A Comment Upon Christs Last Prayer, Verse 24 · Doctrine 2

A Comment Upon Christs Last Prayer · Verse 24 · Doctrine 2

p. 205All beleevers are given unto Chriſt by God the Father.Doct.

Our Savior preſents the perſons of the Saints, both here, and often, yea conſtantly, and almoſt continually in the foregoing part of this Chapter, to God the Father, under this notion and conſideration, rather than any other, As GIVEN by the Father, As that which hath the moſt perſwading and prevailing power with the Father, readily to hear, and willingly to grant, any Prayer or petition that ſhould be made in their behalfs, and freely and aboundantly to give and bleſs al means, that ſhal be deſired for their good and welfare: For which end and purpoſe, God gave them to Chriſt, he alſo prayes for them, and both Father and Son ſtand ingaged to provide for their everlaſting happineſs.

As though our Savior ſhould have ſaid: It is not the condition of thine enemies, I now preſent before thee, nor the cauſe of Strangers, (righteous Father) that I deſire to recommend to thy Majeſty, but it is for Thine own, whom thou haſt Given, and over whoſe Good thou haſt Given me Charge. For them and for their good it is, that I pray, and therefore I cannot but ſpeed for both.

p. 206For the Explication of the Doctrine, two Queſtions are to be conſidered; and the meaning of that Phraſe opened, and then the Truth wil be evident.

1. What this giving is?

2. How God the Father is ſaid to give?

To the Firſt, I anſwer three Things: All which being diſtinctly attended, wil open the Nature of this Work, and make it eaſie to the Underſtanding of the meaneſt.

1. Giving the Soul to Chriſt, is not properly the Act of Election: though ſeveral Interpreters of ſavory Judgment, do ſo think and ſpeak: but I ſuppoſe their meaning muſt be further extended, or elſe their words wil not be able to abide an exact examination by the Rule of Truth. But it is a Conſequent which follows it; an effect which certainly, and infallibly flows therefrom; and of this, the expreſſions of Scripture, wil give in evident proof.

REASON

It's uſually joyned with Election, and made diſtinct therefrom. John, 17.6. Thine they were, and thou gaveſt them me. Verſe 9. I pray not for the World, but for them, that thou haſt given me, for they are thine. Where the former of theſe Phraſes and Expreſſions, imply Election, the other a diſ…inct and differing thing therefrom. They are God the Fathers by Election; made Chriſts by Gift and Donation: Yea, the one is uſed by out Savior, as a Reaſon and Ground of the other; I have prayed for thoſe, that thou haſt given me; for they are thine; properly ſo termed. Beſide, the very Nature of the Phraſe, and the manner of the Speech, wil not eaſily bear ſuch a converting, being harſh to the ear, and hardly ſuitable to ſenſe, to be elected to Chriſt, as p. 207we ſay, to be given to Chriſt; which if giving were electing properly, might truly be ſo expreſſed; which neither the Nature of the thing, nor the Conſtruction of the words, wil eaſily admit.

2. This Giving, is not the Act of Beleeving, by which the Soul is carried by the Power of God …nto Chriſt; but the Scrip…ure is pregnant, and the Diſpute undeniable, John, 6.37. All that the Father hath given me, come unto me: and thoſe that come unto me, I will in no wiſe caſt away. Coming, we know, is Beleeving, John, 6.35. I am the Bread of Eternal Life, he that cometh to me, ſhall never hunger. If it be demanded; what is that Coming? He anſwers in the words immediately following; He that beleeveth in me, ſhall never thirſt. Coming then being Beleeving, our Savior making this Giving of God the Father to go before it, without which, the Soul wil never come, or beleeve, it cannot be it.

3. This Giving, is the Work of the Father upon the Soul, in Vocation, which goes before the Infuſion of Faith, makes way for the working of Faith by Chriſt, and receiving it from him; and which being there, the ſoul never fails to beleeve and come: for that is the force of our Saviors Diſpute, John, 6.36. where he gives the reaſon, why many did not beleeve. Ye alſo have ſeen me, and bel…eve not; What might be the cauſe thereof? ſince their Abilities were as great, and their Excellencies as many, which they might have improved to that purpoſe, before many other. Our Savior ſets down the immediate root and riſe of this diſtinction, and ſeparation: Thoſe that the Father hath given me, thoſe will come, ſhall beleeve… where that is not, coming wil not be. The manner of this Diſpenſation, we ſhal ſpeak to in the next Queſtion; and that is,

p. 208How in God the Father ſaid to give us to Chriſt, Queſt. 2.as intimating ſomthing peculiar herein, and appropriated to himſelf?

The Lord Chriſt is to be conſidered, as God-Man, aſſuming our Nature,Anſw. when by voluntary Diſpenſation he put himſelf into the place o… Mediator, becomes our Surety, & undertakes the great Work of our Redemption; and ſo, as himſelf, peaks, is leſs than the Father, John, 14.28. The Father is greater than I. And therfore in the tranſacting of this great Work, by mutual agreement, may truly be ſaid to have us given to him, not to give us to himſelf. And this the Father doth on this manner:

1. The Father being the Party, properly, and directly offended, lets in his heavy diſpleaſure into the heart of the ſinner, and forceth him to feel the bitterneſs of his ſin, in that unſufferable, and un…voidable manner, that takes off, and eats out al the former ſeeming ſweetneſs the ſoul hath found therein: and by the almighty, and unreſiſtable power of his bleſſed Spirit, divorceth him from the embracings of thoſe baſe Luſts, and plucks him by his almighty hand, from under the power of thoſe prevailing diſtempers, that have taken place, that ſo the ſoul may be for another; which, while it was wedded to its former Corruptions, and under the Soveraignty, and Authority thereof, it was utterly impoſſible, as being againſt the Principles of Reaſon, and the Nature of Grace, and the Covenant of Truth, which the Lord hath left in his Word.

This ye ſhal find moſt plain in the very expreſs words of our Savior, when he diſcovers this Work, John, 17.6. I have manifeſted thy Name to the Men, which thou gaveſt me out of the World. He gets them out of the hand of the World, from the luſt of the eyes, and luſts of the Fleſh, and the Pride of Life, 1 John, 2.16. For that is al, which is in the World; and from al theſe, whether p. 209the vanity of the Creature, with which our Eye and Sences are taken from without; or the ſenſual filth, and dunghil ſteams of noyſom diſtempers, which ariſe of our own Concupiſcence; or whether it be Pride, and overweening Self-confidence, which ariſeth, and iſſues out of al. this is al that is in the World, and from al theſe, the Father gains the Souls of thoſe men, he gives unto his Son.

For they had given away themſelves unto theſe Luſts of the World, and that muſt be repealed, before this could be tendred afreſh.

And here again by the way, ye may obſerve, That this Giving, cannot be the Act of Electing: for that is an eminent Act, and remains in Gods Breaſt and Boſom, and goes not out: This is called a Tranſient Act, is an Act which paſſeth upon the Creature.

That is without reſpect and conſideration of Mans being, much leſs the being of Sin, as ye have fully heard.

But this ſuppoſeth a man in the World, that is, under the power of the Vanity thereof, if he muſt be given out of the World.

2. God the Father doth actually deliver up the Soul into the hand of Jeſus, commends it to his keeping, to rule him in the Kingdom of Grace, while here he remains in this World, and to bring him to Glory hereafter. He gives the Soul, and our Savior takes it, and undertakes for it, as his Charge, according to the terms of the Covenant, and Agreement made between the Father and him.

The Expreſſion of Calvin, is pat and pleaſant. God the Father cauſeth the Soul to paſs into the Care and Cuſtody of the Lord Jeſus, leaves him in the power and poſſeſſion of his Son Jeſus, as the Second Adam, the Head of the Covenant of Grace, that he may ſee him redeemed.

As the Firſt Adam neglected the Covenant, and deſtroyed himſelf, and his Poſterity: There was a Parly and Conſultation held between the Father and the Lord p. 210Jeſus, touching the Salvation of his Elect, and the Agreement fully tranſacted and paſſed. But now it comes to be put into Execution, and he gives them into the hand of Chriſt: The Soul comes into Chriſts preſence, and Chriſt comes to ſpeech with it.

Behold the party I wil have redeemed, and the Lord takes him as his Charge, and provides for him, both to bring him to himſelf, and ſo to Life and Salvation, which he hath purchaſed, and poſſeſſeth, and can communicate. The Soul as yet conſents not, nor hath the powerful impreſſion of Gods Grace come home to the heart: God gives the Soul, the Soul doth not yet give up it ſelf, but God giving to Chriſt, as his charge put, and paſſing under his care; He undertakes to get the good wil of the Soul, and to bring it to himſelf, and through himſelf to Life and Glory.

