A Comment Upon Christs Last Prayer, Verse 25-26

A Comment Upon Christs Last Prayer · Verse 25-26

p. 383VERSE, 25.26.

Righteous Father, the world doth not know thee but I have known thee, and theſe know that thou haſt ſent me. And I have declared &c.

THe verſe containes the cloſe of our Saviors prayer; wherein he aſcends in his thoughts and deſires to the utmoſt top of that heavenly happineſs, that can be enjoyed, or in truth begged for the Saints when they ſhal come to the end of their Hopes. And herein he reſerves the beſt until laſt, leaves a ſweet …a…ewel and relliſh, that he might raiſe up his own heart, and the hearts of his Diſciples to the higheſt pi…ch, not only leads and preſents them to the throne of glory, puts them in the armes of p. 384his mercy, but leaves them in the boſom, yea lodgeth them in the heart-Blood of his Fatherly love and faithfulneſs, which doth not only exceed the very expectation of a Creature, as he came out of Gods hands, and needs look no further than the perfection of Adam and Innocency would carry him into: but ſwallows up the Soul in everlaſting admiration: that he ſhould come ſo neer unto God, and be received in that indeared affection of a Father, that he is entertained with no leſs, but the like love, as Jeſus Chriſt hath been beloved of God and the Father of love.

We are then come to the Pinnacle of the perfection of happineſs it ſelf, and there ſeems to be ſomthing more, & one ſtep higher, than the glorious Grace of Heaven; look we only to the glory of that Grace, that ſhal be imprinted upon the Saints and perfected in them at that time.

Here we have the Diamond of the Crown of glory even the love of the Father whereby he hath loved Chriſt himſelf, and which is better than life it ſelf, or ſanctifying Grace it ſelf; when it is come to the greateſt perfection, as we ſhal indeavor to ſpeak to it, when we come to that place. Its the laſt reſolution of Pauls confidence, and the top of the rock, whereon the Soul reſts, Its beyond al gunſhot. I am peeſwaded &c. That neither Principalities nor powers &c. Shal ever be able to ſeparate us from the love of God in Chriſt. It was before al theſe, therefore it cannot be reached by any of theſe.

In the twenty fifth, and twenty ſixth Verſes we have two things.

1. A deſcription of the perſon, to whom the Prayer is made; Righteous Father; an expreſſion not recorded in al the new Teſtament beſide: nor can I ſodainly find it in al the Old. As though it were reſerved on purpoſe for this place. And for this Prayer of our Savior.

2. The Prayer it ſelf, wherein are four Particular.

p. 3851. The thing our Savior eyes and deſires: in the laſt words, That the love &c.

2. The Party who intreats in their behalf.

3. The perſons for whom; whoſe worth and excellency is here ſet forth by their effects, and that ſpecial Communion, and Communication, or intercourſe between them and the Father.

1. I know thee.

2. Theſe alſo know that thou haſt ſent me.

3. A diſ-ſimilitude, and unlike Condition of the wicked; The World doth not know thee.

4. The Means here uſed, and that which is reſolved on, to be improved for this end, that it may be attained, which is ſought for with ſuch earneſtneſs: I have manifeſted thy Name, and will manifeſt it.

Begin we with the Deſcription of the Perſon, Righteous Father.

In the words, our Savior looks at God, and at that in God, which might give him greateſt encouragement to ſeek, and greateſt aſſurance to ſpeed of that, which he did deſire from the hand of the Lord.

Righteous.] This is attended in a double Conſideration, ſo far as ſuits the place and purpoſe in hand. 1. Properly, ſpeaking according to our apprehenſion, and the practice of the vertue in our ordinary converſe betwixt man and man; it's that vertue, whereby we give every one their due: and that is either by way of diſtribution, called diſtributive Juſtice, in giving Honor to whom Honor belongs; or of Commutation, in our Contracts and Bargainings, when we make payment according to the worth and price of things, called Commutative Juſtice; or elſe Corrective Juſtice, when in Civil Judicature of Cauſes and Perſons, we reſpect no mans Perſon, but the equity and right of the Cauſe; and give to every Cauſe his ful due.

Some Needle-headed men, who are ſharp, and Eagle-ſighted p. 386in the ſearch of Secrets, they have conceived, and concluded; That this Commutative Juſtice cannot be attributed to God. For they imagine it would caſt ſome kind of diſparagement and imperfection upon the Majeſty of the Almighty.

1. That God ſhould be bound, and become a Debtor to the Creature.

2. Where Commutative Juſtice is, there one may receive ſomthing from another, as wel as give ſomthing to another.

With this I wil not now meddle, becauſe it is not the ſpecial intent of the place. However, I confeſs the ſubtilty of the Conceit, wil not eaſily ſatisfie my Apprehenſion. For I ſee no more diſparagement put upon God to be bound by the Goodneſs of his Nature, than to be bound by his free Prom…e. He is Debtor to his own wil in the one, as to his Nature in the other. Nor do I…ee what prejudice is done to the Soveraignty of Gods Wil, and abſolute Dominion, to ſay, The goodneſs of his Will, cannot go croſs to his Juſtice, then it cannot go croſs to his infinite Wiſdom, and Prudence, which all grant. Beſides, Juſtice is exerciſed according to the Nature of that Commerce and Intercourſe which is betwixt the Parties with whom it is exerciſed.

As the Juſtice of God, may have wrong by the breach of a Rule: ſo it may receive content and ſatisfaction equally by the full reſtoring of a Rule. Though no intrinſecal hurt can be done to the Eſſence of God; for in that there is no intercourſe of Juſtice, betwixt the Creature, and Creator. Yet there may be wrong done to the Covenant of God, in which regard Juſtice only is to be attended, as it is exerciſed betwixt God and the Creature. If it were a diſparagement to God, to receive equal to wrong done; how could the merits of Chriſt, give equal ſatisfaction for our ſins, and that to the exact Juſtice of God? wherein the Glory of Gods Juſtice, is not prejudiced, but advanced. It Juſtice wil p. 387require the manifeſtation of his Goodneſs, by the work of the Creature. It's but equal, in caſe it be wronged in her Commands, to glorifie his Severity in puniſhing. By ſome proportion, in caſe it be pleaſed, and content, it may reward the work by bleſſing: Neither doth Juſtice deprive her ſelf of the Dominion of that which ſhe doth beſtow: but in what ſhe beſtows, and they receive, in al they are bound to ſerve, and yield obedience unto Juſtice.

Beſides, by Juſtice thus to convey a change, deprives God no more of the Dominion of the thing, than to paſs away a right by promiſe.

If it be ſaid, He becomes a Debtor to his own Fidelity; ſo alſo he becomes Debtor to the Bounty and Goodneſs of his own Nature. For it was from Gods Juſtice that he was made fit to execute, and keep the Covenant; and it was from the goodneſs of his Nature, he made him ſo: and therefore is only bound to the goodneſs of his own Nature, in whatever Covenant he enters with him.

We cannot be profitable to God; as a man is profitable to his Neighbor, to give him ſomthing he wanted: but we may be profitable in furthering Gods ends, by that which we have received from God. But I wil not meddle with this.

