A Comment Upon Christs Last Prayer, Verse continued 2

A Comment Upon Christs Last Prayer · Verse continued 2

p. 418O Righteous Father, the world hath not known thee, but I have known thee &c.

THis verſe being a further diſcovery and deſcription of the parties for whom our Savior Chriſt prayed in the foregoing 24. Verſe. That they might be with him, and ſee, and ſo injoy his glory in Heaven.

Each part of the deſcription carries a ſecret kind of conſtraining force, to ſet home the former concluſion, and provoke the Lord to the grant of his Prayer, and that Priviledg, unto the Faithful, that they might ſee the glory of Chriſt.

p. 4191. The world knows not the Father nor yet the Son: and therefore they have, as no Title to it, ſo no ability to Fathom it, nor hearts to take delight therein, or to promote the praiſe thereof.

2. Our Savior he knows the Father, the depth of that Fatherly affection of his, and that unconceivable glory, which he hath, and wil alſo communicate to him: And his Saints alſo know that he was ſent by the Father, on that Ambaſſage of life, and for the accompliſhment of that great work of Salvation, by which, as the higheſt pitch of glory, might be poſſeſſed by himſelf; ſo alſo purchaſed for them. And therefore as he is worthy to obtain this of the Father; ſo they alſo fit to injoy it, and to advance the glory of the Father, and him in it.

3. That he hath manifeſted, and wil manifeſt yet further the name of that Fatherly love, the glory of that Grace, and mercy, and ſaving Redemption by him provided, and al to this end, that Chriſt might be in them. And Gods love manifeſted in them and by them, ſharing and injoying the glory that Chriſt ſhould poſſeſs, and that they ſhould be ſpectators and admirers of for ever. If now the world neither knew the Father, nor therefore could love or honor him, nor his Son: It was not fit they ſhould be with Chriſt, or ſee the glory of Chriſt, given him out of his Fathers love.

But if Chriſt knew the Father, and his Fatherly love, and that he was ſent on purpoſe upon this Ambaſſage: and being ſent for this, did and doth indeavor this, and that for this end, that Chriſt and that Fatherly love might be in them, and the Saints know al this: Then he is ſit to ask and obtain this mercy: they fit to receive it, and they ſhal glorifie God herein, and he attain his glory, while he is pleaſed thus to grant the Prayer of our Savior, and to glorifie him and them.

We have opened and finiſhed that part of the deſcripon of the parties which was laid down by way of diſſimilitude, p. 420both, as the world, are conſidered in themſelves, in regard of the ignorance they have of God: and as by way of diſſimilitude they ſtand in reference, compariſon, and conſideration with our Savior and his diſciples.

We are now come to inquire the other parts of the deſcription of the partyes, for whom the Prayer is made, whoſe worth and excellency is ſee forth by their effects

1. I know thee.

2. Theſe alſo know that thou haſt ſent me;

And here with we ſhal take in the ſecond general, to wit the perſon who doth pray: intimated in the words where we have two points.

1. From theſe words.

— I know thee.

The Lord Chriſt hath the knowledg of the Father in a peculiar manner.Doct.

I ſay the knowledg of the Father, for that is conſtantly to be carried along with us, in our conſideration, and to be kept in our Eye, that we may keep to the ſcope of the place and aime of our Savior in his Prayer and expreſſion.

For he looks at him, as we have ſhewed, as a righteous Father, ſuch a one as doth diſpenſe his Fatherly affection in Faithfulneſs unto his. And therefore thoſe of the world, upon whom his Fatherly affection was never ſet: nor were they within the compaſs of the Covenant of his Grace, had no intereſt therein, to whom his Faithfulneſs and truth was never ingaged, and therefore they could challenge nothing, nor yet was he …ound to accompliſh any thing for their ſpiritual and eternal good; And therefore if our Savior had prayed for them, that they ſhould have been in Heaven, and have ſeen his glory, he had prayed for that, which the p. 421Father was not bound to grant in Faithfulneſs, nor were they fit to injoy. For they know not that Fatherly love and affection of his which moved him to give Chriſt that glory: nor could they be affected with it, nor receive the good of it.

But He, who knew the Father, he Prayes for this Favor: And he Prayes for them alſo, who have known both the Father and him, in their conjoint purpoſe: The one, that is, the Father appointing and ſending: The other, Viz. The Son, coming upon that commiſſion of love and life for the good of his, which they knew, and in which they rejoyce.