3. When the Father hath thus delivered the Soul unto the care of Chriſt; he then gives Chriſt to the Soul, reveals the Lord Jeſus as the Surety and Savior, that hath covenanted with the Father, and hath purchaſed al from the Father for him; ſo that there is nothing that can ſtand betwixt Mercy and him.

This Chriſt and Mercy, ſo provided, and intended for his good, is now rendered and given to him. Behold thy Savior, who is the Head of the Covenant of Grace, who hath purchaſed, and procured, by the Fathers Appointment, al good for thee, and can, and wil, communicate al good to thee: This leaves a mighty impreſſion of the ſweet of the good upon the Soul.

Thus God tendring Chriſt, and through him mercy, as he that hath covenanted with the Father, and undertaken for the ſoul, commended to his care by the Father. This tender of a Chriſt, and of Mercy in him, makes the Soul take it: this offering of Chriſt, as one, to whom he was before given to ſave, works the heart to receive Chriſt, and that is beleeving, which is thus wrought (as ye ſee) by the giving of the Soul to Chriſt.

p. 211Becauſe Chriſt gave himſelf, and Mercy to the Soul, therefore the Soul comes to him. But becauſe the Soul was given to Chriſt, and his care, he gave himſelf, and mercy to it. Therefore the Soul was given to Chriſt; therefore it comes, and beleeves.

If God the Father had not given the Soul to Chriſt, he ad never taken care of him, never given himſelf to them; they never received him, nor good from him.

Hence Beleeving is ſaid to be Receiving; and receiving we know, as a Co-relative, is the cauſe of giving.

REASON 2.

1. Becauſe they are the Fathers own; and therefore he hath moſt right and reaſon to diſpoſe of them, and to give them away, as he ſees ſit, when it wil be moſt ſeaſonable to procure the good and comfort therof. This is the ground our Savior goes upon, Thine they were, and thou gaveſt &c. Each man hath moſt to do with that, which is his proper right. Now the Father had ſet his heart upon them, before the World, and appointed them to be Veſſels of Mercy, in his everlaſting purpoſe: and therefore it's but equal, that he ſhould order al things for the accompliſhment of the Counſel of his own Will, and the performance of his Soveraign good Pleaſure without controul, John, 6. I came not to do mine own will, but the will of him that ſent me: and this is the will of him that ſent me, That I ſhould loſe none that he hath given me. It's ſit that God ſhould do his own Will, whoſe Will is the abſolute Firſt-Cauſe of all things that are done.

2. As Gods own Right, ſo their own proper, and peculiar good, is hereby eſpecially, if not only, procured. For had not God the Father, given them to his Son, he would not, nay, I may truly ſay, he never could have given Grace, and Mercy, or Good to them, in a righteous way, preſerving the Right and Honor of his Juſtice, p. 212and ſo the Glory of himſelf. For had not Chriſt taken the care and charge of us, the Juſtice of God would never have ſuffered him to have ſhewed us Mercy: we ſhould never have been fitted, nor enabled to receive Mercy. For we having wronged his Juſtice, and provoked his Anger, by reaſon of our Transgreſſions, his Juſtice would have ſtood offended, and his Diſpleaſure incenſed againſt us, by reaſon thereof. Nay, he did give a Commiſſion to our ſins, under the hand of Divine Juſtice, to take vengeance of the Soul; and this ſtopped the influence of Gods Mercy, or the leaſt intimation of God from coming to our Souls; and being now under the guilt and power of our ſins, though mercy had been tendred, we were utterly diſenabled to receive it, having no power thereunto.

But when Jeſus Chriſt takes the charge of us, and undertakes in our behalf, he takes off al the impediments on Gods part, anſwers his Juſtice, and appeaſeth his Wrath, that ſo they wil not ſtand betwixt us and our Comfort; but an open paſſage is made for the good pleaſure of the Lord, to be fully manifeſted, and the intimation and communication of Mercy tendred and offered to us, 2 Tim. 1.9. Who hath called us according to the purpoſe of his Grace, which was given us in Chriſt before the world was, that is, was then purpoſed, and in time exhibited. It could not be given to us, as in our ſelves conſidered: but when God gave us to Chriſt, and Chriſt to us, he gave us himſelf, and Grace, and mercy in him, and by him: that as the Head of the Covenant of Grace, being in our room, and undertaking for our Salvation.

The Father made him the Treaſurer and Diſpenſer of al Grace and Mercy, to give life to them, that he had given to his hand, betruſted as his Charge, and bequeathed unto his care.

As he takes away al Impediments on Gods part, that his p. 213wrath and juſtice wil not hinder: So al on our parts, they cannot hinder: that though our corruptions would oppoſe, and our ſelves, being dead, could not receive it; He is a quickning ſpirit. 1 Cor. 15.45. Job, 36.10. He commands us to turn, and gives by his command. He makes the dead hear his voice, and makes us live who hear. Col. 1.13. He tranſlates us from Darkneſs into the Kingdom of his dear Son.

USE, 1. Information.

It ſerves to ſettle our jugdment in many truths of the Lords, which at this day are much queſtioned, and many cavils raiſed by carnal minds and hearts to oppoſe and darken; we may hence have undeniable evidence to convince and quiet our own minds and hearts, as touching Gods counſel therein.

The Papiſts, Pelagians, Arminians, al the Popiſh Schools diſpute; whether God gives ſufficient Grace and power to al men, to be ſaved if they wil?

Whether Gods election iſſues out of his meer good wil and pleaſure, or from the previſion and foreſight of faith and good works? and they determine affermatively, unto both theſe.

Which deluſions notwithſtanding are fully daſhed by the former Doctrins. If God give ſufficient help to al indifferently to be ſaved, to Judas as to Peter: Then he gives al into the hand, and commends al unto the care of Chriſt. For this is a principal Grace and favor, and an eſpecial means of life, without which it cannot be attained.

But this God doth not beſtow upon al. For al that God gives to Chriſt, certainly come to him by Faith: for al ſuch he prayes, they ſhal be with him in glory. But al do not come to him by beleeving, al ſhal not be with him in Heaven.

Again, If coming unto Chriſt be an effect of giving, p. 214unto Chriſt an effect of Election. I pray for thoſe thou haſt given me, becouſe they are thine: Thine they were, and thou gaveſt them me. Then it follows neceſſarily▪ That becauſe Elected, therefore they have theſe as fruits thereof, not becauſe they have theſe, therefore they are Elected.

The Parties for whom this Prayer was made and the deſcription of them we have opened and finiſhed.

The ſecond Particular. The thing deſired.

We are now to inquire after that which is here requeſted in their behalf: and it is, That they might be where Chriſt is.

The Lord Jeſus is, as I may ſo ſay, fond of their preſence, and therefore he is not willing to be in Heaven, unleſs they may be with him: as though Heaven were no Heaven, unleſs the Saints ſhould take up their abode there. The Houſe would be forlorn, and Heaven deſolate, unleſs the Inhabitants were there, theſe poor ſervants of the Lord, to fil up their Rooms and manſions,

In this Second Particular there be Three Points eſpecially obſerveable.

One which is the Foundation of the reſt, is taken, as a thing granted, upon which ground the Prayer is made, To Wit, The preſence of Chriſt and the glory of which Chriſt ſtands poſſeſſed; Theſe are things ſuppoſed, only the Queſtion ariſeth, why Chriſt ſo earneſtly deſires their injoyment of his preſence, ſince now they had it, converſing with him, and he with them.

p. 215What preſence therefore doth our Savior intend? or what is the glory here meant? Anſ. True, our Savior was now preſent with them, and they with him, and therefore that is not the thing he principally aimes at: but he looks at his own being in Heaven, which was immediately to ſucceed his death; and he ſpeaks of it, as a thing paſt, becauſe of the infallible certainty thereof. As it is the uſual courſe of Scripture, in the like caſe, ſo to expreſs things. Rev. 18.2. Babylon is fallen, its fallen. It was to be undoubtedly, and therefore he ſpeaks of it, as done certainly.