2, To be righteous therefore, in the Second place, is to be juſt mour Promiſes, when we do what we ſpeak. As in our ordinary Language; he is a man that is juſt in his word, he is a juſt man of his promiſe. And thus the Scripture, Pſal. 31.1. and 115.1. and 143.11. therefore the Promiſe is called the Word of his Righteouſneſs. Pſal. 119.23. In this loſt Condition, in which forlorn man is, and in the Covenant of the Goſpel, in which lies al our Comfort, we have nothing to plead in regard of our ſelves, but the faithful Word of Gods Promiſe: but in regard of Chriſt, I find the Scripture joyns them together, 1 John, 1.9. If we confeſs our ſins, he is faithful, and juſt to forgive, where we p. 388have both joyned. Faithful in regard of his free Promiſe made to us in Chriſt: juſt in regard of that purchaſe, which by Chriſt hath been laid down, and paid for our ſin, and he hath merited by way of juſt payment, ful ſatisfaction, and forgiveneſs of our ſin. Theſe two cannot be the ſame: For the one cannot be put by way of expoſition of the other, becauſe then, the more dark ſhould be uſed to explicate the more cleer; and the improper to expound the proper; if Juſtice ſhould explicate what Faithfulneſs were. So that in a true ſenſe, both are truly attributed to God: but the Second is ſpecially intended in this place. Hence we have two Points.

1 We muſt in our Prayer look at thoſe excellencies in God from whence we may receive that good we pray for.

2 God in Faithfulneſs dispenſeth his Fatherly love to his.

To the Firſt.

We muſt in our Prayer look at thoſe Excellencies in God, Point 1.from whence we may receive that good we pray for.

When our Savior would obtain the higheſt mercy, that the Love of God might dwel in them, he eyes him as a Father; in which Relation there is the deareſt and greateſt Love of al. He eyes him in his Faithfulneſs, and there is the freeſt and ſureſt, and never failing Love.

God was a Father to Adam in Creation, in giving p. 389him his Being, as one of his Generation, which was brought out of his Wiſdom, Power, and Goodneſs: but this Love, though it was dear, and the greateſt that God extended to any Creature in the World: yet Adam fel from that Eſtate, and became a Child of Wrath.

But the Faithful look not to the Love of a Father meerly, but to the Love of his Faithfulneſs, and that wil not fail, not ſhal they ever fal from it; and therefore ye ſhal obſerve in the Deſcription of our Savior, which is laid forth at large in the firſt of the Revelation, in the Sum and ful diſcovery of the excellency of Chriſt, that the Lord appears, and preſents him to each Church in the expreſſion of Excellency, which anſwered the particular neceſſity of the Churches Condition.

Smyrna was under great preſſures, and the Devil caſt ſome of them into Priſon, ſo that they were in a dying Condition: therefore Chriſt appears to them as firſt and laſt, who was dead, and is alive, Chap. 2.8. and therefore could ever preſerve them, and would recover them from death.

To the Church to Thyatira, becauſe they grew ſluggiſh, and tolerated the Woman Jezebel to ſet her Forgeries to ſale, and vent her Follies, and Filth, and Prophaneſs under the name of a Propheteſs: therefore Chriſt appears to that Church, as one that hath Eyes like a flame of Fire, who wil ſearch into al Secrets, verſe 18. and Feet of Braſs that wil trample al to duſt, againſt whom his indignation proceeds.

Vaunting Laodicea, who miſtook her own Eſtate, and thought ſhe was rich, and yet was poor, verſe 17. he preſents himſelf to her, as a faithful and true Witneſs, verſe 14. They bear falſe Witneſs of their Condition, but he would give in that which was true.

p. 390The Second Point follows now to be attended, which was this: Viz.

God in Faithfulneſs dispenſeth his Fatherly Love to his.Point 2.

That's the aim of our Savior his Expreſſion; not only looks at God, as a righteous, faithful God, but a faithful Father, hath a Fatherly Love and Care of his People and Children; and he is faithful in the communicating, and expeſſing of his Love to them. He bears a faithful, Fatherly Affection to his Servants.

We ſhal open two Things:

1. Wherein this Faithfulneſs, and Fidelity of the Father conſiſts.

2. The Reaſon why he thus diſpenſeth his Love.

I. This Fidelity of the Father, conſiſts in Three Things:

1. A full and free engagement of himſelf; to procure and accompliſh the good, and welfare of his People. Undertakes to ſee al good done for them, that can be deſired, as needful: al evil removed, which they can fear, as hurtful or dangerous to their Souls. The Father, as I may ſay, laies al his excellencies, and ſufficiency to pawn, that he wil ſee the Salvation of his ſhal not miſcarry. As he is ſaid to ſwear by himſelf, he cals his God-head, as a Witneſs to ſee done what he ſaies. So, I may ſay, he doth by Promiſe, lay his infinite ſufficiency to pledg; that as Reuben ſaid to Jacob, I wil undertake; thou ſhalt require him at my hand: So God ſaies, require what may be needful, or helpful at my hand, I wil anſwer it. And this God hath left upon Record in his Word, and under his hand, and therefore as the wiſe man ſaid of him that is become Surety for his Friend; Thou art enſnared, and taken in the words of thy mouth, p. 391Prov. 6.2, 3. Deliver thy ſelf when thou art come into the hand of thy Friend. He is now in the hands of the Creditor; It was in his own hand and wil before, if he would have paid, if not, he might have choſen; but he is now in the hand of his Friend, he hath him bound by Promiſe. This is implied in that Phraſe, 2 Tim. 2.13. He is faithful, he cannot deny himſelf; q. d. If he ſhould deny to do good, he ſhould deny himſelf; for he hath laid himſelf to pawn.

2. As a free Engagement, ſo there muſt be a full Accompliſhment, and Performance of all that is promiſed, and which he hath undertaken to ſee done in the behalf of his, Pſal. 119.138. Thy Teſtimonies are Righteous, and very faithful; not failing in the leaſt, nor falling ſhort in the performance of whatever was promiſed. Lam. 3.23. Great is thy Faithfulneſs, which provides new mercies every morning, every moment, anſwering to new occaſions: therfore it's ſaid, Pſal. 36.5. Thy Faithfulneſs reacheth unto the Clouds; and therfore it is noted, that there failed nothing of al thoſe words that God had ſpoken.

3. There muſt be as a certain, ſo an immutable continuance of his Fatherly care, through our dayly courſe, without any interruption: for he hath undertaken to ſee us ſafely arrived, he hath engaged himſelf, he wil not neglect it, and nothing can hinder it, unleſs it can out-bid his Power, or over-reach his Wiſdom, or out-bid his Mercy; for al ſtand bound. Pſal. 89.33. I will not ſuffer my Faithfulneſs to fail: and 119.90. Thy Faithfulneſs endures through all Generations. Therefore Gen. 28.15. he would not leave him until he had fulfilled al his Goodneſs.

II. The Reaſon.

1. Becauſe hereby the Glory of the Riches of his Mercy and Grace, comes to be manifeſted, yea, magnified. p. 392When every thing elſe failed, and was at a loſs, God out of his Faithfulneſs, he undertakes, he recovers, he preſerves his in the waies of Life; and it's out of Faithfulneſs that he gives any, continues and maintains what he gives, ſucceeds, and gives a Bleſſing to al means; and out of Faithfulneſs, over-works al preſſures, and hindrances from good. Thou out of Faithfulneſs haſt corrected me: Pſal. 119.75. So that al is Grace, Grace, and nothing but Grace. Faithfulneſs hath an influence into al our waies, walks up and down the World with us. Pſal. 89.24. My Faithfulneſs and Mercy ſhall be ever with him; yea, verſe 2. he wil build up one Mercy upon another, until he bring us to Heaven, and there his Faithfulneſs ſhal be eſtabliſhed. Therefore the whol Goſpel is called a Promiſe, q.d. that is the Cabinet that keeps al thoſe precious Jewels of Grace and Glory.