That Chriſt, who was in the commiſſion to work this, and they for whom it was wrought, and knew it, have an intereſt in it, and take content to injoy it: That ſuch perſons ſhould Beg for ſuch Priviledges, From ſuch a Father, whoſe heart is towards them, and their minds and hearts towards him and his Fatherly affection: This muſt of neceſſity be of great power to prevail with ſo righteous a Father to hear and grant, therefore we muſt hold it to this point and reſpect. Chriſt knows him as a righteous Father. The Lord Chriſt hath the knowledg of the Father, and his love and Faithfulneſs in an eſpecial manner. Take a place or two which wil give undeniable teſtimony to this truth. Math. 11.25. No man knows the Father, but the Son, and he to whom the Son wil reveal him. Joh. 1.18. No man hath ſeen the Father at any time, but the only begotten Son, who was in the Boſom of the Father: He ſaw al his Boſom ſecrets, and was fully acquainted with Gods heart and counſels, he hath revealed them unto us. And therefore the Apoſtle iſſues al here: ſpeaking concerning the deep things of God. The Spirit ſearcheth the deep things of God, that is of the Father; but how come we to relliſh either the things of the Father or Spirit? who hath known the mind of God? Why, we have Chriſts mind, and he knows the Fathers mind. And p. 422our Savior profeſſeth as much touching this expreſſion. Joh. 8…38. Ye ſpeak the things that ye have ſeen with your Father: and I ſpeak the things that I have ſeen with my Father.

Here we ſhal open three things.

1. How Chriſt as Second Perſon is ſaid to kn…w the Father.

2. How as Man becomes to ſhare in this knowledg.

3. The Reaſon of it.

To the Firſt.

For the right apprehending, how the Second Perſon may in a peculiar manner be ſaid to know the Father, we muſt conceive that the knowledg of Chriſt, as Second perſon, may be attended upon a double conſideration, or ground.

1. As it Iſſues from the underſtanding of the God-Head. For God, according to the expreſſion of the Scripture, being a Spirit, & of al other moſt excellent, and therefore reaſonable, he muſt have the moſt excellent faculties: and therefore underſtanding and wil. For what is moſt eminent, that we have allowance, from the rule, to beleeve, that it doth belong to the God-Head, and we may ſo conceive of it.

From this underſtanding it is, that the God-Head is ſaid to be Omniſcient, to know al things, that are knowable. This being an Attribute of the Deity, it doth equally belong to al the perſons: For al the Perſons having one and the ſame God-Head, they have equally al the Attributes of the God-Head indifferently, equally, belonging to them. Therefore al are eternal, immortal, infin…e, Omnipotent, Omni…cient, and ſo know al things: and …o know each other in this generall ſenſe: and the Father and ſpirit know the Son, and He them by this kind of knowledg. But this is too large, not here attended,

For it is not proper to ſay, That the God-Head p. 423knows the Father to be Father of it, with that ſpeci…l reference; or that the God-Head ſhould cal the Father, my Father; I ſay it is not proper, nay it is not true.

For the Father is not the Father of the God-Head, but of the Son.

If it could cal the Father as Father of it: then it ſhould be the Son of the Father, then it ſhould be begotten of the Father.

But the Father begets the Son, not the God-Head.

That which belongs to the God-Head, belongs to al the perſons, as being common: then to the Spirit. Then the ſpirit might know and cal the Father, the Father of it, but that he is not.

That which belongs to the God-Head belongs to the Father, and ſo the Father might be a Son to himſelf.

2. This knowledg is to be conſidered, according as it attends the manner of the work of the underſtanding, which carries a ſpecialty of reſpect with it, in the act thereof, and ſo it may in a peculiar manner be affirmed of Father and Son, and in the ſeveral regards, appropriated unto either. The reaſon whereof we ſhal ſcan anon, as it comes in our way; when the underſtanding of the God-Head, by knowing it ſelf, conceiveth an image of it ſelf, makes an impreſs or engraven character of it ſelf, which it ever eyes; and owns, this manner of knowing belongs to the Father, and thence Iſſues an eſpecial manner of knowing the Father by and in the Son. As Joh. 10.15.

As the Father knows me, I know the Father. And that appears in a Three-fold act of the Son.

1. The Son takes the Impreſſion of his Image.

2. Returnes it.

3. Eyes and ownes the Imprinter of it.

1. Takes this Impreſſion. The Father gives him p. 424Sonſhip, and the nature of al relation requires, they give being each to other.

The Father by underſtanding conceives an Image: the Son is the Image conceived. As a man is not a Father, becauſe he is a man, but becauſe he begets a Son. A man is not a Son, becauſe he is a man, but becauſe he is begotten of a Father.