It was impoſſible that any thing ſhould hinder our Savior from coming thither, and therefore he takes it as a thing done, That he is, as though he were certainly there already: q. d. I am now going to my death, and grave, and thence to riſe again, and go to Heaven, and I am deſirous they ſhould be there alſo, I am not willing to be without them. And by conſequence, the glory he mentions is the glory of Heaven. For ſhould we look at his Preſent condition, it was the time of his Humiliation and the very ſeaſon of his greateſt abaſement was growing on, when he was to undertake his ſufferings and to empty himſelf of his glory. Philip. 2.7. He is ſaid to make himſelf of no reputation, and took upon him the forme of a ſervant, humbled himſelf unto the death of the Croſs; and as his preſent ſtate was the time of his abaſement: So his ASCENSION is called the time of his Glory, becauſe that great diſcovery of his glory was reſerved for that ſeaſon, and was then made manifeſt. Joh. 17.4. Father glorifie me with thy ſelf, with the glory I had with thee, before the world was.

The words then being clear, the points are plain and thoſe are Three.

1. Chriſt is in Heaven, and hath unconceiveable p. 216glory given him of the Father.

2. Its the earneſt deſire of the Lord Jeſus, that his faithful ones ſhould be in Heaven with him.

3. The end of our being there is; to behold the glory given to Chriſt; look at the glory, and look at it, as given of the Father, whoſe everlaſting good will and love is thereby expreſſed, and by that communicated to his.

Its the happineſs of Heaven to gaze upon the glory of Chriſt.

The firſt Point hath two parts in it.

We ſhal take them aſunder, and ſo handle the ſeveral branches; otherwiſe we ſhal not ſo readily and familiarly and diſtinctly open the particulars therein, ſome whereof deſire and deſerve ſpecial conſideration and explication, Namely, What is that glory that Chriſt hath, and how it is ſaid to be given him?

To begin the with the firſt Branch.

The Lord Jeſus is gone to Heaven.

This was Shadowed out by his Transfiguration. Math. 17.2, 3. When Moſes and Elias came down to ſee this preparative of his departure, to give tidings of it. Of the paſſage of our Savior the Apoſtles give in undeniable evidence, as ſuch, wherein they could not be deceived, nor deceive. For it was not done, when they were heedleſly looking about them and ſo might eaſily be miſtaken: but while they looked ſtedfaſtly, wiſhly, conſiderately, towards Heaven, even while they were gazing upon our Savior, he was taken up into Heaven. Act. 1.9, 10. And Stephen in the time of his greateſt extremity, being the firſt Martir, who laid down his Blood for his ſake, he ſaw him there arrived. Act. 7.55. Being ful of the Holy Ghoſt, looked up ſtedfaſtly into Heaven, and ſaw the glory of p. 217God, and Jeſus ſtanding at the right hand of God. And Chap. 3.21. Whom the Heavens ſhal contain, until the reſtitution of al things. And its made the upſhot of the Miſtery of godlineſs. 1 Tim. 3. and laſt. Chriſt manifeſted in the fleſh, preached in the world, received into glory. And from hence the Saints expect him, and they ſhal ſee him, deſcending with a mighty ſhout, with the voice of the Arch-angel, and with the … of God. 1 Theſſ. 4.6. The Lord ſhal come in moſt glorious and magnificent ſtate, & theſe ſhal be dreadful notice given of his approach: yea every Eye ſhal ſee him: yea ſuch who have pierced him with their ſins.

Reaſ. 1. Taken from the excellency of his Divine Nature, which muſt be ſuited with a place and throne anſwerable to the dignity and ſoveraignty thereof. For however it pleaſed the Lord, out of his infinite love, to ſtep out of the Chair of Eſtate, to viſite this inferior world, to be included in the Womb of a Virgin, and to take his progreſs into theſe lowermoſt parts of the Earth: yet it carried no proportion, in point of honor, that he ſhould take up his abode there, but to re…rn again to the Royal Palace of ſtate. Heaven is my throne, and the Earth is my footſtool. In reaſon he may ſtoop to his footſtool and tread upon it, but to ſtay there, and to make it the chief place and habitation, where his heavenly majeſty ſhould dwel, It ſuited not the excellency of his Divine Nature. This is that which the Apoſtle intimates to be the ground of the difference between the advancment of the poſterity of the ſecond Adam above the firſt. The Faithful ſhal be raiſed and Tranſlated from Earth to Heaven: whereas, ad Adam ſtood in Paradiſe, he and his poſterity had injoyed an earthly paradiſe, that is, God there only; and the reaſon is rendred from the point in hand. 2 Cor. 15.45. The firſt man was a living Soul; able to beget one like himſelf, by a natural courſe of generation. But the ſecond Adam was a quickning Spirit, able to p. 218give life to the dead, and ſo raiſe up them from the Grave, and to make them ſpiritual Bodies, which was beyond the power of Adam.

Again, The firſt man is of the Earth, earthy: His covenant, and his countenance ſuch. But the ſecond is the Lord from Heaven. And thence he infers, As is the heavenly, ſuch are they that are heavenly: Eſpecially in the main point of reſurrection, whereof now he diſputes. And as in reſurrection, ſo in aſcenſion,

That which firſt belongs to the Lord Jeſus, as the Head of the covenant, that belongs to al through him and only by him.

But our aſcending and ſitting is the prerogative Royal of our Savior, therefore it never did, nor ſhould have belonged to any but through and by him.

Its true our Savior conſiſts of two Natures, Divine and Human; but becauſe the humanity is the meaner and more inferiour, therefore that muſt follow the Deity, and be where it is: And we alſo, whoſe Nature our Savior took, and whoſe places and perſons he ſuſtained, we muſt follow our Nature, and our Nature the God Head, that hath his proper place in Heaven: And therefore the Human Nature with that, and all thoſe, who are the members of that Head, muſt be there where the Head is.

And hence our Savior profeſſeth for the comfort of his diſciples, That he went before to prepare a place for them. Joh. 14.4. In my Fathers Houſe there be many manſions, I go to prepare a place for them. He as God-man, the Head of the Covenant, goes to Heaven: and the wil bring al his to Heaven: by vertue thereof, he makes way for them thither, Room and entertainment there. Heaven is the Lords: the place of the God-Head: our Nature aſſumed follows that, and we our Nature.

Reaſ. 2. Taken from the Quality of his Office and the Manner of the diſpenſation and execution thereof. p. 219He is ſent as an Ambaſſador from the Father, to tranſact the work of Redemption, And to bring Jacob back again: And therefore in reaſon, he muſt return, and give an account unto God the Father, how the great Affaires of Redemption proſper under his hand. Thus he ſpeaks uſually. Joh. 13.3. Jeſus Knowing, that is, conſidering this, That the Father had given al things into his hands, and that he came from God, and was to go to God, he forthwith addreſſeth himſelf to make way for his death, wherein the great weight of the work lay. q. d. He had received his commiſſion from the Father, and he muſt give account to the Father again. And upon this he intimates his departure. Joh. 7.33. Yet a little while am I with you, and then I go to him that ſent me.

He that is ſent of an errand and ſervice, he muſt return an account of the ſucceſs, and how things proſper under his hand, and by his indeavor. Els there ſhould be a failing in the faithful diſcharge of his Office, and that is the reaſon, the Lord Jeſus is ſo punctual in each particular. Loe here am I, and the Children that thou haſt given me. And of thoſe that thou haſt given me, I have not loſt one.

Its alſo the manner of great commanders, when they go upon great exploits and ſpecial ſervice, though they conquer other people, poſſeſs the places and countries where they pervail; yet they return into their native and natural Country, there to be honored amongſt their own, and to have their greatneſs Admired amongſt them, as Feared amongſt the Adverſaries. So it was with our Savior, Eph. 4.8. &c. His death was his conquering, his reſurrection his triumph; by his aſcenſion he returned into his own Countrey and his ſitting at the right hand of God the Father is there crowned with the fulneſs of all glory, that is compatible to the condition of a created Nature.

3. The efficacy of the Priviledg, as that which ſo p. 220much concernes the ſpiritual and eternal welfare of al the faithful, requires this of neceſſity to appertain to him, that muſt procure our good.