2. Hereby alſo, the Salvation and ſafety of the Saints, is made ſure, and eſtabliſhed for ever, Rom. 4.16. It was therefore of Grace, that it might be ſure to all the Seed. When Adam had undertaken for al his, to bring them to Life, by his doing and working, we ſee that he, and his Grace, and Abilities, and Performances came to nothing: he was unfaithful in the Truſt. But God hath engaged himſelf, and his Word is gone out of his Mouth, that he wil not fail David, Pſal. 89.35. Hence comes to be a ſure Covenant, ſure Mercies, ſure Peace, Comfort, &c. Surely perſevere, and ſhal undoubtedly be ſaved.

USE, 1. Inſtruction.

Out of Gods Fatherly Love, look for Afflictions, Miſeries, Changes, and Neceſſities to attend us in our dayly Courſe; becauſe this is one part of Gods Faithfulneſs, and according to that he diſpenſeth his Fatherly Love, Pſal. 119.75. I know thy Judgments are right, and p. 393thou out of very Faithfulneſs, haſt afflicted me; out of Faithfulneſs haſt diſparaged me, haſt brought me to great extremities, afflicted me in the world, that thou mighteſt not condemn me with the world.

The Pſalmiſt accounts he cannot, in a ſurfet, but Diet: in rankneſs of Blood, but bleed: in ſtrength of diſtempers, but purge. Its part of his Faithfulneſs to be true to his rule, and that's health.

He hath promiſed, ye ſhal have Houſes and lands with perſecution, would ye not have him Faithful? He hath promiſed he wil do you good: and then he muſt lead you in the wilderneſs and prove you, that he may do it. Deut. 8.4, 5. He hath promiſed the world ſhal not be your bane, and he wil deliver you from this preſent evil world. And therefore if he pluck away, if he keep you to a ſpare Diet, its his Faithfulneſs. Hebr. 12.9. We have had the Fathers of our Bodies, and they have corrected us: how much more ought we to be ſubject to the Father of our Spirits that we may live? Its your life that God intends, and his Faithfulneſs.

USE, 2.

Strong and invincible CONSOLATION, and that is the main uſe; The truth, which as a mighty ſtream, iſſues from al the faithful performances of the Lord. Hebr. 6. That by two Immutables we might have ſtrong conſolation. When al failes, Eyes, and heart, and Hopes, yet God wil not ſuffer his faithfulneſs to fail.

This is a bottom to bear our hearts, a rock that is higher than we, and higher than al miſery. When thy friends prove falſe and play faſt and looſe; It was thou my familiar friend &c. When they caſt thee off; as Paul, at my firſt anſwer no man ſtood by me, al men forſook me &c. But God ſtood by me, when they p. 394leave thee, Gods faithfulneſs and mercy wil never leave thee. Pſal. 89.24. When thy fleſh and thy heart fails, the Lord wil be the ſtrength of thy heart and thy portion for ever. Pſ. 73.26.

In temptation, when the ſtrength fails thee, and Satan hath got the Wind and Hil and Sun upon thee, faithfulneſs gives …hee ſtrength. 1 Cor. 10.12, 13. No temptation &c. When thy Grace grows feeble, and thou groweſt behind hand, little good thou doſt with al, and little good receiveſt, wantſt life and power, faithfulneſs wil quicken this, and perfect al. 1 Cor. 1.9.

Nay, when thy faith fails, thou haſt dealt falſly in his covenant, broken thy vows, thy promiſes, been unfaithful under the means and mercy, and haſt denied him, faultered in thy profeſſion, as Peter, I know not the man, I know not the rule, the reproof: yet he is faithful, he cannot deny himſelf. Here thou wilt and thou muſt ſmart for it; he wil bring thee by Hell, but yet he wil recover thee. Pſal. 89.28. Though thou leave and forſake him, yet he wil not leave thee, but of his faithfulneſs be mindful, and not forſake thee. Mark how Nehemiah recovers himſelf upon this board Neh. 9. Thou art a God that keepeſt covenant and mercy; they rebelled againſt thee many times, and did evil before thee, but thou in thy manifold mercies forſookeſt them not, And many times didſt deliver them, for thou art a gracious and merciful God, upon this ſhelf of the boat he ſtil ſwims out.

USE, 3. A word of Reproof.

It ſhews the hainouſneſs of the ſin of unbeleef in the Saints departing from God. Who have had a God faithful to them, and yet they not place their faith in him, hath God ever failed? did ye ever ſeek, ever humble your ſelves, ever truſt in him in vain? why have ye done p. 395thus? how unkindly, how unreaſonably have ye dealt with him? Ask your Fathers and they wil tel you, ask your own hearts and they can teſtifie: hath he ſpoken and not performed? nay hath he not been better than his word, even aboundant in goodneſs and truth? So Samuel. 1. Sam. 12.7. So God pleads, Jer. 2.5. What Iniquity have your Fathers ſound in me, That they are gone far from me &c. Be aſtoniſhed at this ye Heavens, and be horribly confounded, ſaith the Lord. Verſe, 12, 13.

Thus we have done with the firſt part obſerved in this Prayer, The perſon to whom its directed, Viz. To God as a Righteous Father.

2. The Prayer it ſelf.

The ſecond part comes now into conſideration, Viz. The Prayer it ſelf: where digreſſing from the order of the particulars as they were laid out in the opening of the text, and taking the words as they firſt come to hand, we ſhal begin with the deſcription of the parties for whom the Prayer was made: and therein firſt that diſſimilitude and unlike condition that is between the world and them. The World hath not known thee.

1. By WORLD is meant the wicked of the world. I pray not for the world, but for thoſe that thou haſt given me out of the world. Verſe, 6.9. 1 Joh. 5.19. We know that we are of God, and the whole WORLD liveth in wickedneſs: Where theſe two are put in way of oppoſition; To be of God, to be begotten and called of him, and to be ſuch As lie in Wickedneſs: they are ſuch as be made up of Worldly Principles, take up their abode in wickedneſs, and are brought to bed in it.

Becauſe the God of this world rules in them. 2. Cor. 4.4.

Becauſe the Spirit of the world acts them, perverted mutability, whereby they are under the power of the p. 396Creature, that carries them along. 1 Cor. 2.12. We have not received the ſpirit of the world, but the Spirit of God. Becauſe they take content in the things of the world, Mind earthly things. Phil. 3.19. Are Children of the World.

2. Theſe Wicked perſons do not know the Father. Know. That is, they have not a real and right conceiving of the Father, as in that Faithfulneſs and Fatherly affection, wherein he communicates himſelf to his. For in that ſpecial conſideration this knowledg is here to be attended, and ſo reſtrained. He ſaith not, nor yet meaneth that they did not know God, or know the Father as God, or his Deity: for it is directly contrary to the expreſſion and affirmation of the Apoſtle, touching the Gentiles in the general, look at them in the lump, as they lie in the loynes of loſt Adam. Rom. 1.18. They know God, but did not glorifie God, as God: nay God is not only manifeſt to them, but in them. Verſe, 19.

But look at him, as a Father, and in regard of that Faithfulneſs he expreſſeth towards his, and then ye have the meaning of our Savior, and the mind of the Spirit of God in the place.

The wicked and ungodly of the world,Doct. they know not the Fatherly Love of God, which he in faithfulneſs diſpenſeth towards his.

They know him not as a Righteous Father, though they may, and happily do know him, as a God.

