fo by

and

and io this light we fee our own darknefs. A very wife and good man laid, in Pro v. xxx. :;:, g, 4. Sure-ly 1 am more hrntijh than any man^ ajid have not the under/landing of a man, I neither learned vjifdom^ nor have (or know) the knoivledge of the holy^'-'What is his name^ and what is hu fon^s name, if thou canjl tell? Ic is impoliible, that any ray and beam of Chrift's glory can be rightly taken up by the eye o£ faith, but the beholder of it is humbled by the fight of it. And the brighter the difcovery be, the more humble will it make the man to be, Perfecl: humility is only in heaven, where the perfect difcovery of ChriiVs glory is made by him, and got by the inhabitants. What faid Ifaiah, when he faw h'ts glory^ andfpake of him^ John xii. 41. ? ¥/o is me^ for I am undone, Ifa. vi. 5. Why undone ? Becaufe I am unclean, and have feen the King, the Lordof hoJIs, What did the beloved difciple when he had a vifion of Chrifl's glory ? When I faw him^ ^f^H ^t his feet as dead ; and he might have died quite at the fight, unlefsi Chrifl had laid his righi^hand upon him, and fpoke comfortably to him, Kev. i. 17, 18. What was the fruit of ]obh feeing of the Lord with the feeing of the eye, far beyond all he had heard by the hearing of the ear f Was not this the fruit and effeft of it. Wherefore 1 abhor myfelf, and repent in dufl and afhes f Job xlii. 5, 6. Thus will it be with you, if you obtain any true difcoveries of Chrift's glory.

Vol. II. T SERMON

SERMON IX.

John xvH. 24»

Father^ I will that they aljo whom thou hajl given me^ be with me where I am ; that they may behold my glory which thou hafl given ?ne ,* for thou lovedjl me before the foundation of tlj^ world,

THERE is no greater theme in earth, nor la heaven, than the glory of Chrift. There is no higher enjoyment here, nor above, than the beholding of this glory. Yet all the Lord's chofen fiiall furely partake of it, for here Chriit prays for it. in explaining Chrift's words in his prayer for that blef-fii)g, I propofed to fpeak to two things: What is Curid's gjory ; and. What is the beholding of it.

Before I enter upon either of them, there are yet three things I would obferve from the connection and fcope of thefe words, / will that they be with me where I am^ that they may behold my glory zuhich thou hafl given me,

Obf I. Chriil's prefence, and his people's beholding of his glory, go (till together. So it is oa earth, fo it is in heaven. When is it that a man begins to fee any of Chrift's glory, but when he is drav/n to Chrift I when Chrift draws near to him, and manifcLS hiuifelf to him I Time was when Pau! faw nothing of Chrilt's glory ; he heard of him, and hated him, anj periecuted him : but ail this was from his ignorance and unbeliefs I Tim. ii. 13. VV^hen he was firit charged by Chrift for his evil way, A6ls ix. 4, 5. no wonder tl'it his hrd word was. Who art thou Lord? " 1 do '^ Dot know thee, I cever knew that I did thee any

•' wrong."

** wrong." Bnt wheo once Chrift reveals himfelf unto him, immediately he faw ChriR's glory, and made it his all. So it is with ?J1 natural men, till Chrift draw near to them, and hrir=g them near to him fav-ingly : Chvlii hath no form or comelimfs ; and ivhen they fee (or hear of) hi?n, there is no beauty that they Jhould defire him^ Ifa. liii. 2. This is as true of them that hear of, and fee ChriR crucified in the gofpel-light. Gal. iii. i. as of the Jews that faw his humb-Ijd ftate on earth. They wonder what men fee m Jefas Chriil j what glory in him they behold by faith ; v'hat believers mean, when they fay, as Cant. iv. 16. Hu mouth is mojl fweet ; yea^ he is altogether lovely• This is my beh'ved^ and this is my friend^ O daughters cf Jerufalem, If you had ever heard his voice, or feen his faccj you would know him from all the men on earch, or gods in heaven, (if I m.ay fay fo). Bat, alas! there are many that bear the name of Chrifti-ans, (and God knows well, and men may know pretty well alfo, how little they deferve that name), that never faw fo much glory and defirablenefs in Jefus Chrift, as they fee in a heap of the white and yellow dufl: of the earth. They cafinot afford a good word or thought to the jews, (and juftly), who did prefer Barabbas to Chrift, when themfelves daily do the like, in preferring the fatibfying of their vile iufts unto the enjoyment of Chrid's company. And v/hat the Jews did, they do, frcni the fame canfe, (and a fad and fmful one it is). They neither of them did, or do fee any thing of Chrift's glory. He is far from them, they knew him not^ i C'or. ii. 8.; he hath noc manifefted himfelf unto them. This irnth appears alfo, as in the beginning, fo in the progrefs of Chrif-tianity. If the Cbriftian grows in grace^ it is alfo in ■ the knovAedge of Chrify 2 Pet. iii. 18. If the new creature grows, it is by and under the beams and (hin-ings of the Sun of Righteotfnefs^ MaL iv. 2. All f[,o(' pel inflitutions are for this end, (and when blefTcd, reach n)^ Eph, iv. 13. Til'i we all come in {qv into)

T 2 the

the unity of the faith ^ and of the knowledge of the Sen cf Gody unto a perfect man^ unto the meafure cf the flature of the fulnefs of Chrifl, Every Chriftian's experience bears witaefs to this. Do you not iovdz-times fee more of Chrifli's glory than at other times ? Is not the light brighter, and your faith more quick and a£live ? iVnd when is it fo, but when Chrifl draws nearer to you, and you are brought nearer to him, than ufually ? But for fuch poor creatures, that know Eothing of Chrift's prefente with, or abfepce from them, fave in and byhis ordinances and providences, (in which alfo a true believer may find Chrid's fpe-cial prefence, though others do not. nor can) ; 1 fay not, that fuch do fee more of Chrid's glory, but rather that they never faw any of it. T!;ey are blind^ and cannot Jee afar off, 2 Pet. i. 9. Chrift is far from them, and they from him : he hath not yet looked on them in love, nor have they looked on him by f iith. But for true Chridians, if you fhouid afk the quedlon. When did you fee moil: of Cnrid's glory ? all would anlwer, That though it be little that ever they did behold of it, yet the bed fight ever they had, was when he drewneared to them ; then he difplay-ed his glory, and then they beheld it. And it may be that he did fo, and they found it, when they were in the deep dungeon, in darknefs and didrefs. No cafe is a believer brought Into, but Chrid's love will vifit him in it; and the darker the place be, his fun-ihine is both the more needful, and the more glorious : Micah. vii. 8. When I fit in darknefs^ the Lord j)oall he a light unto me. Not only will he bring me forth to the lights and Ifhall heboid his righteoufnefs^ as ver. 9. ; but when^ and while //// in darknejs^' the Lord will he a light to me ; and enlighten my dcjrknejs^ as David dngs by faith, Pfal. xviii. 28. and ihoufands have felt it. So that it is undoubted, that mod of Chrid's glory is feen when he is ncared his people. Thus alfo it is in the date of faints in heaven. They are brought near to Chrid ; they are with him where

he

he isy and therefore hehcld his glory^ and all above what we can conceive. Chriilians labour here under many humbling things within and without. They would fain fee more of Chrid's glory; they pray as Mofes did, Exod. xxxiii, 18. / befeech thee /hew me thy glory. But yet they cannot behold it as fain they would. Why? Becaufe they cannot be fo near to Chrifl: as they would ; and he will not draw fo near to them as they would, while they are where they are, and not yet where he is. The greateil nearnefs to Chrifl, and the greateft vifions of his glory, are both referved for his people, when they (hall polTefs the inheritance of the faints in lights CoL i. 12.

Obf. 2. Our Lord Jefus Chriil is truly willing that his glory (hould be beheld by his people. He prays here for it in an extraordinary manner, I will it. Chrifl is a great deal better pleafed, and more defirous, that his glory (hould be beheld by his people, than they are either willing or able to behold it. He hath a good mind to be looked upon, when he fpeaks fo in Ifa. xlv. 22. Look unto me^ and be ye faved, all the ends of the earth ; for I am God^ and there is none elfe ; a jujl God and a Saviour^ ver. 21. (None can fave a fmner, but a God. A mere man-faviour can fave no^ fmner : and there is no God-faviour, but our Lord Jefus Chrifl, who is over all^ God blefjedfor ever^ Rom. ix. 5.). Chrifl is here calling men to look on him for falvation. Look to Chrifl, and you will fee falvatioa in his heart and eye, and falvation will dart in upoa your heart and foul. The brazen ferpent was fet up to be looked on by Ifrael. Though it could not fpeak, it could heal by God's ordinance. Bat the antitype, Jefus Chrifl, can both heal and fpeak ; and the power oF his voice can, and always doth give eyes to the man, and falvation by looking. It makes the dead both to hear^ and live^ John v. 25. Again, in ifaiah Ixv. I. he faith. Behold me^ behold me^ unto a nation ' that was not called by my name. Some quarrellers may fay, If Chrifl be fo willing to have his glory ^o

be

be beheld by men, why doth he not difplay his glory, and give a]I men eyes to fee it by? I anfwer. That though this cavii favours of an ungodly, unhumbled heart; yet there are a few things that may ftop fuch mouths. I. It is a wonder of grace that he doth fo lo aoy : and they all admire it that do partake of it, Thomas feems to admire it, John xiv. 22. It were more hopeful work, and fitter for fnch, to admire that free grace f?!!" on any, than to murmur and grumble ihat it pall^^L. by fo many. 2. Would you have this great blefijug ? have you fought it humbly and ear-rieftly ? have you turned his gracious call and pro-iiiife into an earned: prayer I He faith to you. Look to nte^ and be thou faved; anfwer it, Lcrd^ look on ms^ anu/jfoe me, A better man than any of us prayed fo, Pf:ihn cxix. 152. Look thou upon vie^ and be merciful unio me, as thou ujejl to do unto thofe that love thy n.ime; and ro the iame purpofe more largely in Pfalin cvi. 4, 5. Mafl not that man be both wicked and ujreafonable, that quarrels with God for not giving that grace that himieif i^ unwilling to receive^ is care-\d< to -ik, and fi; ives againft with all his might P But nothing will full}' flop the mouths of cavillers againft free grace, but either fome tafle oFthis grace, or the jn'^^rmeot of the lad day, Out of their own mouth they Jlmll be judged by the Lord, Luke xix. 22.

But even Chriflians themfelves are apt to fay, That if Chrift be fo willing to have his glory to be beheld by his peop'cj why then doth he (land fo far clI? why doth he hide himfelf fo long? why do I pray, and am not heard ? If he would as earneilly have it beheld, as 1 would fain behold it, why is this dlQance and darknefs fo long continued ? We have many fuch complaints fro.n eminent faints in the word, and they are too conjmon in all times. We experience more tlie tremblings of unbelief in fcripture-faints, than the vi-^our of their faith. The infirmities of faints are recorded in the word for our humbling and Warning ; and their graces for our imitation and encouragement.

Unto

Unto fach hone ft complainers I would fa 5% i. That this mood cometh on you from the remnants of that ratnral enmity to the glory of his,grace ; which enmity, though it was fubdued ia its power in you, \xx the day of his power on you, yet hath its roots under ground, and doth fornetimes fpring up and trouble you. There is no evil perfe£^ly rooted out of a fane-lified man in this life, nor no grace planted in him that is perfe£t. 2. That the fovereignty of his grace appears as much in the times and meafures of its dii* per/nation, as in its being given at firll: ro the linner that never got any before. Let all believers remember that they are llill under the dominion of the fame free grace that at firit fubdued them to Chrift. The greateft receivers of Chrift's grace are not m.a(lers of it, but fubjr^ls and receivers. They mud not fay, as Jer. ii. 3 i. We are lords^ we zvill ccme no more unto thee. The richefl faint rauft be, and is a humble beggar ar grace's door all his days; and Chrift is the Lord >of the houfe, and the difpenfer of the alms; and as the alms is too good not to be patiently waited for, fo the Lord Is too good and too great to be quarrelled with : and never did a believer get any good by complaining of him. Complain to him, and pray, and aik largely, but ftill with faith and patience. Knock at his door; but (lay, and blefs him, that ever he gave you any crumb ot his grace. Mix your prayers for Dew wanted grace, with pralfes for his old difpenfed grace. Chrift loves you, and hath proved it; believe it, blefs him for it, and wait for his renewing his love to you ; and in due time you will find, that he will Dot only anfwer, but outdo all your defires to him, and all your expeflations from him.

Obf. 3. The beholding of Chrift's glory in heaven, is the main part of the happinefs of his people in it« So Chrift exprefleth ir, (as I gknced at it before), as if he would explain what his people Ihould get and do, when they are where he is ; they Jhail behold his glory^ This is that uue beatific vifion, that happy-snaking

makio.cj fi^ht, that fo many of the fchoolmen (generally better philofophers than divines) do talk and write of. But poorly mufl: all fuch talk and think of it, that are unacquainted with Chrift and his grace in their own hearts. But this is fure, and plainly revealed, that the happinefs of the glorified (lands and llourilheth to eternity in the behclding of ChriJTs glo' ry. Ilie objefl is mod excellent. The eye which they behold him with, and the light they behold him in are rare and fingular. (No fuch eyes, and no fuch light on earth, or in the lower created heavens). And the fruits of this beholding this his glory in this blef-fed way, are inexpreffible. There are two eyes that believers behold Chrift's glory with ; faith and fighr. It is the fame glory of the fame Jefus that is feen ; it is the fame man that feeth his glory : but how vaftly different are thefe two eyes, and the two beholdings! The one is for this life, the other for the other life. The glory of Chrifl, as it (hineth in heaven, is not for the eye of faith. Faith may take it up in the pro-rnife, and believe and wait for it; but the glory of Chrift in heaven is far above the eye of faith, Rom. "viii. 24, 25. And, on the other hand, the glory of Chrift, as it (hineth in the gofpel, and as feen by faith, is not for fight, and is unfpeakably below it. For as needful and ufeful as faith is now to believers, yet when they come to the end of their faith^ the faU vation of their foul^ i Peter i. 9. they have no more to do with it. There is no need of the Ihield of faith, when the war is ended, and the foldier of faith is made more than a conqueror^ through Chrifl that loved him, Rom. viii. 37. Pi(^ures of Chrift, and love-letters from him, and love-tokens, (the glory of the gofpel, and the neceffary food of faith), are no more needed when the bleffed beloved is prefent and enjoyed.

I. I would now come to fpeak of the firft thing, the glory of Chrifl^ Aud it is with reverence and godly

Jy fear that I (hould fpeak, and you (hould he^r, of this great and awful theme. And what 1 mean to fay of it, (hall be under thefe two heaJs; [. The glory of Chrift as he reprefents God unto us : 2. His giory as he reprefents us "unto God : As he is God's only true reprefentative to his church; an'd as he is the only reprefentative of his church unto God. Chrift is both, and great is his glory in both. And this.glory I would foberiy fpeak of.

To begin with the Jir/l head, That Chrid is the only reprefentative of God unto his church: And great is his glory therein. And this glory of Cbrifl 13 beheld by faith now, and to eternity by light. There are many words about this, efpecially in the new tef-tament, (where the old tedament vail on ChriiVs glory is taken away ; and yet the new teftament light will itfelf evanifh nlfo, when the Lord returns in his gloty, and hath his church wi:h him where he is), l diail Dame a few of them. Col. i. 15. he is called tbe i-mage of the inoifible God, Heb. i. 3. he is the bright" nefs of his glory^ and the exprefs image of his terfon^ Who is the image ? He that upboldeth all things by the word of his power ; who^ ivhen he had by himfelf purged our fins^ fat down on the right hand of the Ma^ jefly on high, Whofe glory's brightnefs is he ? whofe perion's chara^ler bears he ? God the Father's, who fpake in the old teftament times by the prophets, and in the new teftament times by his Sou, ver. i, 2. So in 2 Cor. iv. 6. ^he light of the knowledge of the glory (f God flfineth in the face {pv perfon) of Jefus Chrijl* All deep words, and deep matter in them.

To prepare our way to enter on this theme, ;here are three things I would lay before you.

T. That a right and found knowledge of God is fimply and abfolutely neceffary unto true happinefs, in this and in the other world. Our Lord in this chapter, ver. 3. faith, And this is life eternal^ that they might know thee the only true Gody and Jefus Chriji whom thou hajl fent* And 1 John v. 20. fpeaking

Vol.11. U * of

J 4 ^ Sennons concer?nng S e R m . 1X.

oF Chrlft as known, the npollle faitb, This is the true GoJ, and eternallife. None know the true God, none can come by eternal Hie, but they that know ChiiO, No faith, love, worfliip, or obedience, can be performed and 2L^t\\ by him that knows not (iod. The -Athenian inTcriptioD, Jo the unknown Gcdy was ridiculous, but fuitable enougi' for blind idolaters. Thii iruih, of [he D£ceili:yof tl^iC knowledge of God, in order to the pleafing and enjoying of hi.n, and of hij fiiVGur h ingraven on mens heans by nature.

2. God in himfelf, and abfolutely confidered, is unknowable by men in this life, (to carry it no further row}, Dulefs he fome way manifelt himfelf to us. To ibis that fecms to refer in i Tim. vi i6. He dwclkth in light which no man can approach unio; vjhom mo man hath feen^ nor can fee^ Whatfoever dcth make ma-* ^^'f^h i^ iight^ Eph. V. 13. Yet divine light is a cj-veiing of God, Pfalm civ. i, 2. that no creature can fee through; John i. 18. No man hath feen God at ^any time ; the only begotten Son^ which is in the bo/cm of the bather^ he hath declared him. This truth ftands on three foundations, i. The greatnefs of God, and of his glory. 2. The fliortnefs of mens reach as creatures. 4nd, g. The corruption of their minds as finners : Eph, iv. 18. Having the underflanding dark-tned^ being alienated from the life of Gcd, through the ignorance that is in them, becaufe of the blinanejs of their heart. A dreadful, but true pidure of that dungeon that ail men by nature are born in, and muft live and die in, and go through it, and from it, into ourer darkncfs. In what way God did, and doth ma-nifed hiriifelf and his glory unto the holy angels, and how they behold him, is quite hid from us. Though our Lord tells us, that in heaven they do always behold the face of my Father which is in heaven^ Mattb. xviii. 20,; yet what this is, we know no more than we do that in Rev. xxii. 4. of the triumphant church ihd.K Jhallfee his face. To come a liiiic lower, and to \, fpeak

fpeak of the firfl mao who was made a little lower than the angels: This alfo is beyond our iinderfland-ing how God did mamfefl himfelf unto him, 2nd how he beheld God's g'ory : though we are fare that both were. But when fin came ia, then plainly the minds of all men are fo defiled and darkened, that there is a neceflity that they miiR be all taught of God that do know the Lord ; and blefied be his name, that he hath proraifed this in the new covenan*, and fulfils it to the heirs of promife^ as they are called in lieb. vi. 17. John vi. 45. Jer. xxxi. 32, 33, 34. Yet, when the faving knowledge of God and faith are given, fuc^ is the weaknefs of this eye, that, on any fpecial appearance of the glory of God, fear and amazement feizeth on their hearts. Whence that faying, fo ufual in old times, Judges xiii. 22. We Jhall furely die^ be-caufe we have feen God: thoug-h God appeared in mercy to Manoah and his wife, and with a promife of a fon to them, and a judge and faviour to Ifrael. Jacob had wreftled and prevailed with the angel, and was bleffed by him : yet he faith with thankfulnefs and wonder, / have feen God face to face^ and my life is prefervedj Gen. xxxii. 30. What made Ifaiah to fay, on his feeing of God's glory, Wo is me, I am undone^ chap. vi. 5.? Did God threaten him, did God fmite him? No; but, Mine eyes have-fan the King^ the Lord of hofls. " 1 have feeo his glory, and •' his fpotlefs holinefs hath been proclaimed in my *' ears. Thereby 1 fee, that my own uncieannefs, *' and the uncieannefs of others I dwell aiTioagil:, doth " greatly endanger rae>"

3. Notwithftanding all this depth of God's glory^ and darknefs in all mens minds by nature, (ince the fall of Adam ; 3^61 all men, in all ages, have been feeking out, and (ludying, and making to themfelves, fome reprefentations of God. They know that there is a God ; they quickly come to know that this God is oat of their fight; and, on a little deeper thinking, chey know that this invifihle God is alfo beyond the

U 2 reach

reach of their minds and thoughts. Is there a curious ftudeut of God's works of creaiioo, that fiiideth not fometbing in the fmallefl: of his creatures, that our underftanding cannot find out ? Whit mufi: we think cf the Former of all things ? Can any find out God to ferjetlion ? Job xi. 7. A conviclion of this depth in God, and darknefs in man, feemeth to have been de-ch^red in the inlcription on the ahar at Athens, A(Sls xvii. 23. Tiiis Paul takes for his text, (if I may fo fay), and makes an excellent fermon upon it. The convi^Tlion ihat is in mens hearts, of the depth of God, and of the darknefs in themfelves, hath bred a defire in all men to know fomewhat moi:e of God than they do, that they may pleafe, and ferve, and worfhip him, and obtain his favour. And this darknefs and defire have brought forth two great plagues on the world, that are like to laft as long as the world lads, and as Jong as imners hve in it; two reprefentations of God devifed by men.

ijjy The firfl way of mens fludying to reprefent God unfo themfelves, is the more fine way of the better fort of the Heathens, and their philofophers. And that was, by framing thoug'nts, ideas, and contemplations of God, from the light of nature, and exer-cife of their reafon. This way the apoftle takes notice of, ns a poor way, and unprofitable, llom. i. 20. That philoTopher fpoke like a divine, who, when he was aiked by his prince. What God wasP defired a day's time to think on it. When that was granted, and done, he ailced two days time to think on the que(tion. After :he two days, he afl<:ed four days. And when the king wondered at his delays, he gave this true and ingenuous aufwer : " The more I think *' of God, the iefs can 1 teil what he is." And this will be the fure eiFe^l of all that, without the light of God's word and Spirit, do bufy themfelves to frame reprefentations of God himfelf in their minds. The heathens have indeed fpcke and wrote many good thoughts of fome of the diviae attributes, which may

be

be read with profit; and fome do read them with Wonder, how they came by fuch thoughts; and many have ihoDght, that fome of thefe philofophers might have ieen fome part of the Old Teliament fcriptures. Paul quotes one of them at Athens, A6rs xyii. 28. whom he calls one of their own poets ; and another in Tit. i. 12. whom he calls a prophet of their own: yet what he quotes of this lad, is a complete Greek verfe of poefy; and the other but a haif-verfe. But their philofophers taught and wrote, both in profe or verfe. Yet though we who have the light of God^s word, may make good ufe of their fparks of nature's light; we mud not thence think, that they by their wifdom did know God favingiy ; contrary to I Cor. i. 2 I. The world by wifdom knew not God. Aq ungrounded chariiy to the falvation of the Keatheo, that never knew God in Chrift, is a reflection on the gofpel of Chrift, And if men will coin a new gofpel^ and a way of faving finnners, by Jefus Chrift, as only preached to the Heathen, by fun, moon, and (lars, contrary to the word of God, John. xiv. 6. and xvii, 3. Eph. ii. 12. A6I3 iv, II, 12. do you know and remember, that it is falfe coin. And mens coiain?- of another way to God but by his Son Jefus Chrifi:, revealed in and by the gofpel, is treafon againll the Majefty of heaven ; and though it may deceive raea on earth, it will never pafs as current in heaven.

2^/y, The other way of mens reprefenting God nnto ihemfeives, is by images and outward reprefen-tions of God. An old abomination. It is like it was not before the deluge : for it is not named ; but only violence, and lulls, and general corruption in manners, are given as the procuring caufes of God's deftroying the world by water. B^fides, the world was but lately created, and the glory of the Creator flared every man in the face ; and that Mathufaiem, who died a little before the flood, had lived fome hundreds of years, while the flrft man, Adam, lived.

Befides

Befidcs, Enoch's prophecy, cited by Jude, ver. 14, 15. makes no mention of idolatry. But however it was before the flood, idolatry came quickly into the World afterwards, and is like to continue, till it be purged by file. Now, what is i lolatry ? ?.ud whence i:^ it that the world is fo mad upon idols, Jer. 1. 58. f" idolatry is the worfnipping of the true God by and tinder any image or reprefeotation of God, devifed by mens heads, or framed by mens hands. The firlt command of the moral law forbids the having and worlliipping of any, but the true God. The fecond command forbids the making of any refemblance or Kiiage of God, and worfnipping of God by it. Divine worOiip is ihzt glory that God will not give to an^ other^ neither his praife to graven images^ Ha xlii 8.; and that becaufe he u a jealous God. Worfhip is God's throne in the world of angels and men ; and he will- admit of no rival or partner in it. The idolaters pretend that they only honour God, and give no f^iviae glory to the image : but the Lord calls wor-Ciipping him by an image, a worjhipping of the crea^ iure more than the Creator^ Ptom. i. 25. Now, how comes in idolatry into the world ? And what keeps it up in it, fince ail men by their reafon think, as Paul faith, all ought to think, that the Godhead is tiot like unto gold^ orjtlver^ or Jlone graven by art orman^s device^ A6i:s xvii* 29. The true caufe of thir> fin's rife and reign in the world, is this. / " men by nati^re know there is a God that made the world, and chat they oilght to worihip him ; but who he i^, and what is pleafing worfhip to this God, they know not. They know, that if there be a God, he mud not be like jicy creature in heaven or earth. The di(lance betwixt God and creatures, is, in, its greatnefs, known oniy to him that can comprehend his own glorious piiijcfly, and the emptinefs of nothing creatures, x^nd therefore we fee how he fpeaks in Ifa. xl. 17. All nations before him are as nothings (that is, pretty lo ; buc he yet lays them lower), and they are counted to

him

him lefs than nothings and -vanity. To "whom then iviliyou liken God f ver. 18. But though God only can corcprehend the greatnefs of this didsnce betwixt Gcd and creatures; yet all men do spprehenJ, that it js, and nniift be great. Then, when rcafoa tells them, that ibis God that made all things in tim?^, is eternal; that he is immenfe and unfearchable la all perfedlions ; that he is a Spirit; every one of thefs names of God do ftnn and puzzle the man's under-ftanding ; fo that all mu(l fay, as one did, Job xxxvii. 2 3. Touching the Almightyy we cannot find him cut. So that, in this confufion and darknefs, thty mull (as they did, John iv. 22.) worjhip they know not what; and becaufe they know not Cod, Jo as to glorify him as God^ &c. they change the glory of the ur.corruptihh Gody into an image made like unto a corruptible man^ &c. Rom. i. 2.', 22, 23. Man in his ignorance unci fififulnefs, firfl thinkr- that God is foe h an one as bim^ felf, Pfal. L 22.; and then thinks any reprefentatioii of God may ferve. And indeed the meanetl creeping thing is an image too good for fuch a god. A god altogether like a finner, is no other than the ^pd tf this ivorldy the devil, 2 Cor. iv. 4. See the fir/i: grofs idolatry anrong Ifrael in the Vk'Udernefs, Excd. xxxii. They had heard the fiery la\¥ proclaiitied dreadfully, but about forty days before; and idolatry fpecially prohibited and threatened in that lavr; yet they had hardly the dread of that voice our of their ears, before their hearts are turned afide, their hands bufied in making an idol, and they on their knees worfliipping it. hi ver. i. they fay, Upy and make us gcds to go before us. What a poor God is he that is of man's making I *AI1 Ifrael could not maka one fly or gnat; yet they are for God-making. When they had their golden calf, they faid, ver 4. Thefe be thy gods, 0 Ifraely which brcught you out of the landtf Egypt, Did they not know, that, a few xveeks before, they had broupht that gold out of the laud of Egypt, of which they had now made their

idol i

idol ? Did they not kDow, that this idol could uo more go one flep before, nor with iheai, nor after them, than a (lone ? And doubilefs they meant to carry it, if Mofes had not made them to dellroy it, and drink it, ver. 2 0. But. they had brought up their idola^ trous hearts out of the land of Egypt, Ezek. xxiii. 3, 8, 19.; and they thought this a fit reprefentarion of the true God ; and therefore frccUimation is made of a feci J} to-morrow^ to the Lord^ to Jehoz'ah, ExoJ. xxxii. 5. As long as God is not known by his word and Spirit, no man is fecured from falling inro idolatry. Let us look into the Antichriftian (late ; and there any Chriftian may fee, that the whole of their worfliip, from the beginning to the end, is a mere mals of idolatry, and wicked reprefentations of God. Their heart?, their houfes, their flreets, and high-'ways, their temples, are all filled with idols: many falie gods, as angels and faints; many wicked reprefentations even of the divine perfons. Father, Son, and Holy Ghofl. Jadly may it be called, as old Babylon was, a land of graven images^ Jer.,1. 38. The old Pagan, and the new Antichriflian Rome, equally full of idols ; only with difference in names. ^ Heathen names laid afide, and Chrifiian names taken up in their rooms: but the idols the fame, and the idolatry the fame ; with the addition of a god made of breud, to be firft made, then worlhipped, and then eat. An abomination enough to make the natural confciecce of a cannibal to keck at.

To conclude this head, about worfhippiog of God by image?, 1 would fay only, that^it is a fin as plainly forbid in God's word as any fin whatfoever; as fearfully punifiied as any fin : that it is a fin that both rifeth from unworthy thoughts of God, and increaf-eih thefe unworthy thoughts. It (lupifies men, and takes away their reafon : Ifa. xliv. 20, He {the idolater) feedeth of afhes : a deceived heart hath turned him a fide ^ that he cannot deliver his own foul y nor fay y Is there not a lye in my right hand? But they that \

make

make thern^ are like unto them; fo is every one that truft' eth in them^ Pfal. cxv. 8. The idol, and the idolater, are much alike. The idol is void of all natural life and fenfe, and the idolater is as void of all fpiritual life and itiSt, Hath that man the foul and fpirit of a man in him ; hath he any fenfe of the majelty of the true and living God, who can call a log of wood, or a bit of bread, a god, and woriliip it ? I have fald the more of idolatry, becaufe it is the fin moil difno-nourable to God, mod deftru(rcive to the fouls of men, and a dreadful flumbling block to the Jews and Turks, who do jufily abhor idols, for as blind and fottifti as oiherwife they be. Nor can any man wonder that they flumble at the name of Chriftianity, when they fee the greateft part of fuch as profefs that name, as much given to idolatry, as ever the Heathen were, either before or fince Chriil came into the world. This fm is alfo a difgrace to mankind, and a (hame-ful defacing of that image of God in which he was fir 11: made ; w^hen a m.an fo dehafeth him/elf even unto hell^ (Ifa. Ivii. 9.), as to worftiip what either his own or other mens hands have made. Yet this fm of idolatry is a demonftration, that the light of nature, and the notion of God, (notwiihftanding all the weak-nefs, darknefs, and corrupdon mixed with it in fallen man), is deeply and flrongly rooted in mens hearts, that they will rather take up with any thing for a God, yea, make a God to themfelves, rather |han have none, it is no rare thing, to fee an ido-^jatrous prince, who is as proud as Lucifer, and who faith in his heart as he did, Ifa. xiv. 12, 13, 14.; and who hath pride and ambition enough to defire to bs lord of the whole earth : yet fuch a wretch as this, who is not worthy to live among his fellow-mortals, will humble himfeif, and kneel before a proud prieft, confcfs his fms to him, and afk, and receive pardon from him, as from a God, and worQiip the work of the meaneft of his fubje<5ls hands. This was the proud boaft in the laft age, of a confeffor to a great king. Vol, II. X «' What

«* When 1 hnve my king on his knees before me, and •' my god (meaning the confecrated wafer) in my " hand:?, what can 1 not dof" From fuch gods, fiich kings, and fach priefls, may ihe only true God deliver us, and all the nations on earth. But as long as the fpirit of Demetrius prevaileih, Diana will not want a rich temple, and many worfhippers: A^is xix. 25. Te know that by this craft we have cur wealth. For if falfe gods were not rich gods, and rich-makiug gods, they quickly would have neither pried?, nor temples, nor vi/orfhippers. And quickly may it be, is the hearty prayer of every true Chrif-:iaQ.

And this leads me to the point in hand, That the Lord Jefus Chrift, God-man, and our Mediator, is the only true reprefentative of God unto the church. \ God only makes hitnfelf favingly known to men in his Son Jefus Chrift. Men that would know God favingly, worfbip God acceptably, and enjoy God forever, they mull: feek and get all in and by Jefus Chrifh

In handling of this, I would fpealc to two things. I. The fitnels of Chrilt to be God's reprefentative to his church, 2, The glory of Chrift in beuig fo.

jP/V/?, As to Chrift^s iitnefs to reprefent God unto men : It appears in three things. j

I. lu the divine dignity of his perfon. He Is 1 God's eternal Son, and God equal with the Father. \ I know that this rock, the church of Chrift is built a-pon, is boldly ftruck at in thefe hll and worft day?. But we (hould know as well, that the gates of hell/kail not prevail againjl it, Matth. xvi. 18. I would only fay now, that that man or womau that owns the authority of the New Teftament, (though Chriil's Godhead fhines very brightly in the Old Teftament), and ftiall read but three firft chapters, John i. Col. i. and Heb. i. and can fay, that Chrift is a mere man and creature, is under a judicial blindnef?. All that worfhip Chrift, and call on his name in prayer, and

deny

deny him to be true God, are guilty of idolatry, A mere creature imag€ and reprefencation of God ufed in worfhip, is an idol. But the eternal Son of God, who is in his perfon tbe image of Godj and the cha-rader of the Father'^s perfon^ is fit unfpeakably to declare Go^ unto men, John i. 8. He alone doth ir^ and none elfe can.

2. The Sen's afTuming man's nature unto his own divine perfon, makes him fit to reprefent God to men, John i. I.-—18. His being God-man, made him fit to reprefent God to men, and to reprefent men to God. God is only to be favingly known by men, as he is a God in Chriil; and finners are only accepted of God, as they are in Chrift. His human nature is a creature; but the Son of God that alTumed and dwelleth perfonally in this nature, is a divine perfon. It is not his nature as man, but his divine perfon dwelling in that nature, that doth make him the only right reprefentative and image of the invifible God unto his church.

3. Chrift's being indalied in the ofitice of Mediator^ - makes him fit to reprefent God unto men. He is the

one Mediator between God and rjrnt, the mnn Chrifl Je-fus^ I Tim. ii. 5. Such as, on this account, talk of Chrifi's being a God by office, know neither God, nor Chriif. nor his office. Our Lord jefin Chri(t is God in office ; and to be worihipped by his people, as clothed with it. In this office, as Prophet, he re-prefents and revealeth the mind and will of God, to be known an! believed by the church; which is commanded by the Father to hear hhriy Matth. xvii. 5. As King, ali judgment is committed to the 6on : that all menjhould honour the Son^ even as they honour the Father, And he that honoureth not the Son, bonoureth not the Father which hath fent him^ John v. 22, 23. And as Pried, as all In that office are taken from a-mong men^ and ordained for men in things pertaining to God^ that they might both offer gifts and fa orifices for fins^ Heb. v. 1. j fo the Son was confecrated for this

X 1 office

office by an oath^ Heb. vii. 28.: and as Pried, he 7nufl have fanewhat elfe to offer, Heb. viii. 3.; which offering was himfelf, and this he hath offered, Heb. ix. 26. and x. 5.—-10. And after this offering, he entered iu^ as Pried, into the holy place ; even into heaven itfelfj now to appear in the prefcnce of God for tiSy Heb. ix. 12. 24. And there he remains, and Itveth for\ever to make interceffton for us^ Heb. vii. 25. until hefhail appear the fecond time, without fin^ unto falvation, Heb. ix. 28. Now, in this office Chrilt reprefents bis church unto God; and in his prophetical and kingly office, he reprefents God unto his church. Both equally needful for our faivation, and both only performed by Jefus Chrift as Mediator; who only can reprefent God unto us, that we may favingly know God ; and reprefent us fo to God, that we may be gracioufly received by him. Wherefore, holy brethren, partakers of the heavenly calling, conflder the Apojlle and High Priejl of our profefjiont Chrif} Jefus, Heb. iii. i. Confider how fit he is to do all God's bufmefs with us, and all our bufinefs with God, for our faivation, and his Father's and his own glory. He is clothed with a moft honourable office of Mediator, (the honour and work of which office no mere creature could besr and difpatch), fur-rilhed with all fulnefs for its difcharge and management. This office he difcharged when on earth, in cur nature as man ; and in the fame nature, is doing what remains to be done in that office, in heaven. And this high officer, this man Jefus Chrid, is God ever all, ble[jedfor ever, Rom. ix. 5. So that his fit-nefs for making a trae and faving reprefentation of God to his people, is evident ; but fo great and glo-ricu?, that we cannot fully apprehend it by faith. We have in our Lord Jefus Chrid, a Mediator between God and men, to take away the breach that fm had made between them, and to make an everlad-ing friendffiip \ a Mediator fo furniQied for his office, that any may iruft him ia it. We have this Mediator

in

in our own nature, a partaker offlejh and bloody as we be, Heb* ir 14, 17.; in all things made like unto his brethren^ that he might be the fitter for us, and that we might be the more familiar with him. And this Mediator by his office, this real and true man by the taking of our nature, is God, the only begotten of the Father, Can any make a doubt of this truth we are upon, That the Lord Jefus Chriff, God-man, Mediator, is the true, real, and only reprefentative of God to his church P

So much for this iirft head.

Secondly^ What is Chrifl's glory, in being God's reprefentative to his church ? Herein he is exceedingly exalted* How greatly is it expreiTed, Eph. i. 205-—2g. and in Phil. ii. 6,-—11.? and how hard to think fuitably of them i' 1 fhall only touch at three particulars in it.

I. It is glory to Jefus Cbrifl, that all the faving dif-coveries of God are made to men in and by him : 2 Cor. iv. 6. The light of the knowledge of the glory of Godfhineth to men^ in the face of Jefus Chrij}, Till a man know Jefus Chrid, he knows not God ; nay, he hath not a Gcd : Eph. ii. 12. They that are without Chrifl, are without God in the world : '* Ye were " Atheifts," (fo is the Greek word); though the E-pliefians, to whom he wrices, had been great idolaters, and had gods and goddeffes more than were worth having, Acl? xix.

2. Great is Chrifi's glory in this, that all the worfliip that is given to God, if right, and as it is commanded, is given to God in and by Jefus Chriil:. hlo coming to the Father^ but by him, John xiv. 6. if we believe in Gody v/e muft afo believe on him, John xiv. i. Thro* him we believe on God, i Peter i. 21. l^ we believe on him, we believe not on him (only, or alone), but on him that fent him. And he that feet h hiniy feeth him that fent himy John xii. 44, 45. If we pray, we muft do it in Chr'ifTs namey John xiv. 13, 14. and chap. xvi. 23, 24. Yea, wbatfocver zve do, whether in word or

deedi

decdy mtijl all be done in the name of our Lord Jefus Chr'ij}^ giving thanks unto God and the Father by him^ Col. iii. 17. Ail our gofpel-facrifices are to be offered to God by him, Heb. xiii. 15. Now, confider how great a perfon this mud be, as the apoftle argues a-bout his type, Melchifedec, ia Heb. vii. i,--4» Aod he is there exalting that unknown man's priefthood a-bove the Levitical, in this, that Aoraham, Levi's great-graudfavher, gave the tenth of the fpoils to him. How much greater is Jefus Chrllt, of whom Melchifedec was but a type and (hadow, to whom we muft not only give a tenth, but all, of that worfliip and fervice we pay and owe to God ?

3, All the mercy, favour, and bounty of God to men, comes to us in and by Jefus Chrift. No^/V/-tual blejftngs in heavenly things doth God blefs us zuith^ but in Jefus Chrift^ Eph. i. 3.

Application. All the ufe of this doi^rine I (hall at this time make, is in one warning; which I wilh may be as well taken, as it is needful, both to me to give it, and to you to take it. And it is this. That the fecret moth and poifon in many people's religion is, that it is not Chriftianity. G^^/out of Chrift is a confumingfire; God not worfhipped in Chrift, is an idol; all hopes of acceptance out of Chrift, are vain dreams; a heaven out of Chrift, is little better than the Turks paradife. How fad is it ; how vifible is it, and common ihat many men and women do pray every day, and hear every day, and would fain know God rightly, and worftiip him acceptably ; and, if we might believe their words and proleffion, they know a great deal of God, and ferve him not a little ; when, in ihe mean time, Jsfus Cbrift, as ihe only glafs in and by which the true God aud his glory is to be known and adored, is not minded by them ? They have no fenfe, no experience o( it, no convi(ftion of the neceffity of Chrili's reprefeciing an invifible, in-ccmpreheniible God, ucto chemj they make no effays

to

to know God in and by ihi^ only i ght way. Hence is it, that there Is fo much of that that bears the canie of reiigicn, that not only men may carry to heii with them, but that puftieth them into hell. Henc5 is it, that fo many have a form of godlinefs, who are fatal Grangers to its power. Is it not fad, to fee ani hear men, who bear the name of Chriftians, playing the philofophers about God's nature and auribuie?, w^hile in the mean time they are utter, yea contented Grangers, unto this only true reprefentation of God unto men, in his Son Jefus Chrift i All I ihall fay now, is to glance at one fcriptiire, in 2 Cor. iv. 3, 4^ 6. If our gofpel he hid^ it is bid to them that are /<?/?, 1 cannot deny, would the apoftie f^ty, but that for all the plainnef$ and clofenefs of our preaching, of which in ver. 2, yet our gofpel is hid ; but it is fo to a loft company. But how comes it, that under fnch preaching as Paul's, the gofpel is hid from any that hear it P This he anfwers, ver. 4. wherein he names two caufes concurring, one fad effed): flowing from thefe caufes, and deftruf^ion confequent on the ef-fe6l. The caufes are, unbelief in their hearts, and Satan's working with it, and fecuring of it. The fin-Der is blind by nature, his blindnefs grows by the abufed light of the gofpel, and the devil fpreads a thick Tail over their blind eyes, that let gofpel-light ihine by an apoftle, no ray, no beam (hall dart in u-pon them. Now what is the effect of this double-blinding ? What doth Satan defign in his pains on unbelievers ^ What is he afraid of, and (Indies to prevent ? It is, hjl the light of the glorious gofpel ofChriJ}^ who is the image of God, Jhould fkins unto them. As if the apoftle had faid, the devil in his diligence to keep fmners in the dark, thinks and knows, that if ever one beam of the glory of Chrift in the gcfpel, comes in to fmners hearts, they are loft to hini, and faved to Jefus Chrift. O that fmners knew this, as weU as. the devil doth I But why hath not this bufy devil the fame power on all i How come any to have

their

their eyes opened to fee P To this he anfwers in ver. 6. For God who commanded the light to JJnne out of darknefs, hath jhined in our hearts^ to give the light of the knowledge of the glory of God, in the face of Jefus ChriJ}, Obferve, that the aportle in fpeaking of the caufes of the perdition of unbelievers, names their own blindnefs and unbeh'ef, and Satan's a^livity; but as to the falvation of beHevers, he afcribes it folely unto the grace of God, and its power and freedom ; without which Satan would prevail on all, as he doth on many. But, for as blind as unbelievers are, and for as diligent and powerful as the devil is, God that commanded light in the fird: creation, did fo to us, and this light fo commanded, gave us the knowledge of the glory of God^ in the face of Jtfus Chrift, by which we are faved. There are many glorious truths, that fliine with fome beams of light into the minds of natural men, fo as that they are convinced of them, fall in love with them, and make proftllion of them ; but never is afmner throughly changed and converted to God, nor refcued from Satan and the power of darknefs, till this light, this knowledge, this glory of God in the face of Chrift, be given by this great Commander and Creator. Paulhimfelf, while an un-behever, had the light of the knowledge of the glory of God, in the works of creation and prcvi:^'euce, as a man of fenfe and reafon : he had the knowledge of the glory of God in the law, as a zealous Jew; but the knowledge of the glory of God in the face of Jefus Chrilf, he never h'<id, till it pleafed God to call him by his grace and to reveal bis Son in him, Gal. i. 15, 16. And let me tell you, that unlefs you have feen more of the glory of God in the face of Jefus Chrift, and in God's way of faving fmners by him, than ever you faw of his glory in his works of creatioQ and providence (in both which, not a little of his glory (hineth) the Lord hath not yet dealt with you, as he doth wiih them he favech. llie right faving kno'A -ledge of God centers in this one perfon, Jefus Chriil.

See

See how the apoftle pnyeth, Col. ii. 2, 3. That their hearts /night be comfoyied^ being knit together in love^ and unto all riches of the jull ajjurance of underftand-inor, to the acknowled'^jnent of the myjlery of Gody and oj the Father^ andof Chrifl ; in zvhom are hid all the treofures of wifdom and knowledge. So that ail who would be enriched with true wifdoii?, and the faving knowledge of God, muH: hy falihdig in Chrid, and find theaj.

SERMON X.

John xvii. 24.