So the God-Head is not a Father, becauſe God-Head, but becauſe it conceives an Image of it ſelf. The Son is not a Son, becauſe God, but becauſe he is conceived of another who did conceive. This is the meaning of the Apoſtle. The words are marvailous pat and Pithy and carry wieght with them, but anſwer exactly to the thing in Hand. Hebr. 1.3. Chriſt as the ſecond perſon is called, The Ingraven Form or Character of the Fathers Perſon. The word ſignifies to ingrave, and implies an Image of a thing, not feigned only in our mind and Imagination, nor, vaniſhing and changing, as in a repreſentation in a Glaſs, as the form of the face th…re. But a form or reſemblance Ingraven, Cut, or inſtamped on Braſs or Wood, which hath ſtability & permanency with it. As Beza in Locum.

2. Returns this Impreſſion. As the Son takes all from the Father, …o he Returns al to the Father. It is the Nature of thoſe things, that are relates, or in relation to look one towards another, and to give being relative one to another. That is the meaning of the Apoſtles other phraſe, in the place formerly alledged, Hebr. 1.3. Chriſt is the foreign, The Shine of his glory: the word ſignifies, a Light, or brightneſs ſhining from a Light: a ſhine from a light reflecting or looking back to that reflection of light again. And here by the way, ye have the riſe and reaſon of theſe divers manners of underſtanding in the God-Head, and ſo the diverſe ſubſiſtences, and Perſonalities, Namely, becauſe the underſtanding of the God-Head, acting upon it ſelf, it becomes to be reflected and turned back upon it ſelf.

p. 425If there be a reflect act in the Deity upon it ſelf, then there muſt be divers manners of being in the Deity.

But there is ſuch a reflecting; therefore, For the right underſtanding of this, ye muſt conceive the Underſtanding of the God-head, being pure act, and infinite, it muſt have a proportionable, and therefore an infinite Object: therefore underſtand himſelf, conceive an Image of himſelf; this Image of himſelf, muſt be conceived, and look back upon himſelf, or his own conceiving again.

Now that the ſhine of this Impreſſion muſt return again upon it ſelf, and look back to the impreſſion, is thus made plain, by ſetting a diſ-ſimilitude by it. When the operative, active Wiſdom of God fals upon nothing; purpoſing to make a VVorld, it breaks through that nothing, and brings forth an effect, a Creature out of it, ſtinted with bounds of being, and time; it's both finite, and temporary, hath a beginning of time, and may have an end.

But this Underſtanding falling upon the God-head, which is abſolutely firſt, and infinite, it cannot break through, make an effect, or give this the Being of a Creature, being infinite, and firſt-being.

The Act of Gods Wiſdom fals upon that as his Object, and returns again upon it ſelf, and ſo doth conceive, and hath an Image of it ſelf conceived, an engraven Character from this Impreſſion returned by reſemblance upon the Impreſſion.

As take a beam of the Sun, meet with the Glaſs, it finds way, by reaſon of the perſpicuity of the body to paſs through it.

But let it fal upon a firm, and ſolid body, pierce, and paſs it cannot: and therefore it fals upon the body, and returns upon it ſelf from the body: the falling is the reflecting of it, and by returning, it comes to be reflected.

Here note, The Light is one thing; but the reflecting, and returned, or to be reflected upon it ſelf, is another. p. 426Theſe anſwer each the other, ſtir up the act, each of other; no reflecting, no returning; no returning, no reflecting. They give being to, and maintain being each in other: mark that, The reflecting, and being reflected, is not the cauſe of the Light, but each of other.

So here: The Wiſdom of the God-head, is like the Light reflecting upon it ſelf, there is a like Image of it ſelf returned again, and conceived. This being conceived, as it had al from the Father, ſo it eyes, and anſwers al in the Father conceiving.

A man may underſtand a Truth, but when by underſtanding, he darts it upon his mind to enlighten, and ſo teach and rectifie: The mind receives, and ſtands rectified, and enlightened The Underſtanding is one thing, but the darting by Underſtanding, rectifying, and enlightening; the mind returning, and ſtanding rectified, theſe are divers manners really diſtinct, and directly anſwering each the other in a peculiar manner.

Thus our Savior is ſaid to manifeſt the Name of the Father, not his Name as God, but as Father. As I ſaid before: The Light is not the cauſe of the reflecting, or returning; but one of theſe, is the cauſe of the other: reflecting is the cauſe of returning, and returning is the cauſe of reflecting.