So our Savior reaſons to quiet the hearts of his diſciples, becauſe of his departure. Joh. 16.7. Nevertheleſs, I tell you the truth, it is expedient I ſhould go away, for if I go not away, the comforter wil not come, but if I depart I will ſend him unto you. They could hardly beleeve it, as that which carried the face and appearance of any propability with it: that our Savior puts out of queſtion; know it of a truth, which upon trial ye wil find to be certain. Ye would conceive at the ſudden puſh, that there could be nothing more inconvenient and croſs to the furtherance of their comfort: But its expedient. Hence thoſe phraſes, The Spirit was not yet given, becauſe Chriſt was not yet aſcended. Al the gift of the Spirit was in vertue of that work, and the further perfection of that in Chriſt, the further communication of al from Chriſt. Now our Savior is far above al principalities and powers, beyond the power, nay the oppoſing preſence, nay the leaſt appearance of any hinderance, that may be caſt in the way by Satan, to prejudice or ſtop the work of our Redemption by Chriſt for us, or the work of Redemption from Chriſt in us.

Reſurrection is the only proper cauſe and immediate ſpring of the Application of ſpiritual good: and therefore had he not riſen, our Faith had been in vain: for as his death purchaſed right unto al, ſo did his reſurrection make Application of it: for by that he reſcued himſelf, and ſo us his members then in him from the power of darkneſs: that though they purſued, yea crucified Chriſt, could not overcome him, but he roſe again. But when he aſcends, he was then beyond the aſcent of his enemies, yea beyond the fight, the ſhew, the appearance, of temptation. Far above. And ſo when we ſhal be made to aſcend, we ſhal be like to our p. 221Savior, and he freed from the annoyance, the ſhew, or appearance of evil. Hence obſerve the Apoſtle his Connexion; He hath aſcended on high, he led Captivity captive. Hell, Sin, and Death, were like a miſerable captived company, that now were under the Spear, durſt not huſh, nor ſtir: He then gives Gifts to men. When Chriſt was crowned Emperor over al the Enemies, then he ſends his royal Gifts, Coronation Mercies abroad.

4. This is for the great Contentment, and Advancement of our Savior, John, 14.28. If ye loved me, ye would rejoyce, becauſe I ſaid, I go to my Father, for my Father is greater than I. Any Preferment puts us into Places, which are above our own ordinary. Now there is none greater than Chriſt, but the Father; therefore to go with him, and be with him, is the higheſt Advancement.

USE 1. Of Inſtruction.

Therefore they who have made choyce of a Chriſt, have no cauſe to be aſhamed. If he were a baſe Chriſt, ye might have ſome color to ſeek another, to make a change: but it's not ſo. But though he went from the Croſs to the Grave, yet he went from thence to Heaven, and there is now in the higheſt Honor. His ſuffering was but his entring into Glory, nay, the addition to his Glory: therefore that ſhould not ſo much diſcourage, as content, and cauſe us to bleſs God for our Portion.

A dead Savior was better to Joſeph of Arimathea, than his life: his reproaches better than the riches of the World to Moſes.

But now, when he is exalted in Heaven, attended by Angels, received into Glory, advanced to the right hand of his Father; what madneſs is it now, to think we could once have done better? The Crown of Thorns which our Savior wore, was to be choſen before the Credit of p. 222the World; what ſhould we judg of the Crown of Glory? The Poverty of Chriſt, is better than the Wealth of the World; the Shame of Chriſt, better than the Honor of the World; the Contempt, and Humiliation of a Chriſt, better than the greateſt Pomp and Advancement that the Earth can attain. How much more ſhould our hearts be comforted, and ſatisfied now, with the Honor, Life, Happineſs, and Heaven, where our Savior now is, upon whom ye have truſted, and depended? How good is your Choyce? How great ſhould be your Content?

USE, 2.

Here is invincible Aſſurance of the final ſafety, and glory of the Saints, out of all thoſe preſſures, with which they ſeem, not only to be aſſaulted, but overwhelmed almoſt beyond ſtrength.

If the Head be above Water, the Body cannot be drowned, though it be under Water. Chriſt is in Heaven, and he wil never leave his Members in Hell, nor Grave. So that a man may boldly, and comfortably conclude: He wil make this ſick, and weak Body, like to his glorious Body; this ſinful Soul, like unto his, in al Holineſs, and happineſs.

As Chriſt of himſelf, thou mayeſt in Chriſt bear up thy ſelf againſt the Gates of Hel. Behold, I was dead, and live for evermore, and have the Keys of Hell and Death. Rev. 1.18. Behold, I was dead in my ſins, ſunk in my diſtreſſes, overborn with diſtempers, and temptations; but I ſhal be for ever comforted, quickened, delivered for evermore.

Nay, ye have the Promiſe and Engagement of our Savior. Becauſe I live, ye ſhall live, John, 14.19. He is far above all Principalities and Powers, and we ſhal be as he is. He hath not only promiſed what he wil do; but he is gone on purpoſe to make way for us, to p. 323prepare a place for us, and to bring us thereunto. So he chears the hearts of his Diſciples, John, 14.2, 3. He deals truly, and faithfully, and tenderly with us: If it were not ſo, he would have told us. He is gone on purpoſe to make room, and to ſee that al things be ready. And if we know not the way, nor can help our ſelves in it; he profeſſeth, he will come again. When we are and ſtands, he wil again ſupport us; when we are foiled, and overborn with Temptations, he wil again deliver us, and receive us to himſelf; though caſt out of Earth, and Societies of men, he wil receive us to himſelf, ſhelter us under his wings, put us into his own boſom, caſt up the reckoning that the Apoſtle doth. Rom. 6.9, 10, 11. He dieth no more, death hath no more Dominion over him, &c. Reckon ye alſo, ſhal I yield to my Corruptions? No, diſtempers ſhal have no more Dominion over me. Yea, grow in upon greater, and more glorious confidence, Rom. 5. If juſtified by his death, how much more ſhal we be ſaved by his life? He hath abidden the ſhock of Satans aſſaults, the ſource and power of darkneſs; and when the Juſtice of God delivered him into their hand, and they brought him to the death of the Croſs; yet he thence delivered himſelf, and he lives for evermore to ſave to the uttermoſt them that come to him.

USE, 3.

Therefore be willing to die, and to go to Chriſt. The Members long to be with the Head, the Body where the Life is, our Life is in Chriſt; the Wife where the Huſband is. As Thomas ſaid, Let us go, and die with him: much more, let us die, to raign with him. If Chriſt be in Heaven, why are we on Earth? Saies Paul, I deſire to be diſſolved, to be uncloathed, to put off theſe rags, that I may put on the Robes of Immortality. We have been p. 324too long with the world, our ſins, &c. let us long to be with him.

USE, 4.

See the Hainouſneſs of their ſin, and heavy plague, which appertains to ſuch, as rebel againſt this Chriſt now in Glory.

We have done with the firſt Part of the Point; we are now to enquire the meaning of the other. V…z.

That Chriſt hath unconceivable Glory, given him of the Father.

This is taken for granted, and preſuppoſed, That they may behold the Glory which thou haſt given me; therefore he hath Glory, and it's given of the Father: And of this now we are to enquire, with Modeſty, and Godly fear, as being a ſearch, and inquiſition, far exceeding the meanneſs of ſuch poor An…s as we be, creeping here upon ou… Molehils, ſitting here upon our dunghils, compaſſed about with the Mud-wals of Mortality, Miſery, and Corruption: An enquiry ſuitable for ſuch as are come to the higheſt form the ſouls of the bleſſed now aſcended, and the glorious Angels, who are before the Lord, and ſee his Face: They may ſearch into the ſurpaſſing excellency of his Glory, which is far removed out of our ſight, who ſit here upon the Face of the Earth, at ſo far a diſtance from thence.

It ſhal beſeem us then to be wiſe unto Sobriety, not to peep into Gods Secrets: Yet becauſe that which is writ, is writ for our learning, it's not only in our Liberty, but our Duty, and matter of neceſſity to look after ſuch things, and to learn them with what pains and endeavor we may. We ſhal then open the Senſe of the Words.

p. 3251. What is meant by Glory in the General.

2. In what respect it's attributed to Chriſt, as God, or Man, or both.

3. Wherein that peculiar Glory conſiſts, which is thus attributed to him.

4. How it's ſaid to be given him of the Father.

I. What is meant by Glory, in the General.

Anſw. It commonly, and uſually implies three things in Scripture.

1. The world and excellency that is in any thing, whereby it obtains Superiority and Eminency, above other of meaner quality and condition. Thus the Apoſtle cals the Graces given to us in Adam, Our Glory, Rom. 3.23. We have all ſinned, and are deprived of the Glory of God. 2 Cor. 3.18. We are transformed from one degree of Glory, unto another; that is, of glorious Grace. Thus we cal a man of ſpecial, Spiritual Abilities, a glorious Chriſtian, an eminent Chriſtian. So in verſe 22. foregoing, The Glory thou gaveſt me, I have given to them. So it is ſaid, Joh. 1.14. We beheld the Glory of Chriſt (what that is, he ads and explicates) full of Grace and Truth.