Fathery I will that they alfo whom thou haj} given me^ be with me where I am ; that they may behold my glory which thou haft given me : for thou lovedft m& before the foundation of the world*

THIS great rubje£>, the glory of our Lord Je-fus Chriit, which he hath received of his Father, is that which his people fee fomewhat of here by faith, Heb. ii. 9. and are called to the hope of full beholding of it hereafter, when this prayer ot our Lord fhall be fully anfwered. It is fo deep a theme, that it isnoteafy to enter upon it, bin impof-fible to declare the thing plentifully as it is. All I mean to fpeak on it, I ihall confine to two beads; the glory of Chrift, as reprefenting God unto us; and his glory, as reprefenting us to God. In the iirff, he reprefents God unto us, to our faving knowing of God : in the other, he reprefents us to God, unto our faving acceptance with God, I began to fpeak of the former laft day, and did proceed-to it by thefe Vol. 1L Y three

three fleps. T. That the true knowledge of God is fimply Dcedful format's happicefs, both in this and the next life. 2. That Gcd in himfelf is incompre-heDfibie, unbeholdib'e, urknowable, unlefs he is pleaftd to make himfelf fomt mv known to men. 3. That yet men in ail ages h?.vc neen flill framing re-prelentaiions of God in their own minds. A little of nature^s light remains, ^nd of the ruins of thar edate (Jod made man at firif in ; bnt fo defiled and mixed with the darknefs brought on men by the fall, that natural light and finful dark^.^fs, mixed together, are but like the chaos in the btginoiDg of the creation. Gen. i. 2. So that we may apply that to this cafe of mensinquiring after God, in Eccl. vii. 29. Lo, this only have I foundy that God hath made man upright : hut they have fought out many inventions, A man can think of nothing, but in and by that thought there is feme idea or reprcfentation of it made in his rrind. "When we think of our own fouls, (by which we do think), how dnrk is our idea of them I Bat when we begin to think of creatures higher and nobler than ouifelves, as rxii^els are, what a dark idea do we frame of them I When we fay ihey are fpirits, what know we what ? Tpirit is I When we fay a fpirit is an intelligc^: toeing, freeof matter ; how far is this from plan*'«(;: a juft repiefentation in our minds of ihofe Bob'=' rreaturcs? If we raife our thoughts above ull cr'.'.' es, unto the perfect Former of all things, the g Jehovah; every thought of him, every name and perfe(Slion of his, fwallows us up ; as Job xxxvsi. 19. leach us-what we jh all fay unto him; for wc cannot order our Jpecch (or our thoughts) to him by rca-Jon of darknefs. Our own light in us, is but dark-neis; and the infmltencfs of his light and glory, is a? darknefs to us. K^hall it he told hrm that I (peak f If a man fpeak^ futely he fhall be fjuailowtd up^ ver. 20. l.( a iiiHn know, either who he i5 that fpeaketh, what he either fpeaks or thinks, or who he is ihat is fpoke or thought c[. The World hath, been ihiving, either

by

by their wifdonfi to know Goc^, i Cor. 1. 21. oria their folly to reprefeat an invifible God to their bodily fenfes. And this lafl hath filled fo great a part of the earth with idols: an old abomination, \7hich, h may be, will continue till thi.^ earth be purged by the I aft fire. And ihefe things led me to the only relief in this difmai ftate of mankind, as to the riglit and living knowledge of God ; that the Lord Jefus Chrift^ the Son of God, clothed with man's nature, and with the office of Mediator .between God and men, is the only true reprefentative of God to men. That he is fuch, and of his glory in being fo, I have fpoke fomewhat; and (hail enter upon the ufe we (hould make of him, as the reprefentative of God un'o his church, after I have given you a little account of the gradual rifmg of this light iu and unto the church*

When our firfl parents had finned, and were a-fhamed of themfelves, and afraid of God, and igno-rantly thought to hide themfelves fron him, he calls them to his bar, arraigns them for their fni ; and when they had no reabn ro cxpe61 any thing but ^rc,-fent jadgment and execution, inftead of that, the Lord, in a threatening agaiod the ferpent, brings forth the firft promite of falvation by Jefus Chritf, called there the feed of the woman ; who, though be fhould fuffer by the ferpent, fliould yet bruife his headi Gen. iii. 15, In the faith of this, and It may be of other exolanations of it not recorded, the be-lieving fathers before the fiood lived and died. And Abel and Enoch are noted, Heb, xi. /\^ 5. the one a martyr, the other tranllated to heaven. And Noah, before, in, and after the flood, ver. 7. is called an heir of the right eoufief which is by faith : which none but a believer is» No righteoufnefs is by faith, but that that hath both the Lord our righteoufnefs in ir, the light of God's word to difcover him and it, and a promife of the covenant to warrant faith's apprehending of it. If we go on to the Patriarch Abraham, we find the light growing more bright, efpeciailj if wc

Y a read

J66 Sermons concerning Serm. X.

read Geo. xii. 14, 15, 17. &c. with Paul's comments on them, in Rom. iv. in Gal. iii. and iv. and in Heb. xi. 8.— 20. and what our Lord faid of Abraham in John viii. 59, 40. 36, 58, Who can read thefe, and not be peifuaded, that Abraham knew the Son of God, and God in him, and juftification and falvation by him ? Let us next take a view of the church-fiate which the God of Ifrael brought his people into; firft, in a more iranfient manner in the wildernefs, and thereafter fixed them in it in Canaan. In this (late, we find that the tabernacle and temple, their ordinances, priefts, and iacrifices, and all their ceremonies, were all bat types and fliadows of Jefus Chrid, Heb. ix'. ar?d x. There were many things in that dif-perfation that had fome appearance and femblance of idolairy ; but there was none in it, for two reafons. '1. Becaufc they were all of God's own appoinimenr. 2. Becaufe they were inflituted on purpofe to prefigure the MefiTiah to come. If therefore any of Ifrael had devifed of his own head a worQaip of this forr, then tbat man had been as guilty of tranfgrefTing the fecond command, Thoujhalt not make unto thyfclf any likenefs^ &c. as if he had fervcd Baalim. And becaufe they were all types and (lindows of Chrid, and of the good things to come by hi.T. : therefore if any church or perfon, cow after the fubftance is come, and the fliadows are gone, {bould attempt to bring Chriflians under the Levitical difpenfation o^ the 0!d Teftaraent church, they juflly might be called Anti-chriftians^ and deniers that Chnfl is come in the flejh^ 1 John iv. 3. Com.e we to the prophets, David in the Pfalms, Ifaiah, and all the prophets, we find a fair dawning of the knowledge of the glory of God in the face of Jefus Chnfl, wrought in their hearts by the Spirit of God, and fhining in their minifiry to fbe church. Thi^ is fo plain, that it need not be infidrd ';n ; and fo full, that it would be too great a digrtfiion to infi'i on it as it deferves. We find Stephen, Acls vii. and Paul, A6ls xiii. preaching Chrift

by

by fuch a narration ; warrant enough for this fmall account. Let us now go forward ro Chriit's coming into the world. The angels proclaiai him, a born Sa-vioury Chrifi ths Lord, Luke ii. if. Old dying Simeon calls him, when a babe in arms, God^s fahatio?2^ and the light of the Gentiles, and the glory of Ifrael^ ver. 30, 31, 32. Yea, Elifabeth calls him, when in the womb, My Lord^ Luke i. 43. What a great a-nointing of the Holy Ghoft was on this good woman, and how ilrong was her faith in Chriit ? When he is to be made manifeli to Ifrael, John Baptid proclaims him to be the Lamb of GoJ^ that taketb away the fin of the luorld ; to be the baptizer with the Holy GbQi'J ; to be the Son of God ; and that all grace is received cut of his fulnefsy John i. 15.—34. When he is baptized, what a glorious tefiimony is given from heaven to him, Macth. iii. 17 P When he lived on the earth, and went about doing good, all that knew him, paid him divine worfhip in faith, and love, and prayer, and obedience; and were never checked for it; as Peter did Cornelius, Adls x. 26.; and the angel, John the divine, t^vice, lie v. xix. 10. and xsii. 9. Yea, when he was dying, one fuv him to be God, and dealt with him by faith for eternal life : the rareft faith in all the fcripture. When d.iiA^ and fuppofed by Mary Magdalene to be (lill fo, ille called him, illy Lord, John xx. 13. Thomas calls him when rifen, My Lord and my God^ John xx. 28. Yea, when he had led them out as far as to Bethany^ and had lift up his hands and blejfed them ; and while he hlefjedthem^ he was parted from them^ and was carried up into heaven ; (a bleiled parting; and there will be Ihordy as bleiled a meeting again) ; they worfbipped himy and returned to Jerufaleniy with great joy, Luke xxiv. 50, 51, 52, 53. Strange joy 1 when, at the ridings of Chrift's leaving ihtm, for row had filled their hearts^ John xvi. 6. But, now their Lord had done all his work on earth, and was received up into glory, they w^orlLipped Lira joyfully flillj kDov^iog, that

though

thoiiph now CO more could they worfhiphim as they did, when he was with thci], with the help of th-^t bodily prefence of Ciirifl: with them, and with that fight they had of hin by the e); s of their bodies rer-niinated on his vifible appearance; yet by faith, aiid wiih joy from that fa'ih, they worfhipped him ftill. But when Chrifl was not only afcended into heaven, but had fcnt down the promife of the Father, his Holy Spirit, upon the infant Chriflian church, A6I9 ii. the light of the knoivkdge of the glory of God in the face ^f J^fi^ ChriJ}^ fnone out as the fun in its flrength. Ail believers, all preachers, all ordinances, were filled with ChriTt's glory. In this pjorpel-temple, did every one^ every thing, fpeak of his glory; as the word is, Pfal. xxix. 9, All divine worfbip was given to him, and to God by hini ; all grace difpenfed by him. And thus it will be until his coming a^ain. While God hath a church on earth, it \sgathered together in Chrijl's name ; built on Chrill as the rock and foundation, I Cor, iii. 10, t i.; grows vp in him, and on hijiij Eph. ii. 2o» 21, 22. i Pet. ii. 4, 5,; worOiips him, and the Father in him and by him; is (cd and nburitlied by his Spirit, and the influence thereof, until that blefled (late it is to be brought to at ihe ]a(l appearance of the great God, and our Saviour Je-fu) ChriJIi Tit. ii. 13,

1 would finifh this np-rrative with two fmgular fexrs, amot.'gtl many, to the fame ])iirpofe ; one in the Old Ttilament, and another in the New Tcftament, That in the Old Ttdament is in Numb. xii. 8.; that in the New 1 eilament is in Col. ii, 9.

The firfl in Numb. xii. 8, I would labour to explain. What the matter was that occafioned the ftrife betwixt Mofes and Aaron and Miriam, we know but little ; whether Mofes did rig'ht or wrong about the Et^hicpian woman whom he iDarried, ver. i. Yet one Vvould think, that Aaron the high pried, and his elder brother, and Miriam his fifter, and a prophetef?, Kiight have reprovsd him for what diey thought was

amifs,

amiis, without fo fevere a rebuke from the Lord, But their fin lay in relieving on the high (tation God had put him in. And their fm was fomething akia to that of Korah and his company againft both Mof-es and Aaron : Numb. xvi. 3. Tou take too much it-pon you. To this ftrife between Mofcs and his brother and filler, the Lord puts an end by very extraordinary words. 1 will read them, becaufe one pare of them belongs evidently to our prcfent purpofe : Numb. xii. 6. Hear now my words : If there be a prophet among yoit^ (as there were feveoty fet apart in tne preceediug chapter), / the Lord will make my-JeIf known to htm in a v\fion^ and will [peak unto him in a dream (And iheie were the ulual ways and means of God's darting in prophetical light into the minds of his prophets; either when awake, by vid-ens; or when afleep, by dreams; and both were attended, doubtiels, wirh fuch fignarures of God's in-tereft therein, as did fatisfy and fecure their faith), ver. 7. But my fervant Mofes is not fo, who is faith-ful m all my houje. '"• (i nave let him above ccofe " ways and ordinances"), ver. 8. With him will I fpeak mouth to mouth, (the fame sv'nhface to face, Exod. xxxiii. 1 f. as a manfpeaketh unto his friend; ■ and in Deut. xxxiv. la. So Mofes faith of God's way of giving the law : Deut. v. 4. The Lord talked with you face to face in the mount, out of the midfl of thefre)^ even apparently, and not in dark fpeeches, (as Pulm. Jxxyiii 2. / will utter dark fay ings of old) ; and the fmilitude of the Lordfhall he behold, (as much beyond ihe.other, 2.% feeing is beyond hearing darkly of a per-fon t)r thing) : Wherefore then were ye not afraid to /peak again}} my fervant Mofes? Now what was this,/J;«/-litude of the Lord that Mofes did behold, and was fo dignified by reafon of this fingular priviledge ? You k-aow he tells them, Deut. iv. 15, 16. Take ye there- , foic good heed unto yourfehes, (forye faw no manner of fmilitude on the day that the Lordfpake unto you in R> reb, out of the midfl of the fire), lefi you corrupt your-

fshcs^

feiVeSy Sec, It is like, if there had been any feen that day, that they niiight rather incline to make the re-femblance oi that in their idol, than of the Egyptian ox or calf. There are divers opinions about this Jimi-littfde of ihe Lord that hlofes did behold. But that 1 like beft, and think it neareft the truth in fo dark and deep a matter, is what you have in the annotations of Mr Pool, a learned and godly divine, on this place: " That the Son of God appeared to Mofes in an hu-** man fnape: which he took up for a time, that he <* might give Mofes a foretaite of his future incarna-*' tion.'* And many grave divines think, that moft of the appearances of God to Abraham, and to the patriachs and prophets, were made by the Son of God in a human fhape, foretelling his being made fle(h in the fulnefs of time. Man was made in the i* mage of Gody after his Ukenefs^ Gen. i. 26. If this fenfe be not approved, that it was fo done, becaufe God had purpofed, that one of the blefied three, e-ven his eternal Son, the natural and effential image of the Father, fhould in time be fent in the likenefs of man; yet this is certain, that the firft man was made in the image of God ; and, by his fall, got on him and his pofterity the image of the devil : and to recover U3 from this woful likenefs, and to bring ns to a bet-ter likenefs to God than Adam was made in and loll, God's Son takes jo him the likenefs offinfulficfh^ Rom. viii 3. yet without fm, that in and by that likenefs men might come to know God favingly, and be made like unto God.

The oiher fcripture is in Col. ii. 9. For in him (Jefus Chrift) dwelleth all the fulnefs of the Godhead bodily, A remarkable text, and fo is the context. What dwells in Jefus Chrift ? The Godhead, the fulnefs of the Godhead, and all the fulnefs of the Godhead. How dwelleih it in him ? Bodily, really, fubflantially, not typically, as in the temple and fan£luary. The fulnefs of the Godhead did not only thus dwell in Chrift when he was on earth, but it dwelleih in him flill, and for

ever*

ever. Where then can a man find God, but in this man Jefus Chriil, in whom dwelleth all the fulnefs cf the Godhead, really, fubftantially, and eternally:' The context hath two things in it. i. A warning a-gainft redu(n:ion, ver. 8. 18, 19. Their and our danger lay in two things, that then were, and to this day are, the chief fpriogs of apoflafy from Chrid, and the ftinpUcity that is in hi?n^ as 2 Cor. xi. 3. The one is adhering to the Old Teflament ordinances and ceremonies, antiquated by Chrift, the end and fub-ftance of them all. The other is, man's reafon, wif-dom, and pUilofophy ; which never could, nor can, find out God, fo as to direft men to know God fav-ingly, and to worfnip God acceptably, i Cor. i. 21. And therefore, by its poor principles, and beggarly elements^ (as Gal. iv. 9.), this wifdom of man rebels againfl the faving wildom of God in his Son Jetus Chriu ; and doth but fuffiip men by their fieJIAy mmd^ Col. ii. i8. And from thofe two curfed fprings, all ihe herefies, apoitafies, and the grand Antichriitiaa defe^lion, have evidently flowed.

^. In the context we have the privileges of Chrif-tians by Chrift, that (iiould endear him to them, and engage them to that ftedfaftnefs in the faith which he had exhorted them to in ver, 5, 6, 7. Thole privileges are many and great. The Chriftian is complete inhim^ ver. 10. and needs not hunt after any good out of him. All is to be found in Chrifl, and in him only. He Is circumcifed in him^ that is, faD61:*!fied, ver. II. He is buried zvith Chrifl^ and rifen agaln^ ver. 12.; made to die to fin, and to hve to God. He h quickned zvith Chrifl^ ver. 13. 2Lud forgiven. All the Chriftian's enemies conquered, the law cancelled, and the devil over-come, and triumphed over by Chrift, at and by his lowed, ver 14, 15.

Now, to come to the application of this dofirine fo oft named, That the Lord Jefus Chriil, God-mau, Mediator, is the only true reprcfentacive of God ua-.

Vol, H. Z to

to the church : There are three exhortations I would give from it. i. Study God in ChriH. 2. Content yourfelves with this knowledge oF God in Chrift. ^. Ufe and improve the knowledge of God yoa have in and by Jefus ChriO.

Exhort. I. Study God in Chrld. You muft know God, if ye be faved. You cai^uot know hinfi, but as he reveals himfelf; he reveals hiinfeif no other way bat in Chrill, fo as to be favingly known. There are four books (if 1 may fo call thern) that lUcny ufe in their ftudying to know God ; but they are, and will be but poor (choiars, if they have not better, and fitter, and plainer books, i. Some will ftudy an abfolute God; God as in himfelf. An abfolute (iod is a pit, and an abyfs, that all that: go near it, fall into it, and will be dedroyed. It was a bold word of bleffed Luther, ** Let hypocrites and unbelievers do as they pleafe, *' I will have nothing to do with an abfolute God." God as in his Son, God as in covenant with U3 in his Son, God as clothed with grace and mercy, (hining in his promifes in Chrid, is the God we mufl iludy to know; and when by his grace we attain it, we may glory humbly in it: Jer. ix. 24 Let him that glorieth^ g^ory in this, that he underflandeth and knoweth me^ that I am the Ijjrd, lohich exercife loving-kindnefs^ judqinent^ and righteoujnefs in the earth : for in thefe t}M)2gs I delight^ faith the Lord. 2. Some ftudy God in bis works. And much of his glory ihioeth therein, and we ought to obferve if. But what is all the fruit of this alone ! .Only to render men inexcufabie^ Rum. i 20. This light of the knowledge of the glory of God, is both dim and cold light, Ic hath no heat nor power in it. Never did a man come by the faviug kn^owledge of God by the fludy of the book of creation and providence, though a true Chriftlan may both (tody and profit much by it, when he hath knoivn God, or rather is known of God, Gal. iv. 9. 3. Some Itudy to know God in his holy law. And iu it is a glorious difcovery of God, Bui it is of a holy, jud,

fm-

fin-hating', fio-forbidJing, fin-threarening God. Here he is feen as a terrible judge. No man ever did, or can know God favingly, m bare iaw-light. Only God can be favingly known in that reprefentaiion of him wherein he is maniFefted as a faving God ; and that is, only in his Son Jefus Chrift. 4. Some ftudy to know God in and by his ordinances. Precious appointments of God, mnch to be valued and ufed by us; and their profit great, when bleifed by their ap-poioter, and when ufed by us in the right manner. But we muft know, that as the virtue of all the Old Teftament ordinances lay in their relation to, and flladowing forth the Meffiah then to come ; (0 all the virtue of New Teftament ordinances lieth in their relation to, and (hewing forth of Chrift come. If therefore a man now (hall (fudy to know God favingly ia and by the greater light of the gofpel-appointments, without regard to Chrifl's interefl in rhem, that maa will as fureiy perifh in ignorance of God, as a carnal Jew, uncircumcifed ia heart; as J^r. \k. 26, Rom. ii. 20, 29. PhiL iiio g.

But, above all thefe, if yoUvWouH know God favingly, fludy to know him in and by th::€ only faving rcprefentation he hath made of himfelf in his Son.

I. For here it is you have the only true, and new place to find God in, job in his diilrefs faid, O that I knew where I might fnd him I that 17111 gbt come d?-ven to his feat ^ or throne! Job. xxiii. g. He is only to be found in Chrif}. God dwelleth in Chrifr, CoL ii. 9. There, and ,there only, you mud feek him, and find him, and koow him favingly; and acquaint your/elves with him^ and he at peace^ Job xxii. 21. There is no creature, no part of the work of God's hands, that is fo nearly related to God, as the nature of the man Chrift, aiTumed by the divine perfon of the Wordy the only begotten of the Father, This is the true tabernacle which the Lord pitched^ and not man^ Heb. viii. 2. This is the new and living way^ which h^ hath confecrated for us through the vail, that is to

Z a fay^

fay^ his fle/hy Heb. x. 20. And this is the only way to the hol'iejl^ ver. 19. The devil, Chrili's great e-iKHiy^ hath done much to darken and difgrace this uay to the world : on the one hand, by the grofs idolatry of An?ichrii1:, wherein a vain Ihow is made, by images of Chrift, and of his flefh, and fufferings in it; all obfcuring and perverting of Chrifl as the ordinance of God for our falvation. On the other hand, when men by their reafon fee the vanity of this Popilh pageant and puppet-fhew, into which An-tichrift hath turned the true gofpel-reprefentation of Chrifl", Satan haih brought in a myllical and me-tfiphyfical gofpel, on the pretence of greater fpiritu-ality; wherein the fle(h of Chriff, and his faving performances in that flelh, are either hid, or turned into aliegories, and myfteries, and notions, that have v.o room but in vain minds that hatch them, and are quite unprcfiiable to them, that haibonr and hug them. But let Chriftians beware of both, as of ways of perdition ; aud by faith fix on the fiefli of our Lord and Saviour Jefus Chrilt, which was given by him Jor the life of the worlds John vi, 51. In this tabernacle of his hfidy we by faith fee God the Son perlbn-ally dwelling, and by the fame faith fee the Father dwelling in the Son. And thus only do we favingly know God.

2. In Chrift only we have the new names and relations of God, in and by which God only can be favingly known. When God fent Mofes to HVael, and to Pharaoh, to bring llrael out of.Egypr, Mofes faith TO the Lord, Exod. iii. 13. // they ft:all fay to vie^ What is his name? what (hall I fay unto them f* (And what a deep aofwer is given to this bold queltion, ver I 4 P) So may we, What is that n-ime and relation of God that he only can be favingly known by ? It is eafiiy anfwered, God can only be favingly known ia aud by that faving name by which he makes him-i^V. known ; and that is his name in Chrifl. The Lord faid to Ifrael in Exod. xxiii. 2 1. Beware of him^

and

and obey his voice ^provoke him not: for he will not pardon your tranfgrejftons : Jor my ?mrns is in him. And this awful Word about Chrift, the angel of the coveoanr, that he will not pardon refufers of him, is bur the fame we have in Heb. xii. 25. But all the faving names and relations of God unto us, are all in and from his names in Chrift, and relations to Chrill. He is Chrifl's God and Father, and lb ours, John xx. 17. But more of thofe anoo.

So much for the firil exhortation, Study God ia Chrift.

Exhort, 2, Learn to be content with the knowledge of God in Chrift. Seek no more knowledge of God, feek no other knowledge of God, fave in Chrift, Aii: not Philip's queftion ; or if you do, take Chrift's an-fwer to it, and feek no other, John xiv. 7, 8, 9. Chrift had told them, that they knew his Father^ and hadfeen him^ Philip, not underftanding this, faith un-i-to hi?n^ Shew us the Father, and ttfufficeth us, " Thoa " haft told us much of thy Father, of his love to us„ " and of his mercy in fending thee to fave us; Lord, " give us but one fight of the Father, and we wiji " aik no more." lb this Chrift anfwers. Have l\-been Jo long time with yoUy (and three or four years was not long time, but that one day of being with Chrift was a vaft mercy), and yet hafl thou not known vie Philip f He faith not, *' Have I been fo long time. ** with you, and haft ihou not yet known the Father?" (as he told the unbelieving Jews, John vlii. 19. Te neither know ??ie, nor my Father; and John xvi. g, They have neither known the Father nor me,) ; biu, Hafl.thou not known me f " You do know the Father, " becaufe you know me ; though you do not know fo *' diftinftly that you do know him." Therefore Chrift adds. He that/eeth me^ hath feen the Father ; as John xii. 45. He that feeth me^ feeth him that fent me, *' But thou Philip haft feen me, both with thy bodily « eye, and with the eye of faith," (as this fame Philip faith to Nathanael, John i. 45, We have found

him

h tin of whom Mofes in the law, and the prophets did ivrite. " He hath been long promifed by God, long *' looked for by Ifrael; now he is come, and we have ** found him ; Come and fee.^^ J : HjW fayefl thou then^ Skew us the Father f BelieveJ} thou noty that I am in the Father^ and the Father tn me f *' If thou truly be-•' lievefl m me, this thou mud believe, and dofl be-*' lieve." And to this way of believing he exhorts him, ver. 11. It is no eafy thing to hold a (trait rein on an inquifitive mind, and to confine all our knowledge of God's glory unto that that (liiaeth in the face and pcrfon of Jcfus Chrifl. There is enough there to bufy us happily in lime, and to eternity; and no good can be got in tranfgrefling this landmark. Jf men go but one ilep in lludying God out of Chriff, they wander immediately, and they do wander dangeroufly; as every man may feel in him-felF, and fee it vifibly in many others.

Exhort, 3. Ufe and iraprove this reprefentation of God in Chrifl:. It is our greateR privilege to have it; and our greateft care and diligence Qiould be ufed in the improvement of it; and our greateft profit comes to us by that improvement. This I would iafift upon ill ihefe particulars.

I. Improve this reprefentation of God in Chrifl for fixing and determining your fpirits, in ail your thoughts of God. There mud be thoup-hts of God. His people are called thinkers on his name, Mai iii. 16. On the contrary, of the wicked it is faid, Pfal. X. 4. God is not in all his thoughts. There are two thoughts about God in Chrifl, that I am afraid fom.e deceive themfelvcs by. i. Some think that they do know God in Chrifl, when they know that Chrifl: is God. This is indeed abfolutely needful to falvation. But it is not all. A notional ailent uato this truth, that ihineth fo brightly in every page of the New Teflaraent, may be in an ungodly man. The devil knows, and believes it, Mark v. 7.; and he only puts 3. wicked //upon ir, in his tempting of Chrift, Matth.

iv.

Serm. X. the Lorcfs Prayer. jjj

IV. 3. 2. Some think they know God in Chrift, vvhea they know that Chrift only can reveal God unto men, Matth. xi. 27. and John i. 18. This is indeed a proper work for Chriit only; but that pertains to his prophetic office. But we muft go further ; not only to believe that Jefus Chrifl is true God, and the only true and eiFeflual teacher of the knowledge of God ; but that all the right knowledge we have, or can have of God, is of God as he is in Jefus Chrill. What Paul refolved on in his office, (and it may be that he meant rarore than his way in his office of apoillefhip), you mufl take up in all your religion : 1 Cor. ii» 2» / determined not to know any thing a?ncngyou^ fave Je^ Jus Chrijly and him crucified. And if we had more miniflers of Paul's fpirit io their preaching, we fhould fee more of Chriftianity in the people's religion. But when fome mlnifters preach, as if they had taken up the reverfe of Paul's determination, even to know, and to make known any thing, every thing, fave Chrift, and him crucified ; is it any wonder, if many of their hearers may fay, as they did about the Holy Ghcft, and his difpenfation, AO.sxix. 2, We have not fo much as heard whether there be any Jefus Chrij}^ end that crucified? And fuch may juftly iay aifo of the Spirit, We have not fo much as beard whether there he any Holy Ghojl: for the Spirit is received only by believers on Chrift, John vii. 39. ; and by the hear^ ing oj faithy and not by the works of the lazv^ Gal. iii. 2, 2. Improve this reprefentaiion of God in Chrift, ia your dealmg with him for eternal life. Whoever would be faved, muft have fome heart-dealings with God about it, and for it. You know it is the gift of God^ through Jefus Chrijl our Lordy Rom, vi, 23. A-ny way, every way of dealing with God for falvation, will not fucceed. There is one fpecial, and the only right way ; and that is with God in Chrift. Can you deal with God as the Creator of the woild, and as a Lawgiver? Unlefs God kad revealed himfelf ia

Chrifts

Chrifc, no finner durfl lift up his face before God's throne, to beg eteroeil life, or to expe^l it.

3. Improve this reprefeiuation of God in Chrift, in ai! your worihipping of God. The word is the word of Chri/Iy Co!, iii. 16. We pray; but how? We muft pray in ChrijVs name, and ask, whatever we ask of the Father^ in Chri/Ps name, John xiv. 15, 14. and xvi. 23, 24, The God that the apoftle prayed to, is the Gcd and Father of cur Lord Jefus ChriJJ, of ivhom the vjhole family in heaven and earth is named^ Eph. iii. 14, 15.; and to him he gives glory by Chrift Jefus, ver 20, 21. O that men did know, that to wcrlhip God out of Ohrift, is to vuorfhip they know not what! as ChriH: faith in John iv. 22. , But we know what we worfhip : for fahatlon is of the Jews, Out ot them the Meffias cometh, and falvation by him; and in him God is favingly known, and knowingly worlhipped.

4. Let all Chriftians improve this do<flrine in their fpiritual exercife, and in the aftings of the graces of the Spirit. All thofe graces are from God in Chriff, and difpenfed and enlivened by the Spirit of grace. And they are (if you take the expreilion rightly) as fo many diftin^l members and powers of the new man, whereby it adls on its original. I would name feve-ral of them, and fhew of what ufe this reprefentatioa of God in Chrilf is in their a(5ting.

i/?. Faith. We by Chrifl believe in Gody who raif-ed him up from the deady and gave him glory^ i Pet. i. 2 I. Faith is juftly called the fundamental, radical grace in the new creature ; becaufe it is that grace whereby he is built on Chrifl the foundation, and taketh root in Chrifl, in whom is all the Chrilli-an's life, fap, and fatnefs. There are two a^fls of faith 1 would fpeak of; an a£l of faith for peace, and an a£t of faith for fupply.

(i.) Faith a(Sts for peace. There is a fad quarrel betwixt God and us by fm, which muft be taken a-way, or no peace can be. God hath provided the

wayj

way ; Chrifl liatb made the way, yea, is become the way ; the gofpel reveals it, and faith inriproves and ufeth ir. i (hall give you four names oF God in Chrifl, which you will know and ufe, if you ever know what believing is. i. The name of God is love to [inner s^ John iii. 16. i John iv. 8, 9, 10. 16'. It is impofTible that a fmner can a£l any de-pcndance on God for falvation, ualefs there be fome manifeftation of his name, as love. Whenever any beam of this love darts in upon a poor fmner, the man begins to live and hope immediately. I meaa not, that every one fiiould believe this propofiiion, That God loves me ; but only, that Gnd harh a wonderful great love to fave (inners, which he hath proved in giving his own Son to be a Saviour; that this love runs out to men in and by Jefus Chrift; and all that would have it for themfelves, fliouid ftrive to get near to this fun, that when its light and heat is feen and felt, they may be faved. 2. Anoiher name of God that faith a£ls on, is God with his redeeming blood. Stumble not at the phrafe ; it is that of the Holy Ghoft, A61:s xx. s8. When the apoflle is counting the privileges of Chriftians under the New Tef-tament, fee how he rifeth, Heb. xii. 22, 23, 24. Te are come unto mount Sion, and unto the city of the living Gody the heavenly Jerufalem, and to an innumer-able company of angels ; (all beyond what the Old Teftament church was brought to) ; to the general af-fernbiy and church of the firfl-horn^ which are written in heaven^ and to God the Judge of all, and to the fpirits ofjuj} men made perfect. But is it not terrible to be brought to God the Judge of all? No; for ye are come to Jefus the Mediator of the new covenant^ and to the blood offprinkling, thatfpcaketh better things than that of Abel. x\s if the apofile had faid, " Fear ** not to come to God the Judge of all, when ye fee '^ J^f^^ ^^^ Mediator of the new covenant, and his *' blood that fealed and confirmed that covenant, fo " near to God, God the Judge is your friend, and Vol. II. A a *« will

*' will abfolve you ; and the blood of the covenant (as " it is cailcd, Heb. xiii. 20.) wiil fpeak better things " for yon, and fpeak louder for your falvation, than ** the guilt of fiu, and the thunders of the law, can ". fpeak againft you." And never had a finaer been faved, if the voice of Chrid's blood had been outcried by any voice from heaven, or earth, or bell. 3 Another name of God in Chrifl, is, he is a God that juf-tifies the ungodly:, Rom. iv. 5. Papiflp, and others, in their pretended zeal for holinefs and good works, do eirher dcfire that this name of God were not in the Bible, or the true fenfe of it v/ere taken out ol the church. It is r/s plainly: That as no man needs the blefTing of juftiticaiiou, but a fmoer and an ungodly man ; fo whenever God gives this blelllng, he gives it freely to a man that is ungodly lifl he get it. And \vhen a finner pleads for it, he doth plead as guihy and ungodly. He begs it of God* as an alms of free grace ; the Lord gives it as fuch; and he that gets ir, holds it, and praifeth for ir, as fuch an alms of mere grace, God be merciful to me the jlnner^ faid the jalb-fied publican ; Let the utijuftified Pharifee boall: of his fallings, prayers, and good works, Luke xviii. 9. 14. 4. The tvay by which peare with God is brouaht about in and by Jefus Chrift, is a name of God in Chrift that faith hath much to do with. Where God pro-claiuied his name to Mofes, Exod. xxxiv. 5, 6, 7. (Mo-fes had carnefily dedred to fee the Lord's glory, God promifeih it gracioufly, chap. xx>:i!i. 18, 9): Let us read this glorious proclamation : And the lord faffed by before hirn^ and proclaimed^ The Lordy the Lord Gsdj ?nerc'iful and gracious^ longfuJferin(j^ and obujidant in goodntfs and truth, keeping mercy Jor thou^ fands (ofgeyierat'ions, a^E\od, xx, 6. and Pfal. cv. 8), forgiving iniquity^ and tranfgrejfion. and fin, and that will by no means clear the ^wlty ; -cifiling the iniquity cf the fathers upon the children, and upon the chiidrens children, unto the third and to the fourth generation : Here v/as much of the giory of God's grace difcovered ;

and

and Mofes made good ufe of it, ver. 8, 9. Buc yet bow dark and dreadful was this nanne! how hard to underiland it 1 Here is both grace in pardoaing fin, and judice in vifiting for fin. By this name we casnot tell when, and whom God will pardon ; and when, and whom he will not clear; for all are guilty. By this name v/e cannot tell how God can do both ; how he can pardon, and yet not clear the guilty; bow he can pardon without refie6i:ing on his judice; or how he can puniiii iniqaity, and not refied on his grace and mercy. In chap, xxxiii. 9. the Lord faith, I will make all my gocdnefs (or beauty and glory) pafs before thee. Yet was it (hort of New Testament light: for the bright gofpel-name of God in Chrid'refolves fweetly this riddle, Rora. iii. 2^, 25, 26. In Chrid only mercy and truth are met together^ righteoufnefs and peace have kiffed each other^ as Pfal. Ixxxv. 10. And by this meeting and kifs, we are faved ; and when we fee it by faith, we are comforted. By thefe, God's glorious names of juftice and mercy kifs one another, and do kifs and fave the believer; and the believer by faith kiiTsth the Son of God, as Pfal. ii. 12. J and then the Father, as a reconciled God, in him. I would fpeak fomewhat of this from two fcriprures, both deep in themfelves, and yet full of light and comfort to believers. One in 2 Cor. v. 19, 20, 21. In this place, the apodle tells us what his gofpcl was, as committed to hira, and preachfd by him. It was this good news. That Goi was in Chrijl reconciling the world unto himfelf (But the world iieth in wickednejs, \ John v. 19. and God is hol/^ and a hater of wickednefs; how then can fuch a God as he is, be reconciled to fach a world as thjs is ?), not im-puting their trefpajfes unto them. God out of Chrid judgeih and condemoeth the fmful world for their tref-palTes ; and this is the glory of his jadice. But God in Chrid does not impute their trefpades unto them; and this is the glory of his grace. But how can this be ^, The world is guihy ; trefpaffes they have com-

A a 2 ffiitted i

n-iitred ; fm is not a traniient acV, no more to be heard after it is conimitied ; but as it is in it^, it flows from a depraved finFul nature, and ccniracfts a permanent gnllc, binding us over unto eternal vengeance, and is only removeable and diflblved by pardoning grace. The nature of God, and his law, requircth that this high crime of fin be either avenged on us, or fatisfied for by u?, or by another for us. The jufl revenge of fin, is the eternal ruin of the Tinner ; and fatisfac-tion to juftice for fin, is eternaily beyond the power cf the finner, or of any creature whatfoever. How then can God be jufl, and not impute fin to the finner ? It is anfwered in ver. 2i, For he hath made him to he fm for us, who knew no fin ; that ive mioht be made the righteoufnefs of God in him. The finiefs Son of God in man's nature, is by God made fin for us, that the finful Tons and daughters of men may be made the righteoufnefs of God in him. How can this be; that one that is finiefs is made fin, and that fuch as are true and real finners are made righteous, ye^, made the righteoufnefs of God in him that was made fm ; and they are made thus righteous, by his being thu> made fin ? Is not this to deprefs Chrift too low, and ro exalt believers too high ? No ; it depreffeth Chrifl no lower than his Father did lay him for our faivation, and exalteth believers no higher than fav-ing grace defigned them. How is he made fin P By the bearing of, and being a propitiation for fin. Sin was imputed to him : not his own : for he had none, and could net have been our Saviour if he had had a-Fiy ^ Heb. vii. 26. For fuch an High Piie/} became usj who is holy, harmlefsy undefledy fcpar ate fromfinners^ find made higher than the heavens. But the iniquity of all his flock was laid on him, Ifa. liii. 5. ; for this was he bruifed by law and juflice, and by thefe flripe;? are we healed, Ifa. liii. 5. Chrid was finkfs in himfelf, and only made fin for us. We are finners in ourfelves, and far from, and void of all righteoufnefs in ourfelves; yet by grace are made the righteoufnefs of God in him;

not,

nor, nor never in ourfelves. The fan^tified believer is made truly holy in himfelfjby Chrifl'sholinefs imparted to him by the Spirit oF Chriii. The glorified are made perfe6lly holy. Bin neither of them are made fari£tiiica-tion or righteoufnefs for theaifelves, or for others. The glory of this isChrift's crown and^property, i Cor.i. 30. and the bleffiog of it is the glory and faivation of his people. Another fcripture, among many to this pur-pofe, is in Gal. iii. 13, 14. CbriJ} bath redeemed us from the curfe of the law, (a great mercy ; but how ?), being made a curfe for us ; (How proves he it ^)'for it is writ-ten, Curfed is every one that hangeth on a tree /-—(taken from Deut. xxi. 23.) For he that is hanged, [i, e. on a tree, as ver. 22), is accurfed of God, or the curfe of God; Hanging to death on a tree, was named in the law an accurfed death, (though it probably be one of the eafieft ways of putting malefa6lors to death, as it is generally ufed in Chriftian kingdoms), on the account of one Jefus Chrift, the MefTiah, who was to die this way) i—that the bkjfng of Abraham might come on the Gentiles through Jefus ChriJ}, V/hat is the blef-fing of Abraham P It is that that comes to men by faith in Chrift : Gal. iii. 9, So then they which be of faith, are blefjed ivith faithful (or believing) Abraham, Both are bleffed wiih the fame bleliing, and by the fame .BleiTer, and in the fame way of believing in Chrift. Thefe two fcriptures (as Chrid himfelf was) have been a fione of (lurabling, and a rock of offence, and as figns to be fpoke againft. But can any fay or think, that the infpired writer of them did not highly honour his Lord and Mailer, Jefus Chriii, or that he did not v/ifely coni'uit the edification of the church, in his ufmg thefe words ? No; no mere man excelled him in both. Zeal for ChriiTs glory, and love to fm-ners faivation, did eat him up. If we rank thefe words araongft /o;?;^ of the things that are hard to be under-flood, which they that are unlearned and unftable wrefl^ as they do alfo the other fcriptures, unto their deflruciion^ 2 Peter iii, 16.} yet furely they are moit needful to

be

be iinderftood, are capable of a very good meaning, and are made very plain unto many. Sin againft God, and the curfe of God for Tin, are the worTi: things in this and the oiher world. Sin, and the curfe for it, sre ifjfeparable. If fin be commiited, it b imputed, and the curfe follows in courfe of law. If the curfe fall on a man, fin did precede it,.and deferve it. Yea, U'hen cur Saviour bore our fin by imputation, the curfe mud follow that charge. But obferve the dialect of the Holy GhcTt in thefe two fcriptures, and fee what provifioQ is made for the honour of Chrill: in this way of fpeaking, as well as for cur peace and fal-vation in what is fpoken. 1. Chrifl: is faid to be made fin. Thus no finaer was, or can be. When angels fell, they were made fmners, but not made fm. So of Adam, when he fmned, he became a finner, and a iin and death-conveying head to himfelf, and to all his natural poflerity ; but he did not become fio, tljo' he came nearer it than ever any other fmner did or can. When we fin, (and, alas 1 whe^n Ao we not fin ?), we were finners by nature, before we commit a<flu?d fin ; but by finning v/e only become greater finner*>, and are not made fin. Jeroboam did fin ^ and made Jfrael lofuu I Kings xiv. 16. The idols he fet up, became a fin^ i Kings xii. 30. But neither he, nor they were made fin. So Chrifl is faid to be made a cuffe. And this is not to be faid properly of any, but Chrifl. A finner unpardoned hath the curfe lying on him, and he is under it, as Gal. iii. 10 j but he is not made a curfe. 2. Chriil is faid to bq made fm by God. All finners are made 4'uch by liatan and them-lelves. God makes no finners; but to fave them, h'^ makes his Son to be fin. So Chrifl was made a cur ft, ynd that by God too. He that laid fm on him, laid die curfe alfo. 3. Chrifl is made fin and a curfe for C^thi^rs. So it is in both places,/:•■«)■. A proper finder hath both his own fin charged on him, and God's curfe laid on him, for himfelf. lie hath none to blame but himfelf, liofcu .-viii. <), The fm is commiued by

hi Til-

himfelf, charged on himfelf, and puniiliment iij^hrs on himfelf. All quire contrary to God's way in dealing wirh his Son. AH the charge on him was for other?. 4. Chrift's rinleiTnefs andbleffednels in himfeif h ex-preiTed in 2 Cor. v. 21. and hinted in Gal. iii, ij^ 14. He knew no fin, yet is made fm. He was the great blelTing of his church, yet is made a curie for ir. LalUy, Obferve the fruit, defigo, and eff:-<3: of this marvellous way of God's making of Chriil. He is made fm, that we might be made righteoufncfs. That imputed righteoulnefs in which believers (land before God, is the fruit of Chrift's being made fri for them. Our bleiling we have-, fprings out of Chrift's being made a curfe for us.

So much for the grace of faith, and its afting f,x^ peace with God. Whenever you are iq good earneil: in dealing with God for his favour, and reconciliation with hira, one or more of thefe names of God ia Chrifl, God as love^ God with Ins redeeming bloody God that juftifies the ungodly^ God making his Son to be fin and curfe for his people ; I fay, fome of thefe names of God mufl either be your anchor-ground, or you wll! periih in the fea and ftorm of your fin, and of God's wrath and curfe. 1 know, that while men are fecure, (as the moft are), and know not what God, nor fm, Dor confcience are, they may either deride them, or wantonly i^Xk pro and con o^l thefe facred things of God : but I can alTare you of this, that if ever (and woe to you, if you never f-h) the terrors of God, and the power of his law, break in upon your awakened confciences; if you ever think in earaed of deuh and judgment, you muft have your recoiirfe unto God in Chri[i, or peri(h eternally. No refuge but in hi:n, Heb. vi. 18, 19. J no hope but from him, and on 'him

2. There is an a^ and eKercIfe of faith for fup-ply. When a fmner is made by grace a believer, and hath peace with God, he is yet in a wanting condition. He may be poor and needy, not only ia his own

eye?,

eyes, but reallj^, on whom the Lord thinkcih favourably, Pfal. xl. 17. Every believer can tell fomething, none can tell all he wants. How are they fupplied P Phil. iv. 19. My God fhallfupply all your neecl^ according to his riches in glory^ by Jefus Chrifl. It hath pleajed the Father^ that in him Jbould all fulnefs dwells Col. i. 19. And how pleafing (hould it be to his people, that it is lodged in fo fure a hand ? Acd how pleafant ought it to be to them, to come, and ailc, and receive, till their joy be full? John xiv, 13, 14. and xvi. 23, 24. We all know, by natural light, that God is the fountain of all our fupplies, fro?n whom cometh every good gift^ and every perfe6l gifty James i. 17. But gofpel-light tells us by whom he giveth, and on what ground ; even out of Chrifl's fulnefs, and according to his promifes in Chrid.

So much for the grace of faith,

2^/y, Another grace that this reprefentaiion of God Jn^and by Chrid directs us in the acting and exercife of, is, repentance unto li/Cj as it is called in A6i:s xi. 18. There is a faving repentance, as well as there is a faving faith. Both are given to them whom God fav-eth. No impenitent perfon is faved, nor unbelie-Ter. Two things only 1 would note about repentance.

1. Never man did truly repent, but a believer in Chrift.

2. Never did a man truly repent, but for his fins a-gainll God in Chrifl. If you know nothing more of repentance but what you feel in the twinges of your confcience, by the light and heat of God's holy law, you are not yet come to gofpel-repentance. Poor and confufed are the notions that mod fmners have. They think, that all their fins are againd God, and all their relief is in Jefus Chrid ; but they do not know, and lay to heart, that all their fins are againd God in Chrid, and that all their relief againd fin is likewife in God in Chrid. Mgu Jin again/? ChriJ}^ 1 Cor. viii. 12. ; they ^^xt forgiven by Chrifl^ Col. iiii. i;^. He is exalted with the right hand of Gody to be a Frince and a Saviour^ for to give repentance to Ifrael^ and for give-

nefs ^

nefs offins^ A<^s v. 3[. IF, in the exercife of your repentance, you forget that you have pierced Chrift by your fins, you are not aifted by the promifed Spirit oi" grace, Zcch. xii. 10. And all expedations of pardon that are not only grounded on Chrift and his mediation, are not only vain, but finfuL,

3^/y, I might fpeak of the grace of love, that precious and everlafting grace# Love mud a£l on God in Chrift. It is fad to fee and hear people bufying their heads with fpeculations about the excellencies and perfedions of the divine nature, and imagining by the force of their reafoning on ihefe things, to blow up a fire of love to God. But let men know, that till God be known to us as love, no lost that is true, will ever kindle in our hearts. Nov/, God as love is only difcovered as he is in Chrift : i John iv. 8,-19. ^^^ love hm, becaufe he fir ft loved us.

^thly^ All holy obedience is to be performed unto God in Chrift: Col. iii. 17,-24. And ivhatfoever ye doy in word or deed^ do all in the name of the Lord Je^ fusy giving thanks to God and the Father by him. Yea, relative duties are urged by moft fpiritual moiives and patterns; husbands love to their wives, by Chrift'slove to his church ; wives fubjedlion to their own 'luf-bands, by the church's fubjeftion to Chrift, who is its Head and Saviour, Eph. v. 20,-33. Even Chriftiaa fervants obedience to, and ferving of their mafters, is required and fweetened by this, that therein theyferve the Lord Chrift, It is not unlike, that, in thofe times, Chriftian fervants might be flaves and fervants of infidels, and of fuch as ferved the devil ; yet, faith he, ** in your lawful fervice of fuch mafters, ye ferve Chrift, «' though they do not know him" Surely, the fpiritual tinfture of true worfliip is loft, when Chrift is forgotten in it; and the favour of Chriftian obedience is pcriftied, when it is not done as to the Lord.