So the Underſtanding is not the cauſe of Teaching, for that may be where no teaching is: but Teaching, rectifying the Knowledg, is the cauſe why Knowledg comes to be rectified. So that Phraſe; No man knows the Son, but he to whom the Father will reveal him; and no man knows the Father, but he to whom the Son will reveal him. No man knows what the rectifying of the Knowledg is, but he who hath his Knowledg rectified. And this is to be attended, according to the Second Perſon in the Deity; for it's true both waies, as wel of the Father, who was never incarnate, as of the Son, who was.

3. Eyes and owns the Impreſſion, and the Imprinter p. 427of it in an especial manner: John 14.9. He that hath ſeen me, hath ſeen the Father alſo. Not he that ſaw him with his Bodily Eyes, or ſaw only the external, and viſible, bodily preſence of our Savior: but he that ſaw him as a Son, he would own the Father alſo, as expreſſing the lively reſemblance of his Father, It anſwers ſo fully in al things. As we ſee in Senſitive Creatures, the yong can own the Dam, by the ſcent, ſmel, or bleating: There is ſomthing of their own there.

He that hath his Mind rectified by a Truth, wil own the rectifying, or teaching while he lives, John, 10.15. The Father knows me, and I know the Father.

2. How this belongs to our Savior, as Man, as well as the Second Perſon: For ſo he looks at himſelf, and in that reſpect, and conſideration, we muſt underſtand his Expreſſion here.

Anſw. This Knowledg belongs firſtly to the Son as Second Perſon; but to the Humane Nature ſo far, as the Relation of Son-ſhip leaves ſome impreſſion, according to the Nature, and Condition thereof. So that the Second Perſon in the Trinity, is no other, nor acts any otherwiſe than he did in himſelf. But this manner of acting in the knowledg of the Father, appears in the Humane Nature, and leave… new impreſſions in an eſpecial manner, and the Father alſo in, and by him. And that is done in regard of that Union, that the Humane Nature hath to the Second Perſon: For as we know, the Second Perſon takes the Humane Nature into perſonal Union with him, ſo that there is not two Sons, but one Son: and the Lord Chriſt remains the ſame Perſon after the Union, that he was before. And therefore being one and the ſame Perſon with the Son, he may be ſaid to know the Father, as the Son, in his manner and meaſure.

For as the Father gives being to the Son, and the Son receives al from the Father: ſo the Humane Nature hath p. 428a total dependance upon the Son, he only incarnate, and ſo a ſole reference with that reſpect to him, and ſo in him, to the Father: So that it is ſaid, to be one and the ſame Perſon, one and the ſame Son, with the Son.

2. As to be reflected, is ſaid to be the property of the Second Perſon, looking back, and returning his ſubſiſtence to the Father: So our Nature having a total dependance upon Chriſt in the Union, and being one Perſon with him, looks as the Second Perſon wholly to the Father: He brings back Jacob. Nay, it eyes, and owns, through the Son, al thoſe Fatherly Impreſſions, and Affections, which are in the Father, and wherein he intimately unboſoms himſelf to his Son. That is the value of the word, Prov. 8.30. as we have obſerved before. foreign, as much as, intueri, retinere.

3. The Reaſon is taken from that Relation which is between the Father and the Son. The Nature whereof, is to give total Being only one to another, to maintain that Being only, one in another: and therefore there is a manner of making known each of other in ſpecial appropriate to them.

That which gives a perfect diſcovery of the thing, that makes way for perfect knowing. But relates alone give perfect Being. No man can tel what buying is, but by ſelling. Our Savior diſputes upon this Ground: He that hath ſeen me, hath ſeen the Father; becauſe I am in the Father, and the Father in me; to wit, by vertue of that Relation there is in one to the other.

USE, 1. Inſtruction.

We here ſee the Reaſon, why many of the Faithful are at ſuch a loſs for the Knowledg of the Love, and Favor, and Acceptance of the Father. They ſeek not to Chriſt for this: and therefore they are not acquainted, p. 429and informed. They take not the right way to come to the Speech of the Father, John, 14…6. I am the way: there is none that comes to the Father, nor can be acquainted with his mind, but by me.

When our Savior was checking Nicodemus for his ignorance, as not reaching the knowledg o… Mercy, he gives this as the reaſon, we repair not to him, who only can relieve, and reveal, John, 3.13. No man aſcends up into Heaven, but the Son of Man, w… is in Heaven.

So our Savior did with Philip, when he ſo earneſtly deſired the knowledg of the Father; Shew us the Father, and it ſhall ſ…ffice. So many perplexed ones; Shew us the Face of a reconciled Father, and it's enough: they are to be checked, as he, John 14.9. Have I been ſo long time with you, and yet haſt thou not known me? He that hath …een me, hath ſeen the Father; and how ſayeſt thou then, Shew us the Father?