This our Savior takes as granted, and gives it as the reaſon of al that wretched proceeding of the ungodly againſt the Saints in al Ages. Joh. 16.3. Theſe things they wil do unto you, becauſe they have not known. p. 397the Father, nor me. Joh. 15.12. Theſe things wil they do unto you for my Names ſake, becauſe they knew not him that ſent me. And this is not only true of thoſe, Who are of meane place and parts, who happily neither had helps to inſtruct them, nor abilities to improve ſuch means of knowledg, as might lead them to the underſtanding of the Father: As they ſpake of the baſer ſort: This People that know not the Law: A company of Poor, ſilly, deluded, ſottiſh Creatures, that never had teaching and training up in the knowledg of the Lord: But our Savior affirmes it of ſuch, who thought their penny good Silver, and prided themſelves in the profeſſion & knowledg of the truth, nay Chalenged both intereſt and acceptance in God as a Father. Joh. 8.54, 55. If I honor my ſelf, my honor is nothing: It is my Father that honoreth me, of whom ye ſay, that he is your Father. And yet ye have not Known him. q. d. Though ye lift up your heads, and would bear the world in hand, that ye are the only people of the Lord, & ſtand in ſuch neer relation, & are ſo dearly affected to him, and ſo highly eſteemed of him, that he is your Father, when in truth, theſe are but falſ Preſumptions of your Priviledges, and vaunting of your Pride: for yet to this day ye have not known him: you that are the learned Doctors of the Law you who profeſs your ſelves the Guides and Leaders of the people, and to be inſtructers of ſuch, who are ignorant, and therefore ſhould know the myſteries of Godlineſs, yet ye know not the Father, but I know him.

Object. But you wil ſay, however this may be granted confeſſed to be true, of the rude and unlearned multitude, which are marvailous ſottiſh in themſelves, and inſufficient to ſearch into the knowledg of the perfections of the Deity. Yet that the profound Schollers, yea Miniſters, though wicked and ungodly, yet for time, Standing, ſtudies, mervailous eminent, Dextrous p. 398and famous for their skil in al Tongues and Arts: Nay who have Preached both long and much of the Deity and perſons, of Chriſt, and of the ſpecial relation betwixt the Father and Chriſt, ſhould yet be ignorant of them, how can this ſuit with reaſonable apprehenſion?

Anſwer four things.

1. Though the perfections of the Deity may be apprehended, by the dictates of our conſciences and the creation of the world: yet the diſcerning of the Trinity of the perſons in the unity of the God-Head, is beyond the ability of any of the loſt Sons of Adam, being left unto the ſearch, which the light of their own reaſon wil lead them unto. And becauſe, as the unity of the God-head doth moſt appear by the works of creation: ſo the diſtinction of the perſons is beſt perceived by the works of Redemption. Becauſe our natural reaſon cannot compaſs it; its not ſufficient to conceive this. And therefore ye ſhal obſerve when ever either queſtion or expreſſion is preſented to any of the wiſeſt of the Heathen, touching Redemption, or reſurrection; They look at it as a meer deluſion and dream, and caſt it a way with ſcorn. Act. 17.32. When Paul Spake of the reſurrection, ſome mocked, ſome wondred, and ſaid, we wil hear thee again of this matter.

2. That God the Father ſhould be the Father of Chriſt, as God-Man, and in Faithfulneſs diſpenſe Fatherly love to any of his. It exceeds the reach of al Humane Reaſon, and had it not been revealed in the Scriptures, it could never have been apprehended by the improvement of the beſt abilities of men and Angels. 1 Cor. 1.20. When the world in the Wiſdom of God knew not God (that is, by the Wiſdom that he had left imprinted on the works of creation and providence, they could not know God in Chriſt, nor the way of his diſpenſation therein. It pleaſed God the fooliſhneſs of p. 399Preaching to ſave them that bel…eve: By that which the world cals fooliſhneſs. For the Croſs of Chriſt is fooliſhneſs to the Grecian, and a ſtumbling Block to the Jew.

3. Though it doth exceed the reach of reaſon to find this, or Fathom this, being improved to the higheſt pitch, Yet after it is revealed and diſpenſed with plainneſs out of the word, The reaſon of a carnal man may yield aſſent thereto, and by force of Argument be conſtrained to ſubmit to the convincing Evidence thereof: for its above reaſon, but not againſt reaſon. Its beyond the reach of reaſon to Fathom, but its not Croſs to the rule of right reaſon, but it may, and wil confeſs it. For its a ſtaple truth, for ever to be held. There is nothing in the Nature of God, or the actions of God, that can be contrary to the Wiſdom of God (for then God ſhould be contrary to himſelf, which is aſſuredly blaſphemous to think) and certain it is, the rule of right reaſon is a beam of Gods bleſſed Wiſdom, which he can no more Croſs, than in truth he can be Croſs or contrary to himſelf. Therefore Paul cals it Wiſdom in the greateſt Eminency. 1 Cor. 2.6.

4. When this Fatherly love and Faithfulneſs of God is revealed out of the Scripture, though the judgment of a carnal man may confeſs the truth, yet he cannot conceive it. He may be conſtrained to yield to the evidence of Argument which he cannot gainſay, yet the reality and ſpiritualneſs of that divine good that is therein couched, he cannot comprehend.

The Sum in ſhort is this.

When the love and Faithfulneſs of God is in the Scriptures revealed, or out of the experience of the faithful recorded in Books, or wrightings, or by relation; There be theſe three things carefully to be conſidered, and as warily to be diſtinguiſhed.

1. There is the ſound of the word, ſyllable, and ſentences whereby they are expreſſed.

p. 4002. There is Reaſon, and Argument which is conveyed by thoſe words, Arguments cloathed with Language and Speech: a mans Apprehenſions walk abroad in a mans Expreſſions.

3. There is the reality of that Spiritual, and Divine Good and Truth, that lies couched, and contained within that Reaſon, as a precious Diamond in a curious Cabinet.

A carnal man may hear the ſound of the words, underſtand the Grammer Congruity and ſignification: His Judgment may ſee the Evidence of the Argument, and force of Reaſon, which concludes beyond gain-ſaying, what is there diſputed.

And yet the reality, and Spiritualneſs of that Divine Good never apprehended. Pſal. 25.14. The Secret of the Lord, is with them that fear him, and he will teach, &c. There be Secrets in Praying, Secrets in Preaching, and there be Secrets in al the Truths, Divine, and Myſterious, that are ſpoken and preached: and a man may ſpeak of the Truths, and preach of them, and yet never know thoſe Secrets he preacheth. As a man may preach the Word, and alledg the Scriptures, and there be Spiritual Myſteries which are therein contained, that happily he never knew, though he publiſhed the Word, and Reaſons, that did convey them to the hearing of others, when God is pleaſed to work thereby. There be in the Several Mettals, and Herbs, three things which are ſecretly incloſed in the bowels of the Mettals; a Salt, an Oyl, and a ſpecial Soveraign Water, which Alchymiſts, that can diſſolve, and unbowel the Mettals, can bring out: Another man happily hath more Gold, Silver, A timony, take whatever other Mettal you wil, and yet he ſhal never ſee thoſe Secrets, never know them, nor ever have the uſe of them, though he ſee the view, & Mettals dayly: But he that is a skilful Alchymiſt, he can tel how by his Diſtillation, to find them, & by his Art, to uſe them. So here: There be in the Profeſſion of God, and his Truth, ſpecial Secrets of this Fatherly: Love, and p. 401Faithfulneſs, which the Saints by beleeving, as by Spiritual Chymiſtry, can ſee, & diſcern, & have the uſe, & find the comfort of: Whereas others, who profeſs as much, and can ſpeak a… freely, and it may be, more freely, never come to find really, or truly to diſcern what they ſpeak. As Job; I have heard of thee by the Ear, but now mine Eye hath ſeen. To ſpeak of God by hear-ſay, but to find God making himſelf real, and to ſee him as he is, though not in Perfection, yet in truth, and in ſome kind of proportion: and therefore in effectual Calling and Converſion, it's ſaid, That the Saints are turned from darkneſs, to light, and from the power of Satan, unto God. Sin ſeems another thing than ever: Gods Love and Faithfulneſs, carry an amazing kind of aſtoniſhment, that the ſinner wonders where he hath been. Now he can ſee a God in the World, and the wonders of his God like Love and Mercy: al which were in the dark, and he in the dark before; al came by report and relation: now he ſees them real, and knows what it is to have Fatherly, pardoning Mercy; and indeed knows, and confeſſes, he never knew what God meant, or Sin meant.