^thly^ Patience under afHi(5l:ion is a grace that every faint hath need of, as Heb. x. 36-; and muft ufe in all his race heaven-ward, Heb. xii. u Let us run with

Vol. II. B b f^ti-

patience the race that is Jet before us. There is not a (lep in our journey wherein paiience Is needlefs. Running and patience feem inconfiftent; but he that runs without patience, makes but fools hafle. Now, this peedfui and ufeful grace can only be exercifed by faith in God through Chrift. If God afilia. us as our Creator, as our judge, as our Lawgiver, reafon and mo-raiity may afford not a few arguments to patience and fubmiiHon to his will : but true Chiiftian patience will never be found, unlefs the love of the atlLfter be in fome meafure feen by the aflliaed. Our blefled Lord gave us an example to follow, John xviii. ii. The cup which viy Father hath given ?ne^ Jhall I not drtnk it f If men or devils only had given it, (and they h J no little hand in it), the matter had been otherwife. He was opprejjed^ and. he vjas afflided^ yet he opened not his mouthy Ifa. liii. 7. Chrift's cup was more bitter, his fufferings greater, than ever any of his people tafled and felt. His patience was invincible, and that becaufe his faith was perfe^l, Ifa. 1. 6^-^, David faith, Pfal. xxxix. 9. I was dumb^ I opened not ?ny mouthy becaufe thou didft it. When God is feen as an ene-niy, affliction will rather work fretting than patience. Therefore when the apoftle is dire£ting Chriftians how to bear God's affli<fling hand righdy, without fainting, or defpifing it; his main argument is, that in all of them the Lord dealeth with .hem as a father with his children, Heb. xii. 5,-11. And furely no man can have the comfort of this relation ro God, of a child to his h.avenly Father, that by faith takes not up the high foundation of this relation, that God is the God sind Father of our Lord Jeius ChrilL

6////>', laflly^ The hope of glory arifeth from, and ads on God, as God in Chr?(l. This grace is a great mercy ; and tliat all that have it know. It fliould be tenderly cheriflied. But this is a great fault in many ChriRiaui, ihat they do not feek it fo diligcady as they ought, when ihey want it j nor aa it fo carefully, when they Lave any of it: and forely do they

finart

fmart for this, in walking 77iourning,without the fun ^ fo many days, as Job xxx. 28. See the exhorration in Rom. xii. 12. Rejoicing in hope, patient in tribulation, continuing injlant in prayer ; and all tills is to be done mferving the Lord^ ver. 11. Yoa all readily think, that murmuring under affliiftioas, and x'eftraining prayer before God, are ungodly pra6lices; and yet you do think it no fault (but a great miferj you will own it to be) to negle<fi: the leading duty, to rejoice in hope, and in the hope cf the glory of God, Rom. v. 2. This hope is in Chrifl; yea, he is our hope, i Tim. i. r. Chrijl in you is the hope of glory^ C-ol. i. 27. The hope of glory grows on no root but Jefus Chriii. He is e-ternal ife^ \ John i. i, 2. He that knows him, knows eternal life. He that hath Chrijl^ hath eternal life, I John V. ir, 12, 13.; and he that hath Chriil dwelling in his heart by faith^ Eph. iii. 17. hath eternal life abiding in him^ which the apoftle denieth of a murderer, I John iii. 15,

And thus i would conclude this truth, of the glory of Chrifl as he is the reprefentative of God to his church, and of the good ufe we ihould make thereof. 1 have iniified longer upon it than I defigned. Bat the importance of the fubje£l may excufe it/ Bat whea all is faid, we need to begin again, that we may inculcate this truch deeply into the heart and confciencesof Chrifiians. Affure yourfelves, that <^o^ out of Chrift' is an idol whom all the world worfbippeth, (as Deme-. trius faid of Diana, A£ts xix 27 ), except the few that* can fay, as i John v. 20, 2 i. And id e know that the Son of God is come^ and hath given us an underjlandtng that we may know him that is true : and we are in htm ■ that is true, even in his Son Jefns Chrifl : this is the true Gody and eternal life. Little children, keep your' /elves from idoh. Amen. All reprefenrations of God, fave what is made to you in his Son, are idols. And' a-;; you love his glory, and your own eternal Well, watch, and ward, and keep yourfelves from all, or any of them,

Bb2 SEKMOH

SERMON XL

John xvii, 24.

Father^ I will that they alfo whom thou hcifl given me^ he with me where I am ; that they may behold my glory which thon ha/l given me: for thou lovedjl fue before the foundation of the world»

YO U have heard at fome length of the glory of Chrift, as he is the reprefenier of God unto his church ; and the rather 1 inlifted on it, becaufe it is a point of divine truth of the inaio importance to be believed, and of the main influence and dire<flion in the whole of Chiiltianity. There are many poor fouls that are ruined with irreligion ; and not a fevv are ruined in and by their religion, fuch as it is. Some know not that there is a God, or live as if they thought there was none, or wiflied that there was none. And fome fay, they know and believe that there is a God, and they m.^-ke fome faftiion of worfnipping and ferv-ing him ; but they know not who he is, and what his right name is. It is only God in Chrift who can be only known, and favingly knov;n, by men. It is only a faving nam.e of God that can be favingly known by men. And this name of God is only proclaimed in his tverlafling gofpel j and the knowing of this name can only be attained by Chrift's declaring it, John xyii. 6, 26. i Cor. xii. 3. by the Holy Ghoft. vA.ll contemplations of God out of Chrilt are but vain imaginations, and can never bring a man to the faving knowledge of God : and all worfiiipping of God out Ot Chriit, is but will-worihip, and provocation.

Secondly, It now follows to fpeak of another beam and branch of Chnit's glory ; and that is, in Chrift's jreprefeutiDg his church and people unto God. it

is

is one part of his glory, that he doth fo reprefent God unto his church, that all the iaviog knowledge of God is only in hiui and by him. Another part of his glory (if the word part were proper in fpeaking of his infinite glory ; but ye know what 1 mean, and none can miftake but the Wilful) is, in his reprefent-ing his church fo unto God, that all the acceptance we have with God, ail the faving mercy we receive from God, and all the favourable views God hath of u?, are from our being feen as in Chriff, and as we are reprefented by Chri(t unto him. God out of Chrill is a maze, a labyrinth to men, yea, a dreadful enemy : and men out of Chrifl are an abominatioa in his eyes/

My work on this lecond head of Chrift's glory, Ihall be in three things, 1. 1 would fliew you wherein Chrifl reprefents his people unto God. 2. What is Chrift's fimefs for making this reprefentation. 3, What is his glory in making of it,

Firj}^ Wherein doth Chrill: reprefent his church unto God ? By his church I mean a fek£i company of Adam's feed (not excluding our firft parents them-felves) appointed to eternal life by Jefus Chrift. This is his body, whereof he is Head and Saviour, Epb. V. 23. All the favourable appearances they make in God's fight, are all as they are reprefented unto God by Jefus Chrifl. This 1 would iniirudl in a few gf the main and principal.

I. May I begin with the firfl, the deepefl of ail, ^ elecTtion, that facred eternal purpofe of God's grace concerning his church ? This grace is in Jefus Chrill: Eph, i. 3, 4, 5. Bkjfed hi the God and Father of our Lord Jefus Chrift^ who hath blejjed us with all fpi^ ritual hlejjings in heavenly places (or things) in Chrijl; according as he hath chcfen us in hifn before the founda^ tion of the worlds that we fhould be holy, and without bla?ne before him in love : having predejlinated us unto the adoption of children by Jefus Chrijl to himfelf It is but little that we do, or can know of God : little of his works, little of his word j but leaft of all of his

ihoufrhts

thoughts and purpofes. Bat when men think of thele thoughts of God's heart, and judge of them according to their own, no wonder that they widely miliake : For his thoughts are not our thoughts^ neither ere our ways his ways, faith the Lord^ Ifa. Iv. 8, 9. j but as far above them are his ways and his thoughts, as the heavens arc above the earth. How far is a purpofing, decreeing God, above the reach of the jmoli difcerning of creatures! Yet vain man that would be wife, and quickly dreams that he is fo, (and thereby bewrays his folly), will venture to pry into, judge, and reafon of the unfearchable counfels of God ; when they that have mofi: of the opirit of God fay, as in Rom. xi. 33, 34. 0 the depth of the riches^ both of the wifdom and knowledge of God ! how unfearchable are his judgments y and his ways paft finding out ! For ii'ho hath known the mind of the Lordy or zvho hath been his CGUnJeller f We cannot be his counfellers ; but we may, and mufl be his fcholars, and learn, and adore, ;<ud believe what he revealeth. And in the fcripture named, we have mucli to learn about his purpofes. A?, I. That all fpiriiual bleilings in Chrift Jefus fiOW from eleftion-grace. 2. That this ele£tion grace is eternal. 3. That this ele(^ion-grace paffed upon diflinc^ perfons, us and we. 4. That the means, a-.id way, and the t.iii\^ are all included in this decree and purpofe : That we fhould be holy^ and %viihout blame btfore him in love ; and the end is, the adoption cf children^ ver. 5. the heavenly inheriraoce, ver. II. And, 5. That wliich pertains to my prefent purpofe, is, that this ele^lion-grace, thus exprcillid, thus qualified and di'iingui(hed, is in Jefus Chrift, ver. 4. by Jefus Chrifl^ \q.':, 5, This purpofe and grace ivas given us tn Chrijr Jefus before the world began, 2 Tim. I. 9. Now, what is Chriit's interelt in eleftion-grace ? It is not to be thonglir, that Chrifl purchafed the love of ele^ion, as he did all the fruits of it ; but only fhat elc(^ion-love palTjd firft on Clirilt the head, anil then on bis body the church : (though 1 own, that

the

Serm. XI. the Lord's Prayer, rpi

the wordsyfr/? 2iV^di fecond are very improperly applied to the Gounfels of God, which are but one -aSl in the divine mind ; but we miifl ihiiik as a child, and rea-fon and uuderfland as a child, while we are as a child, I Cor. xiii. 11.). Chrilt was chofen head to the church, and the church chofen to be his body. He is chcfen of God^ i Pet, ii. 14. : and his church is a chofen generationi ver. 9. j and chofen in him, not wichout regard to him. Ele«flion determines all the perfons j eie(ftion determines all the bleillngs thefe perfons arc to be bleiTed with ; and ele^lion determines the way in and by which all thefe blefiings are to be given to all thefe perfons: and that way is ia and by Jefus Chrift.

2. Chriil reprefents his church unto God in redemption. This redemption is in Chrift Jefus^ Rom. iii. 24.; it is 'in him we have it, Eph. i. 7. There is a Redeemer j the Lord Jefus Chrilt, the Son of God, There is a price of the redemption ; himfelf, his lite, his blood. There are redeemed ones; a great m\i\^ inudiQ out of every kindredy and tongue ^ and people and nation^ Rev. v. 9. in fpeaking of the redemption ia and by Jefus Chrift, I would confider it four ways.

ly?, This redemption is to be confidered as required and demanded by the Father from the Son. The work of redeeming was laid on the Son, and the price of redemption fixed upon: Even that the Son of God (hould, in the fulnefs of time, take on him man's d5-ture ; (but a^ the chi/drens nature, Heb. ii. 14. as/,^'/f feed of Abraham^ ver. 16.): that in that nature he (liould ftand in their room and ftead, and fufier whas his people deferved by their fms; and purchafe bief-fings for them, which they could never procure to themfelves, and without which they muii: perilh. This price of redemption was required of Chrift, John x, 18.; and required in honour to God's holy juftice, ia love and mercy to his chof-^n, and ia a defign of glory to his Son. A price of redemption for a finaer was never required by Qod^ of a linner. He kaoweth

wePi,

well, that they have nothing to pay. Yea, the damned in hell are not fent thither to pay, hut to be pu-niQied. Your proverb, Thatapril'on pays no debts, is true of God's dreadful prifon, hell, and of the mi-ferable prifoners there. The Lord fave you from ir, and inilruft you in the only way to efcape it. You are great debtors to God; you can never pay the firll, much lefs the lad farthing of it. He doth not require payment of you ; but all he craveth of you, i?, that you would humbly own your debt, and your in-ablity to pay, and betake yourfelves unto the furety's payment. It was no improper faying concerning the gofpel, ufed by a minifter in preaching to an ignorant people : " The gofpel (he faid) is nothing but good " news, that a rich man is come into the country to " pay poor folks debts." On this errand the Father fent him : and for this end we fhould believe on him. 2^/)', Confider Chrifl's redemption as paid by Je-fus Chrift, and fo wrought out by him. All the price demanded, he paid fully. The debt was perfedlly paid, in full mcafure, heaped up, and running over. For when the righteoufnefs of God is paid for the redemption of finners, and of their tranfgrelTions, (as in Heb. ix. 15.), we quickly fee where the advantage lieth: for the demerit of fm is mainly heightened by the dignity of the party offended; and the merit of righteoufnefs, by the dignity of the party that performs it. On this, as on other accounts, grace doth much more abound than fin^ Rom. v. 20, 2 i.; and thii grace doth reign^ ivhere fin had reigned. Since fm came into the world, and grace appeared in the iu^ gofpel-promife. Gen. iii. 15. there never wasafio-Der redeemed and faved, never was any propitiation made for fm, but what our Lord jefus Chrift the Redeemer did, and made, by his dying at Jerufalem. The virtue of it, according to the covenant, was effectual to believers, before and after his death, A61s XV, II.; and will ftill be till his fecond coming, Heb.

Ik. 28,

'idly.

^d/y, Coafider redemption as accepted by God. Though a price be demanded, and paid as demanded : yet the redemption is not a concluded bargain, unlels it be accepted. But the price oF the church's redeir.ption was accepted with the higbell p^ood-will : Eph. V. 2. Chrift loved us^ and gave hmj'df for us^ an offering and a facrifce to God for a fweet-fmelling favour. The facrifice was offered to God, but offered for us. The favour of this facrifice afcends upwards, and piveth faiisfa£lion to divine iuftice; and it defcends downwards to the hearts and confciences of believers, for their peace and falvation, Heb. ix. 14. It f leafed the Lord to bruife Jjiniy he hath put him to grief Ifa. liii. 10. And both this way and means, and the fruits and effedls thereof, are the pleafure of Jehovah, which profpers in the hand of our dying Lord Jefus; as in that verfe, The Father loved his Son^ for laying down his life for his fheep, John x. 17, 18. And this commandment he received of his Father, Our Lord had this commandm.ent in his heart, and came to do it, and delighted in doing it, Pfal. xl. 6, 7,8. with Heb. X. 5.-—10. The divine acceptance of the price of his church's redemption, is demonfirat-ed two ways efpecialiy. 1. In the glory that the Lord Redeemer was admitted unto, Phil. ii. 6.— 11. Eph.-i. 20.— 23. Heb. i. 3. ii. 9. and xii. 2. and in many places. Only confider his own words to his difciples, and to his Father. To the difciple;^, in John xvi. jo. * He (the Holy Spirit whom I will fend from my Father) fhall convince the world of right eoufnefs^ becaife I go to my Father^ and ye fee me no more. The convi^ion is deep, and fo is the reafon and ground of it. Chrift going to leave them, and their feeing him no more, as before and now, was their main grief. They could not think that any good (hould accrue to them by this fad parting, much lefs fo great bleffings as Chrift told them of, and which quickly after they knew and owned : A6ls ii, 33. Being by the right hand of God exalted^ and having received of the Father the promife

Vol. 1L C c of

J^6 Sermons concerning Serm. XI.

of the Holy Ghojl^ he hath Jlocd forth this^ zvhkh ys now fee and hear. And as he fpoke this, and words to the fame purpofe, in the fulfilling oF this promife, three thoufand iinners, and bloody ones too, are convinced of fin, righteonfnefs, and of judgment, and made believers. Chrifl's words to his Father are in John xvii. 4. / hare glorified thee on earth ; I have fmjhed the work which thou gavefl vie to do (in ir). if drift came back again into the world, (ftive to jiuige it; and that will be in the clouds), men uiight think, that he had not done all he firfl came for. But he did all, as it was foretold in Dan. ix. 24. Ibfini-fhedthe tranfgreffion^ and made an endcffins, (as Heb. ix. 26. He put away ft n by the facrifce of himfelf), and made reconciliation J or iniquity, and brought in e-verlafling righteoufne/s, and fealed up the vifion and prophecy, and anointed the mofl holy, 2. As Chrifl's glory in heaven, on his paying the price of redemption, is a demordraiion of irs acceptance with God ; fo all the gi.jceand glory on earth, and in heaven, in rime, and to cierniry, which is poured forth abua-d intly on men, (all which flows from the virtue of this p ice), is another demonflration of God's ac-c^paiice oi this required and paid moft precious price. Of which anon.

A^thly, Confider redemption in Chrift as it is applied to the redeemed. As the price was demanded by the Father, as it was paid by the Son, as this payment was accepted of the Father; all thofe coDcern the redeemed nearly : but all is only about them, and for them. But application is to them, on them, and in tjiem. And all the application of Chrill's redemption, depends on, and flows from the defign of the Father and Son ia this great work of redemption. I Would confider redemption as applied to perfons, and to bleilings, and rheir order, i. As 10 perlbns. Chrifl's redemption is applied to all, and none but them, for whom it was paid. He fhall jujlify many : (whom! how many ! aud how ! and why \) : for he fhall bear

their

their iniquities^ Ifa. lii. 11, Univerfal eleftion is rather nonfenfe, and a contradi£lion in its terms, than an error : for if there be an ele£lion of grace, (as there is, as lure as there is a {ostvtxgn God of alt grace^ as he is called, 1 Per. v. 10), fome are cbofen, and not all; and therefore fome are paiTed by. Univerfal i^lva^ion is a grofs and damnable error, that few or none dare own. But univerfal redemption hath many advocates and patrons. . Whoever defend it (o as to exclude the fpecial, particular redemption of the dect of God, they do fight againll the tenor of the gofpel. Chrift died for diftinfi known perfons for his Iheep whom he knew, John x. 14. 27. He died for them, in love to them : and doubtlefs he knew well whom he loved. His blood, the price of redemption, is the blood of the everlafling covenant^ Heb. xiii. 20. which did confirm this covenant, Heb. Ik. 15, \6, And was not this price paid according to the terms of this covenant ? And did not this covenant fix both the price, and who (hould pay it; and the purchafe, and who (hould enjoy it ? This you all may be fure of, that however men, by their wit and learning, m^y difpute and talk about Chrift's death, and its extent, in his and his Faiher's defigns in it; yet this precious gofpei-trath, of redemption by Jefus Chrid, is never rightly known, Vightly believed, nor righdy nfed, till a particular, loil and fold finner pat in by faith for a (h^re and intereft in it. Thus Pad, Gal. ii. 20. The Son of God loved me^ and gave hirafelf for me. How couid Paul know this .^ When Chrifl died, and redeemed his church, Paul was an ungodly wretch, a very hypocrite ; and after Chrift had died, and rofc again, and afcended up into glory, Paul hated the very nameofChrilt, and perfecuted to death all that called on his name. But after God^ that hadfeparat-ed him from his mothers ivomh^ had called him by his grace^ and revealed his Son in him^ Gal i. 13:, i6. then<, and not till then, he knew that Chrift died for him, and that in love to him; and ever after he lived by

C c 2 the

the faiih of It. 2. This redemption by Chrill is applied as to bleffings alfo, and that in a wife order. Faith is lirfl, and a fruit of Chrift's redemption : John xii. 32. And /, 7/ / be (or when I am) lifted up from the earthy will draw all men unto me ; i. e, *' AH *• whom I am lilted up for, them will I draw unto me." It is no wonder, that fome men do not look on faith as the purchafe of Chrifl's redemption, that dream of a kind of faving faith that Chrift the Redeemer is not the object of. But we know, that unto us it is given on the behalf of Chrtfl,^ t' believe on him, Phil. i. 29.; and rhat fuch as have tiue faith, have obtained this frecious grace, through the right eoufiefs of our God and iSaviour J ejus Chriff, (for fo it lliould be read, ac-co'.'lmfj t^ the orio;ina)), 2 Pet. i. i. And he is the author and finifher of our faiths Heb. xii. 2. And this leads me to fpeak of the blelTings of Chrift's redemption, that the redeemed get by the virtue of it, and by Christ's reprefenting them unto God.

(i.) They are reprefented by Chrift unto God for their juflification ; and obrain it, when, and as, and becaufe, reprefented to God in him, and by him. This juftificaiion of a fiiiner by faith in Chrift Jefus, is, ever was, and ever will be, the darkeft riddle, and the greaieft ftumbh'ng-block, to all the unbelieving v/orld. And it is always fo as" to gofpel-truth; that (he nearer relaticn a gofpel-truth hath unto the perfon and undertaking of the wonderful Saviour, (as he is called, Ifa. ix. 6.), the lefs a natural man feeth, and the more ready is he to ftumble at ir, and to miftake ir. It is but a vain attempt of them, (how good foever their defign be, and how learned and wife foever they be that manage it), who ftudy to accommodate the gofpel-do61rine of jullification by faith in Jefus Chrift» uoio the guft, liking, and underftand-jDgs of unbelievers. Such will never, nor can know, and like it, i Cor. ii. 14. It is (as all the things of die Spirit of God are) dark, and foolilhnefs to them.

And

And they that know lead of Chrift, and of faith in him, and of jiiftification by faith, are mofl bold and daring to reproach all, and to fpeak evil of things they know not. None need to wonder at what a poor wretch faid and wrote, (though he bore no fmall name * in the world), *' That of all the writers of the new ^' teflament, Paul was the darkelt and moft obfcure " author." It was however plainly (chough wickedly) faid ; and it is the true meaning of all unbelievers, and the fruit of their unbelief; and remains in all men till faith come^ as Gal. iii. 23, 25. This attempt of making juftifieation by faith in Chrift palatable to a Datural man, is not only vain and inefFeflual; but it harh no fmall influence on manifold corruptions of this truth, and of mens bringing in of another gofpel, (Gal. i. 6.), that a natural man may fooner know, and belter like. When natural men hear of the do;^rine of jufiiiication, (by which they underftand, that a {inner is counted and accepted as righteous before God, and is pardoned all his fms, and adjudged to eternal life), they all immediately and naturally think, that this bleffing cac only come to men, by one, or other, or both thofe ways, which are both falfe ways : i. Either that God will abate fomewhat of the ftriflnefs of his law: or, 2. That he will fome way enable a fmner to do fomething, and to bring fomethin^ to God, in order to his acceptance with God: Either that God will bring down his law to a finner, or bring up the finner to obey it. As to the firll. That God will abate of the flri^tnefsof his law, and demand lefs; it is a vain and falfe notion. But it is natural and con-flant in unrenewed men. Chrilt's great enemies, the fcribes and Pharifees, that were wholly for righteouf-nefs by works, to fupport this Babel, did necelTarily explain God's holy law in fuch a manner as was no hard thing to fulfd it; and all their fucceffors are driven to the fame (liift. Our Lord, (who came not to deflroyy hut to fulfil the law^ Matth. v. 17.), to overthrow their rotten foundaiiou, tells ail, io ver, 20. Except

cept your tighteoufnefs fiall exceed the tighteoufnefs of the fcribes and Fharifees^ ye Jhall in no cafe enter into the kingdom of heaven* This our Lord proveth, by a irue interpretation of the law in its perfe^ion, and fpiriiaality, and vaft extent; fo as that no finner can fulfil ir, and get righteoufoefs and life by it. And thus always God's law oui^ht to be preached to men ; a$ fo holy and pcrfeel a law, that no Tinner can fulfil it ; and as fo (Irong and dreadful, that no finner can efcape its reach, nor endure its fentence ; that they may look out for relief in Chrift alone. 2. The other ihought of a natural mm is, That a finner mud do fome good, and be made holy, that he may be judi-fied and pardoned. And though the poor finner is all naught, hath nothing, and can do nothing that is good; yet the legal fpiric in himfelf, and the legal teachers vvhoiu he loveth to hear, do ufe him more feverely than the Egyptian tafkmafters did the children of If-lacl. For Ifrael had earth to make Pharoah's bricks o^, and, with much pains, might gather (lubble in the land of Egypt inftead of flraw. But a finner under the law is in a worfe condition : for there is neither earth nor ftraw in all God's world for a finner to make one brick, one good work, of; and yet they are called upon daily to do a great many ; and are feverely beaten when they do i;ot fulfil their tafics. Many are ready to fav, Doth not God command finners in his word to repent, believe, and to do well ? Yes, fureiy he doth. The old and new ledament is full of fuch command'?; and miniffers may fureiy, and muft leach men what God commands. But they Qiould teach m.en thofe things a-; God means and intends ; and that is iiedared in his word. They >hculd teach them as God will have them to teach, and all men to learn ; that is, that thofe things are God's wiil, and our duty ; but thofe things are God's will, and our duty ; but that power and "w ill to obey is not in men, btit muft be wrought by grace in them : Phil. ii. 13. For it is God "which ivorkcth in youy both lo ivill and to do of

his

his good pkafure, John xv. 4, 5. For without me ye can do nothing. If fo it be faid of believers, and of true branches in the true vine, what mud be faid of fmners, in and of themfelves P Thofe commands are not given to make fmnei-s proud, and to think what they can do; but to teil thera God's raind, and wh>it is their duty to do ; that by the hearing of God's holy will, and feeling of their own utter inability to do any good, they may be humbled, and betake themfelves to Chnit by faith, on whom all our help is laid. But a replier againft God may yet fay, Where is juftice in commanding what he knows we cannot do, and then in panifiiing fc-^ not doing P Many things have been faid to anfwet fuch a cavil. I fhali na'me but three, r. All were o;.ce in Adam able to do God's will. This ability is lo(t by the firfl fin. If man by his fin have loft his power to do God's work, God hatli not loft his authority and power to commaod man's duty, nor his right to puni(h man's fin, 2. All men naturally think that they can do fomething that isgood, and a great deal too. The Lord therefore juftly^tries them, and lets them try what they can do. 3. This natural inability in fmners to do any good is what they love j and fo is doubly fmful, as well as mifera-ble. His camiot^ is infeparable from his will not. He is a captive to the devil at his will, 2 Tim. ii. 26, And the captive loves his jailor, and his chains, and his drudgery ; and neither longs for liberty, nor welcomes the news of a Redeemer; yea, ftriveth againft him, till Chrift fubduc him by his grace, 2 Cor. x. 4, 5. So that either of thofe notions are faife, that God will abate of the ftrianefs of his law, or will enable a fm-cer to do any thing pleafing to God before he be juf-tified. Befide?, if either of thofe were, they wonld quite alter and invert that myftery of jaftification by Chrift that is revealed to us fo plainly ia the fcriptures. It is not the juftification of a good and holy man, but of a fmner ; yea of a finner under the law, guilty of manifold breaches of this law^ for which he is accufed,

arraign-

arraigned, curfed, and condemned by it, and his moiuh (lopped ; having no defence and no excufe to make^ and no (hift or way oF efcape left hiin, but what the gofpel reveals, Rom. iii. 9.—3 1. It is about the juf-tiiication of a man iu this fad condition that the gofpel fpeaks, and tells us thefe good tidings.

I. That a perfect righteoufnefs, anfvvering fully all the comniands and the demands of the lav/, hath been wrought out by the Lord Jefus Chrift. He was made under the fame law his people are under whom thus he redeems, Gal. iv. 4, 5. If we had been under one law, and Chrill made under another, it would not, nor could it have been fit and profitable for us. You hear by fome of the mediatorial law, proper to Chrift only. It is true, never had any but Chrift a command from God to redeem loft finners; and it is as true, that this was in the fame command, that he Jhculd be made of a luoman^ and made under the law^ that he might redeem them that were under the law. So that the work of Chrift to redeem, and his being thus made for that work, are equally peculiar to Chrift, For as the work and glory of redeeming the church is his only ; fo his being made of a ivcmany and made under the law^ can be faid of none, but of Chrift as roan; no more than it can be faid of any but Chriil, that he is God's owa Son, fent, Rom. viii. 3. Adam the firft man was created by God ; the firft woman built and made of the man, Gen. ii. Of this blood all nations do fpring in an ordinary way ; and fo all mankind are begotten by a man, and born of a woman. But the Son of God took man*^ nature of a Woman only; and fo, whereas all befides are born of a woman, he alone was made of a woman. So we all are born under the law, and under its curfe, by A-dam's firft fin. Chrift only was made under the law. This law demands perfeil obedience to all its commands and demands, and layeth on the finner God the lawgiver's wrath and curfe for the leaft difobedi-eacc. Chrift anfwered the law ia both. As the

eternal

eternal Son of God, he was above the law ; and as fmlefs man, the law had nothing to fay againft him. But when he took on him man's nature, and thereia took on him the law-place of his people, and they fo finful; obedience was juflly craved of him, and the debt of his people's fins juftly exa^ed on him. And both he chearfuliy 2nd fully did perform and endure. And thus are we faved.

2. That this righteoufnefs wrought out by ChriH, was wrought out or others, and noc for himfV. f, He Wove and made this coat, for the covering and cioih-ing of his naked people. The gofpel is full of tiiis, in telling us both the errand his Father fe.i him on, and the work and bufinefs he did when l,^ caTe He needed no fuch garment for himf<;if; but wove it out of his own blood and bowels, for his people, whom he loved, and who he we!l knew needed it greatly.

3. That this righteoufnefs, thus wrought out by Jefus Chrifl:, is freely and fully tendered and offered to all that hear the gofpel: all of it (for it is not divided nor divifible) unto every man and woman ; (for gofpel-ofFers have no exceptions). Thus Peter made the offer to every one of them that heard him, A^s ii. 3g. He excepts not the very murderers of Chrift, nor the mockers at him on the crofs, when Chrift vs^as working out this righteoufnefs. So his beloved brother Paul (2LS he calls him, 2 Pet. iii. 15.) preached, A<5ls xiii. 38, 39. Be it known unto ycu thereforey men and brethren^ that through this man (alas! this man is little kiown by molt men) is f reached unto you the for'-givenefs of fins ; and by him all that believe^ are jujli-fied from all things^ from which ye could not be juflijied

by the law of Mofes. Do you then believe on him, and be juftified by him ; left that word be fulfilled on you. Behold^ ye defpifers, and wonder^ and psrifb^ ver. 41. And no longer than the next Sabbath-day was it in fulfilling, ver. 46, 47, 48. And if the company were never fo great nor fo bad, a gofpel-mini-iler may make this large offer, as Chiiit hiiufelf did. Vol. II D d John

John vii. 37. In the lafl day^ thjt great day of the fcafl^ (when the great coDvocatioQ of the people was), Jcfta flood and cried^ (rhiit he might be Teen and heard by ail), fiy^ngy If any man tl.irj}^ let him come unto me^ and drink. And this coming to hira, and drinking, is believing on Chrift, ver. 38, 39. When he is in heaven, and fcndu / a letter by John his meiTenger, to a forry church, nd in a Tid cafe, he faith fo to them, Rev. iii. 20. Behold^ I ft and at the door and knock : Jj any man hear my voice, and Gp;n the door^ I zvill come in to him^ and will fup with hirn^ and he with me. To name do more of the larcje of-fers of Chrift in the gofpel, 5 will conclude with jhe hid in the Bible, Rev. xxii. 17. And let him thit is othlrjl^ com^ : and whofoever will, '.n him take the water of life freely,

/]. That this large offer made of Chrill; in the gofpel, i^ the ordinary and appointed means of worl ing faith in Chrift. Thus, Rom. x. i 7. Faith cometh by hearings and hearing by the word of God; and Rom. i. 16^ 17. I am not aflmived of the gofpel of Chrift; (and never did an honeft preacher make a pooicr ii e in worldly thing?, of the gofpel, than Paul did) : for it is the power of God unto fahation to every one that believeih ; to the Jew fir ft, and a fo to the Greek, For therein is the nghteoufnefs of God revealed fr07:1 faith to faith : as it is written. The jiift fhall live by faith. 1 need not iufilf on fo plain a truth.

5. That this r v-iteoufnefs of Chrift is upon all that believe. It is of.c.ed to all to be embraced by faith ; and it is given and conferred upon all that believe, u-pon their believing. Whenever the hand of the Lord is upon the hearts of hearers of the gofpel, and draws them forth to berakc thcmfelves to this righ-teoufncfs of Chrift, to c-mhrace it, and to truft all their acctpiance with God upon it alone, they are juf-nfied by it- Rom. iii. 2i, 23. The righteoufne/s of i^od, which is by faith of fefui Chrtft, \% unto'all, and upon all that believe y jor there is no difference : for all

have

havsftnned and come fJ;ort cf the glory of God, A blef-fed faying, and an odd-like reaibn to confirm it. Are all fmaers alike ? and are all believers alike ? No, furely, Are nor ^ovaz fiDners greater fmncrs than o-thers i* and foiiic believers better believers, and greater faints, than others? Yes, furely. But in ihis matter of Chriil's righteoufoefs there is no. difference. All fmners are alike in this, that they are in a condemned ftate alike, and alike pad all relief, fave in and by Chrifl and his righteoufnefs: and all believers ia Chrill: are alike in thatfaved ftate they are in, by Chrift's righieoufnefs being on them. All fmners are alike needy; and all believers are alike partakers of this righieoufncfs of God.

6. Laftly, That upon this righteoufnefs of Chrift's being on a believer in him, thefe three things follow ; That the believer is juftified ; God juftified in jaTtify-ing of him ; and the judiiied man's mouth is flopped as to all glorying, fave in the Lord. The believer is juflified, counted and reputed a righteous nian, thro* the righteoufnefs imputed to him. On the account of this fame imputed righteoufnefs of Chrift, ali his fins are forgiven and blotted out, and he is pajfedfrom death to life^ andjhaII not come into condemnation^ John V. 24. Rom. viii. i, 33,34. He is reconciled to Qoi^ and dealt with as a friend of God. G06. is aUb judi-fied in his paiTmg this fentence of juftificadon on the believer. In all thing«;, and above ail, we llioald be tender of God's glory. There are fpecially three sdts of Gcc*s righteous judgment that are ceafured much by the ungodly, and that Chrillians fliould be careful to juiliiy God in. One is, hisjuft judgment on the firit Adam and his pofterity. How full are mod mens hearts, and fome mens mouths, and too many pens, with cenfures of this awful, but juft fentence? ^'he other is, the Lord's way of dealing with the fe-cord Adam, Jefus Chrifl. He was not fpared, but put to fore fufierings. Any may fee amazing mercy ; but who behold, and glorify God's righteoufnefs and

t) d 2 juftjce,

jiiflice, in the de th ,of Chrift ? And the third i? 'his 1 am upon, rbe juilice of God in juRily '^ga believer4 And th^' caiiie of mens ccnfures and mllakes about all the f^^i "'e, is much the fame, and i^e ceofures are uiually '.' the fame fort of pe.ions. Ine true caufe o^ rhefe challenges oi Ool\\ judgments^ which are a great depth, Pfal. xxxvi. 6. is, men-; ignorance of the juftice, majefty, anJ grearnefs of God. Unto fuch arguers againft God^ the words of E!ihu to Job may pioperly be applied. Job xxxiii. 12, 13. Behold^ in this thou art not jit (I : I will anfwer thee^ that God is greater than man. Why doj} thou jlrive ogainjl him? for he give! h not account of any of his matters. In thefe three inftances we may cafiiy fee how this ignorance of thefe woikeih. In the firft a£lof judice in God, we find one man's one z^ of difobedience conveying guilt, condemnation and death, to all his natural offspring. In rhe fecond inflance, we find all the fins of many finners charged and laid on a finlefs perfon, and juftice de^li'ig with him as with a criminal. In the third, we find the righteoufnels of Chrilh which he wrought out in making a propitiation for fin, imputed ro he jii'iifying 01 a believer : and in Mils God is jufi fieci : Ronri. iii. 26. To declare at this time his righteou/nefs ; that he mi<f)t be jufl^ and the juflifier of him that btlieveth in Jejus, Laiily, In this juitifi-cation, the judifitd man's rnouth is flopped as to all glorying, bui only in the Lord. For as vafl a blef-fing as it is, there is no pli!ce left for glorying. Therefore, in rhe next verfe, tne '2 7ih, he faith, IV/rre is boa fling i ben f It is excluded. By what law ? of works f Nay; but by the law of faith. The law, when it condemns, fiops the finner's n^iOuth from replying, to juftify himfelf, Rom. iii. 19. ; and the gof-pel, when it abfolves, (tops the believer's mouth from glorying in hiiiifelF, when jufiified. But doth not the Jaw of works exclude boafting fufiiciently ? That law that comiiiands mors xhnv. the iiiin can do, doth it not (hut oat boafiing ? Can any man fay, that he hath

fulfilled

fulfilled that law ? No, furely. No man that in any Rieafure knows the hoiinefs of that law, a:id knows himfelf, his heart and doings, will fay fo. Bat be-fides that many are fo blind and ignorant, both of God's law and of themfelves, that they are ready to boaft without any caiife ; all men that f'^ek juftjfica-tion by the law, and by doing, they do defigii boaft-ing, though ihey never reach it. Though they cannot reach glorying before God, yet would they fain be at it. But the juftified believer, as he never reacheth it when he is jullified, fo he never defigns it when he feeks juftification. The righteoufnefs in which he is jullified, is wholly wrought out by another; and one fo great, that none thax know hira will adventure to put in for a fhare in his crown ; the Lord our righteouf" nefs^ Jer. xxiii. 6. ,Yet the bleffing of it is f^'ven to his church, and fhe is called by her husband's name, Jer. xxxiii. 16. The revealing of this righteoufnefs IS from the Lord, by his word and Spirit; without which no man could ever find it out. The faith by which he layeth hold on it, is the work of God ; and neither grew up in his heart, nor was acquired by his own induftry, nor conveyed by the power of any creature. The imputing of this righteoufnefs unto his julVification, is God's aft of free grace, Rom, iii. 24.; nothing in the man moving God to impute it; and nothing in God but his grace in Chrift Jefus. The finner, when he feeks it by faith, looks on nothing but this grace ; and when he harh got it, and knows it, owns heartily, that this fpiritual blefling (as all others are, Eph. i. g.—7.) is to the fraife of the glory of his gracey wherein be hath made us accepted in the beloved. It cannot be denied, but a man may be proud of his juflification, and of his faith. But in that cafe I am bold to fay, that one of thefe things are: Either that it is a falfe juftification, and a falie faith, that this man boafts of, (and thefe are too common amongft profelTors); or that true juftification is out of his fight, and his faith out of exercife, when

any

any bo3(linq rifeth in the heart of a real believer. ^ For let but a believer fet hirafelf before God the Judge of all; let him read God^s law, and his own heart and confcience; and fee what he hath to boafl of: nay, he will fee, that he hath all reafon for fear and (liame, wh-^u he ftands before this tribunal. Let him next by fa' li fee Jefas Chrift at this fame judgment fear, ch-.irged wirh this man's fins, and difcharging that debt, and buying all grace and glory for him by the price ot his precious blood ; and, laflly, let hini, by the fame faith, behold God jaflifyiiig him freely, and fi:'lv, and only, on the account of this fatisracliou g!Vcn by Chriil: and then, and thus, let this man fie ar.d own, thai as there is no room left for boalling, fo he will find no inclination in his heart unto it. It is the chara^er of a true ChrKtian in Phil. iii. 3. For lue are the r-rcumrifion (^rue Jews, as Rom. ii, 28, 29.) u-hich ivorjhip God in tbt 'Spirit^ and rejoice (or glory J in Chrijl Jefu^^ and have no confidence in th'fiejh. So that, whereas rignteoufnefs by the law is boch fought by men in p ide; and when they drea.ri that they (iiall either reach it, or thit they have got it, (and fuch dreams are not rare, th(:ugh groaudlefs), pride and boaiiing incrcifeth fo much, that not only are their hearts puffed up within, not only do they glory before men, as Chrilt tells us of fuch hypocrites in Mat. vi but they dare boafl: before God, as the Pharifee did, Luke xviii. 11.: fo, on the other hand, tbe juf-tifving rir;hteoufncfs oF God, wrought out by Chrili, aiiJ applicil to the believer on Chriit, was appointed o! God, brought in by Chrht, revealed in the gof-pcl, and given to the believer, for the highcR glory of the free giver, and the deepcft humbling of the happy, but unworthy receivers. And thus is that prophecy and promife fu,filled in Ifa. xlv. 24, 25. Surely y jhall one fay ^ In the Lord hare I rijhteoufnefs and jlrenpjh. In the Lord Jhall all the feed of Ijrael be juflifiedy and fhaII glory.

What then is God's juflifyintr a believer in Jcfus

ChriH

Chrift ? It is nothing dfc, but God's gracious lookiag on a man, judgiug o'c irui, and dealing with him, al in Chrift, and ^s reprefented by ChriH to God, for juftificarion of life. There is a fuuilitude comvnouh ufed, taken from Jacob's getting his father ifaac's blefling, in his brother Eiau's raiment, Gen. sxvii. All finiilitudes, even in fcripture, taken from mens ways, to exprefs God's ways, want fooie grains to make them pafs current; and this efpecfaily I'^fgr old Ifaac was deceived in bellowing his bleiling, Heb. xi. 2 o. By faith Ifaac bleJTed Jacob and Efau, concerning things to come. Though liaac did fo by faith ; yet the bieifings he gave his fons, were not only greail/ different, but he was alfo at firfl deceived in the per-fons whom he did blefs. Yet though Jacob fupplam-ed his brother of the birthright. Gen. xxv. 30..—24. ^nd Gen. xxvii. of the bleffing, by his moiher's cunning, and his own lying ; yet neither of thefe did hinder Ifaac's faith, cor the lighting of the bkfTmg on Jacob, according to the eleaion of grace, and the o-racle tiiat declared ir, when they both were in the wonib. Gen. xxv. 23. But though Jacob deceived his father in :he way whefein he fought the blefuog ; yet, in giving of his bleffing by faith to Jofeph's fons,' Ephraim 2nd Manaffeh, Heb. ix. 21. he guided both his hands wittingly, and his words wifely, and gave the bleffing, by the fpirit of prophecy, Gen. xlviii, 14 —-'20. But the Lord alu^ays kncivctb who are his^ a.Tim. ii, i^. Me always knows whom he blefferh, aLd what bleffir ;i he gives. Al! our acceptance with, and juftification i/c ere God, comes by the reprefen-tation Chrift makes of us to God. He was ctiarged at the bar of juftice for cur fins ; he acfwered this charge by a perfea fatisfaaion, and thus wzsjuftifad in the Spirit^ i Tim. iii. 16.; and when this fatisfac-lion is pur to our account, we ^icjufiijied by his bloody RoiB. V. 9.

So much for the firll bl^fang of jufliiication. (2.} CbAfift repreiems ais church unto God for

their *

their fancflification. Eleftion in Chrift is an eternal purpofe in God's heiirc and counfcl about his people. Redemption by Chrifl, is a divine bargain for them and their fdlvation betwixt the Father and the Son. JuRificanon is a gracious fenteoce of God in Chrift, on them that are reprefented by him for acceptance. By this a6t and fentence the ftate of their perfoos is favourably changed. But fanflification is a divine work on them, that changeth their heart and nature. The Spirit of fanflification is a precious gift of divine love; and is only given to them that are in Chrift, and becaufe they are in him: Gal. iv. 6. And becaufs ye are Jons ^ God hath fent forth the Spirit of his Son into your hearts^ cryingy Abba^ Father, Ail the anointings of the Holy Ghoft that believers receive, are but fome drops that fall down from the head of our High Prieft, unio the fkirts of his garments, Pfai. cxxxiii. 2, 2. He received the Spirit without ?7ieafure^ John iii. 34. that to his people, even to every one of them, grace may be given^ according to the meafure of the gift of Chrift, Eph. iv. 7.; not according to the meafure that Chrift got, but the meafure that Chrift giveth. And all of them receive it. Rom. viii. ix. // any man have not the Spirit of Chrift, he is none of his, Lee him not name the name ofChrifl (as his Lord and Maf-ler), that departeth not from iniquity, 2 Tim. ii. 19. All whofe iniquities Chrift did bear for their expiation, in due time Chrift blefjeth them, in turning every one of them away from their iniquities. Acts iii. 26. This blefiing of fan6i:ification is of pure grace : for as there is nothing of worth in a man, or regarded by God in juflifying ; fo there is nothing of goodnefi^, or of fit matter, for God to work upon in his fanfti-fying. God's word is as clear about this, as about the other. The account that we have fo largely of ihe natural ftate of all men without Chrift, is fuflicienc to ftiow the abfolute neceftity all ftand in of God's grace to fave them, and 10 declaie both the freedom and power of that grace in ail its applications to men.

Grace

Serm. XI, the Lord*s Prayer, ail

Grace is the fpring of falvatioD, and of all its parts; Chrift is the root of all ; ana eternal life and glory is the ripe fruit of all that grace of God, thai reigns through rightecufnefs unto eternal I'tfcy by Jefus Chrtft cur Lord^ Rom. v. 21. See but thefe texts, and read thern, i.nd conclude this truth, 1 Cor. vi ir. Eph.ii, I.—-7. and Tit. iii. 3.—-7. In all which places jtif-tification and farK^ification are joined, (as they are certainly and conftantly in all that pariake of rhem) ; unworihinefs in the receivers overcome, and palled over, by ihe grace of the giver; and the inrereft of Jefus Chrifl, in God's- giving, and in his people's receiving of both thefe blefTiDgs, is plainly told u?.

(3.) All the communion, and feilowfiiip, and familiarity vi'ith God, that a believer receivech, and is admitted unto, is all by Jefus Chrifi:, and by his re-prefenting him to God, Rom. v. i, 2. i j'hn i. g. John xiv. 23. Bleffed be God there i? a great deal of it; and more might be attained, if we were painful and diligent. This is fo great a mercy, that come and fee ^ come and tafle^ is the bed couniel can be given, Pfal. xxxiv. 8, And fuch as tafle it, krk)w its worth better than the apoflle can tell them; and that it all comes by the grace of God in Jefus Chrifl:. He is not only the only Mediator of reconci!iatioa and of intercelTion, but of feilowfiiip with God ; Epb. ii, 18. For through him we both (Jews or Gentiles, if believers) have an accefs by one hp:rit untc the Father,

(^.) Laftly, The crown of glory, and adraiffion to heaven, is granted to believers upon the account of the righieonfnefs of Chrift on the believer: Rom. vi. 22, 25. But now being made Jreefrom finj (from ihe condemning and commanding power of fin, in jaftification and fanclification, of which the apodle had been fpeaking in the 5ih and 6ih chap6ers)j and become fervants to Gody ye have your fruit unto holinefs, and the end everlafting Ife. For the wages cf ftn is death : but the gift cf God is eternal life, through Jefus Chrifl cur Lord. San^tification by faith in Cf^nft, A<f^s

•xxvi. 18. IS a precious gift of God. The perPe^fling of it by faith on the promifes, is a blelTed defigo and exercife through the whole life of a Chrlftian, 2 Cor. vii. I. It is mod purfued after, bat never attained bv the bed, till they attain the fnze of the high cal-'hng cf Cod in Jefiis ChriJJ^ Phil. iii. i;, 14. But when this prize is attained by them, and beflowed OD them, it is not given them becaufe they are holy, (though none but the fan£iified inherit it, A(Si:s xxvi. .18.), but becaufe they are in Chrill, members of his body ; and becaufe he is made all things for them for their falvation, i Cor. i. 30.; and becaufe ihey are reprefented by him, and prefented unto God, for thislalt, greateft, and everlafting acceptance. Bcholdy /, and the children which God hath given nic^ Heb. it. 13. The righteoufnefs of Chrift is the eternal robe of the glorified, and their inoft glorious one ; and the caufe of their perfecfiion in holinefs, and of its eternal duration. The glory and whircnefs of their robes, is in their being wajhedy and made white in the blood cf the Lamb, Rev. vii. 14. If Chrifiians be but careful to give God's grace in Chriif its true ufe and praife, while they are on earth ; no doubt but all that get to heaven, will (ing the fong of the Lamb with everlading joy. To him that loved us^ and vja/h-ed us from our fins in his own blood, and hath made us kings and priejts unto God and his Father^ to him be gk-ry and dominion for ever. Amen. Rev. i. 5, 6, and v. 9, 10. And though fome true Chriftians may poilibly (eifher by the fnare of dark or unfound dodtrine, or bv a midaken zeal for inherent perfonal holinefs) have lefs exercife by faith on Chrid's righteonfnels than fome others, and though fome may advance by grace farther in fanf^ification than others, (and it i^ a vciy valuable atrainmenr) ; yet allcf chem, when they come to die, and to knock at heaven's gate for ectraacc JD'o their Mafter'sjoy, do mind far otherwife the blood that bought the inheritance, than any ihin^ wrought in ihcm to make thcra meet for it, Col, i. 12,

or

or than any pains they have been at in walking and running their race towards it.