2. The Expreſſions, or putting forth of ſuch Abilities, in the moſt eminent, and choice Operations thereof, becauſe in ſuch Actions, the luſtre and beauty of all ſuch excellencies ſhines forth, and diſcovers it ſelf.

Theſe are termed the Glory of any thing. Thus Acts, 22.11. The ſhine of the Light that compaſſed Paul, is called, The Glory of the Light. The luſtre, and majeſty which appeared upon Moſes Face, when he came from the Mount, is called, The Glory of his Countenance, 2 Cor. 3.7. And that beauty of the Light of the Sun, whereby it out-bids the reſt of the other Stars, is called, The Glory of the Sun, I Cor. 15.41. And when our Savior raiſed Lazarus from the dead, the expreſſion p. 326of that power, he cals, The Glory of God, John, 11.40. Said I not unto thee, if thou would'ſt beleeve, thou ſhould'ſt ſee the Glory of God? that is, the glorious expreſſion of Gods Power, and it's the beſt and only explication of that place, 2 Theſ. 1.9. They ſhall be deſtroyed from the glory of his power; The infinite and utmoſt expreſſion of Gods power ſhal put forth it ſelf in the deſtruction of the ungodly.

3. The acknowledgment of all theſe Excellencies, and of al the expreſſions thereof, in al the eminencies that are diſcovered therein. This is Glory. And thus we are ſaid to give glory to God or Man, in ſuch acknowledgments which are ſuitable and agreeable in ſome meaſure to the worth of the things. My Son, give Glory to God.

The Second Senſe is moſt properly intended in this place. The firſt is not altogether excluded, but in part only conſidered.

II. In what reſpect is Glory attributed to Chriſt, as God, or Man, or both?

Anſw. It is given to the Perſon of the Son, both as God and Man, now ſitting at the right hand of God the Father.

1. As God.

That Glory which no meer Creature is capable of, that muſt appertain to him that is more than a Creature, and in that reſpect.

But of this Glory, no meer Creature is capable: For it's ſuch a glorious power which he poſſeſſeth, and which is here underſtood, whereby he ſubdues al things, even death, unto himſelf. Phil. 3. laſt.

2. This alſo is evident, by the Queſtion which our Savior Chriſt makes, and the Argument he brings for the evidencing and evincing this Senſe, that indeed he was God as wel as man, and that this Glory of his exaltation, p. 327did in that behalf; belong to him, Matth. 22.42, 43. He asked the Phariſees, What think ye of Chriſt the Meſſias, whoſe Son is he? They ſay unto him, the Son of David, that is, they looked at him, as meer man: Againſt which he thus reaſons; How then doth David in ſpirit call him Lord? In Spirit, that is, by the dictate and direction of the Holy Ghoſt, as Mark, 12.36. The Lord, that is, God, ſaid unto my Lord, that is, unto my Seed, which is my Lord, Sit thou on my right hand, until I make thine Enemies thy Footſtool. Now if his Son, how is he his Lord?

If Davids Seed, be Davids Lord, then Davids Seed is more than meer Man. For if he had been meer Man, the Child is inferior, and ſubject to the Father, is not Lord over the Father; as it's ſaid, He was ſubject to his Parents. But Davids Seed, is Davids Lord, and therefore more than meer Man. As Chriſt is Davids Lord, ſo is he exalted: for it's ſo affirmed, ſo attributed to him; He ſaid to my Lord, ſit at my right hand. But as God, he is Davids Lord; therefore as God, he is exalted.

3. It's plain alſo by that Prayer, and Expreſſion of our Savior, John, 17.5. Father, Glorifie me thy ſelf, with that Glory which I had with thee, before the World was. Now that muſt needs be the Glory which did appertain unto him, as God: For his Humane Nature was not before the World; and therefore did not, nor could not partake of any Glory. And hence it is undeniable, it muſt be meant of that Glory which he had before the World was, and did in the Phraſe, and according to the meaning of the Scripture, lay aſide, in the daies of his Humiliation, and abaſement in the form of a Servant, and did now aſſume, when he aſcended, and while now he ſits at the right hand of God the Father.

That Glory which he had before the World was, muſt be a Glory belonging to the God-head.

But that which our Savior deſires, and according to p. 328his deſire; obtains in his Aſcention and Glorification in Heaven, is that which he had before the World, and therefore it doth appertain to his God-head.

2. As this Glory belongs to him or God; ſo as Man.

Becauſe this glorious Power is executed by him, as Man now aſcending and ſitting in Heaven: So that his Man-hood doth concur, as an Inſtrument working with his God-head, in the adminiſtration of it, John, 5.27. The Father judgeth no man, but hath given all power to the Son, to execute Judgment, in as much as he is the Son of Man, that is, Becauſe the Humane Nature is aſſumed into perſonal Union, and therein he hath ſatisfied Divine Juſtice, and ſo purchaſed Redemption, and ſo al the power, as that being the only way, by which this Redemption purchaſed, comes to be applied to the Saints.

III. Wherein this Glory conſiſts, which is thus attributed to the Perſon of our Savior?

Anſw. For the right underſtanding of this Third Particular, wherein the pith, and life of the Point lies, This is a Rule that muſt be premiſed, and carefully carried along with us in our thoughts, as that which wil guide through the following Explication, namely, That Glory is here to be attended in the ſeveral Branches of it, which the Lord Chriſt did lay aſide by voluntary Diſpenſation, out of his own free wil, and mutual Agreement with God the Father, Glorifie me with the Glory I had with thee.

That which was laid aſide by him, that may be taken up again, and given to him, by the ſame Agreement.

And hence all thoſe infinite Excellencies that are in God, the abſolute might of Soveraignty over the Creature, is not properly any part of Glory, unto which he was exalted. Becauſe this is a property of the Divine p. 329Nature, and ſo doth neceſſarily appertain to every perſon that hath this Nature, as neceſſarily as to be God. This he had of his own, and this could not be given to him, nor laid aſide by him. And this was the firſt ſignification of glory before mentioned. But our Savior by voluntary diſpenſation did lay aſide the right of preſent-taking Dominion, and exerciſing Dominion, over every creature in that Nature he did aſſume. And hence Satan and his inſtruments, he in and by them, did not only aſſault our Savior by their outrages and temptations, but by violence of power did out-bid, and over-bear him for the preſent. Thus, as it were with a violent hand, he carried him into the Wilderneſs, and ſet him upon a Pinacle of the Temple: yea not only aſſaulted, but prevailed and had the better for the preſent, brought him to his death, and held him captive in the grave by the ſpace of three daies: Our Savior by agreement with God the Father laying aſide and cea…ing his own right of taking and exerciſe dominion over Devils, and men, and creatures: but giving way hereunto by agreement with God the Father for the while, that the work of our Redemption was to be accompliſhed. Hence are theſe paſſages, This is your hour and the power of darkneſs. Luk. 22.53. q. d. This is the time, when ye have allowance to Tirannize, and I wil not exerciſe dominion over you (for he could have croſſed and confounded with a word) but ſuffer my ſelf to be foiled for the preſent and held captive by you. This is the power of darkneſs, when I lay aſide the exerciſe and expreſſing of my power. Hence he returned that anſwer. Knoweſt thou not, that I could but ask my Father, and he would give me more than twelve. Legions of Angels, but how then ſhould the Scripture be fulfilled? That agreement that was tranſacted between me and the Father, and now recorded in Scripture. Math. 26.53. Hence its ſaid, Though he was in the form of God: Had the might and ſoveraignty of God, p. 330and was equal in that with the Father, had it as his own, without any robbery, or taking that which was not his right; Yet he emptied himſelf: Laid aſide the Right either of taking or exerciſing that power. TOOK upon himſelf The me…nneſs of the Nature and relation of a ſurety and ſervant, and under-went really the condition of a ſervant and ſurety, and ſo ſubmitted himſelf To the Death of the Croſs, Becauſe it was the loweſt ſervice he was to do in the work of our Redemption. Thus our Savior laid aſide his glory.

Now the Father gives and he aſſumes glory to himſelf,

1. In that he freed him from the former Tiranny and power of darkneſs, and exalted him, far above al principalities and powers, and what there is named in this or another world. Beyond al Gunſhot, not only beyond their power, but their aſſaults, yea their preſence and ſight.