2. Hence we may diſcern the Cauſe how it comes to paſs, That men of mean Place and Parts, ſhallow Compaſs and Conceivings, poor, and feeble Abilities, not able to ſee much in ordinary occaſions; and yet ſo comforted, aſſured, p…rſwaded of the Love of the Father. The reaſon in from hence: They are taught of Chriſt; he knows all, and he makes them know. As it was ſaid, when they wondred at the Anſwers of the Diſciples; They knew they had been with Jeſus, Act. 4.13. He that hath intelligence dayly from ſuch, as have the Ear of the King, ſit at Counſel-Table, he in the Boſom of his Majeſty; if he have an expreſs, and Intelligence, it's no wonder; becauſe he underſtands the Myſteries of State, the mind of the King. So it is here, Chriſt lies in the Boſom of the Fa…her, and Chriſt diſcloſeth thoſe boſom Expreſſions, and Affections of the Father.

We have done with the Firſt. The Second follows:

p. 430—And theſe have known that thou haſt ſent me.

Here is another Circumſtance touching the Deſcription of the Parties for whom our Savior praies, which may yet further his Petition, that it may be of prevailing force with the Father, for the grant of his deſire (to wit) That they may be where he is, and ſee his Glory.

Had they indeed been the wicked of the World, who never knew the Father, nor himſelf, and therefore were never fit, nor able to ſee his Glory, or to take any ſatiſfaction in it, or to return any Glory to the Father, or himſelf thereby: It had been bootleſs for him to have begged ſuch a favor, and it had been impoſſible for them to receive any good by it, as having no intereſt therein, nor fitneſs for the enjoyment of ſuch a Priviledg.

But he praies, who knows him as a Son, knows his Father, yea, ſuch a Son, ſuch a Father, known by an Eternal Generation.

And he praies for ſuch, who know that the Father hath ſent him; and therefore are wel acquainted with him and the Father, and with the Ambaſſage he comes of, and with that great Work which he had undertaken, and hath now diſcharged, and for which he ſhal have a Name, that at the Name of Jeſus, every knee ſhal bow, both in Heaven and Earth. And therefore they who know what the Father hath purpoſed, and the Son hath performed, and that experimentally to their own good; They are the fitteſt to ſee it, and to celebrate the Name of the Father and Son for ever in Heaven.

p. 431The Saints have a special Knowledg,Doct. that the Lord Chriſt is ſent of God the Father, for the Work of their Salvation.

Theſe, all theſe, and none but theſe, have this Knowledg, as their priviledg, and peculiar Favor appropriated to them: in which the World hath no Portion, nor yet ſhal ever be made Partakers of it.

At the great Day, when al Fleſh ſhal appear before God, and al his Saints gathered, and by Chriſt brought home to the Father, when he hath fully finiſhed the Work, and done the Wil of the Father: That as he now profeſſeth, I came not to do mine own wil, but the wil of him that ſent me: and this is the wil of him that ſent me, That of thoſe that thou haſt given me, I ſhould loſe none, but raiſe them up at the laſt day.

Then I ſay, when the Work is finiſhed, and performed in the Eyes of the Ungodly, and he ſhall be admired in his Saints; not of them only, but admired in them, even by the Wicked, who ſhal be forced to admire that Power, and Love, and Mercy, which hath done ſuch great things for ſuch undeſerving Creatures: and therefore ſhal ſee it, and be conſtrained to acknowledg the truth and reality of that great Work: what the Father purpoſed, and plotted from Eternity with the Lord Jeſus; how out of infinite Love and. Faithfulneſs he was ſent, and hath now accompliſhed it.

This they ſhal ſee, and be forced to know with grief and vexation of Spirit, that it is ſo: And for this alſo our Savior prayed in the former Verſe, That the World may know, that thou haſt ſent me.

But to find, and own this, in the reality of the Work of it; to tract the foot-ſteps of the unſearchable Wiſdom, and Riches of Mercy in marking this good upon their Souls, in that miraculous, and my ſterious manner p. 432as he hath: this is peculiar to the Saints.

Theſe, and theſe alone, know that Chriſt is ſent to this Work: theſe have found the excellency of it here; and theſe are fit to gaze upon it, and admire it for ever hereafter.