So much for the firft thing, Whereia doth Chrift reprefent his church unto God ?

Secondly^ What is Chrid's fitaefs for making this reprefentation of the church unto God P

1. In the conftiiution of his perfoii. He is a rare, linguiar perfon; God-man, God's Son made maa. And becaufe he is God-man in one perfon, he is a perfon only fir, and highly fir, to reprefent God unto man, and man unto God. He is fit to reprefent God unto man ; for in Chrift we fee God in a man, in our nature. And he is fit to reprefent man uuto God ^ for God fecth cur nature in his Son. We fee God in him, and God feeih us in him. We can never fee and take up God rightly and by faith, but as he is ia his Son jefus Chriit ; nor can God ever graciously jook on a ficner but in bis Son.

2. Chrift is fit for making this reprefentation of his church to God, by his office of Mediator. None is fit for this office but Chrift ; none is put in it but he, I Tim. ii. 5, ; and none but God-man can difcharge it. The greatnefs of the work that is to be done in this office, and the greatnefs of the glory that follows on its difcharge, are far too high for a mere creature. Such as deny that Chrift is true God, or deny that he is true man, or deny that he is God-man in one perfon, (and from the apoftles days to ours, the enemy hath been fowing fnch tares in God's field), do deny a fit Mediator betwixt God and men, and thereby iirike at the rock the church is buik upoUo Now^ the office of a mediator is to deal with two parties ; Gal. iii. 20. ISlow a mediator is not a mediator of one ; but he is betwixt two. The high prieft under the law, was in his office a type of Chrift in his prietl-hood. Aaron and his fucceffors did, as high priefts and typical mediators, reprefent all Ifrael (then God's only church) unto God, efpecially in the folemn day of atoaement, Lev* xvi.; when the high prielt offered

£ e 2 ih^

the facriflce, after confefTmg of, and a typical imputing of Ifraei's fin to the innocent creature to be facri-ficzd, and went with its blood into the holiefl: of a!I, (a piece of earth likefl heaven of any thing or place made v. ith hands), there to make atonement. This high pried was alfo to bear their names (who'ii he rc-prefented) before the Lord upon his livojlrjiildersfor a memorial^ Exod. xxviii. 12. and ver. 29. And Aaron JJmll bear the names of the children of Ifraei in the breaft plate of judgment ^ upon his hearty when he g^oeth in vnto the holy place^ for a memoiial before the Lord continually. Aajoii bare but the general names of the tribes of Ifrael: but Chrlft our H'gh Prieft hath a larger heart and breaft plate ; and bears upon it all the particul;ir names of his people, and reprefents them all unto God, both in his offering of himfelf as a facritice lor them, in his entering in with his own blood into the true holiefl of all, and in his appearing in heaven in theprefence of God for them, Heb. i\'. li.—24. And, by the way, I may fay, that the e-piRie to the Hebrews is a key to all the Old TeQa-ment, and efpccially to the book of Leviticus, and the Old Teftament worlhip.

Thirdly^ What is the glory of Chrift in making this reprefentation of his church un^o God ? We eafily conceive, that there is much glory in his reprefenting God unto his church ; but his glory in reprefenting them unto God, is not fo eafily fecn by u?. But it is furely a great glory. So the apoflle faith, Heb. v. 5, 6. Chrij} glorified not himfelf to be made an High Frief} ; but he that [aid unto him as in Pfal. ii. 7. and Pfal. ex. 4. He glorified him, and made him an High Prieft. But what glory was there in ihii, when he was to be the facrifice himfelf who was made the pried ; and to make :bis facrifice in all the lowed and mod humbling circumiiances, fmitien of God, defpif-ed of men, and abafed even unto death and the cnrfe; wherein was the glory of iLi^ f At 'iird view, nothing

appears

appears but (liarae and didionour. A few things (hall conclude thii matter at this time.

I. Confider whom he did, and doth reprefeat unto God for acceptance* They are all finners. Ths viled thiug is fin ; the bafed creature is a fianer: yea, finners are not properly creatures of God*s making, but are vile things of the devil's and of their own making ; the only (luraeful things in God's world. And fia had never been permitted to enter into ih^ world, if God had not refolved in himfelf to gather in a rent of glory to his jultice, in punilhing it in many ; and to his mercy, in pardoning it in others. And this glory to pardoning grace comes by the redemption in Chrift Jefos, Eph. i. 7. Many of thefe pardoned finners are of the vvorfe fort of fmners, i Cor. \L 9, 10. II.; and all of them think themfelves fueb, I Tim. i. 15, 16.; and they therein do not think amifs. And they are a great many, as will appear in the day of their lad gathering together to Chriji, as it is called, 2 Their, ii. i.; though not fo many as the lod. Thence we read of a loii world, and of a fav-ed world, in the word. When a finner hath his eyes opened to fee himfeif, he lothes himielf j and thinks that he is enough to pollute, and deiiie, and burden the whole creation of God : he abhors himfelf, and thinks every one, efpecially the godly, (liould abhor him too: but mainly he judgedi himfelf mod juftly lothfome to God. Muit it not be a great and glorious thing in that perfon, that can, and doth repre-fent fuch vile creatures unto a gracious acceptance with God ?

,2. Confider to whom they are reprefented for acceptance; even to an holy and jud God; a God that hates all iniquity where-ever he feeth it, Hab. i. 13.; and feeth it where-ever it is; and punidieth it where-ever it is not covered and pardoned. All dif-coveries of God's glorious holinefs, and of our own finful vilenefs, render this reprefentation for acceptance the more Dsedful to be got, and the more hard

to

to be believer!, (as ail exercifed ChrlftiaD; uTiOw), and the more glorious to Chrift when it is obt.^rned. 5. Laltly, Confider what a glorionj acceptance this reprefentation by Chrift doth nrocuf*.. They for whom it is made, are accepted, Eph. i. 6.; are beloved ; are received into all fanilia' ity with God ; and, in that love, adjudged unto all bleffings in heavenly things; in Chnit Jefus.

Application* I (hall at this time only add one word or application; and it is this. I have been fpcraking to you of Chrifl's glory in reprefenting his church unto God; I would only afk your confciences ibis one queftion, How do you think to appear before God ? You all know, or profefs you know, that there is a God, (as certainly there is; and, 1 may fay, more furely than that there is any thing t\{Q ; for God only is the neccffary, all creatures are but contingent being?, Rev. iv. If,); you know, that this God doth ajways fee you ; that as he thinks of you, fo is your ftate in his fjght; that God will at la(l judge you,rand proclaim to you, and all the world, his thoughts and judgment of you; you daily worfiiip and ferve him : But how do you now appear before him ? is a quef-tion few afK. Many never think of this till it be too jare, By what means ard ways ihall I make fuch an appearance before G -o, as to be gracioufly accepted with him ? This feems to be on their hearts in Micah Ti. 6. though they did not know the right way. And fo is it at ihjs day with many fmners. I wouid warn you of fome oF ihofe falfe ways in which men think to ?ippear before God.

1. Some think to appear before God in the fame poor ftate that their father Adam left them in. They own, that they are not fo good as he wa?, nor fo good as they ou'^.ht to be; but they think, that fmce xncn arc fo impoveriflied by Adam's fall, God will pow accept a man with a little, if it be his all. But i"uch deluded people do not know, that as Adam left

them

tliem nothing at all that is pleafing to God ; To he hath left them in a (late of fin, ^raih, and condem-Daticn, in Vhich all his pofterity are born, and live in, and perifli at laft ii3, unlefs they are delivered from it by Jefus Chrifl,

2. Some think to appear before God in the befl drefs they can make for ihenifelves, by their good nieanings and purpofes, their good duties and weak?. They labour hard and long to amend their ways, to adorn their duties, and themfelves by them ; and thus think CO prefent theralelves to God*i acceptance. This garment of our own righteoufoeis is beauriful in their own fight; for felf-love naiurrdly makes men to prize iheir felf-doings. It is a garment beautiful ai-fo in the fight of men ; and of them they have their reward, as Chrift told fuch men. Match* vi. 2. 5. i6\ And this drefs is the more praifed when it is in falliion. Hypocrites praife hypocrites: and the church is fuli of them. So, from their own valuing, and others praifing of them, they, in their ignorance, think that God will be as well pieafed with them. But, alas! tkis is no better than that fad [>ate Paul fpeaks of, Rom. X. 3. For they being ignorant o/God^s rightcmif-nefs^ and going about to eflabltjh their own rtghteouf nefs^ have not fubmttted themfelves unto the righteoufnefs of God,

3. Some think to appear before God for acceptance with their fuffi^rings. If they can do but lit-tie, ihey think they fuffer much. This is a llran.^e vanity. ' Of thefe fi fferings, fome are volantary, un-fully impofed on men by themfelves. That people fpeak ftrangely, Micah vi. 6, ;. Wherewith Jbail I^ come before the Lordy and how myfelf before the high God f Jhail I tome before him with burnt ofirings^ with calves of a year old? (and '.hefe were ccmmanded ia the law) ; will the Lord he pleafsd with ihoufands of ramsy or v:ith ten thovfands cf rivers of oilf (thoie were more than ever God commanded, or than thef could bring) J J^ali I give my fir(l-b cm for my trarf-

grefion.

grejfion, the fruit of my body for the fin of my foul? A ftn^tly forbidden abomination. When you read of this prii(flice that foine were left unto, to off^r their children in facrifice, think not that they hated their children : nay, they loved them as well as you do yours;. but they loved their fouls better, and feared God's anger more ; and they thought, that what was deareft to them, and what they were lothefl to part with, God would mod accept of. (What a convi(Sti-on may this give to many Chrillians, who find it {o hard to fubmit to the Lord':^ taking away their children, either by ts. natural or violent death ; when a blind idolater is fo mad upon his idols, that he will voluntarily make a facrifice of his children unto their falfe gods, ox devils^ as they, are called, Pfal. cvi. 37. ?). So natural is it unto men, in their igcorance of God, to think, that what they do impofe upon ihemfelves, efpecially if it be troublefome to their flefh, is pleafing unto, yea meritorious before God, From thib fpring do all the voluntary felf-fcourging<^, ^c, amongfl PapiRs proceed; which have no bet te example in Gcd's word than that of Baal's prophets in I Kings xviii. 28. ; and have no better acceptance with (lod than they had. But what will not a finner do ; what (liift will he not betake himfelf unto, who feeth his fms, feels or fears God's wrath for them, and is ignorant of the only city of refuge, Jefus Chrifl? Many rnotk at the folly both of Pagans and PapiflF, in their ways of feeking pardon and peace, whc, if ihey were as much awakened in their ccnfcience, and ss ignorant of Chrifi: as they, w^ould cither betiikc themfelvcs to the fame poor ihifts, or to others as vain. Again, Some fullerings are commanded; as James iv. 9 Be afflidcd^ and mourn^ and weep : let your laughter be turtied to 7nourningy and your joy to heavincfs. There is a time to mourn, and there are calls to it; and we diould difcern both, and fet about this duty. There are many merry and jovial profef-for&, that never mind mourning for thcmfelves or o-

ihers.

oibers, but when God makes them by his rods; and it is well if they do fo then. Bat now, when a maa, with much pains, hath laboured with hia heart, and hath afflifted it with grief and forrow; and when this ftorm within breaks out in tears, and he pours them out before the Lord, as they did, Judg, ii. 4, 5. and may call his bed, (as David did his, Pfal. vi. 6,), or chamber, or clofet, a Bochim ; how ealily doth a maa grow* proud and vain, and think within himfelf, *' Now 1 have offered an acceptable facriiice to God ?" It is true, that the facrifices of God are a broken fpirit: A broken and a contrite hearty 0 God^ thou wtlt ?iot defp'tfe^ Pfal. 11. 17. But we muft always remember thefe three things about all our fpiritual facrifices. I. That as they rauft be all of his requiring, fb they mud be of his providing. We have nothing to offer to God that he will accept, till he give it to us, and till he firfl work it in us, David's broken heart was firft given to him. Dreadful tins firft: lay quiet in his hard heart, till God broke ir. 2. That a broken heart is always a humble heart. It begins to grow whole again (and quickly it will, unlefs the breaker of it keep it broken) when it begins to be proud. Such as have a good opinion of their own hearts, know not what a broken heart means. He that hatli a broken heart, is broken with his vile heart; as the Lord fpeaks of his grief at mens whole hearts, Ezek. vi. 9. 3. That all our fpiritual facifices, and a broken heart, muft be offered to God for acceptance on the right altar, and by the right High Prieft, Jefus Chrift. As he, in dealing with God for our redemption, was both altar, and prieft, and facriiice ; fo, in all our dealings with God by him, we rauft be fur-niftied with our facrifice out of his (lore; we mud offer up all to God by him as our Prieft, Heb. xiii. 15,; for they are only acceptable to God by Jefus Cbri/ly I Pet. ii. 5. And we rauft have and ufe Chrift as our altar to faridi/y our ^i/ts^ Matih. xxiii. 19. It VoL.n. 'F f is

is grievoiK to hear what fad ground there is to fear, that feme profeflors think more ofr, and think more highly, of their own tears, than of the redeeming blood of the Son of God. Laftly, There are afll c-tions of God's infli£ling and laying on ; always laid on juftly and righteouily. No man fliould comp]a"n of (hem, or of God, when under them. All believers Ihould neither defpife nor faint under thera, Heb. xii. 6, 7. But no raan muft: think of appearing before God with acceptance, merely becaufe he is afflicted, God afBiifls his children in love; and he loves them cot the lefs that they are affli6fed. But affli£lion itfeil, and our own crofs, mull not rob Chrift's crofs of iis glory, of making peace with God for fmners, Col. i. 20. l fliould not mention this, but that you know, that there are fomc fo ignorant as to fay when greatly afRi(rted, " I am now enduring the " punifliment of my fins," yea, when dying, they think that the very agony of death is a puni(hmeut of, yea an expiation for all the fms of their life So grofsly ignorant are many that live in a land of lii;ut. It is true, that all the raiferies of this life, yea death itfcl'", to an unbeliever, are the punKhment of fm ; thry are but a fmall and (hort part of that punifh-roent. But, alas 1 where is the payment of fm, and tbt faiisfa£^ioa that God demands, and will only accept P Nothing a finner can do or fufter, can ever a-mount to that.

1 would conclude this exercife with thefe two words.

r. All that adventure to appear before God as they are in and of themfelves, are ignorant borh of God and of themfelves. They neidier know how holy and juft he is, nor how vile they are, If ihey did, they would never venture (tubble fully dry be-iure this confuming fire.

2. Ail that dare not adventure on Jefus Chrid, and OD his reprefenring thera to God for acceptance, know neither the Fathisr nor the Son, This is the

glorious

glorious contrivance in his eternal counfels, and is delivered to us in his word, z^the record of Cod, i John V. 10, 11. extrsiSted outof thefe counfeis, that a great number of fmcers, vile and unworthy in themfelves, (hall be accepted in that beloved, and Ihall be beloved for his fake, and in him. How hard a thing do believers themfelves find it to believe this firmly and conflantly, v?hat a glorious reprefentadon Jefus Chrift can make of fuch vile creatures as we be in ourfelves, when he clothes us with his righteoufnefs ? It is 00 eafy thing for a true Chriftian, when he is digging into the dunghill of his own heart, and lothing hira-felf for all his abominations; at the fame time to believe, that he Hands accepted before the throne of God, as found and feen in Chrift, clothed with Chrift's garment of a fpodefs righteoufnefs, that no fault can be found with, even at the higheft tribunal, nor any condemnation can come from thence to the happy man that wears it. There is no condemnation to them that are in Chrijl Jefus ; becaufe it is God that jujlifieth all that believe on him, Rom« viii« i* 33> H-

Ffg SERMON

SERMON XII.

John xvli. 24.

Father^ I will that they alfo vjjjom thou hafl given me^ be with me where I am ; that they may behold my glory which thou hajl given me : for thou lovedjl me bejore the foundXittcn of the world*

I Am yet on the third thing in the matter of our Lord's prayer in this verfe. The firfl was, the dercnp ion of them he prays for : Thofe whom thou hafl given me. The fecond is, the blefTing; he prays for to them : Thai they may be with me zvhere 1 am. The third i?, the end for which Chrifi: prays for this bleffing to them. What fhali they get by being with Chrifi where he is ? What fhall they do, and how ftiall they be employed ? That they may behold my glo* ' ry which thou hafl given me. That will find them voik enough, and blifs enough, to eternity. On this 1 propofed two things to be handled, i. The glory of Chrift, And, 2. The beholding of his

On the firfl of thefe, the glory of Chrifi, I have fpoke a litiie on two heads, i. Chrifl's glory as he reprefents God to men. 2. As Chrift reprefents men to God. There are two moft important queftions that life in the mind of every ferious man ; and he is a Tinful and miferable perfon that never found them in bis own hearr, and knows not how to anfwer them yighily. i. How may a fmfql man fo take up God, as to l^now him truly and favingly ? And, 2. What Way may God look upon a fmful man gracioully P Boin 'iufwered one way. It is only in his Son Jefus Chrif . If we look on God out of Chrifi, we are confoanded j if God look on us out of Chrifi, we are

deftroyed.

deflroyed. We are not able to behold the glory of God, but in the face of Chrifl; and we are not able to avoid his wrath, unlefs we be found in Chrifl, and accepted of God in him.

Wherein Chrift reprefents his church to God, how fit he is to make this reprefentation, and what Chrift's glory is in making of it, I fpoke of lad day. This reprefentation that Chrift makes of his church unto God, is for iheir acceptance with God; and that acceptance never fails, where this reprefentation is niade. It is acceptance with that God that knoweth all things, andjudgeth rightly of all things and per-fons. How then can a juit God accept a man that ia himfeif is a fmner, and therein do juftly ? A hard qoeftion, that only is anfwered in the gofpel. It is, becaufe Chrifl reprefents a fmner to God for acceptance ; and this acceptance mufl be, where this reprefentation is made by Chrifl. I. Becaufe Chrift'covers all that is fmful and lothfome in the man, by his righteoufnefs. And, 2. By the fame righteoufnefs, not only covereth his nakednefs and deformity, but puts a beauty upon the man; though it is not iu him, but in Chrifl, yet is on him by grace; as Ez^ek. xvi. 14. Tby beauty was per fed through my comelinefs which I had put upon thee, faith the Lord. By this imputed righteoufnefs of Chrifl put upon a believer in Chrifl, his own fin is covered, and the believer flands clothed, and fo is beautiful in God's fight, in this gifted righteoufnefs, and is juflly juilified by God the Judge of all. See Pfal.'xxxii. i, 2. with Paul's coirnrrent on it, in Rom, iv. 6, 7, 8. Even as David alfo defcribeth the blejjednefs of the man unto whom God imputeth righteoufnefs^ without works, fay-tngi Blefjed are they whofe iniquities are forgiveny ivhofeftns are covered. Blefjed is the man to whom the Lord will not imputefin.^ A few remarks on thefe two fcriptures, Ihall be all I (hall fay on the do^rinal part, and then proceed in application. The firfl thing I re« EQark, is this: That the apoftle names only thofe

words

words of the Pfalmift that belong to his prefeot pur-poie. He is handling the do£lrine of the juftification of a Cnner. This blefTed do£lrine he had taught in the preceeding chapter, with {o clear a light, that all the darknefs of hell will never bt^ able \o pur out, or quench, in the church of Chrift. This blefiing, he teachcth, comes by the free grace of God, in and by the redemption made by Chnft; and is given by God, and polTefTed by men, by faith in Chrift's redeeming biood, without any interefl: of the works of the law therein. Chrift indeed dealt with the law, and fulfilled all the righteoufnefs thereof, for our juftification ; but we have nothing to do with the law, in our uealing with God for our juftification ; but to come with hs condemnmg fentence in our guilty confcience, that wc may lay hold of Chrift's righteoufnefs; which, as It tululjcd the law, when wrought out by Chrift ; fo it fprinklesour confcicnces, when applied to us by his Spirit and grace, aud when it is applied unto by us by faith. And thofe two applications are infepar-able, and both the fruits of the favin^ f^uace of God. This dodrine Paul confirms by two inftances, in two emi-tieut faints, in this fourth ch: pter; Abraham before the law, ver i.'—5. and afterwards in this chapter ;. ar.d David under the law, ver. 6, 7, 8. Whatever diflcrence there was in the difpenfations they were under, (and there wac; a great one) ; yet there was none in the way of their juftification before God. Both were by God's grace, without the works of the law, without work, without hire, without any glorying before God. Now, David had faid ia Pial. xxxii. 1, Blejfed is the man alfo, in ivhofe fpirit there is no guile. But this pertaining to the blefiing of fandifica-lion, though infeparable from that of juftification, (which is the apoftle's diftinft theme injthis context), is therefore wifely omitted by the apoftle. A fecond thing 1 remark, in comparing thefe two fcriptures, is this: That whereas David lays the blelTednefson the -pardoned many the man vjhofe fins are covered^ the man

to

to whom the Lord imputeth not imquity ; Paul tells us, lb: herein David defcribeth the bkffednefs cf the man unto whom God imputeth righteoufnefs ivithout zvorks^ when he faid fo. David faith nothing of ihe m-futing of righteoufnefs^ but only of the nut impute ing of fiD. Paul teacheth, that the not imputhrg of fin y is the fame with the i?nputing cf righteouf^ ^ nefsy and that without works alfo. A few things will ferve to clear this= i. Every man's (tate before Godj is as God jndgeth and reckons of him. His account and reckoning of a man . is always right aod true; and it is always deciilve and determining ; for it is the highefl Judge's fentence. Thus is u now, thus will it always be. This judgment of this fuprcriie Judge concerning them, is always about fin, or righteoufnefs. His condemning fentence is for fin ; his approving fentence is for righteoufnefs, ^lo dear the guilty^ and to condemn the righteous^ are both an abomination to the Lord^ in an earthly judge, Prov. xvii. 15. And who, without blafphemy, can charge the Judge of all the earth with it! Gen. xviii. 25. Every man therefore, even now, is in God's fight under a fentence, either of condemnation, becaufe of fm ; or of approbation, becaufe of righteoufnefs; that is, in the dialecl of the Holy Ghod, hath either Jtn imputed to him for condemnation^ or righteoufnefs imputed to him f:r the Ju/Iif cation of life, as Paul calls ir, Kom. V. 18. 3. Sin and righteoufnefs are contraries, and expel one another, and cannot cocfid together. Guilty, or ivjx guilty, every one is, and mult he ia the eye of God, and at the bar of God's law and judg-uicnt. If guilty, then not rip:hreous3 and therefore condemned ; if not guilty, then righteous, and tl^e^e-fore abfolved and acquitted. This alternative, ftnfuly or la-wful, reacheth to all our thoughts-and accions; and thus are they judged by God, as contniry or confonant to the law, the rule. And alio guilty^ or not guilty, ov righteous^ reacheth to the ilate of all pcrfuns before God ^ and thus are \^*e alljidged and

accounted

accounted of by the Lord, as we arc under fin, or under righteoufnefs. 4. Now when man is fallen, and there is nothing but iin in man, and no righteoufnefs can be found in him, God hath provided a righteoufnefs without him, in and by which lie may only, and may fureiy, and may jallly, be juftified before God. OF which we have been fpeaking. This is that righteoufnefs of Chrill, in which all believers on him ftand accepted before God. It is imputed to them, and therefore their fin is not imputed to them ; aiid thus are they judged and abfolved at God's throne of grace in Chrift Jefus, So that, to conclude this, un-lefs all that we are, all that we have done, be covered by this righteoufnefs; unlefs there be a reckoning of this righteoufnefs of Chrift to us by God ; fin, our own fin, will be imputed to us for condemnation, k is only this righteoufnefs that is juflly precious in the judgment of God, and makes fmful man accepted with him.

Inference i. Behold here the wonderful grace of cur Lord Jefus Chrift, in thus reprefenting his church and people to God. The apoftle faith, 2 Cor. viii. 9. For ye know the grace of our Lord Jefus Chr'if}^ that though he was rich^ yet for your fakes he became fcor^ that ye through his poverty might be rich. He fuppofeth, that all true Chriftians doth know Chrift's grace : and juftly ; for God knows, and all men may judge them unworthy of that name, that do not know it. Chrift's grace is a lovely theme to hear of, and to think on, by all that have tafted of it, and live by it. This grace ftiineth brighdy in his reprefenting his people to God for acceptance. It was a great con-defcendence of his grace, to take the oiTice of a repre-fenter of his church. He knew his own divine dignity ; he knew the vilenefs and unworthinefs of them whom he was to reprefent: yet neidier of them hin-dred his chearful undertaking of this office. And as it was condekending grace in him 10 undertake it;

fo was it coftly grace to him to go through with it, and dirchargc ir. Bleffed Tefus laid out a)! his eflate (to fpeak fo) to redeem the lawful captives of julliee. Before ihey can be repiefented to God for acceptance, he mufi die, and (lied his blood; and in his garments dyed with his own blood muft he prefeot himfelf as a perfe<fted Mediator unto God, and in the fame garments prefent his church to God for acceptance. This matter of our acceptance with God is not brought about by the prayers of Chrift on earth, nor by his interceflion in heaven : though we are ape to think, that fuch prayers of fuch a fupplicant might do any thing. Yea, any thing but this: Without Jhedd'ing of bloody there is no remij/ion, Heb. ix, 22. And no blood but Chrifl's goes for an aronem.ent, Rom. V. 9, 10. He had no fm of his own. But when he was charged with the fins of his people, he mud ihed bis blood as a facrifice for propitiation. When Chrifl {lands thus charged at the bar of juftice, he Was not fpared, but was dealt with as (tridly as another fmner. When law and juftice takes a fmner by the throat, it faith to him. Pay ?ne that thou owe/I ; as Matth. xviii. 28. in the parable there. And this charge is ilill on all that are out of Chrift; though they are now deaf, and do not hear it. This charge is on all the prifoners in hell, " Pay your debts 19 *' God, or no getting out of prifon." But this charge was only on Chrift, " Pay what thou oweft as furety " for a multitude of beggars and debtors. They have ** nothing to pay ; thou art rich, and able to pay. « Thou haft undertaken to pay ; and therefore full ** payment muft be made ere thou enter into glory, " and thy people be prefented to God with accep-" tance." And this charge Chrift obeyed and an-fwered, by which his church is faved. So great was his obedience to his Father's commandment, fo great was his zeal for his own and his Father's glory, and fo great was his love to his church, that he gave himfelf for it, Eph. V. 25, 26, 27, Now'> as it is all ' Vol. II. G g Chriftians

Chriftians duty to behold this grace cf our Lord Je-fiis Chrift, aii'd it is their great advantage fo to do ; fo the bed find it no eafy thing to believe it with application to therafelves, fo as to fay, as in Gal. ii. 20. Chrif} loved mcy and gave bimjelf for jne. For when they fee a little of themfelves, (and but a little is [czv^, and all bad), and a little of his glory, (and it is but a little of that that believers can fee, with farh bai eyes as the bed have, and in fo dark and diftant a place as this is where we are); then they find it hard 10 believe, that Chrift will clothe their filthy n^^.ked-nefs with that garment of falvation wove cut of his own blood and bowels; and in it prefent them to God's favour and love, and xo all the precious fruits of it. But for as hard as it is, all the true worfhip-pers in the New Teflament temple are bound to believe, that their great High Prieft fet over the houfe cf God, doihreprefent theni unto God for acceptance, far more really, (for that was but typically), and iDuch more fuccefsfully, than Aaron did ilfael in the folemn day of atonement. But it is as truly, as commonly, faid. That fuch as think believing cafy, know not what believing is.

Inference 2. Here wc may fee the excellent way of our acceptance with God. We are accepted in his Son Jelus Chrift. The falvation we get upon our acceptance with God, and the bleifed way in which this acceptance cometh, are equally to be beheld with wonder, and praife, and faith. This excellent way is the only way ot a finner's accepcauce with God. There was another way ; but that was of the acceptance, not of a firmer, but of a finlef^ man, v/ko God. But that is ^one. In commending this only Way now, I would have youconlider, that there have been two ways of man's acceptance with God, of God's making. One way was, that in the firil Adam ; ihdt is paft. The other is in the fecond Adam; this Hands, and will remain for ever. There is alfo another way, of man's making, that is neither in the

fid a.

firft, nor fecond Adam. This is a dreanrj that the greateft part of mankind dream to hell in. They dream of it as long as they live ; and when they die, and go to hell, they awake, and behold \i was a dream: for neither the mourning of the law, nor the piping of the gofpel, awakens them out of it» Matth. xi. 17. And this way is by afmful man's own doiog, and pleafing God. Of each of thofe a little.

I. The firft way of man's acceptance was fixed in the firft Adam, and in God's covenant wiih him. Obedience was required, aod death threatened for dii-obedience. But God graciouily fumifhed him with endowments fufiicient for his work. The Lord by this way, did therein fignify, that mankind (hould ftand accepted with him as reprefented by his covenant-head. So in Rom. v. 14. the firft Adam is called the figure (or type) of him that was to come ; that is, Chrift. The apoiile is, from ver. 12. to the end of the chapter, (hewing vaft unlikenefs, yea, contrariety betwixt thefe two heads of mankind : in what each did; obedience and difobedience : in what they brought in ; the firft man brings in by his difobedience fin, condemnation, and death ; the fecond man brings in by his obedience, righteoufnefs, jufti-fication, and eternallife: all as contrary a,s light and darknefs, heaven and hell. How, and wherein is Adam then faid to be the figure, the type of Jefus Chrift ^ Is it not in this, that as the two Were true men, and fo they w^ere fingle perfons; yet they both were federal, covenant-heads, and reprefenta-tivesof a great many ; Adam of all his natural oiT-fpring; Chrift of all his fpiritual off'spring, given to him of the Father ? And as the firft Adam (food accepted with God in the righteoufnefs of his obedience ; fo did his pofterity ftand on the fame account. And if he had continued in his obedience, all his pofterity had been accepted in him : but be-caufe he became by his fall a finner, the firft Adam became thereby a deftroyer, and brought in fin and

G g 2 death

death on all bis poderity, by the juftice of the curfe of the broken covenant; and hath the guilt of fin imputed, and the depraved nature which by his fm he contra^ed, propagated unto all hh pofleriry. So that the belt of faints is conceived and hern in fin^ Pfal. li. 5.; and all are by nature children of dijohedience^ and of wrath^ Eph. ii. 3. So this way is quite unpaiTable. A covenant betwixt a holy God, and a dead defiled finner, was never intended by God : audit is dishonourable to God's holinefs, and wifdoin, and juftice, to iiitagine any fuch covenant.

2 The other way of God's maliing, is, for the acc^iptance offinfnl men by his Son Jefus Chri^l, and God's covenant with hira for his redeemed offspring. If our Fathc:r Adam had ftood as God had placed him, there had bten nothing required of us, or needed by us, in ordt r to the infiaricg us in the favour and friendfhip of God ; whatever had been needful for our continuing in it. His obedience, if continued, would have entailed and conveyed that to us in our feveral generations. So now in Chrift, the fecond Adam, the favour of God was bought for us by him, (for it was loft by the fird Adam) ; it (lands in him, and is conveyed to us through him, when the Jaw of the Spirit cf life in Chrifl Jefus^ doth make us free from the law of fin and death^ Rom. viii. 2. Thofe are all the ways of God's making. Bur,

3. There is a way of man's making and devifing, (as fallen man is full of foolifh inventions) ; and it is this, to obtain God's favour by their own doings and obedience. The Lord never put any to this, though many think th^it he hath put all men to it. There cever were but two finlefs men in the world ; Adam and Chrift. The obedience God required of Adam was not to inflate bim, and brine him into God's fa-vour and friend(hip ; (for that he was created in) : but it only was to continue him in it, and to convey the fame friendOiip with God unto all his pofterity. But how to regain God's favour when lofl by fin,

what

what way to make up the breach when made, Ac^am did not, could not know it, till God revealed it after hjs fall. So Chrift's work and bufinefs in the world, was not to obtain God's friendlhip for bim-feif; for he from eternity was the Son of his Father's love, and his Father's everlafting delight. As man, when conceived in the womb of the virgin, he was that holy thing that was to be born of her, Luke i. 35. ; and while he lived in the work), he always did thofe thinges that f leafed his Father, John viii. 29. As to his office of Mediator, he was inftalled in it mod honourably, and glorified by it, Heb. v. 5: His difcharge of it was thepleafure of Jehovah^ Ifa. liii. 10, He made it his meat to do the will of him that fent him^ and to finifh his worky John iv. 34.; was flraitened^ pained, till his baptifn, in his own blood, was ac^ complifhed, Luke xii. 50.; defued with defire to eat his lafl p(iJfover, Luke xxii. 15. After that, he appointed his fupper for a memorial of his death, and for an ordinance-feal of that new teftaraent which tie was the next day to confirm and ratify by his blood/ And when ail this is done, he opens his heart in love to his difciples about his death, and the good they ftiould get by it in his abfence ; with a firm promife of their happy meeting again, in a better place and iLite than he cither foand or left them in, in John xiv. 15, i<5. And laft of all, he opens his heart to bis Father, John xvii. 4. / have glorified thee on the earth : I have finijjjed the work -which thou gaveft me to do. When all thine^s ftood thus betwixt Chrift and his Father ; what need then was there of all the heavy fufferings which he was put to, and which h:". mufl cf.Jure, as he often tofd them before ? That necellity he was under of fuffering, was from th's. That he came to give his life a ranfom for many Matt« XX. 28.; and was verily fore-ordained before the foundation of the world, to redeem his people with the price of his precious andfpotlefs blood, 1 Peter i. 19, 20. Bat this inveniioni of man's hearfj in feeking God's*

favocr

favour and acceptance by their own works and doings, h not only not appointed by God, and never fuccefs-fu! to any man, (for that no man is jufl'ified by the law in th^fi'ht of God, it is evidenty Gal. iii. 11.; but no evidenct is convincing to a blind and proud jegalili) ; bat aifo this way is a perverting of both the ways of God's appointment. If they will be for God's old way with Adam in innocence, then they mud be fin-lefs, and in God's friendOiip, as he was; they muft have all the abilities Adam had for obedience, to maintain that fricndftiip. But though fmfal man be proud and vain, yet none have the forehead to pretend to innocent ftanding Adams's covenant-flate and ability. As for the only way of regaining God's favour by Jefus Chrifl, this new and wicked way overthrows it : For if right eoufnefs come by the law^ then Chrift is dead in vain ; and Paul ihoiMfruJhate the grace of Gody if he fought to live by the lawy Gal. ii. 19,—-2 i. But the unbelieving world runs after this invention : for they are too poor to anfwer the exa<ft perfeft ho-linefs of God's true law, and too proud to fubmit themfelves to the righteoufnef:i of God. They do as the cnniiirg knave did, Luke xvi. 3, ^ they cannot dig w::h cM Adam, and to beg of the fecond Adam, they are aTiamed ; and therefore fhive to live by nicks and cheating. Bni God is not mocked And thus multitudes perifti, not only in the Heathen and Aniichrinian world, but in that that is called Chrif-lian : For this damnable error is natural, and is in the heart of every one that is an unbeliever, profefs what he will in words and principles.

But the only gofpel vvay of finners acceptance with God, by the reprefentation that Chrift makes of them unto God, hath ihefe things to commend it above God's firft way with Adam and his feed in the firft covenant.

I. In that it is a mofl glorious way of acceptance, far higher and better than what Adam had while he ftocd, or than his polleriry would have had if he had

flood.

flood. For, on this fuppofition of Adam's danditig,. fm had indeed been kept out; but the acceptance continued to Adam and his pofterity, had had no bt;t^^ ter and nobler foundation than that of the obedience and righteoufnefs of a creature, a mere man. But now believers in Chrift (land accepted of God, in the obedience and righteoufnefs of Chrid, who is Goi over a/It blejfed for ever : fo that every one of them may fay, as ifa. xlv. 24. In the Lord have I righie-cufnefs and ftrength, i own that this way (lops al! glorying in ourfeives; but it is fitted for raifing, aui keeping up eternal glorying in the Lord, i Cor. i. 29,-r-g I. It is not the lead, but the greateft, rather, of the honour of the crown of glory in heaven, tha€ the crown itfelf, and the kingdom, and the heirs of it, were all bought with the blood of the Lamb ; and that their title to it now, and their pofTeffing of it ii eternity, hath no other, nor lower foundation, thaa the righreoufneis of God, the righteoufnefs of a man, who ?s the Lord our righteoufnefs, Jen xxiii. 6. And thus God's Ifratu [hall be Javed in the Lord with an everlafting falvation. Ifa, xiv. 17.

2. This way is a more fafe way and fure than A-dam's way, or God's old way with Adam. The uncertainty of that way was {Qtn in the event quickly. The (lock of mankind was all in his hand : he v^z% furnifhed with fuf&cient grace to keep him (landing, (his cafe is enouga \o m.)kt us hate the popidi didinc-tion, and fenfe, of fuificient and eiEcacious grace, with reference to fallen man) -, but he was but a mere man, and was left to the freedom of his own perfect wil!, (enough to difgrace the faife name of free will in a fmner, a dave to his will aad luds, and a captive to the devil at his ivilL, 2 Tim. ii ?6 ). But it pie a fed God (and againd that no man diould reply) not to give him edablidiing, preferving grace. It feemed lit uuto God, that eilablidiing grace Ihould only be dif-penfed in and by Jefug Cbrid, who was to redcre lallen man, and to bs the head of a new and better

CQVS-

covenant, of which Cbr'ijl is Mediator^ which was e^ JlabiijJjed on better promtfes^ Heb. viii. 6. Eftablifliing grace was given ro the flanding angels. Cbrifl: is their heaci, Col. ii. lo.; and they are called ele6l an-gels, I Tim. v. 21. Now, if it had been a/lied Adann, or an angel, concerning him. How long (hall Adam ftand in God's favour P the only anfwer could have been, As long as he is obedient to his maker and covenant-pariy. Ailc again, How long fliall Chrifl the Mediator ftand in God's favour ? It is anfwered. For ever : and it is impoffible it fliould be otherwife. But if it again be asked, How long (liall a believer in Chrifi, whom Chrift hath reprefented to God for acceptance, how long (hall he ftand accepted ? this hath feveral anfwers, but only one good one- And that is, A believer ftands always accepted with God, as long as Chriif is accepted with God as the reprefen-ter. As long as the believer is reprefented by Chriil, fo long continueth his (late of acceptance with God. Adam, in his tirfl ftate, had all grace but eftabiilhing grace, in his good (late. The t\zdi angels had ir, and thereby ftood, and do ahvays behold the face of Chrifis Father which is in heaven^ Matth. xviii. 10. They need no other grace, but edabliftiing grace to keep them well, when they were well. But Adam fallen, and all his offspring, need refforing grace to make them well, and more grace to make them better, and preferving grace to keep them unto the heavenly kingdom. All this grace is out of Chrift's fuh^icfs, and fecures the happy (late of all that are in him.

3. By this way of our acceptance with God Iq Chrift, a greater bleffednefs cometh unto men than could have come by Adam if he had flood. The firrt mention of eternal life, is made after his fall. Gen. iii. 22. It is indeed a deep and dark text; but that I named it for, is, That in ir, liinng for ever^ is firfl named, which afterwards isfo frequently proroifed in

Chrifl:

Chrift to bis church. To this that plaitily relates. Rev. ii. 7. To him that overcoineth will I give to eat of the tree of life^ i^hich is in the midfl of the paradife of God. We need not trouble our heads about the extent of the blciTings in the firtl covenant of God wuh Adam, and mankind io him. The Spirit of God\. fpeaks very little thereof: and that wifely ; for why ihould he reveal blciTings which no man was to partake of ? But what is plainly revealed, is, that this covenant was utterly broke by Adam's (m ; and by thot breach, guih, and wrath, and death, came in upon the world ; for v/bich the only relief is by Jefus Chriil. The firft dawning of which our fird parents faw in that firft gcfpel, Gen. iii. 15. and exprelied their faith o- it in that worfhip which was appointed tb.era, Gen iv.; and they did recover the favour of God by this new way and covenant, which they had loii by their fia under the fird. There was doubtlefs fomev/har iln-gular in thac communion with God, which our parents, and Abel, and who elfe of mankind were then born, had, that is called the face of the Lord, Gen. iv. 14. and the prefence of the Lord, ver. 16. that the reprobate Cain counted it his raifcry and punifliment to be baniflied from : for he thought, that when he wag call out of God's prefence, he was alfo cail out of God's protection ; and then was afraid, left every man or beaft might prove his executioner : and therefore God gave him a pafs and a proteCiion ; which it is Vkc was all he fought, or got. Bur now in Chrift Jefus, and on the account of his righteoufnefs, not only all the curfe of the firft broken covenant is removed, but greater blelTings are conveyed to us, and beRowed on us, and a better paradife provided for us, than thar which Adam fmned in, and was driven from. He fanned in it almoft as foon as he was put in it; and was driven out of it as foon as he had finned : and both of them concern and affciH: all us his podersty, as ranch as they did him. Sinners we are in and by his fin, and caft out of God's favour in and by his being cafl Vol, 11. H h out;

out ; and there is no relief for us but io Jefus Chrlft. But this relief is with vaft advantage, llom. v. I2,---

2 1.

Examine then your hearts, how they (land affected towards this new and living way to the holieft of all by Jefus CTnrift. It is a good rule for one to judge his own flate by; even by his true, fixed, and ap« proved thoughts of J?fus Chrifl:, as the only way ta God's favour and friendlhip, i Cor. v. 23, 24. i Per. ii. 7. Ho^' blind mull that man be, who hath hopes of heaven, aod hath no hearty favour and reiifh of God's only way to heaven ? If men mind heaven, and feek it, and hope for it in ways of cbeir o^n devii'-ing, ihey are never a whit the nearer to ir, nor the fuier of it. That you may not be deceived now, and difappoinred wofully at lad, 1 would ihew you fome itioughts of mens hearts, that are common, fioful, and daijgerous; that ye may beware of them.

1. Some fay within themfelve?, and ir may be to God too, " O that God would accept of n'^e of his *' great mercy, and look graciouily en me !'' And is not this a good wifh P Is it not a frequent prayer of faints in the word ? and is it not to be lidl ufed by all ? Yes: all this is true. Bnt it is only good when it is well meant : in many it is ill meant ^ and therefore is a faulty with. All the mercy of God flows to men only in and by Jefus Chrhh If Chrift be forgot in your prayers, you can never put up one good one, aor get a good anfwer. The mercy of God without Chriil, is a dream that the greacell: part of the world iiream ro hell in; and all the while tliink they are in the riglit road to heaven. How cfc have you heard, that iht. re is no God to be favingly known, and rightly worlliipped, but in Chrill i and that there is no faving mercy to be found from God, but in Jefus Chriii ?

2. Some fay, and think they fay better, " O that " God would make me perfedly holy, that I may be *' accepted of him 1" Ls not this a brave deiire and

prayer ?

1

prayer ? True holioefs is indeed an e>jcellerit blefilng } a main part of the image cf God in (landing Adam, utterly loft and defaced ia falleo man, renewed again by Jefus Chrid in regeneration, and perfected ia heaven. The (Indy of holinefs is an excellent Rady, and a rtudy for all cur day?« We flioald be flili perfec-ting of it, 2 Cor. vii, i. bat cannot in this life be perfect in it, PhiL iii. 12, Perfe^l holinefs is an excel-lent aim and dedgn, and is in the heart and eye of e-very one ihat is truly holy.. Diligence, and continuance in it, and to grow in holinei;^^, is a fain:*s bed cxercife; and fuccefs thereia his choiceft raercy. The holiefl man on earth is furely the happieft man oa earth : and the perfection of holinefs in heaven, is a neceffary conftituent of the happinefs of heaven. A patron of fin, a defpifer of holinefs, and he that de-iires but a little of ir, haih not the Spirit of God. But for all this, there may lurk fome evil thing in this wifti for perfefl holinefs. To fearch it o«t, I would aame a few things to you, i. There is co true ho* linefs but what is from Chriftj who is -made of God unto us fan6l\fication^ i Cor. i. 30, None are fanf^ified but by faith in him^ Acts xxvi. 18. It is ChrifPs i* mage in thena. Ail the moral virtues of the Heathen^ for all their fplendid luRre, had not any bit of true holinefs in them. And fo is it as to the morality that is fo prized and praifed by many, 2. As all that are truly holy, would fain be perfectly holy, (for no man is void of this defire, but fuch as would fm more, and iove fin); fo no man is truly holy, but he hath a mean and tow efteein of his own holinefs; and the mod happy proficieot in holinefs, is furely the humbleil faint. 3. Whenever holinefs is fought to recommend us to God's acceptance, without faith in Chrift, there is no holinefs in that defire, nor will it ever be granted. For in this cafe the language of the heart is, " O that I " were fo holy, that 1 might not need Jefus Chrifl: 1'^ What an ungodly wifli is this ? I hope you all abhor the thought of it.

H h 2 ' 3. it

g. It IS alfo common with many to fay, " O that " God would accept of me, and my good works and *^* duties, ior Chrift's fake !" Many poor creatures nke p;.ins to do all they c:^n in obeying God's will ; and Wi en they find It is bur iittie (iiey do, and that alfo (u'' -^Ffr:ful mixture and imperic«Jlion, then ihey bring iu Chrid to help them cur. But this is to abafe, and ro aftront Chrift : for Chrid was never appointed to help men under the firfl: covenant of works; but only to bring them out of it; and then fave them by the new and better covenant, wherein the Mediator doth all the redeeming work for them by himfelf a-lone ; and by his Spirit given them, works in them what is pleafing in his fight. But this carnal wifh of having our works accepted for Chrifl's fake, faith, I. That the man thinks he can do fomething (and that is no fraall thing in this vain man's eyes) without Chrifl 5 contrary to the well-known word of his, John XV. 5. Without me ye can do nothings fpokcn to, and of them that were in him : and much more may it be faid of them that are not in him. Yet there is hardly to be found a natural man, who thinks not but that he can do fomewhar that pleaferh Gnd, :ivA may further his acceptance with God : but becauie it is not fo m.uch and fo good as it fhould be, he would have help from Chni^ to make it better, and more effef^ual with God. But the bottom of all this is felF. 2. Chrifl's righteoufnefs was not wrought out by him, and tendered to men in the gofpel, as a clout, or patch, or ornament, to be put upon any one part of the (hameful nakednefs and deformity of 3 finner, but as a perfcfl and eniire garment for covering all. So that they that have it all on them, have none of it ; and he that received it not at a'l, and doth not trurt alone to Chrifl's riglueoufneis, as to ^he only fcreen from the holy juflice of God, and the only ornament of beauty iu God's fight, is ftill {loui-heartcd, and far from righteoufnefs. 5.