2. In that al power and Grace belongs to him in way and right of comunication for the good of his, therefore called Head of the Church. And this follows the former. Mark the Coherence; He hath exalted him, and given him to be Head foreign, a Head that hath life and motion in it, To plot and contrive al for defence, Eph. 2.22.

For had not the ſecond perſon ſuffered and ſatisfied, there had never been way nor right to communicate Grace to his, or to improve of ſet on going the power and providence of God for his. And therefore its his propriety to be Head, not the Father, nor the ſpirit. Hebr. 10.20. Joh. 5.26. To have life of himſelf. And verſe, 21. To quicken whom he wil.

3. And immediate diſpenſation and execution of al power over al creatures, for the bringing home of his Elect. Thus the Father judgeth no man, but hath committed al to him: not that the Father hath not power for the execution of the work: for he that gives it hath it in a principal manner: but he hath committed p. 331the immediate execution thereof unto Chriſt. 1 Cor. 11.3. The Apoſtle ſpeaks not of the Faithful, but of al. For that is the ſcope.

Theſe different degrees are to be attended in regard of Subordination, and immediate diſpenſation:

For, Head Implies

Excellency and power to move all in Subordination to it.

Authority to rule al in ſubjection.

So its not excellency, but power and authority, not at large, but in Subordination in the next and immediate diſpenſation.

1. Hence, he croſſeth and confoundeth al the power and Policy of al the enemies of his Church, brings to nought the rage of Devils and Malice of Men, and each inſtrument that is formed. Eph. 4. Being aſcended up on high, he led Captivity Captive. Nay makes them al ſerviceable to his Church. 1 Cor. 3.18. All is yours, and you Chriſts, and Chriſt Gods. This is the order. Chriſt is Gods Servant: and all your Servants through Chriſt.

2. Hence, he reſtores his Elect from the power of Darkneſs, and tranſlates them into the liberty of his own, by an invincible and irreſiſtable power, breaks in upon the rebellious heart of a ſinner, and brings him home unto himſelf. No man comes to the Father, but by me. Rev. 1.18. I was dead, and I am alive, and live for evermore, and I have the Keyes of Hell and Death. Joh. 10.16. I have other Sheep, that are not of this fold, and thoſe I muſt bring. He ſends and ſucceeds al Officers and ordinances.

3. Hence, from this immediate diſpenſation of al power, he ſends his ſpirit the Comforter into the hearts of his, that he may ſupply al their wants, furniſh them to al their works, and fit them with fulneſs of power and ſpirit to each holy performance. Its requiſite I go, becauſe If I go not, the Comforter wil not come: but if p. 332I go, I wil ſend him. The glorification of our Savior makes way for the miſſion of the Spirit and obſerve what he adds. Joh. 16.13, 14. He ſhall take of mine, and give it to you. And what wil he give? All things that the Father hath, and mine, therefore I ſaid, he ſhal take of mine. They are al Chriſts, for the immediate diſpenſation, and its from the vertue of a glorified Savior, that the ſpirit takes them, and conveies them.

4. He gives unto his Eternal life. Joh. 17.2. Thou haſt given me al power over all fleſh, that I may give unto them eternal life; And this as the ſecond perſon in the former ſence. For as meer man, he gives not eternal life.

This is the end and Errand. And when this is done, then he profeſſeth, He hath finiſhed the work, he gave him to do; when he hath gathered and glorified his Saints, he hath done al he hath to do in this world.

2. His Human Nature is made glorious,

1. Becauſe it hath the ful ſource of al the influence of the divine operations and Graces thereunto, as much as any creature is capable of.

2. It hath liberty and authority to ſet on work or put forth any attribute for the good of the Saints. It knows al the neceſſities of the Saints, and can have reſort, and ſet on work al the ſufficiency of God to yeeld ſupply. Math. 28.18.

USE, 1.

1. TERROUR To the wicked, the enemies to, and oppoſers of the Lord Jeſus, and his Kingdom. See whom ye have deſpiſed, he is now advanced to al power, and therefore wil uſe al his power for your ruin. Upon this ground Peter ſhook the hearts of the Jews. Act. 2.36. He now being exalted ſheds abroad &c. Let the Houſe of Iſrael know aſſuredly that this Jeſus, whom ye have cruciſied, God hath raiſed, and made him Lord p. 333and Chriſt. Math. 25.31. When Chriſt-ſhal come at the day of Judgment &c. He ſhal come with power and great glory, thouſands before him, and ten thouſand thouſands miniſtring to him; Dan. 7.10. Rev. 5.11. And they ſhal creep into holes and clefts of the rocks, and corners of the Dungeons, and not be able to behold the dreadful looks of Chriſt. Rev. 6.15▪16. But he ſhal fetch them thence, dragg them out of their Dungeons, draw them out of their holes. When it ſhal be ſaid, they have feared, and fled, and hid themſelves, bring hither, ſaies Chriſt, mine enemies, thoſe who have been enemies to my Grace, Goſpel, Children, Glory, bring them hither, and ſlay them before my Face. And however the Lord Jeſus abates much of the dreadful expreſſions of his direful anger, and almighty power; Now they are terrified, and then quieted. Now in horror, and then calmed, Yet then he ſhal deſtroy them from the glory of his power; that is from the expreſſion of al his power, and that unto the utmoſt, for their ruin, Chriſt wil do his beſt.

USE, 2.

DIRECTION. It leads us by the hand, the right way, whither to go, and ſhews us the ready means, how to derive quickning power and inlivening vertue. Do as Stephen in his greateſt ſtreight, Act. 7.56. He looked, and ſaw Chriſt ſtanding at the right hand of God. Hebr. 7.16. He is the Author of endleſs life, and therefore without end, look this way. Hence do two things.

1. Know that he ſtands poſſeſſed of al right of communication and hath the immediate execution of al efficacious power and dominion over al creatures. Math. 28. This is the commiſſion he hath, and in vertue of this, he ſends, quickens, ſucceeds and therefore look at p. 334him, as a glorious Savior. When he aſcended, then was the time of his coronation gifts; then he gave gifts. As we ſay, of men honeſt and able, when we repaire to them for relief, its replied, Alas, they are out of commiſſion. So if we look at Chriſts Graces in his humiliation, and in the daies of his ſuffering, they are out of commiſſion: But when he comes to aſcend, he is then in commiſſion, and ſo carries al before him. Being aſcended, he ſheds abroad &c. Say, there is no power in me, neither word nor ordinances, but al power and all things are given to thy miniſtry, therefore bleſſed Lord, by thy power ſubdue our ſins, and quicken our Souls.

2. Know, that in vertue of this glory, he is bound to do al for thee, nay hath promiſed to diſpence al unto thee. Joh. 14.19. Becauſe I live, ye ſhal live alſo. I am with you. Eph. 2.4. He ſets us in heavenly places with Chriſt.

USE, 3. Comfort.

Here is matter of unſpeakable and unmatchable comfort to refreſh the fainting hearts of the ſervants of the Lord, which have an intereſt in this Chriſt, and are poſſeſſed of him, who ſtands poſſeſſed of al that glory, that Heaven and Earth hath, or the God of Heaven and Earth can give.

The Chymiſts they dream of a Catholicon and Medicine of that excellent confection and compoſition, and of that ſoveraign vertue and efficacy, that it wil cure any Diſeaſe, recover and remove any diſtemper. They conceit that which they could never yet compaſs, nor yet the skil and induſtry of al men could ever find out. That which they dreamed and deſired for the Body. The Lord hath provided for the good, and ſpiritual refreſhing of the Souls of his. Here is a Cordial, that wil undoubtedly Cure thee of al diſcomforts; whatever p. 335thy temptation, thy condition, thy miſeries are, can be, ſhal be: haſt thou but a ſhare in this Chriſt, to whom the Father hath given this glory in Heaven, It cannot but give thee content: doſt thou but know the value and vertue of the receipt, and doſt underſtand the right way to uſe it, and art careful to take it, for thine everlaſting refreſhing. See the proof of it a little in the particulars following.

Have this glory of Chriſt in thine Eye, and keep the ſavor of it in thy heart▪ Thou canſt not but have glorious peace in thy conſcience, joy in thy heart, and contentment in thy courſe, as the particulars wil evidence.

This wil.