Three things we are to open:

1. How Chriſt is ſaid to be ſent of the Father.

2. For what he is ſent; and what was his Errand.

3. How the Saints know this in a special manner.

1. How ſent.

This Sending, is the firſt in-let, whereby the Fountain of the ever laſting good Wil, and Favor of the Father, is laid open, and let out unto us: And you ſhal find the Spirit in the Scripture leading al his by the hand hither; here he would Land us, and here leave us, and thereby teaching of us, that we ſhould not ſtay, before we repair hither, and when we are here, not to ſtir: But reſt, and repoſe our Soul, and reſolve our Faith, and Confidence, as into the firſt Principle; where there is no poſſibility, either of alteration, or addition: So firm, it cannot be altered; ſo fully ſufficient, and ſatisfactory, that nothing can be added, nor deſired.

It is too myſterious a depth, and therefore beyond our ſcantling to fathom it. We wil a little, make ſome ſearch with Sobriety, ſo far as may help us to underſtand the place in hand.

Thus our Savior makes it the Head Corner Stone of our Confidence: This is Eternal Life, to know thee (that is, the Father) to be only God (not he only to be God, but to be the only God) there is but one only Deity, and he hath that only God-head, and what beſide? and whom thou haſt ſent, Jeſus Chriſt. Know him as a Chriſt, annointed, and fitted; and as a Jeſus, a Savior, who hath performed the work; and that he is p. 433ſent for that very End, and Errand, and for that purpoſe from God the Father.

For had our Savior done it, if he had not been ſent, the Soul would have been at a loſs, whether he had ever ſatisfied, or ſhould ever be accepted.

But when our Faith can reach this: That the Father, who is the only God, hath ſent him, he wil then aſſiſt, and accept, and we ſhould go no further, ſeek no other; we then …it down, and are at reſt, John, 12.44.

We ſhall therefore make way for the Diſcovery of the Nature of this Sending, by the Propoſitions following:

1. This Sending, taken in a ful Senſe, is not an Act of the Deity, or Divine Nature properly; but of the Perſon, or Perſons in the Deity, who nextly, and immediately diſpenſeth it.

Reaſ. That which is an Act of the Deity, or God-head, belongs indifferently, and equally to al the Perſons; in that al are equally God, and have the Eſſence of the Deity, and al the Eſſential Attributes, equally attributed to them al. As al are Eternal, Omnipotent; all Create, Decree, &c.

But to ſend (much leſs to ſend the Lord Chriſt) doth not belong to al the Perſons: The Spirit is never ſaid to ſend in the Phraſe of Scripture, nor is the Father ever ſaid to be ſent. And this ſhal be further cleared and proved in the Concluſions that follow; and by the Nature of Miſſion, as it's ſet forth to us in the Word.

2. This Sending hath a double Reference.

1. To the Perſon that is ſent.

2. To the thing about which he is ſent: namely, When the Perſon ſent, leaves a new act, or impreſſion upon the Creature: ſo that the Creature is ſaid to be otherwiſe than it was, and to have ſomthing which formerly it had not, and the Perſon is ſent on purpoſe, to leave ſuch operations, and impressions.

p. 434God ſent his Son made of a Woman, ſent him to take our Nature: here the ſecond perſon takes our Nature into perſonal union with him. Sanctifies it, unites it, ſupports it.

Though Chriſt be the ſame, yet here be new impreſſions, which appear in the Creature, which formerly did not. I wil ſend the Comforter, and be ſhal teach you and lead you into al truth. Here be new and diverſe expreſſions of the work of the Spirit appearing, which formerly did not. Joh. 16.10.11. The ſecond reſpect implies ever the firſt; the ſending to a work implies a perſon that muſt be, and is ſent to that end: though then theſe may be diſtinguiſhed, in our reaſon and conſideration, yet in the Nature of the thing, the one is included in the other.

3. Sending, when it reſpects a Perſon properly, It ever implies in the Nature of the thing, The Authority of him that ſends, in reſpect of the party that is ſent. I ſay Authority, but not of rule or Dominion ſo much, as Authority of Order & Communication of work from one to another, and in this ſenſe; which is a proper and true ſenſe; he only can be ſaid to be ſent, who works from another: whether it be in way of Origination, or firſtneſs of Order; to be firſt beginner or ſetter in of a work before al other: or whether it be in regard of operative or active production when ſeveral perſons may, as one Joint principle, put forth a work, for the producing. They are not one in order before another, but both meet as one principle and producer or bringer forth of the other; And therefore hence it is plain, and undeniably Evident (which ye muſt eſpecially obſerve) that in this breadth and extent of ſending, which the Scripture ſpeaks to, The Son and the Spirit are only ſaid to be ſent, and it is never, and indeed it can never be, affirmed of the Father.