The

The acceptance of our fervice and obedience to God, is indeed a precious thing, and much defired by all fincere Chriflians; but the way ic is got, is little known by many that feem earneft for it. The Lord's way is this: Firft, by Chrid, and union with him, the believer's perfon is accepted of God ; and then through Chrlft the fruits of his faith (as all true good works are) become accepted alfo. 60 in the beginning of the world, Gen. iv. 4, 5. when the two brothers oifered their facrifices^ and both to the Lord, to the fame true God, and the offerings in themfelves lawful, and afterwards by the written law were required ; yet it is faid, that the Lord had reffect to A-bel^ and to his offering ; but unto Cain and to his offering he had not reffttt. Wnerein lay the difference between their offerings .•' Heb. xi. 4. By faith Abel offered unto God a more acceptable facrifice than Cain ; by which he obtained witnefs that he was righteous ; God teflifying of his gifts: and by it^ he being dead^ yet fpeaketh^ or is fpoken of. And from diftinguilhing grace, as Abel was received and accepted: fo Cain was enraged, and turned a murderer of his brother, I John iii. 12.; which made Luther fay, that Cain hath been murdering Abel in all ages, to this day; that is, the zealots for the righteoufnefs of works, do dill hate and perfecute the heirs of the righteoufnefs which is by faith ^ as Noah is called in Heb. xi. 7.

But the only right breathing of the heart of one that truly knoweth and believeth thii; truth. That Chrift is the only reprefenrer of his people unto God for acceptance, is that of Paul, in Phil. iii. 8, 9, 10. and it is in three things, i. ll\i^\\it might win o^ gain Chrift, ver. 8. Then he counts he is rich enough, and defpifeth all loffes, for this gain. 2. That he might be found in Chrifl^ ver. 9. As if he had faid, " 1 know the day is coming, when God the judge of " ail will find out every man, and me alfo. My de-*' fign and defire is, that I may be found in Chrifl ; " and then 1 am fure I fhall be found in peace."

But

,^4* Sermons concerning Serm. X\l

But how v;ou]d he be found io Chriil ? Not having mi?]e own rightecufnefs^ whic/j is of the law^ (I am a-traid and alharaed of appearing before God in it) ; hut that zvhich is through the faith of Chrijl^ the righteouf-nefs which is ef God by faith ; that right-oufneis which is of God's providing and accepting, that which i^ of Chrifi^ working out, and which is applied and put en by faith. It is this righteoufnefs the apoftle de-fires to be fouad in, in order to his acceptance with God; and fo will every perfon do that hath that fpi-nt thai Paul taught this do^lrine by. 3. That I may knozv Chrifty ver, 10. " If I win Chrid, I am rich *' towards God ; if I be found in him, I am fafe ; if *' 1 know him, I am wife to falvation," Bleffed is that man or woman that feeleth in his or her heart, foiiiewhat of that deep humility, (trong faith, and warm love, which wrought in Paul's heart, when he, by the Holy Ghoft, wrote thefe word?. Then they would be plainly and eafily unJerftood. But when n^en know and feel nothing of themfeives, and of their TAVn unrighteoufnefs, nor oF Chrift, and of his righ-leoufnf'fs, and no Chriftian (liould wonder at fuch mens blundering about, and miftaking of fuch evangelical expreflions of faith in Jefas Chrift, which ihine an day to an exercifed believer ; while the unbeliever, though a raafter in Ifrael, can fee no light in them, but gfopcs^ as if he had no eyes^ and flumbles at noondayy as in the night; as it is faid in Ifa. lix. to.

So nuuh for r!ie two iiii'^renccs from this doiftrine.

I would now further apply this truth in two exhortations ; one to unbelievers, and another to believers.

Exhort, I. Unto unbelievers. Who are they r By unbelievers, we mean fuch as never had any bufi-nek with Chrii^, to obtain by him acceptance with (:Jod for themieWes. He is an unbeliever, call him by what name you will, that never employed Chrift for repreleming him unto God for acceptance. Of fuch there are many forts ; pafling what hath been faid ,cf fome, that feek the acceptance of their works, nor of

their

their perfoDS. Some beg communications of grace and mercy from God, and ufe not God's way of giving all, in and by Jefus Chriil. Some beg the pardon of their fins, and the wafhing away of their defilements ; but do not aik this. How (hall a (iiifa] man ftand fo beautiful in God's eyes, as that God may look on him, and not be angry; may look on him» and love him ? That fort of pardon that many icck^ is never given ; and if given, would not anfwer th« end. A mere pardon of liii, (if it were polliblc), without a garment of righteoufnefs upon a mac, might deliver him from wrath and hell; but would not make him lovely in God's eyes, nor intitle him to ererpai life : for it is grace that reigns to eternal life through righteoufnefs ; and thaigracey that reign of grace ^ that righteoufnefsy and that eternal I'lfe^ are all by JV/l'j Chriflour Lord^ Piom, v, 21. Bat true gofptl-iorgive-nefs, and the imputing of Chrilt's righteoufcefg, are infeparable and indivifible.

OF thofe unbelievers are fpecially three forts. T. The fecure, fleepy unbelievers; fuch as have no heart concerQ about this matter; and never think la. earoeft how they (hall ftand accepted of QqA ; nor of Chrid's concern in procuring it, nor of their own concern in obtaining it by him. Such men are much , like to that great man, though a blind Pagan, in A£^3 XXV. 19. They had certain queftions again]} him of their o%vn fuperjlitiony and of one Jefus^ zvhich was deady whom Paul affirmed to be alive* Little 6\d that poor Roman know, that he mud perifh for ever, if he knew not this Jeiu>;, and the virtue of his death, and the power of ai? reforrectian. As indifferent and carclefs are many 1 i-iners this day, that when they hear of Chriii, and v^f the n-rxeliiry of his righteoufnefs to finners for iheir acceptance with (ioJ, they are ready to fay. That they are certain hard quefii-ons about things and perfons that they have no concern With. \Vhether Jefus was dead or ^live, whe-thit the Jews or Paul was ia ihe right; all was ahke

CO

toFeflns. So to many now, Whether a finner can weave and work for himfelF a garment to fland accepted with God in? or. Whether he m'jQ have one rcade for hicn, and given to him by Jefus Chrift, or periQi for ever ? are counted bnt qiie^lions for raini-Iters and fcholar?, and fuch as they have rlifferent and contrary opinions about. And the careiefs unbeliever troubleih not his head about them ; and that only be-caufe his heart never felt the weight of (in, andthevaft concern of eternal falvation. All fuch are grofs unbelievers. They may fometimes alk what niiniflers, what Chriflians think of them; but never this, " What doth God think of me ? How (liall I Hand " accepted before him ?" AlTure yourfelves, that all other cares, concerns and inquiries about yourfch'cs, are mere trifles in regard of this; and that all fuch perfons are but triflersin religion, pretend and pro-fefs what they will, who mind not falvation in the Hrll place, as the one thing needful, Matth. vi. 33. and Luke X. 42.

2. There are awakened and roufed unbelievers, like many of John Baptiil's hearers, whom he wondered at: Matth. iii. 7. O generation of vipers^ who hath warned you to flee from the wrath to come ? Such men come to know, and feel, from the light and power of God's word, i. That their eternal (late and lot (lands in God's judging ; that fo it will and mull fare with them to eternity, as- rhey are accej)ted or not accepted with God. 2. That man comes to know, that as yet there is nothing in him to procure this io neceffary acceptance v/ith God; yea, he feeth, that this God, in v/hofe hands is his eternal lot, is inany v/ays provoked to wrath agair.d him for all his fms. In this condition, the native fliift that all men take, is a new courfe of obeying, and doing the bell they can, not knowing Jefus Chrift. They take the jfirft: water, and next at hand, to wafti away the filth that is upon them; but, alasl their filth increafcth by this wafliing j dieir foul-difeafe grows upon lUem

by

by this wafliing; their foul-difeafe grows upon them by falfe means of cure. There is no phyfician for fick fouls, but Jefus Chriil j no balm for a wounded confcience, but his blood ; no walhing from fm, but in it; none recotef of the mortal difeafe of fin, but his patients.

3. There are defponding, defpairing unbelievers* And there are of them at ail times, and in greater numbers thaa many are aware of. This fad frame rifeth thus. i. By clearer difcoveries of the holinefs and puriry of God, and of the righteoufnefs of his holy law. 2. By further difcoveries of their owa lilenefs and fmfulnefs; when they fee fm within them, fin without, fm round about them ; and that they are under fin, Rom. iii. p.-'-ip*; as a man may be faid to be full of the fea, when he is call into the raidll, and lieth at the bottom of it. 3. A dITcovcry of utter impotence to do any thing to help himfelf uuc of this woful plight. He hath tried mauy ways, aod all ineffe^lual. Thus when a fmner feeth a holy God threatening ruin, feel? confcience condemning him as deferving ruin, and all refuge failing him; in this cafe defpair is natural, and would be the refult of all found awakenings, if the Lord's mercy in Chrift do not interpofe, and difcover itfelf in this extremity. It is no fin for the damned in hell, but their great mifery, to defpair of ever getting out ; but it is their fin to blafpheme God. But for a finner out of hell |o defpair, is a grievous fin, but too frequent : Ezek. xxxiii. 10. If our fins and our tranfgrejfions he upon usy and we pine away in them ; how fhovtld we then live f " If we be fo guilty, and God be fo exa<!l upoa U3 by his judgments, mull we not perifh P" Nay, faith the Lord, Turn to a gracious God, and live. Unto fuch defpairing unbelievers I have nothing t\{^ 10 fay, but what Paul and Silas faid to one in this cafe, A(5ls xvi, 3 I. Believe on the Lord Jefus ChriJ}^ and thou/halt be faved. And to back this exhortation to Vol. II. I i fuch

facb, 1 would recommend four things to be coiifider-eJ by them.

I fly Confider how greatly Jefus ChriH: is accepted with God and his Father. You may ihink, that this h remote from your concern ; but it lieth nearer than you are aware of at firft view. He is highly accepted and beloved of God, not only as his own Sod, but as our Saviour; Ifa. xlii. i. Behold my fervant who?n I uphold^ mine ehd hi whcm my foul deli-ihteth* It would be a great encouragement to faith on Chriil, to think what a great favourite ia heaven Chrilt is; how graciouily, yea infinitely, he is beloved of his Father. His perfon, his office of Mediator, his performances, his ac^iojis, his fufferings in that olli.*e, are all of fweet-fmelling favour before God. Unbe-jief hath in its root, low, mean, and forry thoughts of all thefe. Say then, " How vile and aboniinable " foever 1 be in God's fight, yet Jefus Chritt is pre-" cious in his fight with whom I have to do."

7dly^ Confider how great the acceptance with God is, that Chrift dorh procure to finneis whom he undertakes for. Many have found it, and fuch know it bed:: but it is but little that the beft of them can lel] of it: and what the gofpel declares of it, believers themfelvcs rather admire at, than fully know, or firmly believe. If you have not found it youifelves, believe others have got this acceptance.

3<?'/)/, Confider how many Chrift hath made highly accepted with (rod, who were jail fuch as you be ; as unworthy and vile as you are, or can think your-ielves lo be. What were the Corinthians of whom the apoftle fpeaks, i Cor. vi. 9, 10, 11. : I{ the Holy Ghoft had not v/ritten it, we would be afliamed to read over fuch a bvd roll of abominations : Be not ds-tcived: neither fornicators^ nor idolaterSy nor adulter^ ers^ nor ejffvminatey nor abufers of J^emfelves with man^ kindy nor thieves^ nor covetous^ nor drunkards^ nor re-viler Sy nor extortioners, Jhall inherit the kin<rdGf7i of God. (If it be fo, what then (ball become of them ?). And

fuch

fuch ivere fome of jQu i but ye are wajbed^ hut ye are Jandifiedy but ye are jujllfied in the name of the fjord Jefus^ and by the Spirit of our God. Every iaftance of Chrid's grace oa great floners, (and every age is filled with many oF them), (hould be an eacourage-ment to every fmner to put in for a (hare of the fame grace v/bereof Chrift hath fo great an abundance, and as great a good-will to Ihow it,

^thlyy Coofider that Jefus Chriii never refufed any fmner that employed him to do this great bufioefs with God for him. It is his proper office, he hath given his word and promife for it, John vi. 37. and vii. 37. And he hath been as good as his word to all that ever trufted in him ; cone of them were ever put to (iiame, Rom. ix. 33.

Let therefore hope come in, and fpring tp. Say, ** Though I fee myfelf vile and loft as ever finner " was, or can be, out of hell; though I cm do no-" thing to relieve myfelf; yet there is help in Chrid* ** many have found it. I am commanded by God to " come to him, and to the Father by him : and there-** fore I will try and trufl Chrid in my forlorn (late,** Do fo, and you fhali profper. Chrid will undertake your caufe and concern, and you (hail quickly fmd the bleiTed fruits thereof. I Oiall conclude with an allufion to that paffage in the gofpel, Matth xiv. 22. 30. and Mark vi. ^6 —51. wherein we read, that Chrift did ftnd, yea conftrained his difcipies ro go to fea without him. They meet with a contrary wind in this comuianded voyage, and toil all night to little purpofe. O'jr Lord knew their difficulty ; and noc only remembered them on the mountain at land, but made them a viiic at fea, and that w^/iir?^ on the fea ; and, doubtlefs, he that made both fea and land, could ufe either of them as he pleafed. His difctpks fa'-j) h'uTiy and ivere troubled^ f^y^^^t ^^ '-^ ^ Jp^^'^' They allfaw htm^ as in Mark vi. 50. and were trouhU ed; for none of them knew him, but all miilook him, and cried out for fear ; till he faid, Be of good cheer ^ it

II 2 is

is /, be net afraid. On this Peter, always a forward diTcipic, (aid, Lord^ if it be ihou^ bid me come unto ihes on the water, Chriil giveth the command, Come, Peter obeys; but when he feeth the zvind boijjorousy he is afraid ; and begining to ftnk, he cried, faying^ hordy fave me. And immediately Jefus flretched forth his handy and caught him, and faid unio hiniy O thou of little faiths wherefore didjl thou doubt f Chrift faved him, and then rebuked hira for his unbelief. Is not your condition fomewhat like this i* Chrift cometh to you as op the waters, in the night, and in a ftorm; you are afraid of him : he calls you by the gofpel to cpme to him ; you eflay it, but the winds and waves fright you. Cry to him. Lord fave me, Affure your-felves, that he that calleth you, will hear your drowning, dying cry ; will ftretch forth his hand, catch you, and fave you ; and then chide you kindly for your unbelief: yea, you will then chide yourfelves for it, when you find (and find you will) that Chrift is more merciful rhan you did or could imagine. How vaftly doth the firft experience of Chrift's grace fur-pafs all the defires and expe£lations of the firft adventures and adventurers, upon Chrift's tender heart, and oa bis mighty faving arm!

SERMON

SERMON XIII.

John xvii. 24.

Fathery J will that they alfo whom thou hafl given me^ be with me where I am ; that they may behold my glory which thou haft given me : for thou' lovedjl me before the foundation of the worlds

YO U have heard, that this is the third thing in the matter of Chrift's prayer that I have been fpeaking to. Wherein 1 propofed to fpeak to two things: The glory of Chrid ; and his people's beholding of his glory. In fpeaking to the firft of thefs particulars, I did confine my difcourfe unto Chrift's glory, as he reprefents God unto his people, to be favingly known by them ; and as Chrifl reprefents his people unto God, to be gracioully accepted by him.

It is to the latter of thefe 1 have been fpeakrag ; and have made forae entrance upon the application thereof, which I would now profecute. Lad ^x^ i fpoke to unbelievers; the true name of many, who will never own it, till they ^^/ their portion with them^ Luke xii. 46.; unlefs the Lord open their eyes to fee their difeafe, and ftretch forth his hand, and heal it. Faith is wrought, and a6leth, where unbelief is feen, and bewailed, and prayed againll. Mark ix. 24. Lsordy I believe^ help thou mine unbelief faid a new-begun man in faith. I ranked unbelievers into three forts, I, The fecure and ifupid unbeliever, that never faw and felt any quarrel betwixt God and him, nor any neceflity of Chrift as a peace-maker. 2. The awakened and roufed unbeliever, who begins to open bis eyes, and to fee the importance of falvation, the

danger

danger of God's wrath, and the bad (late he is at prefcnt in. Such people, unlefs God's Spirit work t'ue faith in them, do naturally betake tbennfelves to rhemfelves for relief. That great word fpoke by the y.iWov, Acls xvi. 50. W/jat Jhall I do to be favedi however it was meant by that diftrefTed finner, it hath been by many as much noiftaken as the apoftle's an-fwer to it in ver. 31. The true meaning is, " I am " a loft undone creature, and have no help at home ; *• if there be none abroad, I am quite undone." And they take thefe words in vain, that ufe them, while they vain!y and proudly think, they can do fomething, if they did bin know li, 3. There are difcouraged, defpairing unbelievers, that know that they are in a bad cafe, and cannot believe that it can ever be altered to the better. A very great fin, and too common. Many live, and die, and perifo in defpair, that go not down to the pit roaring. We think their cafe {d^d^ that die in expreirions of defpair ; and their cafe yet worfe, that deftroy their own lives in defpair. And indeed this lad cafe is exceeding dreadful, if ihcy are themfelves, and are not diftrafled. As to the forr.ier, there may be more charity due to fuch as have'givcn good proof of their faith in their liferi.ne, though they die in a cloud, and utter heavy unbe-jieving complaints. Of which fort, 1 have heard of a Chridian near death making a heavy complaint of the Lord's withdrawing from him in that feafon of his greateft need ; and Aiid, he " did nor think tliat <•' ever the Lord did fo wiih any of his children.'* The wife and happy minider to whom he made this complaint, gave him this anfwer : " Know ye not that '* thus it was with the Son of God, when, on ihs ** crofs, a little before his death, he cried our, My ^'Gcd, my Gody why haft thou forfaken me V* Which v/ords were fo bleffed, that the derm ceafed, and the good man died in peace. Bur there is a filent defpair in many unbelievers, that goes along with them many days and years, and they perifh in itwiihout noife or

coin-

complaint. They inwardly think, that their ilate is bad, and they have no hope that it will ever be better. It is like an inward wounds that a n:aa may bleed to death of, as well as of an outward oo?« Bo?: can Satan and unbelief prevail to that degree in a niaa not in hell, as to make a perilliing fmner look ou Chrift's faviog gracious face, and fay, " Either thou '* canfl: not, or will not help me ?" No ; Chiift is furely out of that Haner^s eye in whofe heart defpair hath the dominion. A glance of Chriil's glory as a Saviour will expel defpair, and beget and nouriih faith in him. Never did a fmner fee Chrift's face, but he looks for fome good from him, and that not a little alfo ; and that never in vain.

Exhort. 2. That which remains, is to give two exhortations to believers; though one of them will take np our time now. As I told you in the former exhortation who were unbelievers, fo now 1 would tell yoii who are believers., that the exhortation may be rightly taken, and not fnatched at by them to whom it doth not belong. By a believer in Chriil, I meaa a maa that doth in heart and in experiesce know thefe two things, r. He hath feen fo much of the holiatfs of God, and ftri(Sl purity of his law, and hith feen fo much of his own vilenefs and impotence, thai: he doth defpair of ever making himfelf accepted with Go! by any thing he hath or can do. And this fort of defpair (if we may give fo ill-foundiag a name to (o good a ihipg) is fo far from being inconfiftent vvich true faith, that no true faith in Chrift can be, or be ichid^ without it. That fianer that hath any hopes of get«-ting matters betwixt God and him mended vvithoac Chrifl, will never, and can never believe on J<:fus Chrift. 2. A believer is one that hath fo heard and fo believed God's record concerning Chriil in the gof-pel, and his ability and good-will to fave fuiners, aS voluntarily and dtiliberateiy to lodge all his acceptaiics with God for falvation on Jefas Chrift alone. li-^ fceih it to be his only Ihifr^ and a good one too.

Uato

Unto fuch believers I would give thefe two exhortations from the doctrine. 1. Study in the light of the word, and by the eye of faith, this glory of Chrifl in reprefeuting his people to God for acceptance. 2. Improve this truth by the a(51iviry oi^ the fame faitR.

Exhort, I. Study and behold the glory of Chrifl in reprefeniing his people to God. None fee it once, but they will defire to fee it again and again, and more and more of it. None fee it rightly, but they wonder and admire at it; that not only our falvati-on is brought about by this reprefentation, but that Chrift's glory is great in making of it. Whenever a man feeth any thing of the glory of God, before whom the reprefentation is made, any thing of the vilenefs of the perfons reprefented, the divine dignity of Chrifl the reprefenter, and the great acceptance the reprefented by him obtain of God ; then will the man ftand amazed, and cry out, " O the depths of ** grace in faving lofl man I'* See Heb. i. 3.; where the apoflle teacheth us three things concerning Chrift ; what he is, what he did, and what he got. He is the br'ightnefs of his glory ^ and the exprefs image of his ferfony (of God the Father's glory and perfon), and vpholdmg all things by the word of his pozuer. The whole creation oweth its original ;o him, and is pre-ferved by him, and his powerful word. Who can doubt his Godhead, that believes that thefe, and mav ny fuch exprefiions, are indited by the Spirit of truth ? V/ho would think what follows P This divine perfon, this equal with the Father, this creator and upholder of all things, when he comes into the world, what is his bufincfs P what doth he ? He by hi ?7felf purged our fins. His work was about fin and fmners, to purge fm, and to fave finners. Obferve the pbrafe. It is nor faid, by himfelf he made the world ; but only, that God made all things by hiniy ver. 2. It is not faid, that he by himfelf upholds all things ; but only, he

doth

doth it by the vjord ofhispozver. There is no need of the inteipofmg of hirafelf, or of his perfon, (\^ I may ufe the word) ; his word of command was enough 10 do both. But when our fins are to be purged, a word of power was not enough : himfelf muil: come in, and be a facrifice; as Heb. ix. 26. He appeared to put a-ivayftn by the facrifice cf himfelf, Nothing leis was needful, nothing lefs craved by God oixeoded by fm, nothing lefs offered by the Saviour of finners. In and by this purging our fias, how low is this ^}X\\^?,<t perfon the Son of God brought! Bat what becarr»e cf him when he had done this work ? He fat down op the right hand of the Maje/iy en high: H-: is high in his divine perfon was brought loV ^a his work, and is exceedingly exalted when he had done it; as in Phil. ii. 6—11.

In order to the raifing of your thoughts about thii? glory of Chrift in reprefeniing his people unto God, I would offer you, 1. Some generals about it; 2. Some panicuiars in this chapter to the fame purpof.%

FirJ}^ The generals about it (hall only be thefe two. 1. Divine counfels about it. 2. Divine adls a-bcur it.

I. Divine counfels about "this. It was the eternal purpofe of God to have a remnant of Adam's offspring reprefenred to his favour, and its fruits, by his own Son made man, and dying in their (lead. This etcr-7ml purpofe %vas purpofed in Chrift Jefm our Lord, E]^h. iii. 11. His good fleafure which he hath purpofed tri himfelf^ Eph. i. 9, 10. // was in Chrifi Jefus'^btfore the world began^ but is now made manifefl by the appearing of our Saviour Jefus Chrif}, 2 Tim. i. 9, 10. It js unto this higheft fpring your faith muft rife by all the lower fteps it takes ; even to the deep defign of God in purpofmg falvation by Jefus Chrift to his chofen. And it is revealed to us in the word ao pur-pofed by him, to the eternal praife of his grace, to the exalting of his Son Jefus, the unaenaker of the

Vol. II. K k work

the work of favioQ:, and to brint^ in a cjrcat falvatioa fcf his people.

2. What palTcd in time about this. In the fulnels of lime Goi fenc hii Son ioio the world. When he came, that was hilfiilcd, lU. ix. 6. Unto us a child is horny unlo us a fon is given. lie was born and given to us; for he came to die, and to be given foi' us. On this I would ofTer lour things.

ijjy When cur Lord came, and fst about his woric heca'iie for, he looked on himicIF, preached and declared himfcir, to be a reprefcnter, by hi-? oince, of Ijis people to God ; that he was the faorifice For fin and fmncr?, Heb. x. 5,— lo. ; that hi^ ?idh and blood was (he lEeat that came down From heaven, which he nfiuft give for eicTual life to his people, a j 1 that all iriuii Feed on by Faith that had sny mind to live, John ^'i- ?5>"-'3^' Yea, when he v/as firfl made manifcil 10 Ifrael, John Bap'iii, the firil preacher oF Carift as come,preacueih acd poinds him Forth to be the Lamb of God vjhich- taketh aiuay the fin cf the zvorLi, Jjhn i. 29. a L luib For purlry, a Lamb For Facriiice, and the Lamb of Goci, Fent and provided by God, (as his type was. Gen. xxii 8), and accepcdble unto God. Buc what was fpoken in the ear i[\ clolcts in Chrift's time on earth, was proclaimed on Loufe-tops (as he b.d them, Luke xii. 3.) when Chnfc iiad done his. work, and vas gone to heaven. His apodlcs, and all his Fervants in ail ages, have made it their bnlioeis to fet Foril^ Clirilt as the only Facnfice For fin, and the only High l:'rie(F to introduce finners into God's Favour, in and by the vume of his Facrificc. They have not begua lo preach Chrilt rightly, that have noijlrd of all de^ ilared how that Chrifl died for our fins according to the firipluieSy I Cor. xv. 3. ; and then of his reFurre^cion, verFe ^. Mlnilters muFl neither leave ChriFt in his gave, nor preach a J^lorified JcFus, without remem-be.-i^.; his death.

2.ity^ We find that the law and judice of God dealt with our Lord, when he was come, as with a repre-

Jeniative

fentative of finncrs. There v/as nothing in him, that judice and law ihould exafl: on him for ; he owed no debt of his own contrarring ; yet law and judice dea't feverely with him. The Lamb of God was ^vithoiu fpot; yet his life mud go, and his blood be (bed for fm.' There had been lio judice in the Lord's bruidng of his bsioved and fpctleis Son, if he h?.d not been •anfwerable at the higlied bar for the fins of others, for which he was ftricken, Ifa. hii. 8. In that chapter, (in which it is fomething (Irange that a Jew^ cannot fee Jefus; but far more, that any that bear the name of Chridians, (liould make the eunuch's quef-tion, /i<5^s viil. 34. Iproy thee^ of ivhcm fpeaketh the prophet this f of himfclf^ cr of fome other manf and will not take Philip's anfwer, ver. 35. who from f/^a^ fcripture preached unto him Jefus)^ in that of Ifa. liii. we have the prophet preaching Chrid hkc a^ apoftle, concerning his work, his death, the caufe and fruirs of ir, with New^ Tedament brighmefs and slory ; and this feveral hundreds of years before Chrid came into the v;orId. 1 Ibiall touch at a lew things in it ihatbe--]ong to my prefert purpofe. In ver. 4. Su: cly he hath home cur grufs^ and carried our for rows. Every man is not charged with tlie forrows of others, e^ccept in com.mon fyrapathy, which all owe towards others in didrefs. Chrid not only had this, but a near and clofe feeling of, and prelTure by them, that was proper to him only ; yea, he bore the forrows of many, whofe forrows were over before he came« and of far more, whofe forrows were not begun, 'cng after be came to bear them. Yet he did bear them to fave them ; foT that grief and forrow that men have, which Cbriit did not bear,, wiii be everlading forrow. But what had Chrid to do with their foriow? In verfe 5. lie *ivas ivcunded for cur tranf^rejfons^ he was hruijed for cur iniquities. His wounds and bruifes were very heavy, but not without a caufe ; only the caufe is dran^e: they were for tranfgrejfions^ for iniquities ; but the'e Were none of his, bu: ours. The wounds, were his;

K k 2 but

bur the fill was our?, that deferved the blows. And thus our peace, our healing cometb. Bat whst had Ci lift to ^.0 with our iniquities ^ verfe 6. The Lord hath laid o? h'im the iniquity of us alL A;id he took the burden on hiin.. and was only able to bear ir, and did bear it jway The Lord haih refolved, that fin aud forrow (hall go together. So was it with the Sa-vioc^r; if fm be laid on him, forrow ihall follow it. So is it wich finners; their fin will bring dreadful forrow, except Chrift take away both. Sirs, you have formerly known, or do at prefent, or (Iiall hereafter kno»v, what a heavy burden fin is ; how infupporta-ble it is; and how fureiy that foul mud fink into hell, that hath this burden lying on himfelf. And indeed, until the burden of fm be felt to be too heavy for thein, and a barden that all the world cannot bear for ihein, men will think lightly of Chriil's undertaking, and will never employ him, but in a compliment. Koow this, and accordingly chufe your courfe : It is refolved in heaven, and declared in the gofpel on earth, that every finner's iniquity fhall either be borne by the fjoner him ft If, to his eternal damnation, or by the furety, Jefus ChrKl, to the believer's eternal falvation. But wel! did the prophet preface to this doctrine, ver. I. Who halh believed cur report f and to whom is the arm of the Led revealed f This gofpel-do<51rine will never be welcome to an unbeliever; and none are made believcis, hut by the revealing of the arm, and putting forth of the power of the Lord upon their hearts. Till then, finners will mock God, both in their contracting the debt of fm, and in their devices of pay-ir,^ of that debt; and both are very finful work. God h.-iih fixed his way of fatisfying hisjultice, and will nrc alter. Men mufi: either betake themfelves to Jefas Chrid by faith, or lay their account with hell. That fmner is blind, and ignorant of God's judice, and of the drictnefs of his law, that thinks that fin a-gaind God can be expiated by aby thing, but the

blood

blood of him that is God. And lie that dare noc truft to the fuflFerings and virtue of Chrift's atonement made for fin, know;; not God's niercy, nor the truth as it is in Jefus, Eph. h. 21. Let all fmners therefore take heed, what courfe they take in the matter of the burden of fin. Take heed, that you mock not God in fludying to pay it in falfe coin. All your own, all creature coin, is but reprobate metal in heaven's court and kingdom. It may pafs on earth, and in a deluded confcience : but how Hide doth that fignify ? and how fhort while will that little lad: ? It is but hay and ftubble, which Chrill: hath many fires to burn it up with. But for Chriftians, I advife you, in read-ingthe prophets andapoflles concerning Chrift and his fufFerings to make ufe of this as a key to open up all, as a light that enlightens all. That all the fufFerings of Chrift were laid on him, and endured by him, and prefented unto God, as he did reprefent his guilty people ; otherwife juflice could not exa6t on him, nor his people be faved by them. See how Chrid exprelTeth this in the celebration and inftitution of his lafl fupper. He taketh^ blejfeth^ hreaketh, and giv^ eth breads and calls it, my body given for yen. Like^ wife aljo the cup after fupper^ faying^ This cup is the new tejlanient in my bloody which is fhed for ycu^ Luke xxii. 19, 20. I do not mind the Antichriiiian fyna-gcgue, (for a church it is not, but in an ufurped name, or in a vain notion), who have abufed and perverted thefe plain and eafy words, more than devils or men did ever pervert any words of God or man before ; and have, upon that abufs of them, fei up the groffeft idol that ever a Heathen worQiipped ; for fuch as worihip fun, and moon, and the hofl of heaven, have God's glorious workm^nfliip before their eyes ; yea, the Egyptians garden and herb gods are preferable greatly to a bit of pafte, knead and baked by a baker in his oven, conjured into a pitifuJ godhead by the mumbling of a prieil, and firfl wor~ pipped, and then fwailowed down as other food, by

the

sjt? Sfrmons concerning Serm. XIIT.

ihe befottcd people. Nothlog ^efs than the dread-foi wraih of God can be in mens believing this lye, tli^t the man's reaTon and all his fenfes militate againfl, 2 Tr«fir. ii, lO, ir, 12. But many that are not infected with this ftrcng delufion, underfland no more by Cnriil's wordt; in this facred ordinance, than that the bread and wine, fo nfed as Chrift appointed, do fi^rnify the fulTeriogs unto death of our Lord Jefhs Chrift, cruelly handled by v/i.cked men, and fevercly dealt with by the jallice of God ; bat the caufe and end of his death, they mind not. This Chrift purn us in mind of, in thefe words: ^' For yoa, and for ** your fins, and for the remiffioo of them ; you, and ** your finp, are the oaufe of my death ; and my death '* is the caufe of your forgivenv':fs." Chriftians, if you keep out that word, for you ; if your faith do not echo to Chrift's/^r jcw, with your for me^ I alTure you, that the bread and wine on the Lord's table, and the fame creatures on your own table, will be of e-x]ja] fignification, as to foul-nourifliment; and that is, none at all.

■^d'y^ \Ye find, that when Chrift had thus been dealt with, as reprefenting his people, there was a high acceptance of his facrifice. The Father that put bim to all thi<, was mightily pleafed with him, and with his death. Here behold the depth and myftery of God's faving men by Jefiis Chrift. God's juflice againft fin fqueczed out Chrift's life, and by that fqiiee-2cd out eternal falvat'on for them he died for. Here is wifdom, and here is love, i John iv. 8, 9, 10.

^tblyy Hence it is, that all believers on Chrift are graciouily accepted wich the Father. ^Vhenever this blood filed for them, is lorinkled on ihcm ; whenever the virtue of this blood is applied to them by his Spirit, and applied unto by their faith, they are re-])refcnted to God in it and with it, and are therefore acce[)ted.

Secondly, Let us, in the next place, look into this chapter, John xvii. and learn fcmediing of Chrift's

repre-

reprefemiDg Lis church and people unto God. It is as fit a portica of the word, as any for that end ; and in it I v;ou!d look to two things : i. What is ia it about Chriii, the reprefenier. 2. What of his people, v/hom he reprefents ia this foletna addrefs £0 his Father.

1. About Chrift, the repretenter, v/e iuid thefe things.

ijl^ Onr Lord notes the time in v/hich he was 10 do his great work he came into the v/orld for: Fa-ihsr^ the hour is tome. ; it is at hand : -' the hour oF *• my dying for my iheep.'* John xii. 27. ISow is my foul troubled ; and what/halt I fay f Father^ fa-vs 7:10 from this hour : but for this caiife caniJ 1 unto this hour. As if our Lord had faid, '^ i ihould lofe my " main end 1 came into the world lor, if it was not *^ for this hour.'' This was that fpecial hoar, ia which Chrift was to make the grand reprefentatioa liuro God, of all h.is people for their redemption, and of all their fins for their expiation. This was ChriiVs dying-hour, and the church's redemption-hour.

idly^ Our Lord prays for the united and mutually-inilueLcing glory of the Father and of the Son : ver. I. Glorify thy Son, that thy Sonafo may glorify thee ; as he prayed, John xii. 28. Father, glorify thy rMrne ;= and was aafwered, I have both glorified it^ and wilt glorify it again ; and as he foretold it, John xiii. 3 i, 32. F^ow is the Son of man glorified^ ar.d Gsd is glorified in him. If God be glorified in him, Godjhali a-l* fo glorify him in himfelf^ andfhall flraightway glorify him. What is this glorifying he prays for ? it is o'i large extent. " Glorify thy Son, ia malting blai a '-'- facrifice; glorify him, in accepting the facritice; *' glorify him, in Haying him; glorify him, in raiilag " him from the dead \ glorify him, ia exalting him^ " and making him head over all things to the church,. " hi> body, hi:^ fulnefs,'* Eph. i, 'lo.—ij. : and all this, thut thy Son alfo may glorify thee ; *'^ may glorify «^ thy JLiilice and thy Iav?> in fatisfying both by my

*« blood;

*' blood ; may glorify thy grace and mercy to thy ** cbofen, by redeeming ihem aato God by my blood ; " and may glorify thy wifdom, in contriving this v;ay ** of redemption, which is to be accomplKhed by my " death, the hour of which is come."

3<y/)/, This that our Lord defires of his Faiher, was according to the everlafling covenant: ver. 2. As thou hajl given him fozuer over allflejh^ that he Jhould give eternal life to as many as thou haft given him. *' Thou hail given him univerfai power and domini-** on, but a particular charge of the eiefl; to them " he is to give eternal life, in and by this redempti-" on-hour now come."

^*hl)\ See how our Lord nameth this eternal life which he was to give, and they that were given unto him were to receive : ver. 3. And this is life eternal^ that they might know thee the only true God, and Jefus ChriJ} whm thou haft fent, A moil: fpiritual defcription of eternal life given by the author of it. Ic is begun in the faving knowledge of the Father and of the Son, and in the begun fruits of that knowledge. Eierual life is perfeft in the perfect knowledge cf the Father and Son, and in its perfefl fruiis: as in Eph. iv. 13. i John v. 20. and John xiv. 20.

Sthly^ Our Lord, in ver. 4. giveth a faithful account of his difcharge of the work his Father had given him to do : 1 have glorified thee on the earth ; I have finifhed the luork thou gave ft me to do : all but dying : which he was now as ready and willing to do, as any thing he had done before.

6thly^ and ladly, Chrift prays again (what he had prayed for in ver. i.) in ver. 5. And now, 0 Father, glorify thou 7ne with thine o-wnjelf and 7i>ith the glory which I had with thee before the world was.

2. Let us fee what Chrid faith here of his people, whom in this prayer he reprefents to his Father. Ic is to be undoubted by all Chriftians, that this prayer of Chrift doth as really concern all believers io all ages, as u did tli.e apoltles themfelves. And this

Chrift

Chrifl: tells us in ver. 20. Neither fray I for thefe aloney but for thent alfo which Jhall believe on me thro* their word. It is the prayer of our great High Piiell; and all his Ifrael were on his heart in making of it, and reap the blelliRg of it.

In it, as concerning them, we find,

ly?, Our Lord names them rightly, ver. 6. They are the men which thou gavejl me out of the world: thine they werCy and thou gavefl them vi\; for they are th'ine^ And all are thine^ and thine are mine ; and 1 am glorified i'n thern^ ver. 9, 10, Well doth the good iliepherd know, and count, and tell his flock ; and he feeth his Father's mark of eleflion upon them, and his own mark of redeeming blood on them; and therefore he cares for them, and prayeth for theifl, and giveth them eternal life, John x? 28, 29.

idly^ Chrift tells all the good he can of tbem, and covers their failings: ^ey have kept thy wordy ver. 6. Now have they known^ that all things what-foever thou haft <^iven me^ ate of thee, ver. 7. Fcr I have given unto them the words which thou gaveft me ; and they have received thcm^ and have known jurely that I came out from theCy and they have believed that thou did ft fend me^ ver. 8. How poorly had they received Chrifl's word? how weak and ftsggering was their faith ? and hoW) oft had Chrift reproved them iharply, for their unbelief, and other faults I Yet not a word of thofe in Chriil's reprefenting them to his Father. They had fpoke one good word in Joha xvi. 30. ]Slo%v are %vefure that thou knoweft all things^ cndneedeft not that any mayi ftocul'd ask thee : by this we believe that thou ca?neft forth from God, This Chriit remembered and tells it to his Father, in ver. 8.; but not a word of what he faid to ihem, John xvi. 31, 32. Do ye now believe ? Be holdy the hour comet hy yeay is now comcy that ye Jhall be fcattered every man to his owny and fhallleave me alone. This is th,e conftant gracious way of our High Prieft ; He m.akes no mentica of his Ifrael's faults in heaven, but for their expiati-

VoJL. II. LI en.

on, I John ii. i, 2.; whatever reproof and corre(^ion he fends to humbie his people, and to amend them, Rev. iii. 19.

g^/jK, Chrift doth here reprefenr his people to God, his Father, with their necefliies and danger?, and prays for help and fupply : They are in the worlds ver. ri. The world hateth them, ver. 14. There is evil in the world, that they are endangered by, ver. 15.; aud therefore prays for their prefervacion, ver. II. 15. a. ' fan^lification, ver. 17. To be kept from evil, and to increafe in true holinefs, are the main bleflings believers need till they come to heaven. So Paiil''& fairh a^led, 2 Tim, iv. 18. For the Ijord /hall deliver me from every evil wcrky and will preferve me unto his heavenly kingdom. So he prays for others, I Their, iii. i^-^To the end he may flahlifhyour hearts uMameahle in holinefs before God even our Father^ at the coming of our Lord Jefus Chrifl^ with all his faints,

^thly, Chrifl doth here declare to his Father, that his undertaking and fafferings were for his people's fake : ver. [9. And for their fakes do I fandify my ft If, Chrift needed no fuch fandification as his people do, and as he giveth unto them, by the virtue of th death, by his Spirit. His fan(ftifying of himfelf, is his f.-pa-. rating and devoimg himfelf to death, as a facriHce for his people. And in this fenfe a very learned foreign divine underftands that dark word in Heb. :<. 29. And hath counted the blood of the covenant -wherewith he was fan^tifiedy an unholy things or common thing : whereas commonly it is taken, as if the apoflate had been ever in fome fenfe fanfhfied by the blood of the covenant. This learned expofuor doth natively enough from the Greek text take this he that was fan£lified by the blood of the covenant, to be but another name of the Son of (iod, who is trodden under foot by fuch defperate apoftaies. So that the fenfe is plain and cafy, and a great aggravation of their apoftafy, that they not only defpife the Son of God, but alfo his fa-crcd blood by which himfelf was fanclified, and the

cove-

Serm. Xni. the Lord's Prayer. e6t

covenant cbofirofied uoro his people, and made to be his teflaiiient and lafl will. To this fame purpofe is that other word of the fcime apoftie, lieb. xiii. 20^-The God of peace brought again from the dead our Lord JefuSj that great Shepherd of the fheepy through the bicod of the everlajiing covenant. So that the apoft.'e in Heb. x. 29. deicribes this dreadful apoftafy in three things; open contempt of tiX^^ perfoii of the Son- of God; contempt of his facred fedeemiog blood, the only price of redemptioo ; and defpite to the Spirit of grace, that works by the gofpcl on mens hearts. Such mufc fall into the hands of the living God, who lives to revenge fuch bold aiFronts done to the mod gracious ^nd only faving appearances of God unto men ; that is, in his Son, and his blood, and in his Spirit, by the gofpel. Ail is openly and deliberately contemned and dcfpited by fuch wretches ; and they muft perilh. And ibough it be hard to make an application of thefe fad brands of ruin to any miin in panicular, or fort and body of men ; yti this I may venture to fay, that open blafphemers of the Son of God, (as all are that count hiin a mere man) ; all that count the blood of the covenant a common thing, (a3 they muft do that count it but the 'blood of a mere man) ; and all that do defpite unto che Spirit of grace ; fuch, 1 fay, if they have been once enlightened, as Heb. vi. 4. and have had the Spirit o.f grace flrWing with them, and if this contempt of fuch facred things of God be in malice, have far more reafon (though I know that fuch have no inclination) to fear their intereft in this dreadful fcripture, and in fuch like, than any of the poor fouls, who, upon their failing from their fird love, and firft works, or on their fal-ing into fome grofs confcience-wafting fin, have applied this awful fentence unjuftly to themfelves. Bat all fuch are far from it, to whom the Son of God, 2.A Lis redeeming blood, and his Spirit of grace, are facred and adorable, though they have no comfortable view of their intercR therein at prefent: for though

the cafe of fuch be fad, yet there is a door of hope for them, in renewing repentance and faith.

Bur, to return again unto the exhortation given to believer?, to confider this glory of Chriift in reprefent-ing his church unto God, 1 would oiTer a few things to engage them '--r the ftudying of it.

1. Confider the neccfTuy of this reprefentation made by Chrifl, in order to the acceptance of fmners with Go3. Chrilt faw this necelTity when he undertook the office. No facrifice but that of himfelf was required ; no high priefl but himfelf was called, or able 10 offer what was effe^lual to fatisfy the jnllice of God and to fave fmners, Heb. x. 55---IO. A fmner niufl fee the neceiTity of this reprefentation, which Chriil only Ciin make unto God ; or he will never re-Eource ail vain (Iiifts of his own, and betake himfelf only unto this. And a believer mud: fee the necelTi^y cf this reprefentation made by Chrifl, that he may admire it m.ore, and trufl to it only.

2. Confider the glorious excellency of this reprefentation that Chrill makes of his church ur.to God. Gloriocs in itfelf, glorious in its fruits and ends. It is the miniflration cF righteoufnefs, that exceeds in glory : 2 Cor. iii. lo, it. Tor even that which was made glorious^ had no glory in this refpe^, by reajon vf the glory that excelleth. And all this glory is in the face of Jefus Cbrid, who of God is made unto us wifdom^ and righteoujnefs^ and fantiif.cat'ou^ aid redemption ; and that for tw^o ends: That no fl[fh fioiddglory in his f/ejence ; and that he that glorieth, might glory in the Lord^ I Cor i. 29, 30, 31. !f a man could have any fining wifdom but in and from Chrift to know God and the way to heaven, he would glory in that ; if he had any juftifying rig'r teoufnefs to ftaod accepted before God in hilt Chrifl'?, he would glory in that; if he bad any fanvflifirarion but what is derived from Ch'-ifl a.^ its rout and fountain, he would glory in thai, '^ rhere was; any redemption but what Chrifi: the only Ueuccmer brings in, he would glory ia that: yea

fo

fo proud, and fo inclined is fie(h to glory in God's prefence, that fmners do vainly hunt after, and as vainly imagine they have attained fome matter oF glorying before God. But, fliith the apoflle, " Chriil: " is fo made of God unto us, as to cut ofi ail preten-" fions to any glorying, but in the Lord." So that a Chriftian, when he finds he is made wife to falvation, muft fay, " This is from Chrift ;'* when he feeth any juftifying righteoufoef^ upon him, wherein he (lands fafe and accepted before God, he muft fay, " This is " none of mine, but Chrift's righteoufnefs:" when he finds any famflification in him, in his heart, and way, and worfliip, he muO: fay, " This is but a few " droppings from the fountain Chrid ; a little of the " ointment that was poured in all fuinefs on my High " Prielt Jefus:" when he gets any piece of redemption, or a£ls his faith and hope on corapleat redemption, all his acknowledgments, and all his expectations are, and muO: fingiy center in Chrid the Redeemer. Yea, the Spirit of God exprelTeth this thing mod flrongly. He faith not, that Chrlil is made unto us the prophet and teacher, and giver of wifdom; nor thejuftifier, and bringer in of righteoufnefs; nor the fan£lifier, nor the redeemer ; all which are true of Chrift, and of God's making him to be, and ofc fpoken of him in the word : but he is made unto us the things themfelves, wifdom^ righteoufnefs^ fandtfi-cat'ion^ redemptmi. All of ihefe are in Chrift, and nothing of aJiiy of thefe is out of him. Wifdom out of Chrift, is damning folly; righteoufnefs out of Chrift, is guilt and condemnation ; fanflification out of Chrift, is filth and fin ; redemption out of Chriil, is bondage and flavery.