1. Cure all thy Fears,

2. Supply all thy wants,

3. Reſcue thee from the rage of all Enemies,

4. Remove the guilt of all thy Sins.

5. Strengthen all thy Graces,

6. Quicken thee to all Duties,

7. Give unto thee Eternal Life.

1. Cure thee of all thy Fears, Unto which we are ſubject all our lives by reaſon of our own infirmities, and the world of evils with which we are compaſſed about, while we live here in this world; conſidering what our ſins deſerve, men and Devils intends, what God in juſtice may inflict, and our conſtant provocations incurr, which are as it were a new mint of Plagues, which we may daily expect. We have felt ſomwhat in our ſelves, heard of more in others, and what's yet behind we know not.

But we know what Devils can do, what our ſins merit, what God in a righteous judgment may execute: So that the fear of what may be, is worſe than that we feel and find for preſent.

Here then is our comfort; Our Savior hath felt the worſt that can be, borne al, and conquered al, drunk the dregs of the Cup, Grapled with the ſting of death, p. 336and the ſtrength of the law; Triumphed over extremities ſo that there was no poſſibility he ſhould be held, or we now hurt by them. There can be no deſtroying evil, there need be no fear.

By the glory of Chriſt, we may glory over al our fears, Terrors and diſmayings of ſpirit. It cannot be, but Chriſt in glory wil over work al for our good: nothing ſhould work any diſmaying fears in our hearts.

Upon this ground our Savior put theſe Fears to flight, when John fel at his feet as dead, in the ſenſe of his own vilenes & the ſight of the dazelling excellencies of the Lord. Rev. 1.18. He ſaid, Feare not, I am he that liveth, and was dead, and behold I live for ever. I live as one that hath conquered, as one that hath triumphed over al Enemies, and have the Keyes of Hell and Death. So to his Diſciples. Joh. 14.27. Let not thy Heart be troubled, neither let it be afraid, not diſtracted, nay not ſtirred, Why? ye have heard, I ſaid unto you, I go away, and wil come again. That he goes to his Father, who is greater than he, the greateſt in glory; and with whom he was to poſſeſs the greatneſs of al glory in greateſt excellency: and therefore the hearing of this ſhould quit them of al Fears, quiet them of al diſmayings. He is now gone to take poſſeſſion of the greateſt power that is in Heaven, that no power on Earth, Heaven or Hell, ſhould be able to hurt. And therefore we need not Fear. He hath the greatneſs of power to prevent al evils that are to come; and therefore we ſhould Fear none, that are to come.

2. Supply all wants, That thoſe need not diſquiet, nor the heart be carried with anxiety, Care, and Solicitouſneſs, how to provide For our Savior is not only Heir, and hath right unto al theſe as he had in the time of his Humiliation: But is, as an Heir come to years, entred upon his Revenews, is ſeated, ſetled upon the throne of his glory, and ſtands poſſeſſed of the treaſures in Heaven and Earth, and therefore can and wil p. 337ſuit with Conveniencies, according to their needs and deſires. It's that which God himſelf profeſſeth, Pſal. 2.8. Ask of me, and I ſhall give thee the Heathen for thine Inheritance, and the uttermoſt parts of the Earth for thy Poſſeſſion. It's that wherein the Saints rejoyce with joy and thankſgiving, Rev. 11.15. The Kingdoms of the World, are become the Kingdoms of the Lord, and of his Chriſt, and he ſhall reign for ever and ever: and verſe 17. We give thee thanks, &c. becauſe thou haſt taken to thee, thy great Power, and haſt raigned, and that thou ſhould'ſt give reward unto thy Servants the Prophets, and to the Saints, and them that fear thy Name, great and ſmal, &c. verſe. 18. Happily the Kingdoms of another World would not content, but ye deſire ſomthing in hand. Behold, the Kingdoms of this World, are the Lord Chriſts; and he hath taken to him that glorious Power that formerly he laid aſide, and now he raigns. And if this wil not ſatiſfie, not only the Kingdoms of the World, but al things in the World, are given to Chriſt, John, 13.3. Yea, the Glory of al Wealth, and Pleaſures, and Contents, when now he is entred into Glory. And he hath given himſelf to thee, and al them alſo. Thou canſt not want ſo much, but he hath more than thou canſt want, and therefore thou canſt not want ſupply.

The Child cares not for Apparrel, if his Father hath Wardropes to cloath him. The Wife troubles not her ſelf for Money to provide, if ſhe have a Husband, whom ſhe knows hath millions of ready Caſh in his Treaſury to enrich her, and relieve her at her asking. So it is with the Saints, who have Chriſt for their everlaſting Father, and Husband.

3. This alſo will reſcue thee from the rage of all thine Enemies, in the greateſt hazards which may ſurprize thee, and threaten thy total ruine.

Thou ſayeſt the ſubtilty in deep, the malice outragious, and their power great. But behold, here the Glory p. 338given to Chriſt, even al power in Heaven and Earth is given into his hand: He over-works al their vileneſs, over-powers al their rage; ſo that they can work but what he hath determined, and wil cauſe to work to the good of his own. It's the promiſe of the Father, when he was advanced, at the right hand of his Power, Pſal. 110.1, 2. Sit at my right hand, until I make thine Enemies thy Footſtool. Rev. 19.7. there we have the marriage of the Lamb mentioned, and his Wiſe made her ſelf ready. The Saints humbled by Faith, they put on their fine Linnen, the Righteouſneſs of Chriſt. No ſooner is the Bride married, but War is raiſed; Kings, and Captains, and mighty Men, come into the Field; their out-rage, helliſh and fiery. But her Husband, whoſe name is written on his Thigh, King of Kings, and Lord of Lords, appears in her quarrel. No ſooner the Combate is entered, but the Conqueſt is gotten, the Bride reſcued, and the Enemies totally ruinated; and the Lord invites all to feaſt themſelves with the ſlaughter; To eat the Fleſh of Kings, Captains, Horſes, Men, free and bond, great and ſmal, verſe 18. Yea, it's the proviſion Chriſt makes, Touch not mine anointed: Nay, the portion of the Saints which the Lord Chriſt hath laid out from Heaven, and the Conqueſt he hath made, John, 16. laſt, Be of good comfort, I have overcome the World. Iſa. 54.17. No Weapon againſt thee ſhall prosper. This is the Heritage of Gods Servants.

4. This will remove the guilt of all thy Sins, which ſeems to over-whelm, and under which thou goeſt up and down, as a condemned man, and ſinkeſt in the dayly apprehenſions of Wrath, and expectation when thou ſhalt be arraigned, and condemned by the righteous Sentence of Gods revenging Juſtice. Satan accuſeth, Conſcience gives in witneſs againſt thee, and the Juſtice of God paſſeth Sentence. Look up to this Glory that Chriſt ſtands poſſeſſed of now in Heaven, and al theſe p. 339Accuſations, will vaniſh immediately, nor wil once appear to plead againſt a beleeving ſinner. Upon this ground, Paul flings out the Gantlet againſt al Adverſaries, and there is not an Action that can paſs, nay, not ſo much as a motion made againſt him, that can find audience in Court, Rom. 8.33, 34. Who ſhall lay any thing to the Charge of Gods Choſen? it's God that juſtifies, nay, it's Chriſt that hath died, nay, rather riſen again, nay, ſits at the right hand of God. Juſtice cannot condemn, Chriſt hath ſatisfied, and is freed, and now is at Gods right hand, and is at the better hand with Juſtice, triumphs there; Devils cannot cavil, they are ſilenced; Conſcience accuſe, that is anſwered; nay, thoſe dayly failings which might ſeem to interrupt the Terms of Agreement betwixt God and the Soul, and make new Controverſies: Theſe are taken up, and intercepted by the Lord Jeſus. Nay, the main Pith of this Glory was, as ye have read before, That the immediate execution of Gods whol Counſel towards the Sons of Men, is by his means, comes through his hands. And if there be any thing againſt his Members, his Spouſe, he wil be ſure to ſtop that proceeding. So Paul diſputes, Rom. 5.9. If reconciled by his Death, how much more ſhall we be ſaved by his Life?