If ſending imply Authority of Order and communication p. 435of work from another, then there is none can ſend the Father, becauſe there is none in Order before him: nor can he be ſent, becauſe he works of himſelf, and from himſelf, nor from another, therefore cannot be ſent from another.

Hence again it follows: The Spirit may be ſent from the Father and the Son, and the Father and the Son may ſent: becauſe the Spirit, the Holy Ghoſt works in Order from both, and there is Authority of Order and communication from both. Gal. 4.6. God hath ſent forth the Spirit of the Son. That is, the Father, as appears by the diſtinction of Son in the words. Joh. 15.26. When the Comforter is come, whom I wil ſend unto you from the Father. Joh. 14.26. When the Comforter is come, whom the Father wil ſend in my Name.

Hence Chriſt can only be ſaid to be ſent of the Father, not of the Holy Ghoſt (I ſpeak now of this internal ſending, which is attended only in regard of the Perſon, not of the thing, about which he is ſent) the Reaſon and ground is the ſame.

Sending implies the Authority of Order and Communication of work from one to another: but the Son works only from the Father, therefore can be ſaid only to be ſent from the Father.

Hence are there ſo many expreſſions and confeſſions of our Savior in this kind, almoſt in every verſe, when he would ſettle his commiſſion. Joh. 5.30. I ſeek not mine own Wil, but the Wil of my Father which ſent me. And verſe, 36. I have greater witneſs than that of John: for the works which the Father hath given me to finiſh, they bear witneſs of me, that the Father hath ſent me.

4. Propoſ. This ſending of our Savior is the firſt of al others, and makes way for al other ſending, or ſpiritual good things, that are ſent unto us from God.

Have this, have al: make ſure of this, make ſure of p. 436al: maintaine this, maintain a certain intercourſe and Communication of al good things unto our Souls from the Lord. This is the firſt out filet of God everlasting love and goodneſs. 1 Joh: 4.9.God ſo loved us, that he ſent his only begotten Son &c.

There is no expectation of the Spirit, there is mo poſſibility of having, no, in truth of the ſending of the Spirit, but only by this way, and upon this ground Joh. 16.7. It behooves that I go away, for unleſs I go, the Spirit wil not come unto you, but if I go, I wil ſend him. No coming of the ſpirit, unleſs he had firſt come. Unleſs he go to Heaven, no ſending of the Spirit from Heaven.

As it is true for the meaſure in regard of his aſcenſion: ſo it is true, for the reality of the thing, in regard of his Miſſion from the Father. For the ſpirit muſt be ſent from the Father and the Son: And therefore it preſumes his ſending. And Hence it is, when he is come, being ſent of the Father, He ſhal teach you al things, and ſhal bring to mind, what ever I have ſaid to you. And that which Chriſt ſpeaks, he hath from the Father, not from the Spirit. Joh. 14.10. — The words he ſpeaks not of himſelf. And Verſe, 24. The words which ye hear are not mine, but the Fathers which ſent me; He hath the meſſage from him. Joh. 12.49. I have not ſpeken of my ſelf, but the Father, which ſent me, gave me a command what I ſhal ſay, and what I ſhould ſpeak.

Nay our Savior doth not take of the Spirit, but the Spirit hears from him, ſpeaks from him. Joh. 16.13. Howbeit, when the Spirit of truth is come he wil guid you into al truth. For he ſhal not ſpeak of himſelf, but whatever he ſhal hear, that ſhal he ſpeak. He ſhal take of mine, and ſhew it unto you. Verſe, 15. Chriſt doth not go to take of the graces from the Spirit: but the Spirit, becauſe Chriſt is ſent to be the Head of the Church, to have al Grace, and to be the Fountain p. 437to communicate al Grace, therefore the Spirit takes of his. Not takes of the Father, becauſe the Father hath given al to him, but takes of his, who hath his commiſſion from the Father, and is ſent out his work, of purpoſe.

The ſending of al Officers is hence. As my Father ſent me, I ſend you: And this is the order and Method of Gods Communication: He that receives you, receives me; and he that receives me, receives him that ſent me. Yea the ſending of Goſpel and al ordinances. Joh. 17.8. For I have given unto them the words thou gaveſt me, and they have received them, and have known and beleeved that thou didſt ſend me.

Yea the ground of al thoſe glorious works he hath accompliſhed in his own Perſon, and wil perform for his, and againſt his enemies for their good, is hence. Joh. 9.4. I muſt do the works of him that ſent me, while it is day. And 5.36. The works which the Father hath given me to do, bear witneſs, that the Father hath ſent me. And when he had fulfilled al, he then returnes to his Father.