There is one only Objection that I know, that is a little to be removed, which carries ſome kind of difficulty at the firſt appearance. John, 7.27. We know (ſay the Phariſees, when they would not entertain Chriſt as the Meſſias) this man, whence he is; but when Chriſt cometh, no man knoweth whence he is. They had reſpect to that of Micah, 5.2, 3. Whoſe goings have been from ever-laſting. To which Speech, Jeſus replied, Ye both know me, and from whence I am: and I am not come of my ſelf, but he that ſent me, is true (that is, Faithful) whom ye know not. Whereas our Savior profeſſeth, that they …ever knew him, nor his Father, John 16.3. And again, if they had ſeen him, they had ſeen his Father; and yet now both theſe ſeem to be contradicted.

p. 402Anſw. Our Savior is to be attended in a double Reſpect.

1. As Man; and ſo they ſpake of him: We know whence he is: Is not this Jeſus, the Son of Joſeph, whoſe Father and Mother we know? John, 6.42.

2. As the Son of God, by eternal Generation; and as God and Man, by Hypoſtatical Ʋnion, who was appointed by God, and in his time, ſent out from the Father, upon the great work of Redemption.

He gran…s, they knew him as a Man: But as ſent from the Father, as God-man, upon the great work of Mediation, They neither knew the Father, as ſending; nor him, as ſent.

REASON.

1. Gods own Secrets muſt, and can be diſcerned by Gods own Spirit, and the Spiritual Light from thence received.

There be ſome of Gods ordinary Courteſies which he extends in common to al Creatures; his Rain fals, his Sun ſhines upon good and bad. He gives Life, and Breath, and Being to al things, Acts, 17. Al things are at his finding, and the eyes of al things look to him, and he fils every living thing with his Goodneſs.

There be alſo peculiar, and choyce Favors, which he hath reſerved for his Secret Ones, in the ſecret Conveyances of his Providences, which none know but his Favorites. The deep things of God, as Paul, 1 Cor. 2.10. The Spirit only ſearcheth theſe deep things. His everlaſting Mercy, and Fatherly Faithfulneſs in Chriſt. Theſe are deep things; and as no man knows what is in man, but the Spirit of man: ſo no man knows the things of God, but the Spirit of God.

And it's the Anſwer to that Queſtion, 1 Cor. 2. and laſt, Who hath known the mind of the Lord? q. d. None can pry into the Ark of his Privy Counſel, which p. 403hath been from everlaſting: and therefore he ads, We have the mind of Chriſt. He that hath Chriſts mind, may know Gods mind, for he is Privy to it. Luke 10.21. I thank thee, O Father, Lord of Heaven and Earth, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto Babes; even ſo, O Father, becauſe it ſeemed good in thy ſight: no man knows who the Father is, but the Son, and he to whom the Son will reveal him. It muſt be from the Revelation of Chriſt, that any come to the right knowledg of the Father, John, 1.18. No man hath ſeen God at any time; but the only begotten Son, who came out of the Boſom of the Father, he hath revealed him, that is, thoſe Boſom Affections of his Fatherly Love.

2. Our Apprehenſions, and Conceivings of God, hold proportion with his Diſpenſations of himſelf to us. There muſt be ever ſome print of ſome operation and impreſſion of his Excellencies, or Relation left upon us, before any thing can be diſcerned: For he dwells in the Light that no Creature can attain unto: and to pry into his Secrets, which he hath reſerved in his own Boſom, as indeed we ſhould not (Secret things belong to the Lord, but things revealed, to us) ſo in truth, we cannot reach them, they are far beyond the ſcantling of our ſhallow Conceits.

Now the expreſſions which God leaves of his Fatherly Love and Faithfulneſs, are ſound no where, but in the hearts of his, whom he cals unto himſelf: Them he takes into the Boſom of his Love: To them he communicates theſe Boſom Secrets, the Foot-ſteps whereof are to be found no where upon Earth, but in the Souls of the Faithful: Therefore they only can ſee the Print of them, they only come to know them.

The great Characters of Gods Power, Wiſdom, and Bounty, are left inſtamped, and engraven upon each Creature; and therefore they may be ſeen of al, and read of al, and ſo known.

p. 404But that he ſhould ſet his heart upon any loſt Son of Adam an his Chriſt▪ and draw him into ſpecial, intimate, and ſpiritual Communion with himſelf through his Son; this is only to be found recorded in the Conſciences, whom he hath called out of the World.

Theſe are the unknown yernings of the Bowels of a Father, which can be owned by none, but ſuch who are his own, Rev. 2. He gives a new Name, which no man knows, but he that hath it, unknown Benevolence, and unknown Complacency of a Fathers Bowels.

USE, 1. Of Inſtruction.

1. Therefore it is not ſafe to lean to the Counſel, or be led by the Opinion of Carnal men, touching the doubts we have, or difficulties we find, concerning the Love of God unto our ſouls, and his Faithfulneſs in the performance of his gracious Promiſes. Alas, they know nothing of thoſe things, how ſhal they be able to make us know them? They underſtood nothing themſelves, and how ſhal they reach others? Is any ſo weak, and ſilly, that he would go to a blind man, to make him judg of Colors? or a deaf man of Sounds? or he that never knew the way, to be a Guide, to lead him the way? unleſs he were reſolved to miſs his way, and end alſo. True indeed, they may ſomtimes ſpeak things by hearſay; but to ſpeak things from grounded Knowledg and Experience, they cannot, becauſe they have none.

2. Hence it's plain, That the meaneſt Saint, and moſt ignorant, doth yet know more of Gods Fatherly Love, and is better acquainted with the Faithful Performance of his Promiſes, than the moſt learned, and profound Doctors of the World: Becauſe they know the Father, and are privy to his Secrets, and have his Boſom Counſels communicated to them, by the Lord Chriſt, which are Riddles, and Wonders, and Myſteries to the whol World, and to the Princes thereof.

p. 405USE, 2. Of Terror.

It diſcovers the dreadful Eſtate, and miſerable Condition of al wicked men, the Children and Darlings of the World, who take content in it, and give content to it. The World, it is likely, may lay you in her Boſom, for the World wil love her own: but ye be far enough from the Love of the Father, as ye be far from the knowledg of him. Hence a Sea of Miſery breaks in upon thee, able to over-whelm thy Soul irrecoverably. If it can be once ſaid, Thou knoweſt not the Father, there is enough ſaid to ſink thy heart in everlaſting diſcouragement. In this Eſtate thou canſt expect no good, for thon canſt receive no good from the hand of the Lord, though he be the Father of Mercies, and God of al Conſolation: There is none for thee, not one Bleſſing nor Comfort. For if God communicate any thing of himſelf unto the Sons of Men, it is by his Spirit, whoſe Office it is, To lead them into all Truth, John 16.13. and to ſeal them up in the Truth, unto the day of Redemption, Eph. 4. Al that is the Fathers, is Chriſts, and the Spirit takes of Chriſts, and ſo of the Fathers, and gives it unto ſuch, for whom it is appointed, John, 16.15.

But it's the depth of thy Miſery, thou canſt not receive the Spirit.