5. By this all Graces ſhall be ſtrengthened, and made glorious; anſwerable, and in ſome meaſure proportionable to the Glory that Chriſt hath poſſeſſed. The Father gives glorious Power and Grace to him, and he diſpenſeth glorious Grace and Power to us. This is the ground of the Inference; The Spirit was not ſent becauſe Chriſt was not aſcended. That the larger meaſure of the Spirit, in the more ſpiritual and efficacious operations thereof, was not yet given, becauſe he was not yet in the Throne of Glory, and inveſted with the fulneſs of that power, which then he ſhould re-aſſume, and challenge to himſelf. And this Peter renders to be the reaſon of thoſe extraordinary Gifts that were given, and p. 340admirable Works that were done by the Apoſtles. When al the People wondered, and ſtood amazed, to hear each man ſpeak in his own language, the magnificent things of God; the holy Apoſtle Peter carries them hither, as to the firſt root and riſe of al thoſe miraculous Diſpenſations, Acts, 2.34, 36. That Chriſt whom ye have crucified, God hath raiſed, and made him both Lord and Chriſt; and having received the Promiſe of the Spirit, having as man received the Spirit without meaſure, as much as Nature was capable of: and as God, poſſeſſed and recovered the ſame Glory, which he had with the Father, before al Worlds; He now ſheds abroad this, which ye now ſee and hear. Great Princes reſerve the greateſt Gifts, and Entertainment, unto the daies of greateſt Solemnity, as Coronation, or Conqueſt. The day of Chriſts Aſcention, and ſitting, and ſo poſſeſſion of Glory, is the day of his Coronation and Conqueſt, returns into his own Country, and there triumphs, and then gives Gifts, enlargeth himſelf in the Graces of his Spirit, Eph. 1.20, 22, 23. when Chriſt was ſet in Heavenly places, and advanced to his Glory, It was that he might be Head of his Church, and might fill all in all. By this he comes to be Head, and hath all Graces: By this he comes to communicate himſelf, not in ſparing manner, but fully, and freely, he fils all in all.

6. By this thou mayeſt be enlarged in all Services; not only receive more Graces, but exerciſe what thou haſt received in a more active, and excellent manner, than ever otherwiſe thou ſhould'ſt, or could'ſt have attained unto. The Glory of our Savior over-ſhadowing thee, wil make thee pray gloriouſly, lead a glorious life, and perform glorious Duties. Thus our Savior diſputes, John, 14.22. Verily, verily, I ſay unto you, he that beleeveth in me, ſhall do the Works that I do, that is, in regard of the Doctrine he then delivered, or Works he then wrought: Nay, greater works than theſe, ſhall he p. 341do; Why? Becauſe, I go to my Father. He goes to poſſeſs al Glory, in al the fulneſs of the Execution of al power and diſpenſation thereof. And therefore having more, diſpenſeth more vertually, by the power of his ſitting at the right hand of God, than he did when he was bodily preſent in the daies of his Humiliation. Peter by the vertue of his death, and that glorious power which Chriſt poſſeſſed in Heaven, he converted at once, three thouſand, which our Savior never did while he preached. Chriſt healed the Sick, and cured Diſeaſes of ſuch as came to him; but Peter, ſuch as he ſent his Hand-kerchief unto. Nay, our Savior ads, Whatever ye ask in my Name, in the Name of Chriſt now in Glory, as he is gone to his Father: If ye ask any thing never ſo miraculous, hard, improbable, impoſſible to Fleſh and Blood, he wil bring it about. And upon this Tenure it is, that promiſe is made to the Church of Thyatira, That ſhe ſhall rule the Nations with a rod of Iron, Rev. 2.26, 27. A poor handful of People, the mighty, and invincible power of a multitude of Nations: See the Reaſon, it is, As I have received from my Father. This power of this glorious Diſpenſation, is ſuch as he hath received in a more ful, and eminent manner, he wil ſo alſo communicate it. And therefore our Savior profeſſeth, it is expedient that he ſhould go away; for if he go not, he wil not ſend the Comforter; but if he do, he wil ſend him, and then he ſhal lead you into all truth, John, 16.7.13. The laſt reſolution reſts there; Al is Chriſts that the Father hath, and he ſhal take of Chriſts, and give to them.

7. By this thou maieſt be ſure thou canſt not miſs of Eternal Life. This was the end why Chriſt receives, God the Father gives this Glory, that he may give it unto the Faithful, John, 17. Thou haſt given me power over all Creatures, that I may give unto them Eternal Life: Chriſt cannot miſs of his End, nor thou of Glory. And if al power can bring to Eternal Life, thou p. 342canſt not but enjoy it. Chriſt muſt fail of his intent, if thou fail of thy happineſs: and therefore you ſhal find our Savior ſo ſolicitous to ſettle the hearts of his Diſciples in this, and himſelf ſo unweariable to accompliſh it, John, 14.2, 3. Let not your hearts be troubled, &c. They were, and al the Saints find a hard ſhock here, they are troubled what wil become of them at laſt, and how ſhal they once arrive at the Haven, the ſtorms ſo ſtrong, the waves ſo fierce, oppoſitions from without ſo great, corruptions from within ſo out-ragious? Why our Savior ſaies, Be not troubled, I go to prepare a place. True, there be Manſions enough; but how hard to come at them? He anſwers, I wil come and bring you to my ſelf.

USE, 4. Of Inſtruction.

If God give Glory to Chriſt, how unreaſonable is it for us ſinful wretches, to deny our Savior his own, his due? If the Father give it; we ſhould be ready, and careful ever to acknowledg it. We do not the work of Angels, but the work of God himſelf. And this is the Scope of the Father in al his Counſel, and therefore it ſhould be ours. He turns the Trade this way; The Father judgeth no man, but hath committed all judgment to the Son, that all men might honor the Son, as they honor the Father, John, 5.22, 23. As great Princes, when they wil advance any Perſon, whom they purpoſe to make a Favorite, they ſo contrive that all buſineſs muſt come through his hand, that al may eye him, honor him, and have dependance upon him. So it is with the Father: Chriſt is his Favorite, he hath ſo ordered it, that al muſt come through his hand, al from the Father by him, al through him returned to the Father. So the Father profeſſeth, Phil. 2.10, 11. He hath given him a Name above all Names, that at his Name, all might bow. As therefore the Father determined, p. 343mined, ſo we reſolve: I have both glorified him, and will glorifie him, John, 11.28.

There were Three things, as ye have read before, in the words.

1 The Parties for whom Chriſt praies: ſuch as the Father had given him.

2 What he praies for: That they might be where he is.

3 The end of this their being with Chriſt: That they might ſee the Glory which the Father had given him.

Before we could come at the Second of theſe, there was one Point, which was ſuppoſed, and taken for granted, which makes way for al thoſe that follow: namely, That Chriſt was in Heaven, and did enjoy the fulneſs of Glory there, given him of the Father, and of both theſe, that is, both the Parts of the Point(

1. That Chriſt is in Heaven.

2. That he is poſſeſſed of the fulneſs of Glory, by gift from the Father, at his right hand, both as Second Perſon, and as Mediator, God and Man, Redeemer of the World

)we have fully written.

And before we can proceed to the Second Thing, which was formerly propounded, and wherein the pith of the Prayer of our Savior appears, containing the main thing petitioned, we ſhal be enforced to take in the laſt clauſe of the Verſe, as being nothing elſe, but an amplification of the former Doctrine, and laies out unto us, the cauſe and reaſon whence it comes, that the Father gave, and Chriſt received this ſo great Glory.

The firſt Original, from whence this, ſo great and unconceivable Glory proceeds, It is, from the Love of the Father, towards our Savior, his bleſſed Son. And that Love is not of yeſterday, nor of late, or in this laſt Age of the World occaſioned; but it iſſues out of his antient and everlaſting Lover, wherewith he imbraced p. 344the Lord Jeſus, before the World was; and that not only finiſhed and brought to perfection, but before the firſt corner ſtone, before the Foundation thereof was laid.

I wil not give way to any curious Speculation; but I beleeve it's true, and I ſuppoſe it's ſuitable to the meaning of the words, That the Father laid the Foundation of the Love of his Son in his own heart and thoughts, in order of Nature, before in his everlaſting purpoſe he laid out in his contrivement, the firſt Pillars and Principles, upon which the World was founded. He underſtands himſelf directly, al other; Quatenus ſui imaginem gerunt. So Wiſdom ſeems to ſpeak, Prov. 8.22. He poſſeſſed me in the beginning of his way, before his Works of old. The firſt beginning of Gods way, is to underſtand himſelf.

But we ſhal content our ſelves with that which is taken up with the currant, and common conſent of al. And then we have two Points.

1. The Father loved his Son from everlaſting, before the Foundation of the World: And this we handled formerly in the foregoing verſe, 23.

2. That which is of freſh Conſideration, unto which we ſhal ſpeak a few words very briefly, is, the force of Argument, or Reaſon here laid forth, viz. The everlaſting love wherewith the Father embraced his Son, is the firſt cauſe why he gave him everlaſting Glory.