3. 1 would recommend the confidering of Chrlft^s glory in reprefenting his church unto God, from the profit and advantage believers do receive by this exer^ cife. I believe mod of you would anfwer this quef-tion. What is the bed exerclfe, and thought of the. heart i* Surely it is that chut bath mod grace in it.

New

Now, what are ihc befl: graces of the Spirit? Are ihey not repentance, faith, and love ? And all thofe, io ihcir lively s£ts and exercifes, do natively fluw from the right ftudyiog of Chrift*s reprefeoting of us to God for acceptance.

\/ly Repentance. What do you take it to be ? There is too little of it with tnany profelTors, and that becanfe it is not v;ell known in its true nature. Many tike repentance to be that thstt is little better than what the devils have. We read of their faith and iremhiing, James ii. 19.; and this is a greater length than many are got, who are angry if they be not called good Chridians. Repentance is not a bare fit of forrow and (liame for fm committed, nor fear of God's wrath for fin. This may be in ungodly men. Few malefa^ors go to the gallows without fomewhat of this. Cain, Pharaoh, Saul, Judas, had this. Bat true repentance unto life, though it may begin with a difco-very of forae particular fin or fins that God fets in order before a man's eyes, Pial. 1. 21 ; yet it is not godly forrow that worketh repentance tofalvation^ not to be n-iyntcd (jfy 2 Cor. 7. 10. till the finner look u-pon himfelf as k.throrae and abominable in the fight of God, that it becometh one of the greateft riddles and myfteries unto him, how fuch a God and fiich a fianer ihould ever be made friencis; how God can 'look upon him without abhorrence ; and how fuch a fmnercan (land before thi. holy God with favour and acceptance P And when the glory of Chrift as the peace-maker is difccvered to, and feen by him in this cafe, and when he is drawn to trufl to it, this faiih is acted in the fight and fenfe of his own vilenefs in himfelf. They are unhappy peopi", and unlkiifu! teacher,?, who take up repentance towards God^ and faith toivards our Lord Jejus Chrifl, Afts xx. 2 i. and think of them, and (tudy to acft them, as if they did interfere with one another ; as if repentance were the fruit of the law, and the faiih and fruit of the gofpel \ as if

they

they could be a^led feparately and apart. All grofs juiflakes. There is no faving grace in our heartj hot is Chrift's work by his Spirit blefiing the gofpeL Hepentance without faith, is the devil's repentance: and faith without repencaace, is the hypocrite's faith. If they be true, they go together ; if rlghfiy afted, they a^i together. And as this fenfe of Qa and felf-vilenefs is infeparable from firft believing, fo it contlnucth in all the life of faith in all true growing believers. David dieth with the a^tiag of repeaasce and faith, 2 Sana, xxiii. 5.

2ci/y, Faith in Jefus ChriH:. Bring true faith unto a narrow point, to that acl in which its nature doth properly (land. For faith is a large comprehenfive grace, much fpoke of in the word, more talked or diaa a£led by many ; and leaft known, and moil miftakea by them that have it not. This faith I fpeak of, is not a bare believing, or giving an affent unto divine truth, upon the evidence of a divine ceftimony; nor is it believing and expecting of good from God, upoa the ground of his faithful promife ; though thefe are ads of true faith. But faith in Jefus Chrift, in its clofeft, nearefl: nature, a£ls thus. The felf-conderailed fmner, iothforae in his own fight, and perfuaded that as he is in himfelf, he is far more lothfonie in God's fight, doth, on the gofpel call and promife, try and truil: Jefus Chrift for making him accepted with God. This >s proper believing, GaL ii. 16. And according as the meafure and degree is of our knowledge of fin in us, and of the law's condemQlng of us for fm ; and as the meafure is of the light of the knowledge of the glory of God in the face of Jefus Chrift ; fo is the meafure of that faith that feerh our Deed of, and taketh up the glory and fafety in ChrtiVs reprefenting us to God for acceptance, and that trufts to it.

g^/y, The heavenly and evcriafting grace of lo^'c^ thai is planted in the heart of a believer, and is nou-riihedby the grace of the new CQveaant; that grov^'eth

m

ID true Chriftlans as the new creature doth, aud is the only grace that the glorified a61 in heaven. O-ther graces of the Spirit are the Chriftian's armour, that is laid afide when they get the perfect vidlory. Now, what raifeth love to Jefus Chrift to the hotteft flame ? Is it not when Chrifl's lovelinefs in himfelF, and when his love to us, is bed feen by us ? And are not both moit confpicuous in this matter of his gracious reprefenting us to God, covering us with his own righteoufnefs wrought out for us by his precious blood (hed, counted to us freely by his grace, aud intitling. us to the love of God, and to ail the great fruits of that love ?

It follows to fpeak of the fecond exhortation to believers; but that i fliall leave to the next occafion. Only, to prefs the firll, the duty of ftudying in your hearts Chrifl's glory in reprefenting his church unto God, I would add four things.

1. By this reprefentation that Chrift makes of yoa that are believers unto God^^ you that were efiemies are reconciled unto Gcdy Col. i. 20, 21. You are beloved of God. Not only there is no condemnation to yoii that arc in Chrifi, Rom. viii. i.; not only are your £ns blotted out, and your natural deformity covered from the eye and hand of law and juftice, by the covering of Chrifl's righteoufnefs; but you are fo a-dorned with that garment, that the Father loves you; as Chrifi: tells believers, John xvi. 27. For the Father himfelf kveth youy becaufe ye have loved ir^e^ and have believed that 1 came out from God. You are not only faved from wrath, and the curfe of the law; but polTefled of God's love, and have a fure right and title to glory, by this grace of Jefus Chrift that is come unto you.

2. By this reprefentation of you unto God, you are made as acceoted of God as ever anv believer was. This many do not rightly underftand ; and therefore are ready to reproach it. There are degrees of grace

on

on earth, and there may be degrees of glory in bei-v'en ; but neither here nor there are there any degrees oF acceptance. Accepted, or not accepted, dl-» vides and diftinguiflieth ail mankind in both worlds. Acceptance with God relates to a man's (late before God, and not to his frame. We fay nor, that every or any believer is fo good a believer, or fo great a faint, as Paul ; but yet every true believer, as to the ftate of his perfon, is as accepted as Paul was as to his perfonal (late. The reafon .is this : The acceptance of all believers with God, is only on account of this reprefeiiiation made by Chrill for them unto God. And this is made by Chrift for all equally : all the tribes of Ifrael are equally on the heart and breail-plate of our great High Prieft Jefus Chri(l, And thus we find in that triumph of faith, Rom. viii. 3^—39-all God's ele^l: are included ; and the grounds of that triumph lie equally fair for any believer : Chrijl is given, and bath diedy ajid rifen again, fitteth at the right hand of God, and maketh intercejjton for them. Every believer may fay fo as well as Paul, though we cannot fay fo with as (Irong a faith as Paul had-The ground is the (ame, and common to all believers; but they do not equally build upon this foundation. If our (late of acceptance did (land on any thing believers themfelves have, or do, and not fingly on what Chrift hath done, and daily doth for them ; then indeed all believers, who differ fo much from others in their inherent grace, and in the improvement, exercife, and fruits thereof, could not be alike accepted.

3. You that are believers, you are, even now, as much accepted of God as ever you (liall be. 1 fay Dot, that you enjoy God as much; that yon are as near, and as like to him, as ever you (hall be ; but that you are as much accepted as ever you (liall be. Believers are not called to glory^ nor brought unto it, for acceptance, That is paiTed, and fixed for eternity.

Vol. II. M m as

as ro all in Chrift by faith, before they come there. Only their acceptance Id that day is more glorioufly declared and proclaimed than it was on earth, Match. XXV. ^4. Acd the fruits of that acceptance will be bellowed by the Lord, and c joyed by the gloriFicd in heaven, vaflly beyond what believers can kno^v, receive, or enjoy on earth. A (late of acceptance in Chrift Jefus, is the common privilege of ail believers. He is all in all to all of them without difference, Col. iii. II, And as it admits of no difference in them that are in him, and reprefented by him for it ; io it admits of no gradations nor increafe in any one believer, fave as to the evidence, comfort, and fruits of an accepted (late. And after building by faith on Chrid the foundation, all the remaining work of a Ciiniti:in ft:^mds in feeking after thofe blefTmgs that flo^* from our ftate of acceptance with God by Jefus Ciiiilh

4. I will adventure to add, in the laft place, that which to forae feems a ha d faying ; but it is not fo hard in itfclf, whea rightly underftood, as fome would make, or miCtakc it. And it is this. That a believer on Chrift, and reprefented by Chrift unto God's acceptance, v^ as accepted of God as Chrift the repre-fentfr is. The fame acceptance that Chrift the Mediator haih with God, the fame acceptance is given to ah believers. See John xvii. 23. That the world may know that thou hafl kved them^ as thou bafl loved vie, Verfe 26. / have declared unto them thy name^ and will declare it: that the love ivherevjith thou haft loved me, may be in theniy and I in them. If we confider Curift and his people afander and apart, then there is as great a difFereoce betwixt Chrift in himfelf, and his pcopl**. in themfelves, as is betwixt light and dark-ru fs, righteoufnefs and unrigbteoufnefs, Chrift and Belial. But if we confider Chrift the head, and his church his body, as one, and infeparably united ia tlii* rayftical reprefentaiion before God j then the di-

viae

Tine acceptaace on this reprefentation is one and the fame toii^ards the reprefenter and the reprefented; as Aaron the high-prieft^s was within the vail in the holy of holies, and ail Ifraei's without the vail, on the day of atonement. The high-prieft v/as accepted as reprefenting all Ifrael, and all Ifrael accepted as reprefented by him. Indeed the difference was very great betwixt the Old Teftament type and fliadow, and the New Tellament {ubflaoce. But all that difference is only to the greater glory of our great High Priefl^ the Son of God, who is puffed into the heavens^ Heb iv. 14. ixo 24. and to the greater advantage of his (piritual Ifrael without the vaii, Heb. ix. 13, 14. The fame acceptance the Father giveth to his Son, Mediator, the reprefenter of his people, falls on ail ihofe for their happinefs that are reprefented by him. And it is to be feared, that fuch as cannot receive this truth, have a fecret refpeft to fome other way and fort of acceptance with God than that that comes by Chrifl's reprefenting them to God. And the danger of fuch delufions, is as great as their fouls 2re worth.

Mm 2 SERMON

SERMON XIV.

John xvii. 24.

Father^ I will that they alfo whom thou hafl given me, be zvith me where I am ; that they may beheld my glory which thcu haft given me : for thou lovedjl me before the foundation of the world*

^T^ W O greater, deeper, and larger themes, are A net in God's word, than ihefe ; the glory of Chrifl, and the beholding of this glory by his people. They are fuch as cannot be fully known by any on earth ; yet it is very ufeful to Chriflians to be exer-cifed in the iludy of thena while ihcy are here.

On the firft of thefe, the glory o\ Chrift:, 1 have fpoken at fome length, under thefe two heads, i. Chrid's glory, as he reprefents God 10 his church, to be favingly known by them; and, 2. His glory, as he reprefents his church to God, ro be gracioufly accepted by him. The former 1 have finiflied, and would fliipatch the latter at this time. After I had handled the dc<ftrinal part, I made fome application ; and in that fpoke to one exhorraticn to believers, to (ludy, in the light of the gofpel, with the eye of faith, the glory of Chrift in his reprefenting his people unto God for his gracious and eternal acceptance.

Exhort. 2. 1 come now to the fecond exhortation to r)eh'evers; which is, That they fhould improve, by the a<f^iviry of their faith, this glory of Chrift. There i^ norh'ng fweeter to the eye of iaiih than this glory of Chrift, and nothing more ufeful 10 a believer than TO have his faith well extrcifed about it. This glory of Cbrift iCi reprefenting, as our High Prieft, his church UDio Goa, is a mutter of pure revelatioD. It

had

had cever been known, unlefs it had been revealed. All truths ihat are of pure revelation, can only be managed by faith. When a truth is difco-verable by reafcn, it is aifo improvable by reafon. But if the truth tranfcend reafon, and the difcovery of it is made only by divine revelation, the right improvement of that truth can only be made by faith grounded on that revelation, and that faith wrought by the Spirit of the revealer, Maith. xvi. 17. This truth about the glory of Chrift, is not only of pure revelation, but it is the great viyftery of godllnefs^ i Tim. iii. 16. And in ChriJ} are hid ail the treafures of wifdom and knowledge^ Col. ii. 3. In the improving of this truth, faith only can do any thing to purpofe; and there is much v/ork for faith in the ufmg of ir, I fhail therefore on this exhortation handle thefe two things. I. In what cafes fpecially believers ought to ufe and improve Chrift's reprefenting them to God's acceptance. 2, In what way and manner they ihould improve it in all or any cafe.

Firfly In what cafes fpecially believers ought by their faith to improve this glorious reprefentation of them unto God. I fhall name fome particular cafes.

1. Be careful to improve this glory of Chrift, in all your daily approaches to, and appearances before God. Whenever you come to the court of heaven, and into the prefence of the great King, forget not him that only mull introduce you, and make your ad-drefs acceptable: Heb. x. 19, 20, 21, 22. Haviiij thereforey brethren^ holdnefs to enter into the holiefl by the blood ofjefus. The apoftle is writing unto Chrif-tian Hebrews, who were well acquainted with the Old Teftament fan<fluary and wcrfhip ; and he fpeaks to them in that diale£f. They knew what the holiell was in that difpenfation; and that the high prieft a-lone^ and but once a-year^ and not without bloody might enter into ir, Heb. ix. 7. And this holiell: to us ia the New Teftament, is heaven itfelfy Heb. ix. 24.; into v/hich our High Friejt is entered by his own bloody

Ikb,

%']2 Sermons concerning Serm. XIV,

Heb. IX. 12. and made an entrance for his people : For the way to the holtej} of all was not yet made ma» nifefi^ while as the firfl tabernacle was yet /landings Heb. ix. 8. Chrilt by his blood made an open door 10 heaven, and by that door we muft always enter, and climb up by no other way^ left we be as a thief and a robber^ John x. i, 8. What is the blood of Jefus ? It is the blood of the Son of God : the blood of hira, a? a facrificc offered up by him as our High Pricft, for the fiQs of his people; the blood whereby he brought in that everlafting righteoufnefs in which all his people (land accepted before God. Now, faith the apoftie, that privilege that only the high-prieft under the law had, of entering into the typical holieft of all by the blood of the typical facrifices, every believer in Jefus Chrift hath ncv under the gofpel, and hath a daily entrance into the true holieft of all by the blood of the true facrifice, Jefus Chrift. And he adds in ver. 20. By a new and living way (or a new ilaia and living way) which he hath confecratedfor us thro^ the vail, that is to fay^ his flefh. We need not a door of entrance into heaven only, but a way to walk in. And that way is provided by Chrlft, and he is it; as John xiv. 6. And Chrift as flain, hath by his death conlecrated it for us; like that in John xvii. 19. For their fakes fanBify I myfelf. The apoftie calls Chrift*s flefli, the vaiU alludin;^ to the vail ot the fani^uary, Heb. ix. 3. through which the high-prieft pafTcd into the holy of holies. There was a double ufe of the fjn£l:uary-vail. It kept the holieft of all from being ieen by all the people, and yet made an entrance for the high prieft through it unto the holieft of all. So is ihe vail of Chrift's flefti; it vails and hides his divine glory, as Phil. ii. 6, 7. and yet it gives a palTage into the glorious prclcnce of God unto believers. What more is needful for a believer's acccfs and acceptance .'* ver. 2 I. And having an highpriefl over the houfs of God. We not only wanted a door, and a way, but an authorifcd introducer into heaven. And Chrift

is all. He is the High Prieft, who by his office is the introducer, the reprefentcr, and prefeater» of his people UDto God. Upon this comes the exhortation, ver. 22, Let us draw near: " Let us all go to God, *' and to heaven together; you Chrillians, and I aa *' apoflle. We have the encouragements common to " us; let us jointly improve them." But, alas I moil: unbelievers think it an eafy thing to draw near to God^ though they never think of Chrift, nor o^ ufmg him in their approaches to God, (if they may not rather be called departifigs from God), They neither care for making them aright, nor care whether they be accepted or not; nor fear the taking God's name in vain, as ail do that come not to God by Jefus ChrJftj John xiv. 6. Chriftlefs Chridians, and ChriiUefs woiihippers of God, (if it were proper to call Chrift-lels men either Chriftians, or worChippers of God), are an abomination unto God. But that that is fo eafy to fuch carelefs triflers, is far otherwife unto a ferioua foul. When fuch a perfon feeth any thing of bis own fmfulnefs and meannefs, and any thing of the hotinefs and majefty of God, it is no fmall difficulty to refolve this queftion ; ** How is it poffible, that «' fuch a defiled creature as I am, can make any ac-*' ceptable appearance before fo glorious a God ?'* The only refolution is in this: " Chrift our High Pried *' reprefents me ro ne Father." He did all our bu-fmefs with God as cur Mediator, and that in our na» ture, and in our name and (lead ; and all that we do in worftiip to God, is to be done by us in his name; and thus acceptance comes to us. Chriftians, whea you pray, when you read and hear God's word, whea you fit down at Chriil's table, when you perform any part or piece ot worfhip to God ; if you would have it acceptable to God, and profitable to you, (and thefe two are infeparable; for no accepted fervks is unprofitable to us; and if profitable to us, it was firil accepted of God), let your faith be exercifed on this; " Jefus Chrilt mak^s another fort of figure

«i

** for me in heaven, than I can make for myfelf on « earth "

2. Improve by faith Chrifl's reprefenting of you to God, in all your judgiugs and examining^ of your-felves. Self-examination is a great duty, and a necef-fary one, i Cor. xi. 28. and 2 Cor. xiii, 5, Happy are they that mind it much, that manage it rightly, and iiTue it well. I believe, that of all duties required in the word of all men, it is that duty that feweft unbelievers and hypocrites are employed in. It is \try doubtful, whether it be poiTible, that a hypocrite can be at the pains to fpend fome portion of time in the work of felf-examination. Of all companies, an ungodly man likes lead the company and converfation of his own confcience. Pfal. iv. 4. Communing with our own hearts ; dealing fairly and freely with our own confciences ; and not only allowing, but charging them to reply, and do deal freely with us again, and taking well with this freedom, fcems to be above the reach of a hypocrite, at lead of an ordinary one. But when a Chriftian is fetting about this work of felf-examination, by and in the light of God's word, he fhould fearch his heart, his fins, his wants, his graces. But the main thing is his ftate in God's fight. And the defigned end and iffue of this trial, is, to have and pafs the fame judgment on himfelf that God doth; that he may not, as many do, commend himfelf, when God condemns him, or condemn himfelf, when God approves him. Now, we ail know, that God's judgment of mens ftate is, ns they are in Chrid, or not in him. So 2 Cor. xiii.. 5. Surely you mult ihink they were bold and fancy profefTors, that fought a proof of Chrift's fpeaking in and by Paul, as ver. 3. To them he faith in elTe6i, " Inftead of your trying,

whether Chrift fpeaks by your miniftcrs, inquire if • Chrift be in yourfelves cr not. If Chrift be not in

you, they have fpokea to little good purpofc to *' you: and if Chrift be in you, you will quickly

" know

" know who they be that fpeak in Cbrifl's name " nnto you, and whether Chrill Ipeaks by them to " you."

3. Improve this truth of Chrift's reprefentiog his church unto God, in all the mirreprelenrations that r.re, or can be made of you to God, or men, or your-felves. They are falfe, if they differ from what Chrifl makes of his people to God. 1 (liail name fome of theiD.

ly?, The devil mifreprefents believers to God, and men, and themfelves. Doth Job Jear God for ncught f Job i, 9. faid the devil 10 God. " He hath been a '* good fervant to thee, but thou baft been a good *' mafter to him ; take from him what thou haft giveti ** him, and he will ferve thee no more, but carfe h-e •' to thy face." Impudent ilanderer, and a lying prophet 1 God, to try Job, and to make the devil a lyar, gives the devil a permiiTion. He readily ufeth it: and Job is made a poor man in one day ; but blelTeth God in taking, as well as in p:iving, ver. 21, Yet Sataa gives not over; but, in chap. ii. 5. begs one trial more of Job, on his body. It is alfo given, and yet not fuccefsful, ver. 9, 10. though ftrengthened by his wife's bad words it is a fad, but true name of the devil, in Rev. xil. lo. The accufer of the brethren^ which accufeth them before our God day and night. They are brethren, God is their God ; but yet Sataa will be the accufer of them before their God. There is little or no doubt to be made, but that the devil knows who are truly godly. Such a watchful and cunning jailor as he is, cannot be ignorant when any of his prifoners are refcued by Chrift, and make their efcape, 2 Tim. ii. 26. : and though be know not the hearts of men immediately and perfectly : yet having fo much craft, and long experience, and intelligence, in ways unknown to us, of what is in mens heart?, how can we think that his works ftiould be deftroyed, I John iii. 8. and Chrift's new work be begun in the heart of a man, and the devil know nothing of it ? But

Vol. 1L N n as

^y6 Sermons concerning Serm. XIV.

as to Chriflians adyancing in godiincfs, Satan knows and hares them, and they know him and refill him. Sirs, there is not a ChriRiaa amongd you fo (Irong in grace and experience, but the devil can draw fucli a pi»5lure of you by his hellidi art, from vvhuu he know-eth of God and his law, and from what ne kaows oi your heart and ways, and can fet it before your eyes, fo as to confound you, if the Lord do not fcafonably intcrpofc for your relief. And it is this the devil drives at: that if he cannot hinder the believer's fal-vation, (as it is certain he cannot ; and it is mofl probable he knows tliat he cannot), he may yet dillnrb his peace : for this pif^ure and reprefentatioQ of a poor believer is fo artfully drawn, and fo cunning'y expofed, that when the man feeth ir, ht is ready to think and fay with horror, " This is the pi(n:nre of a " devil, rather than of a man, or of a ("hriitian." Take all the evil that is in the bed, and expofe that; and hide all the good that is in him, as if it were not, (and this is Satan's way), and you do then expofe a hateful objei^. Now, this truth of Chriit'2 reprefent-ing his people unto God, is of great comfort to a believer ; for by faith he may fay, " My bielTed Advo-*' cate in heaven gi^erh another account of me, than " my malicious accufer from hell doth: and 1 will ** truft fo the one,, and defpife the orher.

7dlyy The world mifreprefents believers. The world hates them, becaufe Chrift is kind to them, John XV. 19. We are forbid to marvel at h, 1 John ill. 13. And becaufe the world haies them, therefore they fay all manner of evil falfely aga'inft the godly^ Matt. V. 10, II, 12. And thereupon we are bid rejoice ^ and he exceeding 2^lad ; for jo they -perfecuted the prophets before us^ and the apoftles, yea Chrift him-fclf. How little did Paul care for the world's opinion of him ? I Cor. iv. 3, *^. With me it is a very fmali thing that I /hould Le judged of youy or of man^s judgment ; he that judgeth me, is the Lord, ** I (land at

'* his

*' his bar, and depend upou his fentence, and trufl *' to his approbaiion."

3<i/>', The law makes a reprefeatatioo of believers, that ihey muft not receive, but fet ChriiVs reprefen-tation ap^aiali it. Whoever feeth his own face in the

O

glafs of God's holy law, feeih a hateful fpoited face : For by the law is the knowledge of fin^ Kom. iii. 20. N0V/5 if a believer think, that juft as he feeth him-felf in this clear glafs, {0 doth he appear in the pre-fence of God, that were dreadful indeed. But there is another reprefentation that Chrifl: makes of them unto God, that the law knows not of. The more a man knows of the law, the more he knows of his own Cn and danger. Kx^^ this fad condition remains, till he look beyond and above the law, unto the righte-oufnefs of Chrifl, who hath fatisfied and fulfilled the lav/ by himfelf, and makes this over to a believer, and reprcfents him to God, as clothed with it,

^ihly^ Believers ihemfelves are often miueprefent-ed by believers alfo. BlelTed be God, that his thoughts of us are not a^ mens are. Such men that feek aker, and value thennfelves upon good mens thoughts and approbation, feek a thing of fmall worth, and what is quickly loft. Many are caft at the bar of good meog who ftand accepted of God: 2 Cor. x. 18. For not he that commendeth hhnfelf^ is approved^ hut whom the Lord comniendeth. What belter was Juda?, that the eleven apollles had a better opinion of him, than of ihemfelves, \vhen, hearing Chrifl^s^ warning of a traitor araongll them, each laid, Lord^ is it If Believers are never the worfe, if other men, worfe or better than themfelves, pafs another judgment on them than God doth.

5f/-?/)/, The lad mifreprefentation that the faith of Chrift's right reprefenting us to God fliouid fupport us under, is that that our confciences make of us. This is nearer to us thafi all the other. The devil and the world are WMthout, and round about us ; the law is above us; belieyers are nearer to us; but ccnfci-

N n 2 cues

ence is neareil of ali. Confcience never condemns a believer, but at the bar oF the law, (for which, a? condemnine, Chrift hath redeemed him), and always in and by the working of unbelief. And in a believer, his renriining unbelief a(fls this way : It looks on the dife-ir, and forgets the phyfician ; it Jooks on the debt., and for/^ets the furety, and his payment of it. CoUi:ie!:ce faith, *« Thou owed many thoufand ta-•' len.5 10 the law and juftice of God : is it not true, "and can it be denied.'"' "No, muft the believer ** f^y ; the debt is not to be denied by me ; nor " Chriil's payment of it to be forgotten by me." The law, as a court of judgment, condemns for fio ; but Cbrid's new court of grace acquits the believer in Chrilt. To this court every believer appeals, and at it he ilands.

So much for the third ufe of this privilege of Chrifl's reprefcntii'g us to God, under ail the raifreprefenta-lioDs that may be made of believers.

4. Improve this privilege under all difpenfarions of providence that you may n tet wiih. Are you aflL^ed by the Lord's hand ? and wou'd ye have found confola-tion under it ? All are fenfible of afBi6lions, and all would fain have comfort under them. Sometimes the Lord fends an extraordinary meafure of this comfort unto his people, which is above the ufual acH-'viry of their faith ; but though this be very pleafing and ufe-ful, it IS nor oft of long continuance, nor is it fit it fliould. But there is a reioictn^ in trihuhition^ that is a duty that Chiidians ihould mak. rouiwicjce of; as well a? there is 2i joy of the Lwrd that is their jlrengtb^ NehcFin viii. \o.. which ihey fiiould feek and value. This rejoicing is only by faitii ; and this faith that produceth the joy, is a£tcd on Chriff, and on our in-icreft in him. '' I am heavily aflii<fled by the Lord's *^ hand, f.iith the believer : but I am a member of •* ClirifL's body ; my head is concerned in ir, and " will fupport me under it. }Ie keeps up the peace *' betwixt a corre(fting father aod a corre^ed child;

« And

" And as long as the peace (lands, do real hurt ca^ " come to me. Are you tempted or the devii V\ as indeed the moil pare of molt Chriilians lives is taken up with afBiftion and temptation ; and the whole arr rnour of God is provided for, and to be ufed in and under them, Eph. vi. 10,—18. It was an odd remark of a minifter of great learning and grace, " I never H knew an eminent faint, but he had either fingular " allli^lions or lingular corruptions to wreftle with.'' The apoitle tells us, 2 Cor. xli. 2. 1 knew a ?nan in Chrijl, caught up into the third heavens^ doubtlefs meaning himfelf. You think it is no ft range thing that a man in Chiift, on^ like Pdul, {hould be fo dealt with ; efpcciaily when he faith, Eph. ii. 6. that God hath made us fit together m heavenly places in Chrtfl Je^ Jus, But this is more llrange, that this man in Chriil, this man new come down from heaven, (hould immediately a^ter be buffeted by Satan. If you be fo dealt with, how is it to be borne ? The' devii hath many things to fay againft us; fome too true, that we cannot deny ; and fome things taife, which we mayjufl-ly deny, and yet do not through our weaknefs. ^mx. when Satan chargerh us with fin truly, which we cannot deny, I would not have believers reafon and parly with him, (he is too cunning a fophiiler for us) ; but only teli him fomething of Chriil, that we too often forget, and that the devil can neither bear nor anfwer. *' if the devil fpeak againft me as a finner in myfelf, '' I fay Amen to ail that is true; but if he fay any ** thing againft Chriil the Saviour, 1 dare lay he is a " lyar." if the tempted believer can but fay, ** I a at " in Ghrift, and therefore i ihall prevail; Chriil hatli " overcome the devil, and therefore I will refift him-" the victory is near at hand.

5. Improve this privilege of Chrift's reprefentinj.^ you to God, in all the fervice and obedience you perform to God. All men owe ail fervice unto i^o^ ; a;I true Chriftians are in heait devoted to his fervice ; and the beit Chriftians mind it moft, and perform it

bcft ;

belt: but when they review their performances, they fee them fo faulty, and fhort of what they ought i6 be, that theyfee more reafon to mourn over the ini-quiry of their holy things, than to glory in their holy ibings. Ye»^ notwiihftanding ail the failings in the fm-cere obedience of a true believer, (and he alone is ^he man in whom fincerity is, and by whom any a£t ef fmcere obedience can be performed), yet are they acceptable to God h J ejus Chrift^ i Peter ii. 5. Their fruits of righteoufnefs (though far from being fully ripe and perie£lj ate by Jefui Chrij} unto the glory and praife of God^ Phil. i. 11. Far be it from me, to encourage ftOy believer (much lefs an unbeliever) to put any confidence in their own works or obedience ; but 1 am fure that it would greaily promote a believer's peace arid joy, to look rightly on the fruits of his faith. And that is the right way of judging them by a believer, when he faith concerning his obedience, ihefe four things. *' i. I, the worker, am one in Chrid, "2. Ihe work I do, is the fruii of my faith in Chrifi-^ ** and of my being in him. 3. The wcik is done id ♦« Chrifl"'?. name. 4. And as Uich is put in his hand, ♦' to be perfumed and prefented to God by him.'' Muft not the conclufion of faith be, that Chrift will procure a gracious accepiance thereof ?

6, Improve this privilege of Chrill's reprefecting you unto UoJ, as to your peace with God, and the acceptance of your perfons. Build all your defirer, cxpccTlations, and hopes of acceptance with God, on this alone, even on this reprefentation that Chrift makes of you to God. God's favourable acrepiance of a fmner never had, nor can liv. any other foundation : Eph. i. 6. We are accepte.n m the beloved. Horn. V. I. Being juf if ed by faiths 'we have peace with God through our Lord J ejus Chrijl. But tiow comes this peace, this jullification P It is by Chrift, 'u^ho was delivered for our offences^ and was raifed amir.jor nur jufli-fixation^ Kom. iv. 25. How would the pe;ice of belie-vers flow as a river, if their faith were active this way :

•' Ad.

*• As Chrifl reprefents me to God j fo do I (land ac-" cepted, farely and eternally ?"

7. Laftly, Improve this privilege by faith, in all the views and profpe^fts you have of yonr WX appearing before God, Oar appearances before God now are many and confiderable. We areaiwaysin hisfight; we oft draw near to him in his ordinances ; he fome-times is pleafed to admit us into his fpecial gracious prefence, and to mariifed hirafelf to us: but all thefe are foiall things, compared with the laft, which is far greater than all that went before it. The native quef-tion that flarts up in the mind of a man that thiaks ferioufly on this appearance, is this, " How (hall I bs " found of him in peace V* And the only gofpel-aa-fwer is, " Thou mud be found in Chrift," Phil, iii.9. Abide in him ; that when he fJoall appear we may have confidence^ and not be ajhamed before him at his comings 1 John ii. 28. None will ht found of him in peace in that day, without fpot and blamelefs^ as all fliould labour for, 2 Peter iii. 14. but only they that ^vcfound in himy Phil. iii. 9. and prefented fpotlefs by him^ J^de, verfc 24. I know that the deep and ferious thoughts of this awful appearance before God, are fufScient to in:ike a fmner fee the vanity of all refuges, fave that of Chrift's righteoufaefs. How much more will the glory of the lafl day do it ? Proud men, and truders CO their own righteoufnefs, will then find too late, that that covering of their nakednefs is too narrow ; and tfiat the beauty of their works, which they vdXi^td tbemfelves upon here, will be but deformity before that tribunal. If there be but one blot, one hole ia that robe that a man appears before God at laft in, (and all that is a man's own, is but rags^ ^nA filthy ones too, Ifa. Ixiv. 6.), the fword of juftice will enter in, and deftroy that man. Bur to believers found ia Chrilt, and covered with Chrii^'s righteoufnefs, there is no danger. The righieoufoefs is perfect, and their acceptance in it perfci'il and eternal; and the crown of righteoufnefs givca to ttier!], will be given by him»

and

and received by them wtth exceeding joy ^ Jude, ver. 24. "We read that there \% joy in heaven^ and in the pre-fence of the oigcls of Godj over one fin?icr that repenlethy Luke XV. 7, 10. How much more joy will there be, when ail Chrifl's children ftiall be brought home, to his Father's houfe ? when he lliall give that account of them, Behold^ /, and the children which God hath given ?ne^ Heb. ii. 13. P Did Chrifl lay down the dear price with joy; and that/or the joy fet before him^ Heb. xii. 2.? and will he not receive his full pur-chafe with exceeding joy ? It will be his, and his church's marriage-day, Rev. xix. 7, 8, 9. And never were there fuch lovers, as Chrift and his bride. No fuch lover in heaven, as he ; and no fuch love on earth, as that the church hath to him. And ranft not the joy be great, on their everlafling union and communion, at that day! So that we may fay, that when a believer kneels to receive the! crown of glory from his hand, who bought it for him by his blood fhed in love* he cannot fay with more joy, " O how " glad am 1 of this day of my receiving this crown 1" than Chrift will fay, " 1 am more glad of the day in " which I give it:" for in all things^ he mufl ha've the *^ pre eminence^ Col. i. 18. Chriftians, think juftly, and think joyfully, of this great and notable day of the Lord, when he will make the greateft and molt public reprefentation of his church unto God, as the glorious head of his glorified body. See what fvood your faith can gather from that ftripture, which, whatever fulfilments it hath had, or may yet have in time, is to be perfeclly fulfilled (as many odier fcrip-tures) at the lad day, Zeph. iii. 17. The Lord thy God in the midjl of thee is mighty ; he will faz^e, he zvill rejoice over thee luith joy : he will refl in his love^ he will joy over thee with finging* AVho of you hath faith to believe this ? Where is the believer who dare apply thefe words with the confidence of faith to himfelf f* Who is fo bold as to fay, (and yet all in Chrift ought

to

to fay fo), " The bleiTed day is coming, and will *' furely come, when Jefus Chritl will be as glad to *' fee me in heaven, as lean be to fee him, or myfelf ** there.'' He ivitl rejoice ever me with joy ; vvax i?, ** he will exceedingly rejoice : he will rejl in his love ; " that is, he will love for ever, without Wuaryi - or ** change : he will joy over me with^finging : that is, " his love snd joy will break forth into a fon r'" And indeed the joy of Chrifl: in heaven is the beft p-art of heaven's mufic. One cloud or frown in Chrilt's face in heaven, would put an immediate damp on all the holy and happy mirth there. But there is no danger of any interruption : for when the imputed righre-oufnefs of Chrifl is on the glorified in all its glory, (and that is when it appears wiih all the bleiTed ends it was wrought out for, and applied for, by Chrift) ; when inherent holinefs is perfe<ii in them, and immediate communion with him is enjoyed in this true pa-radife of God ; neither the tempter, nor temptation, Dor fin, nor wrath, can enter. The pillars in hea* ven, as Chrift promifeth to make hi?n that overcometh^ Rev. iii, 12. are more fixed, than thofe of the old heavens and earth, which he will (hake and remove, Heb. xii. 26, 27, 28. Many doubting Chriftians gee fafe to heaven, that oft feared that they fhould never get in 5 but all that get entrance, are immediately af-fured, that they (hall never be turned out again. As, on the other hand, many flatter themfelves with vaia hopes of heaven, who, when they find at lad, to their dreadful furprife, that heaven's door (huts them our, and hell's door (liuts them in, they know, that the latter door will never be opened to let them out, nor heaven's door be opened to let them in. Remember, that you will be lodged in your everlafting habitations, by the fentence of the great Judge in that day; that your fentence will be, as your intereft in Chril>, acd his intereft in you is, and appears. Do you believe a day of judgment ? Then quickly run in to Chriil:; abide in him, as your only refuge j and let the lad y^oL. II, O 0 day

sS^ Sermons concerning Serm. XIV.

day find you in him ; and you are fafe now, and (hall kcow and find your fa^ety more in thac day.

So ffiiich for the firfl thing. In what cafes believers (hould improve this great privilege of Chrlft's repre-fentinp^ them unto God. A privilege, in which, as Chriil's glory appears, fo the falvation and peace of believers""is fecurtd.

Secondly^ A little on the fecond thing propofcd, In what manner is thij imprcvenacnt of this privilege to be made ^

I. It is to be improved with the deepeft hnmility and felf-abafement. We are lo prone to pride, that Dot only are natural men proud of their rotten and filthy rags; but believers are not out of danger of being proud of borrowed raiment. The loarhfome, naked infant, that had no eye to pity, no band to help it, but the Lord's ; when its beauty was made perfecffc through the Lord's comelinefs put upon her, did yet truft in her own beauty, Ezek. xvi. 3,-15. 1 know, that there the Prophet, in a figuie, points at Ifrael's low (late the Lord found them iu, and the high ftate be had advanced them to, of his mere grace and mercy; and, from both, is aggravating their fin in for-geting both, and the dreadful wickednefs that people fell into from that forgetting ; but, by a jufi parallel, it may b? applied unto particular perfons. If you make a queftion. Is ic poffible that a man can be prond and N-iin of Chrift's ri^hteoufnefs imputed to him for hi^ . cccptance with God i* I'anfwer, 1. A man may imagine, that he is in Chrift, and accepted with God en Chrifl's account, and may be prond and puffed up. Of this there is no doubt: for falfe notions in men may make them proud. If the legal Pharifee? frujled in tbcmfehes that they ivere nghteous^ and defpifcd o-thers^ Luke xviii. 9. when they had no ground nor reafon for it; why may not a hypocrite make a ground-lefs boaft of his laiih and intereil in Chrifl, and in his righteoufr»efs, and be proud and fecure upon that imagination ? Much of this was ia Laodicea's cafe, Kev.

iii. 17, 18- 2. If a true believer find any vacky rif-JDg in his heart, on the account of Chrill's righteoiif-nefs reckoned to hinn ; ac that time that perfon hath the notion of this privilege in his mind and memory, rather than a right fight and fenfe of it on his bean by faith. For, 3. This great privilege, as it is given by God, that no flefh may glory ia his prefence ; f^ where it is feen and pondered by faith, it always bum-bleih the happy partaker of it: for he dill remembers what he was without it before he got it, and what vile cakedcefs in him is covered by this gifted rightcoufnefe. See the latter part of Ezek. Kvi. 6o„ 63. J where the Lord, after all the enumeration and aggravation of liraePs fmfulnrfs, comes in with fhat God-like, l\e'veTthelefs^ I 'wili remember my covenant with thee in the days of thy youlh^ and I ivill cjlahhjh unto thee an everidfting coveriant, ** it w^ould be but *' a fliort iafting covenant, if it flood upon thy keeping, " or were diilolved by thy breaking of it.'* What is the end of this marvellous grace I 'That thou mayefl rememhery and be confounded^ and never open thy mouth any more^ becaufe of thy Jhanie, A fa>hke exercife. But w^hen is it to be done to purpofe ? When the Lord doth plague and rend IlVael ? whpn he fets their fms in order before them, and writes bitter things a-gainft them P No; but when I am-pacified toward thee for all that thou haft done^ faith the Lord God. Like the promife in Ezek xxxvi. 31. "-' When my quarrel *' againft thee for thy fjn is laid afide by me, it (hall be " taken up by thee in judging and condemning thy-'' feif ; when thy fios are forgotten by my grace, they " (hall be remembered \>y thee for thy felf-abafe-*' ment/' The pardoned man is only the true penitent ; and that is the beft repentance that is exercifed in the reading of our fealed forgivenefs. Therein a man feeth that dreadful roll blotted out, but only by free grace in the blood of jefus. Nofm is forgiven, but in the virtue of that blood. When therefore a believer fccih the vileft of ail things, hia fins, and the

O o 2 nioft

raoH: facred oF all things, the atoning blood of the Son of Gody joined together in his charter of pardon ; what thoughts the pardoned man mud have of fin, oi grace in forgiving, and of the way in which this for-givencfs cometh, it were happier for you and me ro feel, ih^n it is eaj for me to exprefi, or for any to think, but fuch a happy foul tha-: feels it. We have an inilance of a great fmner greatly forgiven, in Luke vii. 5g^.-.-^o. The Lord fend us her bieffing, and her frame. A proud pardoned finner is a monfter. Art thou a finner, and proud of thy fin ? Then art thou -an open rebel agaioft an offended God. Art thou a fjuner, and proud of any thing ? Thou art a fuol; proud, when the rooft debafing thing lieth upon thee ! But r.rt thou a pardoned finner, and not hun)ble ? Yv'^hac name (liould fuch a creature be called by? ('anil thou be proud of thy p:^rdon, when thy ccnlcience tells thee truly, that thou defcrveft to be damned, as juftly as any God ever condemned ? and that only tree grace made the diffekence betwixt you and t'.iem, in your fentcnce, when there was no difFcreace betwixt their and yourdeferts? Cinft thou be proud of parc^on in Chrift's blood, when both the guilt and vile-nefs of fin is fo difcovered in the only way of iisexpi-aton; and when the glory of grace in contriving, ufin.:^, and applying this expiation, fhineih fo brightly P Believers, whenever you read your charter of pardon in the new covenant, do but remember who and what is forgiven, and who he is that forgiveth, and on whar account he doth *orgive ; and fee if theie will not lay ihee, and keep thee low iu his fight.

2. This great privile^^e Qiou'd be improved by be-Iicver% with confidence and aiTuranee of faith. Trembling believers may be true believers: but trembling and doubting believing is never due believing ; it neither givetb the glory due to God, nor brings in that peace and fruit that is needful to the believer. Doth Chrift leprefcnt you to God for acceptance, and do

you

you doubt whether you (hall be accepted ? Is noc this very finfuUy to queftion his intereft at the higheft court ? Say not you doubt your acceptance, becaufe of your great unv^orihinefs; for there is no wcrch buE Chrift's thai is regarded in your acceptance. The queftion is not, ••* Am I any way worthy of God's *^ gracious acceptance ?" But it is, " Is Chrifl worthy, " and able to make fuch an unworthy fmner as 1 am, " to be accepted ? and is his worthinefs for this, to *' be fearfully or confidently trulleJ in by me ?" See two palTages about this. The one is in an exhortation to all believers ; the other is in the triumph cf faith of one great believer, in the name of al), and for a pattern to all. The firfl: n in Heb. x. 19, 20, 21, 22,23.; where we find the apoitle, upon the folid and common grounds of every believer's faith, Jefus Chrid^acd his office, urging druzuinj^ near (and to God, as in chap. vii. 19.) with a true heart, in full af-furance of faith. Having fuch a door, fuch a way, fuch a high pried:, as Chrift is, let us draw near, never doubting our welcome. The other place is ia Rom. viii. 3 i,— 39. // God be for us, who can be a-gainfl us? An unanfwerable queftion. But how do we know that God is for us i Thus, He [pared not his own iSon, but delivered htm up for lis all, ver. 32.; the all he fpoke of in ver. 29, 30. But are there not many things juilly chargeable on the okt^ believers? No, faith he, ver. 33, :^4. Nothing, by any, can be laid to their charge. Why fo .'' Are they not by nature children of wrath, even as ethers, Eph. ii. 3. 1 Yes : But it is Gcd that juftifijth ; who is he that con-demneth? He is a bold devil, or man, or confcience, that condemneth whom God juftifieth. But how doth Godjuftify? is he not the Lawgiver, againll whom they have finned ? Yes; but yet he jullifieth and juft-)y : // is Chrift that died, &c. It is Chrift's interell in them, his undertaking and performance for them, his reprefenting them unto God, that is the ground of their judificatioa before Godj, of their acceptance

With

with God, and of their joy of faith ; as Rom. v. 11. We jay in God, through our Lord Jefus ChriJ}^ by whom we have now received the atonement. Believers, look on yourfclves as oft, and as narrowiy as you can ; judge and condemn yourfelves as much as you will ; but when you look for acceptance with God, mind Chrifi alone, and give him glory in truftingcoLfideDt-ly for acceptance in him.

3. Improve this privilege with diligence and pain-fulnefs. It is well worthy of our diligence, and diii-gence is needful for u^-. 1 (hall Da.ne on this but two things.

i/?, Uie diligence to keep this privilege of Chrift's reprefeming you to God for acceptance, ftedfafljy and confiandy in the eye of your faith. The peace of Chriilians would not ebb and flow with every tide, '^.% oft it doth, if this duty were more minded. This is v;hat is called, holding fa/} the confidence, and re-ioicing of the hope^ firm unto the end ; and, holding the beginning of our confidence ft edfa ft unto the end^ lieb. iii. 6, 14. This is what is required of all, in Heb. vi. II. ^And we defire, that every one of you do fKW the fame dilzgen-^Cs to the full affunince of hope unto the end. The ihieid of laith, as it quencheth all the fiery darts of the devily Eph. vi. 16.; fo his moll fiery darts are flung again{[ ir. Such as know not trials of faith, never had the truth of faith. An evil heart of unbelief (and ibme roots of it are in the bcft believers) will oft affaulc true faith. Great watch and ward (liould be kept by faith, abn;:r our precious fahh; for faith doth watch itfclf. I'aiih prayed in that man. Lord, help my unbelief, Mark i>:. 24. Harh the Lord once or oftener caufedyou to hope ? as Pfal. cxix. 49,; hath Jie taken you, and made you fit down, and rcii on the precious (oundation, Jefus Chrift .'' Hold you there. lie not moved aiv ay from the hope of the gofpel. Col. i. 2 ^. put as ye have received Chrifl Jefus the Lord, fo walk ye in him ; rooted and built up in him^ and Hahlijhed tn the fc^Jthy Col. ii. 6» 7. If you try ihis work, you

will

Serm. XIV. the Lord's Prayer^ z%^

will quickly find ibat diligence is needful. If you gi?e diligence in it, you will quickly find the rich prcfic of it.