1. Thou canſt receive nothing of the Father, though it were given thee, John, 14.17. I will ſend the Comforter, whom the World cannot receive, becauſe it doth not ſee, nor know him. This is thy Condition right: Thou canſt not ſee, nor know the Spirit, and conſequently, nor the Father: therefore not receive him, and therefore receive no good. The Spirit wil not take the Mercy of a Father to pardon thee; the Love of the Father to ſupport; the Peace of the Father to quicken; Grace of a Father to purge, and ſanctifie thy corrupt p. 406heart. The holy Spirit, would take of Chriſts, and ſo of the Fathers, and give to thee: But thou art a worldly, wicked wretch, and thou canſt not receive the Spirit, nor Chriſt, nor Mercy, nor Love, if thou had'ſt them laid before thee.

2. And as thou canſt receive no good from the Father, ſo thou canſt perform no good Duty to him, that may find acceptance with him, or a bleſſing from him. Thou knoweſt not the Father, therefore thou canſt not love him, nor fear, nor honor, nor obey him. That which the Eye ſees not, the Mind knows not, the Heart affects not, fears not, prizeth not at al, nor performs the leaſt Duty to him; becauſe thou falleſt ſhort in thy Apprehenſions wholly of him. Nay, mark what I ſay, Thou did'ſt never pray to this Father of Chriſt, and of al compaſſion in him. If I wil pray with my Tongue, I wil pray with my Underſtanding alſo, ſaies the Apoſtle. Upon that Father thou did'ſt never cal, that thou did'ſt never know to this day. It was a Fancy of thine own deviſing, it was not the Father of Chriſt, and thine in him thou called'ſt upon: For thou could'ſt not ſeek to him, that thou could'ſt never know to this day. Happily thou haſt learned the Lecture without Book, and canſt ſpeak the words by rote: but thou wilt not ſay, ſpeaking words argues the reality of knowledg. Parrots can prattle words, which out of Cuſtom they have heard, but underſtand not the things. Therefore it's an Idol of thine own making thou petitioneſt unto, not the true God, and Father of Mercy: and therefore thou loſeft al thy Prayers, and Performances, they never come neerer to God. As thou knoweſt no… him; he wil profeſs to thee at that day, Depart from me, ye wicked, I know you not: I own not either Perſons, or Prayers, or Duties: Ye did not call upon me, when ye bowled upon your beds. When the Dog is hanged upon the pale, Nature teacheth him to howl for help and releaſe out of miſery, though he hath neither Reaſon, nor p. 407Underſtanding to know what that is, which muſt help. So Nature teacheth, and miſery forces to howl out.

3. Thou layeſt thy ſelf open to the in-rode of al Temptations and Corruptions, that either the occaſion from without, or diſtempers from within, ſhal lead thee into; to turn deſperate Oppoſer of the Truth, Hater and bloody Perſecutor of Gods People. Thou knoweſt not God, and thou knoweſt not what thou doſt againſt him, or his People. John 16.2, 3.

4. Carnal Men can have no diſcerning, or right Judgment of a Spiritual Condition, either their own, or others. The Devil may cozen thee with Colors; and thou mayeſt delude thy ſelf with Dreams, prop up thy heart with vain hopes. But it's certain; where there is no knowledg, but ignorance, there can be no evidence, or certainty. Thou knoweſt not the Father. nor his Love, nor Mercy, nor Faithfulneſs in his Promiſes; and therefore canſt have no aſſurance of his acceptance of thee.

Object. But I hope I am ſomwhat, and have ſomwhat more than the World.

Anſw. Try it thus: The whol World lies in wickedneſs, is brought to bed, ſits at eaſe in ſome ſinful luſts, out of which they would not be removed. So the yong man: If thou lie, or lodg in a diſtemper, takeſt up thy reſt therein; as Beetles, though they fly abroad, yet logd laſt in a Dunghil; know, thou art one of the World, and ſhalt periſh with the World. That they might all be damned, which love not the Truth, but have pleaſure in unrighteouſneſs. 2. Theſ. 2.12.

Thus we have ſeen what the Condition of the World is, as touching their Ignorance of the Father, They know him not.

p. 408There is yet ſomthing further held out in the Words, as they are ſet in way of oppoſition to our Savior, They do not know, but I do know, and theſe know.

The Diſpoſition,Doct. and Carriage of our Savior, and the Saints, towards God, is wholly croſs to the world.

This the Reaſon, and frame of the Words, fully lay open unto us at the firſt view. And hence it is, that they are ſet forth unto us by way of Contradiction, which carry the Contrariety of the largeſt extent that can be. Contradiction divides the whol breadth of being or entity, al come within the compaſs of one of the ſides. The World hath not known thee, I have known thee, and theſe have known that thou haſt ſent me.

Knowledg it is, that makes way for the allowance, and choyce of the heart; for the ſtirring and moving of the Affections; for the exerciſe, and putting forth of al ſuch Operations, that iſſue from them, and the whol man. Therefore if they do not know him, then not chuſe him, love him, fear him, deſire, delight in him, ſerve him, or ſeek his Glory in the leaſt meaſure. And hence there is a contrariety betwixt Chriſt, Chriſtians, and the World, in the whol compaſs, and largeſt extent that can be conceived, either in diſpoſition, or action. And this is made the Evidence, and Ground why the World hath nothing to do with God, nor Spirit, in the things of Grace, John 14.17. The Comforter, the World cannot receive, becauſe it ſeeth him not, neither knoweth him. And therefore it is, the Scripture expreſſeth the moſt perfect, and abſolute oppoſition that can be, when it would diſcover the diſtance betwixt Chriſt and his, and the world, 1 Cor. 3.19. The wiſdom of the world, is fooliſhneſs with God. It's not the weakneſs, and the p. 409occaſional miſtakes of the World, or ſomthing that is moſt erronious in the world: But the very wiſdom of the world, what is it at the beſt, or it may ſeem to be in the higheſt ſtream of worth, if any worth be in it, that is not only fooliſh, mingled, mixed, or accompanied with ſomthing that was fooliſh, may be a little blended, or blemiſhed with folly: but it is fooliſhneſs in the Abſtract.

The beſt that is in the world, is the worſt that can be conceived in the way of God. So James takes it for a thing confeſſed, and notorious, Chap. 4.4. Know ye not, ye Adulterers, and Adultereſſes, that the Friendſhip of the World, it is Enmity againſt God? Al of it is altogether in the higheſt ſtrain of Oppoſition againſt the Lord. This is that the Apoſtle John peremptorily affirms, and that with as much indignation and diſtraction, as can be, 1 John 5.19. We are of God, but the whol world lies in wickedneſs. It is not only wicked, or ſome of it may be ſo conceived, but the whol of it is wickedneſs, and it lies in it. The whol Frame, Diſpoſition, yea, the very Conſtitution of the Circuit of the World, is ſetled upon ſuch Lees: and therefore the ſame Apoſtle undeniably infers it, Chap. 2.15. Love not the World, &c, for if any man love the world; theſe are at that deadly feud, that they cannot ſtand together, they deſtroy each other. If any man, be he what he wil, you ever find it true in al perſons, at al times; the Love of the Father is not in him.

REASONS, are three.

1. Conſider the higheſt Fountain, and firſt author from whence their diſpoſitions and operations do ariſe, both in our Savior, in the Saints, in the World, and in the Wicked. There ye ſhal perceive the oppoſition to be in the higheſt ſtrain, that can come within the reach of reaſon, or indeed can be in the reality of truth.

Hither our Savior looks, when he would diſcover the p. 410rock, out of which they were hewn, and the firſt Pedegree of that profaneneſs and Wickedneſs which overflowes in the hearts and lives of the ungodly. Joh. 8.38. When he would lead the wicked Jews to the Fountain, whence their cruelty and murderous carriage did proceed, he points at it with the Finger. I ſpeak that which I have ſeen with my Father: and ye do that which ye have ſeen with your Father. They Anſwer Abraham is our Father. Jeſus ſaith unto them: If ye were Abrahams Children ye would do Abrahams works; but ye ſeek to kill me, and this did not Abraham. But ye do the deeds of their Father. They could not conceive what he meant: And therefore ſtil reply; We are not born of Fornication, we have one Father, even God: Our Savior again returnes an undeniable evidence. If ye were of God, ye would love me for I came from God, nor came I of my ſelf, but God ſent me. But becauſe al theſe were Riddles: he ſpeaks out, and ſhews them the Root of their wretchedneſs. Verſe, 44. Ye are of your Father the Devil: and the luſts of your Father ye wil do; He was a murderer, and abode not in the truth: and what he ſaies of one, he ſaies of al ſins in the like caſe. When he ſpeaks a lie, he ſpeaks of his own, for he is the Father of lies.

As God is the firſt cauſe of truth and goodneſs, and from his fulneſs al the beams and ſtreams of truth are derived to any who ſhare therein: So Satan is the firſt cauſe of falſhood and wickedneſs, and therefore called. The Wicked one; And from him al wickedneſs is derived. And hence ungodly men are called The Seed of the Serpent. Gen. 3.15. They are ſaid to be of that Wicked one. 1 Joh. 3.11. Cain was of that Wicked one; Put in way of oppoſition, To be born of God. This I take to be the meaning of thoſe Phraſes and texts, which hence receive their explication, as belonging I conceive, properly to this place. Joh. 8.23. When our Savior would ſhew the diſtance and great diſagreement p. 411between himſelf and the wretched and ungodly Jews, he ſpeaks, Ye are from beneath, I am from above. Ye are of this world, I am not of this world. Joh. 17.14. I have given them thy word, and the world hath hated them, becauſe they are not of this world, even as I am not of this world. Here we have the Wel-head of hatred, becauſe they are not of the world. And we ſee that this agrees to Chriſt, as to them, and to them, by means of Chriſt; that as he ſpeaks els where. Joh. 8.28. He can do nothing, but what he ſees his Father do. Joh. 14.10. The words that I ſpeak, I ſpeak not of my ſelf, but the Father that dwelleth in me, As the firſt perſon dwels in the ſecond, he is thus from the Father, and works from the Father. So his Saints and faithful are of and from the Father, by him. Whereas the wicked, They are of the world. That is, their diſpoſitions which are corrupt, they iſſue firſtly from Sa…an, who caſt's in his Seed of rebellion into their hearts, according to which they are framed. And upon this ground, he is called the God of the world. As he is firſtly evil and cannot but be evil, and al evil is from him, that is in the world. For by his wickedneſs, al the world and wicked comes to be tainted, and by the leaven of his wickedneſs, defiled. Their minds, ſo far as erronious, are made up of his deluſions. Their hearts, as they are ſtuborne and ungodly, are made up of his rebellions.

2. Conſider the next immediate cauſe, by which they are acted, this alſo wil evidence the ſtrength and diſtance of their oppoſition, and that in the greateſt extremity. And this you ſhal find moſt pregnantly. 1 Cor. 2.12. Now we have received, not the ſpirit of the world but the Spirit, which is of God, that we might know the things, that are graciouſly given us of God. So that there is a ſpirit of the world, which blinds mens minds; and minds which the light of the glory of God, in the face of Jeſus Chriſt, cannot ſhine upon them, nor the p. 412power of any ſavory truth or good come neer them, or work upon them; but they ſtop the paſſage againſt al▪ do moſt deſperately and reſolutely oppoſe al. And that is perverted mutability ſet on, or ſet a going by the provoking and curſing power of the Law, the malignity of Satan, having leave, and ſomtime command from God, to wind up the wickedneſs of mens ſpirits to the higheſt ſtrain of the activity of evil.

When God ſaid, who wil go and deceive Ahab, Satan anſwers, I wil. The Lord asks, how? I wil, ſaies he, Be a lying Spirit in the mouth of the falſ Prophets. q. d. It was in his power, if God would give leave, to act their minds and Tongues, as one man, to ſpeak and perſwade unto deceiptful waies, which would undoubtedly bring to ruin. And this is the meaning of thoſe two Phraſes. Eph. 2.2. Men are ſaid to walk according to the courſe of the world: one Spirit and guiſe in them al. If it be asked, what that is, he adds, According to the Prince of the Air, the Spirit, that now worketh &c. When the Prince of the Air, by his impulſions and ſuggeſtions draws out the diſtempers of the ungodly to the utmoſt activity. And this is noted in the next words, They fulfilled the wils of the Fleſh and of the mind, what a corrupt heart and Vain Head would carry a man unto. He muſt needs go, whom the Devil drives. This is called the wil of the Gentiles, that is, what men, left to the corruption of their Natures, would wil.

Contrarily, The Holy Ghoſt takes ful poſſeſſion of our Savior, and from Chriſt, dwels in the hearts of his Saints, by which they are ſtrengthened, Eph. 3.16. Strengthened with might by his Spirit in the inner man. So that there is,

1. The inner man, which is Grace.

2. Strengthened in this.

3. By the might of his Spirit.

So, led by the Spirit, Rom. 8.15. yea, not only ſtrengthen, and lead, but mightily, and actively works in his, when they are quickened to work the Works of p. 413God, Col. 1. laſt; I ſtrove, but it is according to the working of Chriſt, and that is mightily: therefore Stephen ſaid, They could not reſiſt the Spirit by which he spake, Acts, 6. As the Prince of Darkneſs by his Impulſions, draws out the Activity of Corruption in the ſtrength of it; So the Prince of Light and Grace, the Lord Chriſt, is greater than he that is in the World, and carries the Faithful by an invincible Power.

3. Look at them in the main ends at which they aim, in al their Operations and Proceedings. Our Savior came not to do his own wil, or ſeek his own; but to do the wil, and ſeek the Glory of the Father. Therefore the Scope of his whol Work, it is, to break the Head of the Serpent, Gen. 3.15. To deſtroy the works of the Devil, 1 John, 3.8. To deliver from the preſent evil world, Gal. 1.4. And al the Saints are of the ſame Heart, follow his Colors, and Command. When the Devil, and the World; the Prince of this World, and the Children of this World, they ſet themſelves in al their Contrivements, plottings, practices, to deſtroy the Glory of God, the Kingdom of God and Chriſt; and ſet up the Kingdom of darkneſs, and wickedneſs, in the minds and hearts of men, Rev. 12.7. Michael, and his Angels: the Dragon, and his Angels

USE, 1. Of Inſtruction.

1. Hence there is no reconciliation between ſuch as be of the World, and ſuch as be of God, to be hoped for; between the Worldlings, and thoſe that are truly Chriſtians: It's as poſſible to make Heaven and Earth meet, Fire and Water, Light and Darkneſs, Chriſt and Belial accord together; Becauſe theſe are Contraries, their very Being and Conſtitution is Diſſen…ion; and therefore they muſt ceaſe to be, if they ceaſe to oppoſe, and ſeek the good and preſervation, each of other.