2^/v, Ufe diligence in your improving of this pri^ vilege, in {liidyiog likenefs and conformity to Jeios Chrlft. Hath he blelTed you with this great grace of reprefenting you in his righieoufnefs for your accep-^ tance with God ? Should not you ftudy to get ChriCfs image in true holinef?, mere and more increafcd ia you ? True goCpel-hoiinefs is only planted by gofpel-grace, and nourifhed by gofpel-arguments; and thefe arguments have neither light nor power on any, bat fuch as have received the Spirit of faith ; i John. iii. 3. Every man that hath this hope in hijn, (it (hould be read on him, that is, on Chrift), purifeth hinifdf^ even as he is pure. He is (till a-doing, a-purifyin'g; but not perfed as yet. Thus a carnal heart is apt to fay, '*' Since I cannot be perfecTtly holy in this life, and " fmce I hope 1 fliall be fo when Chrift appeareth, I " will let the ftudy of holinefs alone till that day.^* No, faith the apoflle ; Every man that hath this hope in Chrift^ o^ being like him, when he Jhall fee him ^r he is, ver. 2. will now ftudy that likenefs, although he cannot attain it, as he would. That man's itate is naught, and his faith unfound, chat finds not his hopes of his glory purifying to his heart and life. Now, fet about the ftudjf^tbve, and praftice of holinefs, aliyoa that are favoured with Chi ill's grace in reprefeating you to God's gracious acceptance; and I make no doubt, but that all that have obtained this grace, and fee it by faith, will be io exercifed : Rom. vi, t, 2, ^hall we continue in Jin, that grace may abound f A plaufible objeclioo,and eafily drawn by a carnal heart, from what is faid, Rom. v. -20. Where fin abounded^ grace did much more abound. Bat if the objeclion be obvious, the anfwer is myflerious: God forbid : Hoitf fhall we that are dead to fin^ live any longer therein f it is as if he had faid« "^^ I do not wonder that they

that

spo Sermons concerning Serm. XIV.

•' that are alive to fin, make this obje(!}ion ; but ail ** that are dead to fin, fee no weight in it." But how are believers dead to fin, and alive unto God ? By the tirtuc of Chrift's death and refurre^lion, ver. 3,4, 5, 6. into which every believer is planted. And thence, ver. II. he bids them, Reckon ye alfo your/elves to be dead indeed unto fin^ but alive unto God through Jefus Chrijl our Lord, If Chriftians were raore fkilful in ihele reckonings of faith, they would abound more in the fruits of holinefs. All true holinefs is the fruit of faith ; all true faith produceth this fruit; and the fli*oDgeft believer brings forth moll abundant fruit, John XV. 4, 5.

%

SERMON XV.

John xvii. 24.

Fathery I will that they alfo whom thou hafl given me, he ivith me where I am ; that they may behold my glory which thou hafl given me : for thou lovedfl me before the foundation of the world.

YO U may remember, that, fome weeks ago, when I firft began to fpeak from this fweet, long, and great verfe of Chrift's prayer, I did take it up in two parts ; the manner, and matter of it. The manner of it is in this v;ord, I will; a way of praying that we do not find Chrift ufed, but here ; a way of praying that no Chriftian (liould ufe; for our will is fo foolifli and fmful a thing, that the lefs room it hath in our prayers, the better our prayers are : for our prayers are to be according to his will, and not ours.

la

Serm. XV, the LorcTs Prayer. , spl.

In the matter of ChriiVs prayer in this verfe, I took up four things, i. The. denomin^itian and defcrip-tion he gives and makes of them he prays for : 'Jhofe ivbom thou hafl given me. We cannot dire£l our prayers as Chrift dicj ; he prayed for tbe eleifl as e-le6i, and as perfons particularly arid exa£lly known to him. 2. The bleffmg he prays (or to thole perfons; Hhat they may alfo he ivith me "where I am. 3. The end oFhis praying for thi^ bleiTing to them ; That thej 7nay behold my glory which thou haft gizen me: Till they are where Cbiifl is, they cannot behold ir fuU ]y. 4. Tbe argument by which Chrift backs ih's prayer : Hor thou lovedfl me before the foundation of the world*

I have fpoke all I mean to fay on the firft two things in the naatter-of this pr.-^yer; and arn yet upon the third purr; which 1 would conclude at this time. In handiing of which, I did propound two heads of difcourfe. 3. What is the glory of Chrift ihat is to be beheld. 2. What is the beholding of ir. Of the firftl have fpoken at length ; and becaufe the theme is very large,. I comprehended all in two particulars. I. The glory of Chrift z% he reprefents God unto his churchj to be favingly known by ihem ; and, 2. His glory as he reprefents h?s church unto God, to be gracioufly accepted of God. There are no faving views of God, but in Chrift \ and there are no ?ra-cious views God hath of men^ but in Chrift'. If we look on God out of Chrift, we are dazzled with an o-verwhelming, confounding majefty; if God look on us cut of Chrift, he feeih hateful and h<iced fiuners. To both thefe I have largely fpoken, both dQ<5lrinaHy, and with application.

II. I come now to the fecond thkis^, What is the beholding of Chrift^s glory f His glory is a divine glory ; but the beholding of it is a creature's a£l. And becaufe his glory is divine, and ihercfcre iniinitely great, it is a deeper theme in itfelf chaa tbe beholding

oF it; yet iorv,t way the beholding of his glory, 15 darker to ny than his glory. We are ablg to k.iow a iirtle incre of his glory, than we can know whst that beholding of it is that Chrifl here prayr> For. Bur, indeed, borh the glory of Chrifl as manifeded in hra-vcn, and the (glorified (iiints beholding of it therr, are themes too deep, and too dark, for any man to conceive or exprefs. My way therefore oF fpeakiiig-to this fabject, of the beholding of ChniFs glory in heaven, inufl be by way of com pari Tod, comparing it with fuch bcholdings of his glory a3 faints^on earth have had, or may have. And of fuv:h we find fpecially tbefe three.

I. So:re beheld Cbrift's glory before he came Into the world ; before be took to him maivs nature ; as Abraham did, John viij. 56. Tour father Abrahjni rcjciced to fee my ciaVy and he faw it, and was glad, £0 in J'jhn xil. 41. ihefe things Jaid Efaiiis (in chap, vi.), when be faw his glory and fpake of him. This was by faich ; and the li/at that iha: faith was begotten by, and a(fled in, was that of the divers ways and manners in which God communicated his mind to his people before the law ; which douhtbfs carried fuch credentials with them, thai did fati^fy the faith of believers at that time, a'? really as Giod's written word now coih a new te'ilament believer's faith. If we think that the Spirit of God, by More-:'s pen in Genefii, gives but a fTinll and (hort account of the patriarch's faith, and of the grounds and a^fings of ic in rhem, both before jnd after the flood ; yet he, by Paul in the new teflamect, giveth a fuller account of it; as in licb. xi. of many of iheni ; and of Abraham rr/ore largely, in Rom. iv. and in Gal. iii. B.; wliere he tells us, that //v gofpd was preached hcfcre unto Abraham, \j thefe words, In thee fall all natf ens be hlefjed, Ver. i 6. Now to Abraham and his feed were the pronifs made. He faith not. And to feeds ^ as of many ; hut as of one. And to thy feed which is ChrijL Whi'.t'an ex;a<5i and fpiritual commentator was

Paul

Paul on Abraham's gofpel. In thee and ihy feed jhail all nations bs kltjfed^ repeated again 10 luacliis Cod, Gen. Kxvi. 4. ; by Ifaac given as his bleilln;^ to bjs fo:i Jicob, Gen. xxvrii. 4.; which he calls the hlypr:^ cf Abraham^ as Paul doth, ii> Gal. ill. 14. ^ This bleU fmg the Lord giveih to Jacob, G^n. xxyi'l 14. How Kany do read tbefe few words in Geuefis, that never would have found out that deep golpel in them that Paul doth? That, i. This promifed feed, oFwhoai Ifaac was only a progenitor and a iyp*"» ^"^as Chriil. 2, That This bleiling to be got in him and by hiin, was juilificaiicPe 3. That tbig juftificatioa iiuplied a prior condemnation and curfe that men were under, and which this blefiing only could remove. 4. That all the families of the earth, to whom this blelTing was defigned to extend, were the Reath^n^ verfe 8. Gen< ulcs, verfe 14. 5. That this bleiling is only received by faith, ver. 7, 9. 6. That the law, whica was 430 years after, could not difannul this promife and covenant of grace, ver. 17. 7. That every believcc on Jefas Chrift, whether Jew or Gentile, partakes of Abraham's bleiling, are Abraham's feed, and! ens according to the promife ; yea, are all the children of God 'byfanh in Ctjr'ifl Jefus, ver. 26, 28, 29. How much defpifed by many would fuch a comment be, on fo few, and io dark words, and Y/ords that have fo fair an appearance of a lefs evarigelic feofe than the apo-ftle purs upon them f Bat {irangers to that Spirit that dictated the fcripVares, will ever prove poor cammen* tators upon the mofi fpiritual part of the icriptures. By this (liort hint it doth appear, that the patricirchs before the law did behold the glory of Chriil, though not yet come -. not to fpeak of the^ prophets, zuho^ all cf them from Samuel, and thofe that 'follow after, as Ti]any as have fpoken, have likewife foretoid of tbefe day^t as Peter (aith, Ajfts.iii. 24.

2. The next beholding of the glory of Chrid was, when he came and lived on the earth, and his people iived with him : when God was niarufefted in theflejh^

P p 2 2 Tim,

I Tim. iii, i6. John i. 14. And the Word ivas made flejl,\ and duelt among us fund u-e beheld his glory^ the glory as of the -ordy begotten of the Fat her J full of grace and truth. This btholdiDg of his glory v.'as on-jv by laih : for many who faw with their bodily eyes this appearance oF the Son ot (^od, in nian^:> flefh, that faw his works, which none other 'n;an did^ John XV. 24. and heard Ijis wo ids, inch as 7uver man fpake, J;hn vii. 46. ; yet faw no glory in him^ nor in any iL'ing he did, or faid, or fufftred ; but delpiled and bared him ; and all, becaufe ihey believed not, John v:. 56. And on ihcm was iu'fiUed what the Prophet foretold, lla. liii. i, 2, 3. Gur Lord's humbled liute was a great, thick, and dark vail on bis glory : yet his glory {hone it ir, and through it; and taith beheld ir, 1 John i. 1, 2. Envy not the heppinefs of fach believers as converTcd witQ Chritl when he was on earth . though there was a great bkifednefs in-it, Luke X. 23, 24. and M;itth. xiii. i 6, 17 ; yet Chrift gi^eih the prelerence 10 them that have not feen^ and yet have believed^ J'^'^^n kk. 29. 1 Peter, i. 8. We may juQiy think, that never was the eye of fdith more tried, than by the mean and low appearance, that To f^re?.t a perfon, ?.s God's only begotten ^on, and com-ing^with the high character of the Meilias, and on fo great an errand and wor^lc, as, redeeming his church, made, when he came, and \:\'as made mantfefl to JfiacL And therefore faith in hira then had a fpecial difiicul-ty in its way, which cars hath nor, when we fee Jefus crowned with glory and honour-^ Heb. ii. 9. And tuis difRcnliy cf believing increafed, as Chrill's lo'.v (late did. He was at bis loweli on his crofs,and in his grave. Unbelief, and contempt of him, grev/ to a dreadful height in his enemies. Faith in him, in thcn[i that had ir, and had profrffed ir, was brought into its loweft : Luke xxiv. 21. But we trufted*that it had been he lifhich fbould have redeemed Ifraei. They had once (0 believed. But what did they now ? They were

ajlo-

ajlomfied^'^tv* 22. ; they could not tell whether they Ihouid repent of their faith, or of fheir unbelief. And thus they fpoke to Chriil himfelf, but vailed from them. But blefTed Jefus, though entered into bis glory^ (as verfe 26.), had the farij^ pity and tendernefs he had fo oft before exprelTed, and gently rebukes, teacheih them, and recovers them, When he was on his crofs, his enemies faw no glory in'him, and ills; friends little elfe fave matter of forrow. Yet one, a thief, and a dying man too, feeth his glory, and faith, Lordy remember me zvhen thou comefl into thy kingdom. It is not, as ChrilVs enemies, and this man's companion, both in his crime and punhlimeat, faid, If thou be the Chrifl. But it is as if he had faid, " 1 know ^' thee to be the ,bon of God ; and though dylog,'yet *' going to thy kingdom : give me a'{hare in tliat " kingdom thou art now buying by thy blood" And he was anfwered ; the xareft believer that ever was, the greateft faith that, ever was a£fed, and the moft gracious anfwer that ever was given, ver. 33. Well did Jefus, dying for fmners, know how to receive a fmner into heaven*

3. ChriR's glory is beheld, when he-is in heaven, and his people are on earth. And this is by faith aifo. In this cafe, though there be not a vail of in-firmity on the glory of our Lord, as there was when he was on earth; yet there is a vaft diiiance betwix: him and us; as great as betwixt heaven and earth, a^ betwixt the right hand of the Father, where he is in his glory, and our weak eye of faith, who are on earth. Yet this eye, in the light and, glafs of the gofpel, can, and doth behold with open face the glory of the Lord^ 2 Cor. iii. 18, Of this behoidiog of Chrifi's glory, I would fpeak in two inifances.

i^/?, At the fi'ril; converfion of a ilniier, when he is made a believer in Chriff, None are truly converted to God, but fuch as are mada believers in Chrifl:; and none are made believers in Ghrid, but they to wiiom the glory of Chrift is difcovsred. It is by the

power

power cf this difccvery that faith is wrought; and fn the light of it faith is afted. Some think, that a rxian is convtiitd, whcD the fecurefiQuer is awakened by the light and heat of God's law, when a profane perfon IS iiiade fober in his convcriaLion. Bin if there be no more, he may be (tili as far^ yea, fanher from true converfion than before: Matth. xxi. 31. Verily I fay unto yrAt, that the publicans and the harlots go into the L".r:gdom of God hi^fore you. And yet the fcribes and Pharifees thought themfeives in fo much better cafe i^of heaven than they, that they would not entertain coTxiTion converfe with ordinary finners; beaded that ibey were better than fuch ; yea, turned CJirift's grace to his reproach ; Luke xv. 2. They mwmvred^ fayifigy 7his 77]an receiveth finnersy and eatcth zvith than. What were ihey that faid foP Were they not fiDoers ? Yes; but they did not fee or own themfelves: to be fuch. What (hould a finner (\o^ but go to Chriil I What can coriieon a finner, if Curift receive him not ? Yea, what is a Saviour of finners for, but tor receivin:v iinncr^, and faving them frora their fm?, Matfn. i. 21 I And ytt fmners coiring to Chriir, and Chrid's welcome of thein, lYjakes unbelievers murmur, bcfnagainfl: Chriil and behevers. So fure it is, that no man c;vn fee any glory in that grace of ChriO, tiiat he haih no lit;ht nor feafe of his own need of. But when was Paul converted, an eminent PharifeCjihe belt fcholar 3n Gamaliel's Ichool, G;iL i. 14, 15, 16. ? It was when Gcd revealed his Son in him. It is very likel}', that Paid had heard of Jelus Chriil, while a Pharifee ; hut it is certain, that he hated him, his very name, ufid ail that belonged to him. But when t jc I/ird'j time wa:5 come to call this chofen vefi'el by his gr?.ce, when he intends to fubdue and conquer PauPs rebellious fiiirir, a revelation af Chrid is made to hin ; and (lie rebel yields, anci is m;:de a loyal fuhject ail his da} c. Would you knovv when you were converted ? If ever it was, it was when you h;id the firll view cf the glory cF Chfifl ^3 a Swivionr. When this fi>fnt

is

is ^or, then the finner employs Chc'id m bis laving^ oiEce, trufts him in it, and is faTcd by him.

2diyy Chrill's glury is beheld by believers, v/risa Chrift is in heaven, and they on earth, in the Follow-iog manifeflations of Chrift, and of his glory to them. Whenever Chrift is feen, it is by hh manifeftiDg of himfelf. No torch, nor candle, nor fire, could make one fee the fun, if its own (hining did not. His people, to whom he hath manifefted himfelf once, need to have it repeated again 2nd again. And this blef-fmg he promifeth, John xiv. 2 i, 23. It is very fuf-picious, that that man's ftate is bad, that never h<id but one difcovery of Chrift's glory, Thofe maQlFef-tations of his glory are various, both in meafijre, duration, and their feafons. Sometimes, upon fpecidl diligence in feeking of the Lord by faith in prayer. V/har Chriftian is there that is not able to ivknefs to this, that the times of his fpecial feeking have been the times of his fpecial iindiog ? If there was more of Mofes's fpirlt, (though it may be there was fomewhat in it that was above, both what is either allowable to ailc, or attainable by ordinary believers), Exod xx5:!ii. 18. / befeech thee P^ew me thy glory^ it VJ'ould be better with us. If we were more importunate in begging new and clearer vifions of the glory of Chrifl, aud renewed vifits from him for that end, he would not deny us. If we'did go to himfeh*^, \vit<i that defire that forae came with to one of his difciples, jobPi xii. 2 f. Sify we would fie J ejus: can any think be vyould be difpleafed ? But, alas! we receive not, becaufe we hik not. Sometimes Chrift ntanif^fts himfelf in a fpecial manner to bis people, in the furnace of aul»\^lon, ffpeciaily if it be for his fake ; yea, in the eafieft of thofe fafFerings: i Peter iv. 14. 1/ye be reproached for the name of Cbrifly happy are ye ; for the fpirit cf glory and of God refteth upon you.

Sometimes rhe Lord manifelb his giory to his people at their dying. And it is then vei*y dcfirable. Old Siraecn had a ffracicus- Droxife* that he fhould

not

not fee deaths before he had feen the Lcrd^s Chr'ifl. He. chufed a fweet feafon of dying, when the prcmife was fiilfiiled, and when he had ^Chrirt in his arms, and faith and love in his heart burfling out into a fong, Luke ii. 27,-29. The firfl: martyr, Stephen, died happily ; he died wimelTiag for Chrid : and Chrifl wiincffed for him, when the martyr faid, Behold^ I Jee the heavens opened^ and the Son of man flavdniJ on the right hand of God, Afts vii. sSy 5^* This was better than Mofcs's dying, Deut. xxxii. 49, 50. and xxxiv. I,---5. It was a llrange journey and call, Go %ip and die, and only take a view of the land that he mull not enter into. He faw the land of Canaan, and that was all ; but he faw by faith the true'Canaan, and entered into it; and there abideth ftili; fave one errand Mofes was fent upon with Elias, to wait on their Mailer on the mount of transfiguration, Maith, xvii. 3. .

Thefe are a few indances of the feafons in which the Lord manlfeiis his glory to his people, and in which they do behold it. But this text and theme I am upon, relates to fomewhat far higher and greater, than all the behcldings of his glory that ever any faint on earth received. What it is, 1 cannot tell you, and I am fure that none can ; though many may eafily tell more of it than 1 can. ' There is both a danger and fnare in pryincr within God's vail. I fhalj therefore content myfeif with comparing the beholding of ChriR's glory by believers on earth, with this beholding of it that our Lord here prays for to all his people in heaven. »

This only I would premife unto this difcourfe that fuch as are wholly unacquainted in their ov»n experience, with the beholding of the glory ot Chriil, by the eye of faith in;he gofpel-glafs, they will, they can, they mufl: underftand nothing that can be faid of the beholding of Chrift's glory in heaven.

Thefe two beholdings of Chrift's glory, the one on earth, and the other in heaven, may be compared.

ed, and yet differ in feveral things; of which take thefe five.

I. They differ greatly in the meafare of glory ma-nifeOed by him, and feen by the beholders. Chrift's glory is infinite ; and no creature, in its mod exalted capacity, can take a full view of it all. Iherefore, though the glorified beholders of it are eternal beholders thereof, yet they never fee it all fully, nor can comprehend it. The beholdings of his glory by us on earthy are according to the fmall meafures of its difcovery, and fuited unto our fmall capacity. Our old bottles are not fit for this new wine. Believers know this well by their experience. Sometimes they have more, fometimes lefs of Chrifl's glory manifefted to them ; but always lefs than what they think they need, and would be at. This is fo univerf:-tl in the fpiritual fenfe and experience of Chriftians, that thefe two feem to be edablidied, as from the word of God, fo from the common experience of believers, i. Than they whofe views of Chrift's glory are condantly the fame, without any changes and viciffKodes of light and darknefs, day and night: and, 2. That they who fee as much of Chrift's glory as they defire to fee, fuch never truly faw any thing of it at all. Was ever true faith in the fame a^ivity ? Do not all experienced believers witnefs by their fpiritual fenfe, that fometimes in the word read or heard, there is a beam of light, and life, and power, that darts upon a word, that they often before had read and heard without any fuch enjoyment, and which they may remember and think again upon afterwards, without any power to recal the fame mercy to their tafie again ? So it is in prayer, and in all ordinances wherein we feek communion with him. Some have lefs, forae have m.ore; and fome believers, at fome times of their life, have fuch manifeftations of Chrift's glory in bis love, ten-dernefs, and familiaricy with them, as they can hardly contain. But the beft enjoyment for kind, and largeft for meafure, is far (hort of what the fmaileft veffel ia.

Vol. 11 Q^q ChrilVs

3CO . Servicns concerning S^^vlm. XV.

Cbrifl's upper-honfe is fit to receive, and rloth receive. The feeing of the Lord'^s power and gl&ry in bis fane-tuavy on earth, is greatly and julLIy defired by his people, PfaL L.iii. 2. and is well made their one things Pfal. xxvii. ^. and whon they obiain communion with him, they all fay as one did, Pfal. Ixxxiv. 10. A day in thy courts is better than a tboufand: I had rather he^a door-keeper in the houje of my Cod^ than to divell in the tents of xvickcdnefs. He was a great man, and a great faint, that faid it. But one hour in the court of heaven, h better than a thonfand vears in God's lower conri5» 1 here are day^ of heavenjupon the earthy Deut xi. 21. Such are clear and bright days; but the days of heaven iu heaven, are unfpeakably more fo. What we now receive, is, as S(>rig ii. 9. Behold^ he fiandeth behind our wall^ he Icoketh forth at the *ivindow5, fheiving himftif through the hittice. But then all walls and windows, all means of communion with him, (liall be removed, as ufeful no more : Rev. xxi. 22. And I faw no temple therein : for the Lord God aU mighty^ and the Lamb^ are the temple of it, Chrifl bimfelf fpeaks of this l:i(l day, Matth. xxv. 3 [. When the Son 0/ man j/jail tome in his glory^'--then /hall he fit on the throne of his glory, I'hcn will his glory apr pear, and his people Ihall appear with him in glory. Col. iii. 4.

2. in the next place. The way whereby we behold ChriR'sglcry en earth, and ihall behold it in heaven, diiTer greatly. As thty ditf.r in meafures, (0 in the manner and ways of beholding : 1 Cor. xiii. 12. For now -we fee through a g^la/s darkly^ (or in a riddle)^ hut then face to J ace. Now I know m part; but then fh all I knowy even as I alfo am known. There are three ways of knowing ol things that God provide^ for us. Our fenfes, for feniible things; our underflandlng. for fuch things as fall not under our fenfes; and faith, for fuch thuigs that are beyond the reach of both feufc and reafon. When Chrilt was fiift on earth, he was the obje<fl of meng fenfes, but few knew him ; few

could

could fay a? r Jobti i. 2. And when he returns again, every eye Jh all fee him. He v. i. 7. ; but all (hall not have a comfortable view of him. Every one fhall hear his voice, and rife when called, but to a different fentercf', John v. 28, 29. By that ivifdom that God hath put in the imoard partly and by that under^ ftanding he hath given to the hearty Job xxxviii, 36. For he teacheth us more than the bsafls of the earthy and maketh us wljcr than the fowls of heaven^ Job xxxv. I i. ^^ this noble power nrien know clearly and fure-ly irany things which are beyond the reach of our outward fenfes. Bat beyond both is faith, which is as the eye of the new creature, planted by the Lord: whereby the things of God, that can neither be taken up by our external fenfes, nor be traced by the eye of our minds, are yer, in the light of God's word revealing them, by fai:h feen and einbracvfd, i Cor. ii. 9, 10. Heb. xi. I. And this exercife of faith, with its fruits, is the utmofl that believers reach or can attain while they are on earth. But this beholding of Chrift's glory by thenn thai (hall be with him where he is, is unfpeakably beyond all.

To begin wirh the firfl, our bodily fenfes, they vvili be perfecl in the refurreOion-date, in all the child'-en of the refurretl'ion, as our Lord calls them, Luke xx. 36. The apoftle, in difpuiing abour, and proving, and explaining of this article of the CliriRian faith, iti i Cor. XV. 44. c^lls the body that is raifed a fpi ritual body : There is a natural body, and there is a fpiritual body. The raifed body is a real body, and not a ipirir ; it is the real true body of every faint that he lived in, that he ferved Chrift in and by ; that very body that he departed from at death, and left to the corrupiiou of the grave, that is raifed again in glory, in power^ m incorruptiouy as ver. 42, 43. ; that fame once vile body that is then changed, that it may hefafhioned like loito ChrifTs glorious body, Phil. iii. 21. As the body is, fo are its fenfes and powers. A natural body hath na-

(^q 2 tural

tural po'vvcrs; and as it decays, thofe powers decay alfo ; elegantly defcribed in Eccl. x-ii. 1,-7. But what a fpiri'ual body i?, and what its powers are, we do nor, we cannot know. But ihis we know, that there will be a glorious appearance of Chrirt in that day, that will fail under, and will be taken up by thofe fpiritual fenfesoFthe raifed bodies of faints, and will be CO fmall part of their happinefs. The bodily eye of John, iho' ic was ufed to the beholding of Chrifl and his glory on earth, could not bear a litde beam of Chrifl's heavenly glory, Rev. i. 1 7. Strange ; that John {liould need that Chrill flioulJ tell him who he was, verfe 18. But what John, while in his natural body, could not bear, every faint in his fpiritual body will not only be able to bear, but will with delight behold more than what was like 10 have killtd that beloved difciple.

Again, for the powers of the mind, they in that day will be perfe^l, fo as that all the glory of Chrift that (hall be difcovered, will be beheld by them per-fe<niy, for the perfcding of their blelTednefs, i Cor. xiii. II, 12

But for faith, for as needful and ufeful as it is now, it will then be laid sfide as ufelefs. A believer now lakes up a little of Chrifl's glory ; but how ? la the word, as in a glafs, 2 Cor. iii. 18. No other glafs but the gcfpcl-glafs difcovers Chriil's glory to us now ; and it is not faiih, but dreaming and doting, to fiudy Chrifl but in that glafs. But when both the glafs of the gcfpel, and the eye of faith, (hall be laid afide, (the two mcfl ufeful and needful blelTiDgs to a believer while out of heaven, and ufeful and needful to brinj^ hirn to heaven), what (hall make up the want of them ? Even Chrift himfelf feen in his glory. Even as Chriil come in the flefh, rendered all the types and (hadows of him in the old teftament no more needful : fo Chrirt appearing in his glory, will do as to the new teflament difpenfation,

3. Let

Serm. XV. the LorcTs Prayer, go^

3. Let us confider and compare thefe two beliold-ings of Chriil's glory by believers on earth, aod faints in heaven, with refpe<5l to the cafe of the beholders thereof. How vaftly do they differ P There are three thiogs in a believer that all the glorided beholders of Chrih's glory in heaven are perfcdlly freed from, fin, infirmity, and affli^lion.

ijly Sin dwelletb in us, in the bed, and always while here. There are no finlefs beholders of Chrid's gloiy on earth, and there are no finful beholders of bis glory in heaven; and this makes a great difference between them. The believer, when his day is faireit, when his eye is cleared, when his faith is {Irongeft, there is yet fui in him, a body of deatii hanging about him. Sin in its being in him, is liks a lilm on the eye of faith, and mars clear feeing.

Brethren, there was never a fiolefs believer on earth but one, and that was Jefus Chriif ; and it is as far a-bove us to know how he believed, (fave that he did fo perfedly), as to tell what it is to fee him as he is in heaven. The firft Adam while he flood, was noc a fmlefs believer, but a fmlefs worker ; and when he fell, he and ail his pofterity became fmners. When God's grace fails on any of them, they are made believers through that grace, and believers on it ; yet fin remains in them (1)11. Though its guilt is forgiven, and its filth waited away, and its power fubdued; yet its being and indwelling remalneth : and this is a great impediment in the a6tlDg of faith. If any believer had that privilege, (which I think none ever bad, nor none fhoald defire), to be but a little while in the exercife of faith, without any indwelling fin in him ; furely that rnaa would bdlieve wonderfully, and would think that he never believed before, it h true, that all true believers are fan£lified, and that all true a£fs of faith are fanftlfying ; yet no believer is perfe^ly fan£lified on earth. But it is certain alfo, that the firfl: ading of faith on Chrift, is in the fight and fenfe of our riiia by the power of an in our ca-

lurs }

tore ; and the after a(nings of faith are from the fatr.e fenfe of remaining corruption in us. Proper faith is*, a fmnei's dealing with the Saviour of finners for fal-vaiion from fin. Till we obtain perfect falvarion from fm, we muH: zS: faith for it, and while we 'a£t that iaiih, (in is nni::ed with our very believing, fo as that we mufl pray as he did, Mark ix. 24. Lord, I believe^ help thou mine unbelief.

tdly'y There are infirmities in believers, in all their beholdings of the" glory of Chrifl, while they are on Ciirib. There are infirmities in our bodies that all sre fenfible of; and fuch have no fmall influence on the actings of the foul. There are alfo infirmities in cur fouls; darknefs and dulnefs tn our intelle^lual powers. But above all thefe are the infirmities of the new creature. Although it be created in Chrifl Jefo?, although it be fupported by his power, and is maintained and fed by influences from him, as its head and root ; yet is it Rill a weak and infirm thing, and is like a new-born bahey i Peter ii. 2. But none of thefe infirmities are in them that behold Chrifl's glory above ; they have outgrown them all, and are become perfedl in Chrifl Jefus. Whatever other times that word hath been, or fliail be fulfilled in, its fulfilment uill be at Chrifl's appearing : Ifa. xxk. 26. The light of the 7)100)1 Jhall be as the light of the fun^ and the light of the fun jhail be feveyfold^ as the light offeven days, Jf fuch a difpenlation in the courfe of nature were, that the moon ihone by night as bright as the fun by day ; and if the fun by day did fhine fevenfold brighr-c^r than now it doth ; where would there be eyes to endure it ? Surely, none fuch as ours be. So is it as TO the light of.that glorious day. Our befl eyes that pow we have got and ufe, would fail us; but the Lord provides eyes fuitable 10 the light he will make to fliine.

3^/y, Bcfides our infirmities we labour under, we have manifold nfHiflions alfo, which the glorified beholders of Chriir^ glory arc free from. No aiIli<5lioa

can

S£RM. XV. the Lord*s Ptayer* ^o^

can have room in heaven, Rev. xxi, 4,: yet through much tribulation mufi we enter into the kingdom of God^ Acls xiv. 22. AfHiflions are trials of faith ; faith, is to be a£led in and under them j often is faith fhakea by them. Sometimes believing is (trongeft, when the believer is in greateft diftrefs. But though this be a duty laid on all, it is not the attainment of all believers. But (till affliction is an evil in itfelf, though the Lord turns it into good. Now, take all together; fm is in us, infirmities compafs us about, afflidlioa is laid on us; rauft not all together make a great differ-ence betwixt us, in our beholding of Chriil's glory DOW, from their beholding of his glory who are fully rid of all thefe things ?

4. Confider and compare the dilTerence betwixt our beholding of Chrid's glory on earth, and theirs in heaven, as to the fruits and efFe(^s thereof. Thefe fruits are of the fame.nature and kind, and fo are ex-preiTed in the word. 1 (hall name but three of them. I. Conformity. 2. Saiisfadion. 3. ExprefTioa of that fatisfa£iioa.

ly?, Conformity to Chrifl: is the native fruit of beholding of his glory. As it is beheld, this conformiif is wrought iu the beholder. The natural eye in feeing takes in the vifibie objeds, fpecies, and iliape, by its faculty ; the mind in knowing takes into itfelF the intelligible fpecies of the things known : but a-bove thefe, faith takes in Chrift's glory in the gofpel; and, beyond faith, the feeing eye of the glorified takes in ChritVs glory as it {bines in heaven, and is conformed thereunto. Compare 2 Cor. iii, 18. which relates to believers on earth, with i John iii. 2. which relates to the glorified in heaven. The objea is the fame, Chrifl: and his glory ; the effe6l of conformity is the fame in kind, but not in degree ; becaufe the object is cot feen by both in the fame light, nor with the fame eye. The one feeth him as he is; the other feeth him as he appears in the gofpeUglafs. On this X would lead you to confider.

(i.) How any likenefs and conformity to Clirifl begins. We all by nature bear the image of the earthly Jdaw, 1 Cor. xv. 49. And this is a vile image, of fin, and fle(h, and death ; nothing like, but quite unlike and ccntrar} to Chrift's image : yet, through rich and free grace, many that have borne thi; fad and finful image, are bleffed wiih the image of the heavenly mariy the Lord from heaven. When and how is this great change made P Then only when Chrift is formed in them, Gal. iv. 19. when he is revealed to them, and when they by faith fee the glory of ChriO: as a Saviour. They begin to live, when they firft look on him as lifted up as God's only ordinance for faving, John iii. 14, 15. There are two difcoveries cf Chrift made to beginners ; one is 10 all, the other only to forae. The general to all believers is that that is both the caufe and the ground of faith in him ; and that it is fuch a difcovery of Chrift's ability and good-will to fave, as doth engage their heart to trufl liim, and him alone, with this great concern pf their falvation. The other is fuch a difcovery of Chrid's glory as doih produce peace in the believer : for ia this he not only feeth Chrift's all-fufEciency for faving, fo as to trull him with it; but he leeth alfo, that this truftee is fo good and faithful, that this concern mufl be fafe, becaufe it is lodged with him. This is like that faith in 2 Tim. i. i2» 1 know whom I have belie-ved, and I am perfuaded that he is able to keep that tvhich I have com?nitted unto him, againfl that day,

(2.) How this conformity to Chrift is carried on and advanced. Even as it was begun, Collof. ii. 6, 7. Growth in grace is by grcvAng in the knowledge cf Chrijly 2 Pe\. iii. 18. Abiding in Chrift is the way to have our fruits to abound, John xv. ^^ 5. Many true Chriftians cannot tell when they were firft converted, when they firft believed ; but all Chriftians can tell when ihey were moft holy ; and that is always when Chrift manifefts Limfclf moft clearly to them. As to

their

their firfl: believing, they cannot determine that fo well, becaufe they cannot eafily remember when Chrift firft revealed himfelf to them ; he hath dene it fo oft, and every new manifeilatica o\ his glory to them, draws forth a new acting of their iaith on him; and it may be fuch a dlftiiid and drong a6t, a? they think they never before did put forth the like. ' cine-thing of this made a great believer, and an aged divine, uhen fpeaking of the time of his converfion, fay, " 1 cannot teli it, for I have been more than an *'hundred times converted:" not that he was igr.o* rant or doubtful, that a true converfion is but once, in Gcd's working it ; but that it may have many appearances io our fenfe and experience. David, after his fad fall, prays, Pfalm Ih 10. Create in me a clean hearty O God; and renew a right fpirit within me ; when before this be had God's tedimcny, that he was a man according io God's own hearty A£t> xiii 22. from I Sam. xiii. 14. A witnefs not only to the truth, but: to the eminency of his fainiihip. Chrifl calls that recovery unto Peter, a new fort of converfior!, Luke xxii. 32. which he, in am,azing grace, promifeth to him, juft before his (hameful fall : and yet he was a true believer before, and bleffed by Chrifl, on his profeflion and acting of faith, Matth. xvi. 16, 17-Another thing may have fome influence on Chrillians ignorance of the time of their converficn ; and that is, they can better remember the alarms they had in their confcience by a law-work, than they can the (lili and calm voice of the gofpel. The one not only makes more noife, but it is more readily felt and remembered by us, than the fecret opening of the heart by Chrift's love. But whatever mifi:akes Chrillians may labour under, and different thoughts and experience they may have as to the time of his love, and the day of hrs powder ; yet all true believers are of one mind as to the feafons of their greateft holinefs. There are different meafures of it difpenfed by the Lord, and attained by his people, Kcne of them have at-VoL. II. K r taioed

taiced as much as they would have; and they that have aaained molt, think Icaft of their attainmeots, and prefs FPofl for p?rfc£tion. Bu[ all can readily and iinaniiHoully declare, when it is that their graces are mod lively, their corruptions mod low and lend raT.-pant, v>'hen their work is mod fweer, and Chrid's yoke and burden mod eily ai>d light; even when Chrid is neared to them, and they to hin^^, and when molt of his glory appears unto them : and this not from the might of their faith as it is their zOi^ (though in fnch feafons i: is in bed cafe), but from the virtue and power of Chrid's grace that falls oa \hcm, when he ib pleafed to manifed himfelf to them. This blef-fed experience of fpecial likenen> to Chrid, by h>s fpecial rnanifeding of himfeif to them, is not without fome danger, that many faints have fallen into : for when things are fo well with them, that the favour of Chrid's knowledge perfmnes their hearts, and that their fecret corroption flirinks into a corner, (as ChrilVs glory and our corruptions are contraries), the believer is ready to fay, as David did, Pfalm xxx. 6, I fa'id hi my profperityy I /hall never be moved • yet quickly was he moved : and fo will ail be that fay as he did j for the dronger that carnal and felf-con-hdence is, the nearer is the man to a (hamefui fa'l, as Peter.

(3.) !n the lad place, Confider how this conformity and likeneis is perfe^t^d ; and that is, as ic was begun and advanced, even by the ddcovery of Chrid's glory in heaven : i John )ii. i, 2. We are the fons of God ; but the world knowe^h us not^ becaufe it knew him 72ct. The woild knows God's chiUren well enough, to defpife, hate, and peifecuie them ; and fo did the world know Chrid : but this fort of knowledge is nothing but ignorance, both qf Chrid and of Chridians. And it doth not yet appear what we Jball be. But it will at length appear ; when and how I But ive know^ that when he Jhnii appear ^ we fhall be like him: jor we Jball fee him as he ts. Yet all thefe things are food

on!/

Serm. XV. the Lord's Prayer, §09

only for humble faith ; every thing in it is deep and unfeaichiible. What is his appejriog .^ V>rha\ it is to be like hini r What it is to fee him, and that as he is ? and, How this fight of hira will make us hke him 1 are unaofwerable quedions even to an apoflle, and to z\\ out of heaven, if it be a dark uninielligible riddle to every narurai man, (whatever knowledge he may have of the letter of the world), how a fight of Chrift by faith doth begin, and carry on a real begun hke-Defs to Chrift in believers on earth ; it muft much more be dark to ihem, yea to believers then^.felves, how the fight of ChriiVs glory in heaven doih perfect and complete this likenefs 1 We mud long for it, and believe n^ and leave it to the day that will declare it.

2dJy^ On this conforinity to ChriiT, followeth fatif-fa^ion and bleifednefs. Of which David fpeaks, Pfal xvii. 15. But as for me, 1 zt'lll behold thy face in rtgh-teoufnefs : If}: alt be fat is fed, when I avjake with thy likenefs. According to the meafare of the aianifefta-lion of Chrift's glory to his people, fo is the degree of their likenefs to him ; and as this likenefs to hiia is, fo is the faiisfa^tion and blifs of them that have ir. All is begun on earth with the heirs, all is perfect m heaven in the partakers and poffeiTors of glory. A little of both, in comparing them together. Believers on earth, that fee his glory^ are transformed into the fame image, 2 Cor. iii. 18. This conformity always works fatisfatlion. David fpeaks of it in Pfal. iv. 6,^7. Lord^ lift thou up the light of thy countenance vpon tts. Thou haft put gladnefs in my heart, 7nore than in the time that their corn and their wins mereafed. And ii\-deed they know not the light of God's countenaricc, that feel not a joy in their heart that ail the world can neither give nor take away. Chnlt promifeth us thi-? joy, John xvi. 22. / vjill fee you again, and your heart Jhall rejoicey and your joy no man taketh from you. Paul prays highly for this blelTing, Rom, xv. 13. Now the God of hope fill you ijoith all joy and peace in believing^

R r 2 tb^t

that ye may abound in bope, throvgh the pozuer. of the H^'iy Ghcjl, Prter fpcaks of joy, as an aitainmeDC of bel evers on earth : i Peter i. 8. Whom having not jecn^ ye love ; in nthom^ though now ye fee him not ^ yet believing^ K rejoice with joy unfpeakable^ and full of glory. The joy is unfpeakable that is felt by believers, when 111-:)' do (as fomerimes, by his lighr, they Cid) fee ibme begun iikenefs to that lovely image of Chrif}, that won their heart the firft time they faw is and when it darted its beams of life and love upon thsir dying foals, and did leave (hat fcent of heaven in their" heart, that they cannot rell, till they apprehend that for vjhich they were apprehended of Chrift ' JV-'^5 Fhii.iii. j2. In (he day that Chrid apprehended them, and faid ro them in love, " Stop, Tinners, *• in your race to hell : follow me, and i will give you " eternal life ;'' then do they in faith anfwer, " Be-** hold, we come unto thee, and cannot leave thee ; *• for thou haft the words of eternal life." And thus is fulfilled that bleiled faying of our Lord, John iv. [4. Whofoever drinketh of the water that I Jhall give hinty fball never thirfl : but the water that I /hall give hiwy Jhall be m him a well of water, Jpringing up into ever-lajtng life. The original fpring is heaven and eternal \\it ; and this given well will fpring up as high as its cririnal. Can there be any fatisfa6lion comparable to this, to behold by faith, eternal life, defcending tiom heaven unto us, in Chrill's love and grace ; and to find at the fane time this fame faifh climbing up to tl;e pcfTtflion of this life? This happinef^ i^ great e-nr.ugh to difgrace and difparage ihe poor portion of the worldling, that not only p?r;(heth with the ufing ; but be that hath it, muft perifh, becaufe he hith no better things, nor things that accompany falvation. But yet, though the believer, in and by his fellow-fliip wiih the Father and the Son, by the Spirit, hath ;i joy that the (li anger cannot intermeddle with j yet his joy, when mofl full, is greatly fhort of theirs ia heaven. Only where perfe<f^ feeing is, perfc61 Iikenefs

is;

is; and where perfed likenefs is, there perfe<^ fatlf-fa(^ion is.

3^/jV, This fatisfa6^ion and bleiTednefs is expreiTed by the ecjoyer, in love and praife. Groning under inifery, is not more natural to the affll6led, than>ex-ultation is to the happy. As believers feel their pre-fent, or fee their future greater happinefs, fo is their praife and their love. But how feeble are all their expreiTions of it P Our bell praifes on earth are little better than fweet and delightful gronings under the heavy, yet dear load of loving-kindnefs. David, the beft artiil ac praife of any faint, how doth he praife ? 2 Sara. vii. 18, 19, 20. Who am If and what is my houfe^ that thou haft brought me hitherto ? And is this the manner of man^ .0 Lord f And what can David fay more unto thee f lie afks queflions he cannot anfwer ; he is filenced as foon as he begins to praife, and thus he praifeth rightly. Whoever thinks he hath balances to weigh mercy in, never felt the load of mercy ; and that man is fartheft from right praifmg, that thinks he can praife, and is bed pleafed with his praifmg. But perfect praifmg is referved for heaven ; and none can learn that fong, but they that are with the Lamb in that mount of Sioo, Rev. xiv, ji,-—4. Perfe^^ feeing of Chrift's glory, pecfedl likenefs to him by that fight, perfe61: happinefs by that likenefs, and perre6t exprellion of that happinefs, are ail within the vail; and all we have and know on earth, are but faint and dark fliadows thereof.

5. and lafly^ Con fid er and compare the beholding of the glory of Chrift in eanh and in heaven, in the duration of them. In this they differ as much as in any of the former. The one is a tirae-enjoymenr, and for a little timejoo ; the other is eternal. If a believer get a view of the glory of Chrifl by faith now, it is but a tranfient glance, very fweet, but very fhorti In our fweeteft enjoyments of Chrid's company oa eanh, he may pieafe to awake, and leave us without itj Cam, ii. 7. J and not only referveth he.-a fcv.ereiga

iaii-

iatitude in giving or with-holding his fenfibleprefence, bur, in love and wifdom for our good, he draws near, or withdraws; and his people are made to feel their profit in thefe changes. But no fuch changes in heaven. Changes are only for time, not in eternity. I beheve, that as foon as any man palTeth out of time into ererniiy, he knows immediately and cerraiuly, that he is now come into an eternal and unalterable itate. The light of eternity demonftrates it. So that the faint entering into heaven knows, that the ever-lafling doors that were opened to let him in, are (hut on him to keep him in that ftate to eternity ; and this is a great part of his bleffednefs. And the damned that go down into the pit, do know, that the bars of hell are locked upon them, that they can never get out ; and this adds to their begun, but never-ending reifcry. It is indeed an amazing both fruit and proof of the power of unbelief in men, that though they pretend they know this, yet mod men do not in earned think where, and in what place and condition, they Ihall be for eiernity ; and yet bedow many care* ful thoughts about the condition wherein they xfay fpend their (hort time on earth.

So much for the docftiinal part about the beholding of Chrid's glory in heaven.

Application, i. Learn from this to behold and underdand Chrid's lad delign on his people. It is to have them to behold his glory. Chrid will never leave any whom the Father hath given him, till he hath brought them to this. Let believers learn to give Chrid his v^ill and his way j give him trud, and give him time, and wait patiently. Art thou given to him ^ art thou a believer on him ? Behold with fai:h what his defign upon thee is. It is to bring thee inio that place where he is, that thou mayed behold his glory. Many'drange and deep ways and methods doth he ufe to carry it on. Submit to thefe, and be-jieve the end of the Lord,

.2. Is

2. Is this Chrift's defign, to have his people with him where he is, that they may behold his glory ? Then fee that it be your defign too. Many defire to be in heaven, that have nothing of this end in their defires. If your end in defiring to be in heaven, be not the Tame with Chrift's end in defiring it for yoi», how can you think that your defire is right, or will be accomphfhed ^ Some men defire to be in heaven for ever, becaufc they cannot ilay always on earth: but if they might Use in health and eafe, if it were a tboufand years on earth, they would never make a hearty prayer for heaven. But thefe are earth-worms, and God will deftroy them. Others defire to be ia heaven, only becaufe they think hell is bad quarters, and that they would be kept from. In efFe<^, all carnal mens defires for heaven amount to no more but this, " Lord, fave me from hell." They think, that heaven is better thaci hell, but not fo good as the earth, if they might flay comfortably in it. The^r know, that they mufi: be eternally in heaven or hell ; and that the dates are fo diiferent, that it is eafy to chufe which is beft for them. But how can a natural, unrenewed man defire heaven i* A heaven of his owa imagination he may defire ; but true heaven, heavea defcribed in the gofpel, a ftate of blifs in the beholding of the glory of Chrift, this no unbeliever can have any relifli of, or defire after. He can never fay a hearty Amen to Chrift's prayer in my text; they know not Chrift's prefence ; they never faw any thing of his glory, as it furpaffeth all glory. Never will a man defire to make a voyage through death, to fee that ia heaven that he never had any relKh of, nor favour of, on earth; yea, ii is impolTible he fhould.