Let the ungodly, for their own ends, and to ſerve their p. 414own turns, profeſs never ſo fair, promiſe never ſo much, pretend never ſo much Love and Faithfulneſs, and ſeem alſo ſomwhat ſeriouſly to endeavor to ingratiate themſelves into the hearts of the Godly: Be they never ſo neer in acquaintance, and familiarity with them: Be they for the preſent, never ſo ſtudious, and laborious in al proceedings to promote their good. It's certain, their diſtempers are but reſtrained, and the malignity of their Nature curbed, and confined for the while: Let but occaſion ſuit, and temptation be offered, and they wil be as deadly Enemies, nay, moſt fierce in their malice, and out-rage, as they have been friendly in appearance in former times. None more inward with David, than Achitophel, while opportunity ſerved to bring about his own Honor, by that acceptance he had with David. It was thou my familiar friend, we took ſweet Counſel together, and went up to the Houſe of God together alſo: complied in al occaſions, temporal, ſpiritual, were endeared each to other, bore each other in their very Boſoms: But no ſooner is Conſpiracy ſtirred, and Rebellion raiſed by Abſhalom, that was likely to carry it; but Achitophel, he forſakes his Colors, forgets al former Engagements, becomes the deadlieſt Enemy of the moſt inward, and endeared Friend, as formerly he did pretend. Judas trained up under the Wing of Chriſt, but he had a worldly heart; and when the time ſerved, he betray'd his Maſter for it. Never therefore, look what men pretend, but look what they are: If he be of the World, and Friend to it, know aſſuredly, he wil be an Enemy to God. And therefore, it checks the deluded Conceits, and miſguided Apprehenſions of ſome of Gods own, that are Novices in Religion, who are apt to conclude, It's want of Prudence, and Chriſtian Moderation, Humility, and ſweetneſs of Carriage, that they do not win every man, even the wicked, and ſuch as be worldly, and Carnal; that they might have their Approbation, their Love, and Affections, as they liſt enlarged. p. 415Oh! men are not prudent, they do not ſo wiſely carry themſelves in that courteous manner as they ſhould; they might win al, and have every mans good word. If a man wil not lay aſide his Grace and Holineſs, let him walk as prudently, and melt into kindneſs and Courteſie; the World wil be croſs to him, and he to it: and he muſt conclude, he ſhal find contention and oppoſition. Al his Policy wil not work his Peace. It's folly to expect, and it's madneſs to promiſe it, That Reconciliations, and Contradictions ſhould meet. Who walked in greater Prudence and Innocency, than our Savior; beyond the exception of Envy it ſelf: and yet he was not beyond Oppoſition, and that moſt fierce, which he found in the World.

2. We muſt not judg the worſe of mens Perſons and Profeſſion, becauſe of that univerſal oppoſition they find abroad. It's the portion of Chriſt, and that which al thoſe that are like him, muſt expect. It was the Sect of the Saints, and ſuch as followed the Rule of the Lord, of whom they confeſſed, as a thing commonly known. This Sect is ſpoken againſt, every where, and yet no Sect ſincere but that, Acts, 28.21. Al men perſecuted, and ſpake evil of ſuch, of whom the Word, and our Savior ſpeaks Bleſſedneſs: Bleſſed are ye, when all men perſecute you, and speak evil of you, for my Names ſake, Matth. 5.10. They may as juſtly, and reaſonably challenge Gods Name guilty, and blame-worthy, as thoſe who profeſs it, becauſe that is moſt of al oppoſed, and condemned, when men are reviled for that. Therefore it is a ſhallow, and miſ-guided Conceit of ſome who are ignorant, to make ſuch Inferences. Certainly, al is not right, there is ſome more than ordinary failings in his way, a ſhrewd ſuſpicion his courſe is faulty, elſe how comes it he ſhould be oppoſed, and ſpoken againſt by ſo many, ſo univerſally. The World is up in Arms againſt him. So it was againſt Patriarchs, Prophets, Diſciples, and Chriſt. Therefore the Lord hates the World, praies p. 416not for the World, condemns the World. It was no more, but what Chriſt found, and thoſe who are moſt like him ſhal.

3. Saving Converſion wil break the deareſt Friendſhip, and neereſt Relation in the world, amongſt thoſe that are of the world.

Becauſe it ſets men in greateſt oppoſition, and croſsneſs one to another. It cals men into Light, and therefore darkneſs cannot accord with it. It makes men Righteous, and therfore Unrighteouſneſs cannot agree therewith. Thus Chriſt is ſaid to come into the world, to ſet the Mother-in-Law, againſt the Daughter-in-Law, The Father againſt the Son, a mans Enemies ſhal be thoſe of his own Houſe. His ſaving Grace ſets them in greateſt oppoſition, and contrariety; and therefore muſt occaſion the greateſt contention amongſt them. Chriſt puts Enmity, he laies the Siege, and none can raiſe it.

USE, 2. Of Examination, and Tryal.

This gives in ſad Evidence againſt thoſe who are Neuters in Religion: Such are diſcovered by the former Doctrine to have no Religion, nor Truth at al in them. Such as can plough with an Ox, and an Aſs. Your Linſey-woolſey men, who can take the color of any Company, and occaſion; with the Saints they can ſeem ſuch; and with the world, they wil be ſuch as they are: Can ſerve Time and Tide; wil be of any ſide, provided they may be of the ſafe ſide. As Neutral Cities in time of VVar, they are content to pay to both Armies, that they may not be ſpoiled with either. They are content to favor the world, that they may not be perſecuted; yet they would not oppoſe Religion, leſt they ſhould be juſtly condemned of groſs wickedneſs. But carry fire in one hand, they would not be counted prophane, but honeſt: and yet water in the other hand, they would not be conceived too ſtrict. VVhen indeed there be but two p. 417Kingdomes, thou muſt be in one, either in darkneſs or in light. The world is up in Armes, and there be but two ſides, and thou muſt take the one. He that gathers not, ſcatters. Thou canſt not ſerve two Maſters: Be Follower to two Commanders. If Chriſt be God, follow him: If the world be God, follow it. But how ſhal we know?

1. Obſerve what affection the world, and worldly men beare to thee. However happily there is not ſo fair and ful and free familiarity: yet if their hearts can take contentment and ſuite, and ſoder ſecretly with thee, Certainly they ſent and ſavor ſomthing like themſelves, or els they would never love it. Joh. 15.19. The world loves her own: And if it love thee, aſſuredly it owns thee, as one of hers really, however thy profeſſion carries another appearance to men, to whom thou canſt conform, and with whom thou canſt comply.

Why, ſay your companions, ſuch a one a Puritan? Tuſh; he may and can comply with his godly Brethren, for to pleaſe them: but he is a good fellow: If time, place, and company fit him. But a man ſound at heart, at core, they cannot indure his company, nay not abide his Name.

As with the Stomach that is chollerick: we can judg the good of the Phyſick, by the working of the Stomach, if it can receive and digeſt it, that it ſtirr not: we conclude its not right Rhubarb, but a Dock-root, it ſtirs not the humor, eſpecially when the Body is ſo fit to be wrought upon.

2. Conſider how thy heart can ſecretly ſuit with worldly ones. He is known by his companion, that cannot be known by his own courſe and practiſe in private. Becauſe, like wil to like. Birds of a Feather wil flock and fly together. As here in New-England, The color of ſome Birds is very ſtrange, by reaſon of the Climate, hearts and colds: and that cauſes ſome wholly to differ from other. Yet if we ſee them flock and mate p. 418commonly together, we conclude, it is a Starling, not a Black-Bird, ſhe keeps with ſuch: though her color and Feathers be other, yet her Nature and kind is the ſame. 1 Joh. 4.5. They are of the world, and the world hears them. When a man can hug and harbor a varlet, a ſcummy wretch, that is not fit to ſit among the Dogs of a mans Table; and a wiſe holy-hearted man would take the windy ſide; its certain ſuch a one is a worldly wretch. Away from me ye wicked. Pſal. 6.8. The wicked is an abomination to the Righteous. Prov. 29.27.

3. Obſerve whence the root and riſe of thy diſpoſition or thy actions come. Canſt thou ſay as Chriſt? I do nothing, but what I ſee the Father do. The words I ſpeak, they are not mine. Canſt thou ſay ſo? The words I ſpeak, the works I do, they are not mine, but Chriſts?