3. La/ilyy Let us from hence icvarn to praife th^ dead that die in the Lord^ Rev. xiv. 13. 1 allude to the word in Ecci. iv. 2. Wherefore I praifed the dead 'which are already dead, vme than the living which are yet alive, Chrift will have them where he is, that they may behold his glory ; and when he calls and

take^

J14 ' Sermons concerning Serm. XV.

takes them, they do behold it. This is their happinefs; and we fliould blefs them, and rejoice in their blifs. We have an affecting paiTage in Aci:? xx. 37, 58. after a farewel-fermon and prayer of Paul's: (Here we have an apoftolic pattern for farewel fermons and prayers; but no where have we any for funeral ones): They all wept jorc^ and fell on Faults neck and kiffed h'tm^ for rowing 7noft of all for the words which he fpake ^ that they (hould fee his face no 7nore^ verfe 25. You may jullly think, that as the ciders, and others of the church of Ephefus, were excellent perfons, and were full of love and value for fuch an emiaent apolfle as Paul was; fo their grief was great at this fad parting. You in this city have frequently the caufe of the like forrow, if ye had the fame fpirit as they had. Not that 1 mean to compare any miniders you have, or have loit, with this apoflle: for as I am. perfuaded we have none like him ; fo am I, that if there was any liker him than any of us are, confidering the fpirit of the day we live in, that minifter would be the mod defpifed and reproached of any ; though, 1 hope, fome would be found to difcern his true worth. If, upon fuch occafions of the lofs of faithful miniders, or ufe-ful Chridians, you are forrowing, and faying, " I diall *' fee his face no more, and hear his voice no more, " and fee his tender walking no more ;" call this alfo to mind, " If I dial] fee his face no more, he feeth *' Chrid's face for ever ; which is better for him, *' than the other would be to me." There is not a believer in heaven, but he knows this text better than all divines on earth can. Whenever'a believer is entered within the gates of the heavenly Jerufalem, this bleiTed beholding of Chrid's glory is better known to him, than angels or men can teach him now. This is indeed the white [lone^ and in it the new name written^ which no ?nan knowcth^ faving he that receiveth it^ Hev. ii. 17. 1 would only add, that it would be fweec fpeaking, and fwcet hearing of heaven, if we at the

fame

fame time felt fomething of it: and though we caa-Eot yet get up into it; yet if, through his gract-, fomething of heaven did come down to us; if the joy of our Lord did enter into our hearts, as an earneft of our entering into it^ Matth. xxv. 21, 23.; for ia that day it will be too big to enter into them. All our work now is to be well acquaint with Chrifl as the way. Chrifl is both the way and the home. Wc inuft walk in him, and be travelling towards him ; and he is our guide and leader in the way. The Work and life of grace is in living on him by faith, and the happin:^fs of heaven is in living wiih him for ever. O come and fee, go and fee. He will call you up iu due time. BkfTed is that believer who is as willing to be in heaven, as Chrifl is to have him there.

SERMON XVI.

John xvii. 24.

Father^ I will that they alfo whom thou hajl given me, be with me where I am ; that they ?nay behold my glory which thou haft given me : for thou lovedfl ms before the foundation of the world*

THE laft claufe of this verfe only now reraaias to be fpoken to. And it is, as you have heard, xht fourth and lajl thing 1 took up in the matter of Chrift's prayer here. The argument which Chrift ufeth to back his defire of having his people with him : it is in thefe words. For thou lovedfl me before the foundation of the world. This 1 would briefly fpeak to, and at this time conclude this text. An 1 this ar-VoL. II. S f gumcQt

J l6 Sermons concerning Serm. XVI.

crument of Chv\i\ I wonld fpeak unto two ways, i. Unto the words in ihemielves; and, 7. As they ar<2 ufed by our Lord, relaiiag to his prayer.

I, As thefc "jjords are in thernfehes. They contain ChriR's afferiinp; of the erernal love of the Father unto the Son. For this word, before the foundation cf the world, and another, be/ore the zuorld was, aod be-fore the 'world began, are ail to the fame purpofe, and are the IJoly Ghod's CApreiTing of eternity prior to time : for before the world began^ thfle was nothing bur eternity ; and God inhabiting ir, as the prophet fpeaks, !(.». Ivii. 15, Of this eternal love of the Father to the Son, I would fpeak briefly.

I. Confider this eternal love in the Father to the perfon of his Son. This I own is too deep for us to fathom ; but it is a blefled deep to fwim in. The raanner of the everlafling begetting of the perfon of the Son by the Father, is unfearchable by all creatures, and, it may be, will be fo eternally. The Hare of j^lory was not deiigned for fatisfying curichty, and inftru£iing men in points of mere speculation, or ia things beyond all created reach. So it pafleth our underflanding to know how the Father loverh his only begotten Son. How one divine perfon lovetii another divine perfon, who but a divine perlon can under(\aud ? There are forae forts of love that 1 would name, a'.l which this love greatly tranfcendeth.

ifl. The love of cue creature to another. This is fometimes very (Irong, and is in fome caies allowed to be very great, ^diy^ The love wherewith a believer loveth Chrifl, is yet greater. For though the Jovcr be l)ut a creature, yet the beloved is njore than a creature, and deferves more love than we can pay. Chrift cannot be over-loved ; but any creature may. 3^/y, There is the love of God towards his chofen. 'I'his is greater than the former, it is this love that God is called, hve, from i John iv. 8.--16. Athly^ There is the love Chrifl bear? to his church, that is

cxcccdio:'

exceeding grest, and much fpoke of in the word, Eph. iii. 18, 19. and v. 25, 26. In the nrft love, one creature loveth another, and with a love that harh bounds and limits fet to it by God^s will, left it exceed. In the fecoud, a creature loves God. In the third, God loves a creature, In the lafi, Chrilt loveth his own body, and every member of it. So thai in all of them, either the lover or the beloved is a creature. But where God the Father is the lover, and God he Son is the beloved, who can tell what that love is i Bat I pafs it, as too deep for us. Here fairh mud believe and adore, and cry out, O the depths I

2. Chrift is eternally beloved of his Father in his office of Pvlediaior betwixt God and man. Unco this cfEce be was from eieriiity defigned; and as fooa as fin entered, and the breach beiween God and man was made, he entered upon this oitice. In it he is God's [errant *whom he upholds <i his eleCl in whom his foul dtUgbteth^ Ifa. xlii* i. Under she name of IVif dom^ he fpeaks in Prov. viii. 22,-31. '^The Lcrd pof-Jejfed me in the hegvnning of his way. before his works of old, I was fet up from everlafling^ from the beginnings or ever the earth was* And after an elegaDi accouiu of the work of creation, he adds, that before any thing was made, and when all things were a-making, then I was by him, as one brought i/p zoiih him ; and I was daily his delight, rejoicing always before him ; rejoicing in the habitable part of his earthy and my dc lights were with the fons of men. Here are adoiabie delights and rejoicings ; the Father delighting in his Son, the Son delighiing in the Father ; yea^ the Son rejoicing in his people, and in that earth they wore to live on, though neither they nor it were as yet created. And why may not our faith take in the comfort of this thought, that thefe uitermod parts of the earth where we live, and where the greateft harvefl hath been in thefe latter days, were in Chrifi's heart and eye with delight from eterniity i Chrid the Redeemei* 'was verily fore'Crdained before the foundation of the

~ f 2 world,

318 ^ Sermons concerning Serm. XVI,

worldt hut was iv.amfcjl in thefe lajl times for yoUy I Peter i. 20. Yta, he is called in Rev, xiii. 8, the Lamb/lain from the foundation of the zucrld. This h^gh cffi:e ot Mediator, the Father, in love to, and for glorifying of his Son, put him in, Heb. v. 4, 5. In this office he did always pleale his Father, and his Fa^ iher witntiTcd to it oiien and mmy ways. It ihould be a great encoursgemeiit unto a!l that have bufinefs with Chriil as Mediator, to confider how the Father delights in him in his office. Salvation is given to a believer in Chriif, with as good will, by the Father, as the price of falvatioa was laid down by the Son, ISIo man can pleafe the Father better, nor io much, as by believing on the Son, and by giving him employ-ir.ent in his office and calling of faving.

3. Jefus Chriif, the Son of God, is eternally beloved of the Father, as he is the head of his body the church ; as he is the Tecond Adam, the reprefen-tative of all his people. Of which already at fome length.

4. Chrift was beloved of the Father in his lowed eflate, and when dying. This is what is in the text. Chrifl was now neiit his lowed when he aiTerts this Icve. He was going to the garden, and to his agony in it J he was ihere betrayed, and apprehended, carried to judgment, condemned, and put to death next day, and buiied next evening. This was the depth of the eclipfe of the Sun of Rightecufnefs, Yet in ail this the eternal love o^ the Father to him did not ceafe. When Chrid came into the world fird, we find what great jcy there was on that account. An angel fird publiihed the good news to the fhcpherds, and ihea a muliitude of the heavenly hod fung a fong of praife for ir, Luke ii. 9,--14. The Father proclaims hiiii on his coming as the object of heavenly worfhip : Heb. i, 6. When he bri?igetb in the firfl begotten into the %VGrldy he faith ^ And let alt the angels of Godwor^ Jhip him. There is no angel fo high, nor iogreat in

power

foiver and mighty 2 Peter ii. 11. but mud ferve and woiiliip the Son of God in his lowed and meaneft appearance on earth. He w^sjlen of angels^ i Tim. ill. 16.; and it was their duty, their glory, and their biifs, to wordiip and ferve hiin. When Chrid comes into the world, Heb. x. 5, 6, 7. he faith, as rejoicing, A body thou hajl prepared me ; Lo, I come to do thy wii/y 0 God. And that will was to make a facri-fice of that body ; and he did offer it with delight. \¥hen he is baptized, Matth. iii* 17. the Father, by a voice from the excellent glory^ 2 Peter i. 17. witnef-fed his love to his Son : This is my beloved Scn^ in %vhom I am well f leafed^ hear ye him, Matth. xvii. 5. in Luke ix. 30, 3 i. we have a fpecial hint of the fub-je^ of the difcGurfe that Mofes and Elias had with our Lord on the mount of transfiguration, ivho appeared in glory^ and [pake of his deceafe which he fhould ac^ complijh at Jeriifalenu We would be ready to think, if it was not for this hint, that glorified faints come from heaven, and waiting on iheir Lord in big begun glory, fliould rather have fpoke of his approaching perfe<fl: glory, than of his deceafe. But as that deceafe was the appointed way to his glory, as Luks xxiv. 26.; fo this tells us, that Chrid's death is a theme fit for the mod heavenly perf^ns in their raoft exalted heavenly date. The fong of the redeemed is principally on his death, and its fruits. Rev. v. 9, 10, 12. As it is the root of all our falvation, fo it ihould be the ground of all our fongs of falvation.

But here an obvious objection rifeih. It is faid. That Chrid was beloved of his Father in his lowed itate. But what brought him into this low date, but his Father's anger ? Did it uoi pleafe Jehovah to brutfe him^ and to put him to griefs Ifa. liii. i o. ? How could this eternal love, and his fore fufterings, confid ? I would premife fome things more generally for remov* ir}g this difficulty, and then come clofer to the matter.

I. There is fomething amoogft men required ot Godj and pradifcd by them j and that i^j in parents

corre^ing their children in love. It fliould always be io^ but is not, Heb. xii. lo. He tells us what is too common, that earthly parents chaflen their children after their own fleafure^ or to vent their difpleafure. Parents cannot diftinguidi betwixt the child and the fault, as they ought.

2. V/c have a grearer inftance in Abraham's dealing with Ifaac at God's command, Gen. xxii. ifaac was innocent, Abraham loved him ; yet the Lord commands hira to offer him for a burnt-offering. Now the Lord did not command, nor allow Abraham to abate ought of that love to his Ton, tliat both nature and grace had planted in his heart towards Ifaac ; and no doubt but love continued in Abraham's heart in all his journey to the appointed place, and in all the preparation he made for the offering the commanded lacrifice : only Abraham was a ftrong believer, and therefore was all obedience. His love to Ifaac did not turn to hatred, when Yitfiretchedforth his hand^ and took the knife to flay hisfouy ver. lo. But only his love to Ifaac (hrunk up as it were to nothing, through the ftrength of liis faith, and his readinefs to obey the will of his God. Ifaac's queflion to his father was an addition to Abraham's trial, ver. 7, Aud Abraham's anlwer to it was a great a<?> of his faith in his trial, ver. 8. Ifaac faid, Behold the fire and the wood ; but where is the lamb for a burnt-offering? The inflru-nienis for the burnt-offering were ready and {tt?i : the wood was on ifaac's back, and the fire and the knife were in Abraham's hand, ver, 6. but no facrifice was vifible. Abraham anfwers, Myfcn^ God will provide hi mfe if a lamb for a burnt-offerings ver. 8. Little did Ifaac think that himfelf was the commanded facrifice, and to be facrificed by his own father's own hands; though, without doubt, Abraham did afterwards tell Ifaac the command of God, when he built an altar on the -place God had tald him ofy and laid the -wood in order^ and bound ifaac his fon^ and laid him on the altar upon the wcod^ ver, 9. And as little did

Abra-

Abraham think of aoy other facrifice but that of his fon Ifaac. But by Heb. xi. 17, 18, 19. Abraham's faith did a^ on divine power, that could raife Ifaac ro life again, when Abraham had ihed his blood, and the wood and fire had burnt his body ; being per-fuaded, that as no command of God was to he difput* ed, (0 no promife of God would fail of its accom« plKhment. And the iflue of this trial was in the lord's gracious acceptance of his obedience, in flopping the execution of Ifaac, and fubftituting a ram in his (lead, and in adding of a divine oath unto that promife of God, that Abraham's faith was fo (Irongly fixed u-pon. Compare Gen. xxii, 11,— —19. with Heb, vi, 13,—20. where we find the grounds of Abraham's faith are common to all believers under the new tef-tamenr, whatever trembling andfinful (hortcoaiings are with us in the a£^s and exercife of our faith,

3. So our Lord requires of his people in the cafe of fuffering for him : Luke xiv. 26, If any man came-to mcy and bate not his fat her ^ and mother^ and wife ^ and children^ and brethren^ and Jifiers, yea^ and kh ozvn life alfo^ he cannot he my difciple, A poQlive hating of our relations is forbid to all, by the law of nature, and by the word of God. To be without na^ tiiral affe^ion^ is a great fin, Rom. i. 3 i^ But wheo the glory of Chrifl and his truth is fo concerned, (as oft it is, that a man mud either deny Chrifl, or forego all for his fake ; then is he called to teltify by his choice, like Mofe&% Heb. xi» 24, 25,26. that Chriil is dearer to him than all. Thus the martyr faid, whea fome fpoke to him of the defolate if ate he was to leave his wife and children in, '* God is my witnefs, that ^* if I had ail the riches of the world, I would chear-*• fully give it all to live with my wife aijd childrea ; ** but now when my teftiraoqy to Chriil and his gof-•* pel, by my death, is called for, 1 as chearfuUy leave "all."

4. The Lord's dealing in love, and yet in apparent anger with his people : Rev. iii. \^. Ai many as Iloixe^

^ Ire*

/ rebuke and chaflen, Heb. xil. 6. For whom the Lord loveth^ he chajlenethy and fc our get h every fan whom he receiveth. It is a common, but a linful way of arguing with nnany Chriftian?:, that they are not GoJ's c'.iil-dren, becaufe they are fo much corre61ed by him. To qucftion our (late becaufe of afili(ftioD, or to conclude our (late to be good becaufe of profpeiity and eafe, are equally hMc and fooliflb, though not equiliy dangerous ; for it is far.more fo, falfely to conclude a good (late when it is not, than unbelievingly to dif-turb a good (late where it is. It is certain, that the Lord loveth his people with an everlafling love, Jer. xxxi, 3.; that his mercy is from everlafling to everiaft-tngtothem^ Pfalm ciii. 17.: and that this love and mercy runs through, and is mixed with all his dealings with them. Yet how hardly is this owned by them ? Let us begin with the Lord's beginning to deal with them, to draw them to himfelf, to bring them into Chrifl's chariot of falvation, the midjl whereof is paved with love^ Cant. iii. 10. Doth not the Lord appear at fir(l: to them as an enemy, not only declaring war againft them, but ufing his irrefiftible arms againfr them, and his arrows pierce their hearts, as Pfal. xlv. 5. ? Little did Paul think of Chrift's love to him, when he fell on the earthy trembling and ajlonijh-ed^ A€t% ix. 3, 4, 5. Yet afterwards he well knew ir, and did count it as long as he lived, the bed day he ever faw. Then when the Lord hath fubdued their hearts, and given them rcfi in their foulsy his yoke and his burden is laid on them, Matt, xi, 28, 29. Whac-foever is common to man^ i Cor. x. 13. or to a belie-\er, that they (hould lay their account with. The crofs of fuifering any thing for Chrifl's fake, is oft laid en them, and always in love ; yet it is judgment, 1 Peter iv. 17. and a fiery trial, ver. 12. Manifold outward afRi^lions are laid on them. And let all Chriflians in this furnace fay, if they find it eafy to believe his love to them, when his hand preffeth them

fore.

fore. Beyond thefe is Satan^s fieve of temptatioD> Luke xxii. 21. Can there be love in the Lord's letting the devil loofe upon one of his own children ? Yes, fo did the Lord with Job \ Paul, 2 Cor^ xii. 7. j yea, with Chrift himfelf, Mattb. iv. 3. But above all, is the Lord's hiding his face, and dealiug a<? an enemy, and that for fin ; when his wrath is kindled but a little^ as Pfalm ii 12, and in the light and heae of that fire, the fiery law (as \\ is called in Deut. xxxii. 2..) is read in the confcience, who can believe love ia this, that looks fo like hell? Yet David did fo, Pfal. cxvi. 3 ; and Jonah did fo, chap. ii. 2, 3,4.: and afcer a life oifightings without^ ^^6. fears within^ (as 2 Cor. vii. 5.), when the Lord is ro finifti his work and defign of love on his people, then the lad enemy is to be fought with, i Cor. xv. 26. Death, that to nature looks like the wages of fm, is made the door to glory. But how hard is it to believe it ? He muft have a (Irong faith, that can call his own dying 2. fleep-ing in JefuSy as i Theff. iv. 14.-, that can make ufe of Jacob's words concerning his fleeping place. Gen. xxviii. 16,17. This is the gate of heaven. It is the great work and d fficulty, and yet duty in Chridianity, to believe unfeen and unfelt love, ia and under well-feen and well-feii diflrefs. Soroetimes the Lord joins them, as in 2 Theff. i. 6. and 1 Peter iv. 14 and then it is eafy. But oft the w^rath is feir, and the love is hid in the promife, and there only adlive faith can" find it.

But all thefe inftances are fo far ftiort of this we are fpeaking of, that they afford very litiie ii^hi abouc this. Therefore I would come nearer, and offer a few things that may help to dire^ your thoughts unto a due reconciling of this eternal love the Father had to the Son, with the hard fervice he put him to as Mediator.

I. It was the anger of an offended judge and lawgiver, and not the anger of an offended father, that fmote Jefus Chrift. Chrift fuffered^ he was ff^iin, and

Vol. IL Tt died j

died; and the bitternefs of that low condition was irora the jnflice aod wrath of God, which he felt in his foul: which was well expreffed by a godly mini-(ler, ** Chrid's foul-fuilerings were the foul of his *« fuiterings :" that is, the main and moft bitter part of them. Yet in the depth of all thcfe Chrifi: was pleafing to his Father, and highly fo: John x. 17. Therefore doth my Father love me^ becaiife I lay down my life, that I might take it again. Who took Chrift's life away but his Father ? The wicked inftruments iifed in this work, were of no confideration in the matter. To the chief of thera, Pilate, the cowardly felf-condemned judge, he faid, John xIk. ii. Thou couldej} have m power at all again]} me, except it were given thee from above. It was this inrercft his Faiher had in his fuflerings, that made him fay as ia John xviii. 11. The cup which my Father hath given me^Jhall I mt drink it f Our Lord on his crofs, our Lord when dying, when dead, was as lovely in hisr Father's eyes, as ever before or fince. But the juftice and law of an offended judge exacted thus upon him.

2. This ftroke of juRice fell only on the man Chrifi, on his human nature. His divine perfon was untouched and untouchable by his iuffer;ngs. Chrift's body was the facrifice; it was his foul and body that the fword of divine juftice did pierce. So that this ftroke was fome way but like a blow on a man's garment. The divine perfon of the Son of God dwelling in fled:, was neither reached, nor reachable by the fword of divine juftice; though the dignity of his divine perfon did infinitely inhance the merit of the fufferingof the man Chrift.

3. This ftroke of divine jailice on 'he man Chrift, Was not for any fault of his own, (for he had none), but for the fins of his people, Ifa. liii. 5, 6. Chrift'?? fmlcjOfncfb in himfelf, and his dying for the fins of his people, are the fundamentals in Chriftian religion. If he had had any fin of hu own, he could not have been a fit facrifice for the fins of ornsrs. If he had not died

for

for our firs, all fioners mull have died in, and for their own (ins. Now, proper infupport^ble divine difpleafure is for a pcrion's own fia"?. This is the cup, full of mixture^ Pfalm ixxv. 8. ; and this is of wrath with wrath j and ivlthout jnlxture^ Rev. xiv, 10. w^ith-cut any mikiure of mercy with it: nothing but mere wrath in ir. This cup all that die in their fms, mud drink of: but he that died for the fms of others, did not drink of it. It is true, that aii the wrath thar their fms deferved, he did drink of; bat the fm deferving it, was none of his own. If bard ufage from men be lightened from this, as David found ir, Pfalm lix. g. Not for wy tranfgrejffion^ nor for my fm., 0 Lord ; if a good confcierice be a continual feali, farely Chrid had this in perfedioD in all his fuiFerings. He had a troubled foul, hot a moffc quiet confcience in all. The foul may be troubled by the imputed fm of others; but coafcience is never difquieted, but for one's own fin. That Italian martyr underdood this well, and ufed it ncbly ; who being ail^^ed by one, " Why he " was fo mtrry at his approaching death, when Chrill " himfelf was in an agony before his death ?" an-fwered, " That Chrid iuilai-ned in his ,body ail the " forrows and confllcls with death and hell due to us; *' by whofe fudering we are delivered from forrow, *' and fear of them ail.'*

4. The Father knew the perfe(51: fudiciency of bis Son, to bear all.that was laid on him. if it be an adl of his grace on his people, not to fiiffer tbera to bn tempted above what they are ahle^ i Cor. x. i:;.: much more was it fo in his dealing with Chrid, Pfal. Ixxx* 17. and Ixxxix. 19. He knew (what ws cannot con* ceive) what a vad load of wrath this drong one could bear. None but Chrid could dand before an angry' God, could bear his wrath, and fatisfyjudice. If I may ufe fuch a fimilitude, when the fword of judicq was drawn againd Chrid, and pierced through his foul and body, the Father knew well that his Son was fo armedj that he could not be hurt thereby. His

T t 2 diviae

divine nature, and his Father's prefence with hrm, John xvi. 7,2, and the ineffable union berwixt the Father and the Son, were as armour of proof about the man Chrill ; that though juftice flew him, it did him neither any wrong, nor real hurt, whatever fmart was in the flroke.

5. The Fdtber knew the glorious \\£iorj that his Son would obtain in, and by, and over all his fuffer-\uQs ; x\i7Lifor the fuffering of death, he fhould he crowned wiib ^lory and honour^ Heb. ii. 9.; that he fhould be highly exalted^ Phil. ii. 9. So that what Chrift was put tc, was but like a father's fending his fon to 3 flormy fea, and a dangerous voyage, from which he knew he (hould return fafe and rich ; or like a king's fending his Ton to war, wherein he was fure he (hould €onqucr, and return in triumph. Divine prefcience 15 another thing in God's eye, than angel or man can poffibly think. And this was eminently in Chrifl's fuff^ring?, Acls ii. 23. and iv. 28-.

6. There were great and glorious ends God had before him, in all the fufferings that Chrifl was put to endure ; great glory to his f^^race, great glory to his Son, and a great falvacion to his people : of which ?he word is full. And all that read, or hear, or think of Chrift's death and fufFerings, without regard to the ends thereof, they mind only a bare hiftory and matter of fa(^, without any fruit thereby.

7. Lafily, The Father loved the Son in dying and for dying, as in John x. 17, 18. For Chrifl in dying offered up the higheft and mod: acceptab'e worQiip and fervice to God that ever was offered ; Eph. v. 2. Chrifl loved us^ ar,d hath given himfelf for us, an offering end afacrifce to God for a fweetf?iielli?ig favour.

And it is the fweet fmell of this facrifice that drowns, as it were, the (link of all the fins and fmners it was offered for. His death could nor be a propitiation, if it were not fo. The two greateft fins that ever were, were the firft Adam's firft finning. All mens fins fince,

and

and Adam's own finning after, (as doubtlefs he did for nine hundred and thirty years), were all the finning of fmners: but his firft fin was a finlefs roan*$ finning; befides, it was the mod damning fin that ever was, or can be. The other great fm, was the crucifying the fecond Adam, the Prince of life, and the Lord of glory. It is not only charitably believed by the church of God in all ages, that Adara obtained mercy ; but hath been proved by fome hints in the word, that both Adam and Eve were believers. But for the other great fin, the murdering of the Son of God, it is paft doubt, that many guilty of his blood were forgiven in the virtue of it. A fingular cafe were they in. The cry of Chrift's blood defiled and difturbcd their confciences, (and moll juftly); and th^ voice of this blood fprinkling their confciences, purged and pacified them. Now, if to thefe great fms yoa add all the fms of all the finners that were ever forgiven, (and no man can count them, or weigh them), conclude, that there was fomewhat offered to God, more pleafmg to him than all fin was difpleafmg; and this was only the facriiice of Jefus Cbrift. Abraham's offering up 0^ his Son at God's command, was highly pleafing to God; but it was but a type and ftiadcw of Chrijl's offering up of himfelf without fpot unto God, Heb. ix. 14. Abraham in that action on the mount was to be a priefi, and his fon the facrifice; but he only did offer to be fo, and the Lord did accept the will for the deed. But when Chrift came to offer himfelf, for all the perfeft will he had to do ic, the fa-crifice mud be offered, and was; and therein was per-formed the greateft, highed, and mcd acceptable worfliip to God. None was ever like it before ; and none comparable to it, will, or can ever be. The praifes of the glorified in heaven will be high and acceptable worfhip ; but no way to be compared with that worfhip Chrift paid, and Gcd accepted in Chrift's

death.

And

And thus much to thefe words ia themfeives, as tbey diTert the eternal love of the Father to the Soa,

II. I would Dow fpeak to them, with refpeEl to ChrijTi fcope in ufmg than ; aud therein would ob-iefve three things.

1. Our Lord Jefus Chrift was now near to his low-eft ; and he comrons himfelf with the faith of his Father's eternal iove. So muft Chriftians do. Whatever the Lord brings you to, if it were to the brink of death, you mufl (tudy to imitate Jefus Chrift, and take in the comfort of his everlaftins: love. For tho' the love the Father hath to the Son, and that love he hath to believers, do differ vaftly ; yet they agree ia this, that ihey are bofn eternal ; and in this alfo, that the faith of this love is fupportiug to his people, as it was to Chrift himfelf. It is no wonder that believers have fo little coiufort; even becaufe they do not by faith feek out and dig up the right fprings and wells of confolation, and are fo little cxercifed in drawing and drinking out of them. 1 fay not, that this fpring of confolation, eternal love, is the firft, and plaineit, and eafieil to come at; but only that it is the ilrongeft, when a believer can find it out, and ufe it.

2. Confider this word of.Chrift, as it is an argument backing his prayer, and every petition in it. He calls God Father ; and rightly, becaufe thou lovedft me before the foundatton of the world, " Glorify thy Son, *^ for thou lovedfi me, 1 pray for thine and mine, for ^* thou hvedf} me'' How boldly may a believer pray, when he hath this argument in the hand of his faith to pray upon : " Lord, hear me; for thou hall " loved me in thy Son before the foundation of the «' world."

3. Tho main thing in the fcope of thefe words of Chrift is this, that the Father's love to Chrift is the fountain of all good to his people. Chrift Is praying in ibis vcrfe for the greateft good to his people, even

for

for heaven ; and this fuit he tirgeth on this: arguiiieat? For thou lovedjl me before the foundation of the world* You would think, that the argument would have rua more plainly, (but it would not have run fo fweetly, and fo (Ircngly), if it had been thus : " I will that •* they may be with me where I ara; that they inay " behold my glory: for thou hail loved them, and " 1 have loved them before the foundation of the " world." But it is belt as Chrid ufeth it, For thou hafl loved me.

On this truth, That the Father's love to Chnil is' the fountain of all good to his people, I would give a few inllances of ir, and conclude this text with a f¥w words of application.

Inftances are, 1. Election, that fovereigtv fiirpofe and grace o( God, is given us in Ohrifi Jefus^ before the wmld began^ 2 Tim. i. 9. We are chofen in Chrifi before the foundation of the worlds Eph. i. 4. Cbrifl did not purchafe the grace of ele6lion for us; yet there is no ele^iion but in Chrill, and unto the fprinkling of his blood, I Peter i. 2, The end, falvation ; the way and means reaching to this end, faith and 'fan^lilica-tion, are joined in this purpofe, 2 ThefT. ii. 13, and Chrift's intereft in it, i The IT. v. 9. For God hath mt appoiiited us to ivrafh, but to obtain falvation by our Lord J ejus Chrijl: and this falvation in Jsfas Chrid, with eternal glory, is obtained by the eie<5i, 2 Ti.ii," ii. 10.

-^'2. The grace of redemption come;? to us from the Father's love to his Son. This love feat him 10 be Redeemer, and accepted the price of his life for his flock. Ab[lra6liDg from his eternal counfel and covenant, God was at liberty to have left man in the pit he had thrown himfeif in, and to appoint no Redeemer. But, not to trouble our heads with fuch unprofitable fpeculaiions, it is plain, that the whole bud-nefs of redemption by Chrid was trar*faded before time, promifed ia cime, and difpatcbsd in the fulnefs

of

time, in love to Chrifl: the Redeemer, as well as ia love 10 the redeemed.

3. Chrifl's iDtercefiion in heaven. Whence is it fo prevalent, but from that great favour Chrifl: (lands in heaven in ? It is from the love the Father hath to the Son, that Chrift's defires for his people are fo fuc-cefsful. It is upon this love that Chrifl: prays for heaven to his people in this text. And this whole prayer in this chapter, was a mediatory prayer of Ciirift when on earth, and the befl: copy we have of his intercef-fion in heaven.

More particularly, i. The qulckenino^ of a finner dead in fms and trefpaiTes, is from the Father's love to his Son. All the difpenfations of converting grace on fmners, are a£i:s and fruits of the Father's love to Chrifl: John vi. 44, 45. No man can come to me^ ex* cept the Father which hath fent me^ draw him, '* And ** when he is drawn, and cometh, I will welcome him, *' and give a good account of him one day." And / ivill raife him up at the lajl day. But how doth ihe Father draw men to Chrifl: P By his way of leaching. It is written in the prophets^ And they JhciH be all taught of God, Every man therefore that hath heard and learned of the Father^ cometh unto me. Till Chrift's Father, by his Spirit, teach a fmner, and tell him good news of Chrift the Saviour, he will not, he cannot come to Chrift by faith ; for divine teaching doth at the fame time reveal Chrifl: as the objedl of faith, and work the grace of faith, and draw forth the a6l of faith. We are oft complaining, (and not witbout caufe, if we had a right frame of heart in ii), that many Tinners continue dead under the report of Chrift in the gofpel; and that converfion and quickening of the dead is rarely heard of, and fcen. What is tlie caufe of this rarenefs ^ Is it not that fmners are without man's teaching, but becaufe Cfarifl^'s Father doth not teach them j and till he do, they will never mifs, nor value, nor feek divine teaching. They feck but the Ihell of the gofpeJ, they feek but the field v.'here

the

the treafure is hid, Matth. xiii. 44.; aad that they think any minifler can iliow ihem. But the finding the hid treafure in it, no apoftle -was ever able to tea«h a man to do. All they can fay is, that this enriching trealure is in the field of the gofpel, and no where elfe ; but it is hid in it ; and till thire come light froin heavA, you will never ^i^d it, but die as poor as your father Adam left you, and in worfe cafe than if you had never heard of this field. Bur ^^hac ■' ihould we do in this fad condition ? Wait on thp Lord, v^ho hath the times and feafonsin his own hand; and while you wait, pray and cry for his teaching, and make ufe of this avgument of the Father's eternal love to the Son. Say, *' As thou lovell: thy ben, teach " me, and many periftiing fmners like me, to know " thy Son."

2. The jaflification and acceptance of a finner with

God, comes only from the Father's love to his Son. We are accepted in that beloved^ Eph, i. 6. and are tranflated into the kingdom .of the Son of his htie^ Col. i« 13. All the love believers partake of from God, is but a drop, a fprinkling of that love he hath to Jefus Chrifl. Therefore faith our Lord in this prayer, ver. 23. I in theniy and thou in me^ that they viay be made perfect in one^ and that the world may know that thou hafl fent mcy and hajl loved them^ as thou hajl loved me.; and ver. 26. And I have declared unto them thy name, and will declare it: that the love wherewith thou haft loved me, may be in them, and I in them. No love, no grace, no favour comes from the Father immediately, but all in and by Jefus Chnft the Mediator. Without a Mediator the Father dealeth not with us when he doth us good; and without a Mediator we muft not deal with God, if we would pleafe him.

3. Believers are preferved in Jefus Chrift: in this accepted ftate, Jude, ver. i. Every one th^t is raif-ed up by Chriit is preferved as fafely ia a ftate of grace, as Chrift is ia the ftate of gloiy. Bs^aufe I

Vol., II. U 11 " iivs

the^ ye fiall live alfo^ John xiv. 19. and x. 27, 28, 29. The weaken Iamb in Chrift's flock, that hath heard the great aftd the good Shepherd's voice, and follows him, though feebly, and with many fears, ftiall have eternal life ; and he (hall be kept bv the power of God through faith, till hepoilefs ir, i Per. i. 5. Chrift's arm, ar.d his Father^ arm, are more than we can conceive ; and yet no lefs than is needful, to fecure the'weakeft, againfi: the greateft dangers. 4. Lajllyy The blifs of glory in heaven is the joy of our Lord, Matth. xxv. 21, 23. All the eternal cmbraceraents of divme love they get there, are on the account of the Father^s love to the Sod. It will iDainly be fulfilled then, what Chrift promifed, John xiv. 20. At that day^ ye Jhall know that I am in my Fathery and you in me^ and I in you^

Application, i. How fliould this endear Chrift to us, the Father's love to us in him, and aii the fruits of this marvellous love ? How precious to US fliould all be ? Should not all fay, as one did, Pfal. xxvi. 7. How excellent is thy loving kindnejs^ O Gcd! Did ever a man fee it by faith, did ever one tafle that the Lord is gracious, did ever any hope ior it, that did not count it marvellous loving kindnefs^ as it is called, Pfalra xvii. 7. and xxxi. a J, The love of fuch a God as he is, unto fuch vile creatures as we be; and this love flowing to us in fuch a channel as this, God's love to his own Son, and ftreamin?2: forth in a-! the blellings of grace and gbry, is a love that all that know it wonder at, and that all that tafte of it know beft, and wonder mod at. Enjoyments of this love, and admiring at it, are infeparable, both in earth, ia believers; and in heaven, ia beholders. You hav-rot come under the warm beams of this love, that do not ftand aftonifhed at its nature and grcatncf'^, and who do not find fomething both of the depth and blcf-fedncfs of that word, i John iv. 16. We have knozvti and believed the love that God hath to vs. God is love ;

tli'd

a}7ci he that dwelktb in love^ dwelleth in God^ and God in bim» Try to fay this particularly of yourfelves, aod you will fiud its difFiculty. If you attain to it by the Spirit of faith, you will find its bleffednefs. Yea, what are all the bielled beholders and enjoyers of this love in heaven, but a bleffed company of wonderers at this love P They are in the midil of the ocean of this love, (whereof a few drops lafted by them on earth, made a begun heaven to them), blelTedly fwiming, diving, drinking, and admiring. But k h but very little of what they get thcre^ and of what they do there, that we do or cau know while we are here. Yet, believers, do yon receive any fpirituar blelTiDg P Is it not a lovely fpring ic fiows from, the Farher^i' love to his Son, Epb. i, 3. r Is it not a fweet name that thou Ihouldrt by faith give to thy pardon, to thy fric^liiicaiion, to the vSpirit of prayer, and to any fellowlhip with God : " This, and that, and all ** and every good I obtain, is all from the love of *' God in Jefus Chrift my Lord, Rom. viii. 39. P This way of conveyance proclaims, that all is of free grace; and this way makes ibe bieffings fure and fweer. Thankfulnefs for his unTpeakable gift would rife higher, and be purer, and n>ore cocilant, if we could read the name of the Father's love to hk Son written (as furely it altvays is, though no: always read) on all our'^iiercies. This would make a crumb from th-2 Maker's table be earneftly begged, when we are hun-gry ; and would make us, when we get ir, piize it more than the greatefl revenues of the wicked. I'his love of God in Chrift is an ingredient in mercy, that makes the mercy fwell up to heaven. It is an ingredient in the bittercd cup of affli£iion, that not only prevents any poifon apprehended to be in it (and what h mere ufual to our unbelief than to call God's phytic poiion P), and promotes our health thereby ; but ic xjoth alfo cool the ilery furnace, and fweeten it, and make ir the place of love and praife j as it was to the tbrce chiklr^rDo m Dan. iii. 2^*

V u z 2, Learn

2. Learn, ChrKlians, toufe thisargurrent in Chrift's prayer, in your prayers alfo. You fee our Lord prays icr his people on this argument, For thou lovedft me before the foundation af the worfd. Let your faith chime to this prayer, and fay, *' Father, 1 would be " with Chrifl where he is, that I may behold his glo-** ry which thou had given him ; for thou lovedll him *^ before the foundation of the world." You daily hear, that you ihould pr.iy to the Father in Chrift's name. Nov/, what is ir, but to raife our faith, and to embolden cur confidence with God, merely on the account of that high love the Father bears to the Son ? BleiTed is the believer that can plead with God on the argument of the Father's love to his Son, That tho' we have nothi-ig in us that is lovely in God's fight; though,we can do nothing to make ourfelves accepta-b'e, or our dc fires fuccefsful ; yea, though there be a cloud upon God's love to us yet we build all our hopes of acceptance and fuccef^^, and all ihefe hopes flroni^ and high, on this lovely and beloved one Jefus Chrift, and on the Father's love to him. Whatever you wain of Qo^^, you may afk, and aik it on the fame p:rounds Chrift piays for you upon. You will fay, May every ore afli on this argument ? 1 anfwer, E-very believer may, and ought; and if he be wife, he will; and if he doth plead thu<-, he will prevail. But how may I know thi^t I am a believer on Jefus Chritl: ? The Spirit of Chrift fomctimes fiiddenly fatislies the doubting foul ; and that is a great mercy. He (bines on the promife, and makes it brii^ht ; Ibines on fairh, and makes i: (trong and a<Stive ; and manifefls ClirifPs glory lo as th. ihe heart cannot forbear ^o believe, and Jove, and know that it doth fo. But the <:oinmou way, and the way of our doty, is, to fatisfy our hearts as to our being true beiicv^rj; en Chrill, by repeating the a<!ling of faiih on him. 1 fay not, Believe that ycii do believe ; but I fay. Believe on Jefus Chrifl, and you liuill know that ycu are believers on him ; as in / John v. 13. Tkefe things have l-written toyirn

' that

Serm. XVI. the LorcTs Frayer, gj5

that believe on the Son of God ; that ye may know that ye have eternal life^ and that ye may believe on the name of the Son of God, Faith is the evidence of things not Jeen, Heb. xi. i.; and the Spirit of faith in believers giveth evidence to faith itfelf. By this Spirit ^tknow the things that are freely given lis of God^ i Ccr. ii. i 2. and faith is a fpecial gift of God. The word in i John V. fo, is of great extent. He that believeth on the Son of Gody hath the witnefs in hhnfelf 1 dare be bold to fay, that there are few true believers^ who are in the lively exercife of faith in Chrift, and while in that exercife, but they are fome way perfuaded, that they are believers: in fo far, that if Satan (liould fay to the contrary, yea, or if the Lord himfelf (liouId feeni to fay CO the contrary; yet they cannot deny that they are believers on Chrift. How can this be ? fay you. I anfwer, It is from the feofe and inward feeling of the workings of their hearts, in dependence and truH: on Jefns Chrifl: for falvation. Is it not thus with you, Chriftians, whenever ycu are thoughtful about falvation ; whenever you are terrified by the laW;' v»rhenever Satan affauhs you by the remembrance of your fins and ill-defervings : yea, whenever God writes bitter things againjl you^ and makeih you to fojfcfs th^ iniquities of your youthy or riper age. Job xiii. 26.? What do ye do f Whiiher do ye go f Is it not ahvays to Jefus Chriit by faith ? Every true believer can readily anfwer thefe three quellions, v;hich no unbeliever can, Ifa. x. 3. What will ye do in the day of vifi-tatlon^ and in the defolation which jh ail come from far ? to whom will we flee for help f and -where will ye leavei your glory f Every believer can anf.ver, " Come what *' defolation will, I know what to do, I know whi-*' ther to go for help, and where to leave iny glory; ** even on Jefus Chrift by faith." Ycu have no other anfwer to give to the law of God condemning yoUj> to the devil accufmg you, nor to your own confcience challergiog you, but only this : «* Jefus Chrift came *' into the world to fave linoers; his Farhcrj in love

** to

" !0 him and fmners, feat him ; he came and died in '•^ bve to Tinners: and I, on the good report of him *' in the goipel, do daily come to him to be faved by *" hirDy and do look for falvauou in him, and by ** liim, and. from him ; and all my fins, and unwor-tbinefs, and fears, and the fad grounds of thefe fears, are all but fo many cords to draw me more and more to Chrirt by faith, and to bind me fader " to biai. And if I am a behever on him, I am one *^ of thofe he prayed for in this chapter, and in thjs * verfe. Father^ I will that they alfo whom thou haj'l *^ ^,ven ?ne, be with me where I am ; that they may be-*' hold the glory ivhich thou haft given me ; for thou *' lovedjl me before the foundation of the world. If Chfifi: prayed fo for me, I may furely pray fo for myfelf; for a better copy I cannot follow. If Chrlll prayed fo for me, he was furely anfwered, and the blcfiing will be given ; and I may firmly believe, and patiently wait for the falvation of God. And I may alfo ufe the fame argument ibr rtrengthening of my faith, that Chrill: ufed to enforce his fuit j " even the eternal love of the Fauier to his Son.*'

This is indeed a great and marvellous falvation which Go^i hath provided for his people. Marvellous in the way, Jefus Chrift ; and that the gofpel doth now declare. Marvellous in ihe beginning and progrcfs of this falvation. A fianer mud feci grace before he knoiu the grace of God in truth. Col. i. 6. He mud: have faith wrought in him, and aifted by him, before he know what believing to the faving of the Joul is, Heb. X. 39. He mud be in heaven, befo c he know well what heaven is ; yea, which is 1 z ftrange, the believer mud be in heaven, bcf e

know perfe<!^ly the way to heaven- Wt k?^. ' taat Chrid is the way ; th^t we mud enter iuio !iim by faith, as he is the way ; that v;e mud walk in hi:n, and abide in him, and live on him, till we come home;, to his Father's hpufe. But how Chrid became the way to heaven ; how be is the nev^ and living way :

how

«(

how he confecrated himfelf as the Way ; h^w he wa§ beloved of the Father, and bruifed with divine wrath at the fame time; how Chrift the living head draws dead lumps of hell, and makes them lively members of his own body ; how he knits and nouriiheth them by fpiritual joints and bands. Col. ii, 19. till he per-{tEi them in himfelf, Eph. iv. 19. and Col i. 28.; how he gives the laft pull and drawing at deaths and receiveth them unto himfelf, John 5jiv. 2, 3.; what Ghrift is now doing in preparing a place for them; and what he will at laft do, in receiving them, and prefenting them to his Father ; ihefe, and niaGj' fuch things, are matter for our daily exercife, in faiths and hope, and wonder. Our main Work while we are here, and without the vail, is, to be flnving to get more and more into Chrift by faith ; and nor oiiiy to get within the gates and walls of this city of refuge, (and the walls are falvalton^ and the gates praife^ ifa. Ix. i8.), but alfo to get into his palaces, where he giveth his loves, tits love is better thanwine^ Song i, 2, The tafte of this love would q^jickly make all the wells of this world's confolation to be as taflelefs and empty to us as they are in themfelves. Unfpeak-ably both ftrong and fweet is that mortification and deadnefs to the world, that is wrought in the believer, by the /bedding abroad of the love of God in his heart by the Holy Ghcfiy Rom. v. 5. You Wvt in aa evil world. It v/ill mock you, and hate yoa : but do you pity it. A believer is a pitiful creature in the eyes of the ungodly; looking at things that are not, feen^ and not looking at thiv.gs that arefeen, 2 Cor. iv. 18.; defpifing this world and ail things in it as a portion, and feekiug an uofefn and future glory in an unknown world to come. To Uilld all our hopes of partaking and pofil-friDg of it on an unfeen Chrlfi; to bottom our faith on him, upon a word from him : to live and die upon his promife, and to do both chear-fully, are the glory of a Chrilliaa. But this glory is turned into (haiue bv the thcupjits and reoroacbes o^

all

g^S Sermons concerning^ &c. Serm. XVI.

all unbelievers. But let the righteous hold on his way ; and he that hath clean hands^ Jhall wax Jlronger and Jlronger^ John xvii. 9. Tour path is as the Jhining lighty that Jlnneth more and more unto the perfect day^ Prov. iv. 18. Pafs through rhis world, believers ia Jefus, liking nothing in it, caring for nothing in it, content and fatisfied with nothing it can give, moved with nothing in it ; neither much taken up with the much evil, or the little good of it; neither caft down with the frowns, nor lifted up with the fmiles of this vain deceitful world, Pafs on, 2Sidi prefs forward for the prize of the high calling of God in Chrifl Jefus^ Philip, iii. 14. You have greater things to look to, greater things to fix your hearts and hopes upon, than all this world: even to that blefTed ftate, when we ihall be with Chrift where he is, and (hail behold his glory which his Father hath given him : for the Father loved his Son and our Saviour before the foundation of the world.

The End of the Second Volume.

^limii^N?m,.I.W^'^3l Seminary Librari

es

1 1012 01187 3439