5. As ſending evidenceth an Authority in him that ſends: So to be ſent implies, that he that is ſent takes this Authoritative Order, ſtands ingaged to anſwer it, thus given and taken, And is fully to act under the will of him, from whom he muſt work. And thus it is with the Lord Chriſt, as ſecond perſon in the glorious Trinity, being ſent by God the Father, to work as from him.

For as the manner of their being, ſo is the manner of their working: the Son from the Father, and therefore works from the Father: he is ready to entertain this Order of working, and ingageth himſelf to anſwer the Order and wil of the Father, and ſtands fitted to have the Nature of man united to him, that he may go upon the operation of that work of the Father, according to the Order of the Father given him, and al this in a p. 438peculiar manner appropriate to the Son.

What ever belongs to the Second Perſon, and none els, that he hath as a Son received from the Father.

But to act by Authoritative order form the Father alone: belongs to the Second Perſon and none els.

Therefore this as a Son he hath received from the Father.

Therefore as he muſt act from him alone: ſo he is bound to anſwer that Order of his.

Therefore works nothing, but what he ſees, his Father work: ſpeaks nothing but what he hears his Father ſay.

Therefore does nothing, but what the Father wil.

Therefore to be fitted, when his wil is, to take the Nature of man into Perſonal union that he may go upon the execution of his wil.

I ſay receive it into perſonal union. Becauſe this belongs to no other Perſon, not Father, nor Holy Ghoſt but himſelf. For its Haereſie to ſay, the Father is incarnate or the Holy Ghoſt is incarnate. How ever therefore he did not receive the Human Nature, but in time: Yet he was fitted for this work, by this ſending and eternal miſſion of his before al time: this makes way for that work of Redemption,

The Human Nature hath a new manner of ſubſiſtence and alteration, according to its being, but there is no alteration in the Second Perſon. As Gods power is the ſame before the things were made: though they cannot be ſupported, but when they are made.

Again when the Human Nature is united; this union we know is in reaſon reall, me non cogitante.

If the proper being of the union iſſued only from the Human Nature, then there ſhould be no difference, in regard of the perſons, but they ſhould ſhare a like in it. p. 439But that is falſe and Heretical. For neither Father, nor Holy Ghoſt are incarnate. Nor is the Human Nature taken into perſonal union or becomes one perſon with the Father on Holy Ghoſt. Therefore there is ſomthing of this union iſſues from the Second Perſon in an eſpecial manner; and that is to receive it into perſonal union: for which he was fitted from eternity by his miſſion, but takes it up in the fulneſs of time, when he was ſent by the Father thereunto.

Some ſuch thing I have thought might be intimated in thoſe Scriptures; Joh. 8.42. and 17.8. and 13.2. He came out, proceeded from God, When he was to enter upon the Execution of the work, and make the Human Nature feele that ſupport, Leaning, and being terminated in the ſubſiſtence of the Second Perſon, and went abroad in the execution of the work, and therefore now he returnes to God again.

Laſtly this ſending in regard of the work upon the Creature: This concluſion may give ſome light, as much as ſhal ſerve our purpoſe. The Lord Chriſt as God and man hath ſome things proper to himſelf:

1. In the manner of the work and Priviledg, where with he ſtands poſſeſſed, he is the head of his Church, and hath the immediate diſpenſation of al power committed to him for the good of it, and theſe are peculiar. He is the Head of his Church. None but he. Al power is committed to him, and to none but him. But in regard of the work there is a common concurrence of al the Perſons with him.

II. For what he is ſent.

1. To bring Jacob again. Iſa 49.5. Thoſe I muſt bring. Joh. 10.16. All that he hath given me, come to me. Joh. 6.37. And Verſe, 39. God gives them to him And Chap. 17.8. And he gives them his word, and they know that he is ſent.

p. 4402. To keep them, when they are brought. Joh. 6.38. I came to do the wil of my Father. And Verſe, 39. This is his wil, that I ſhould loſe nothing. And Therefore prayes for them, that the Father would keep them. Joh. 17.11.

3. To perfect that life of Grace in Glory. Joh. 12.49, 50. 1 Joh. 4.9. Joh. 6.40. I wil raiſe them up at the laſt day.

He is ſent on this Errand, that he ſhal ſee them ſafe arrived, landed in Heaven.

USE, 1. Matter of Admiration.

See and be ſwallowed up with the wonderment of Gods love to ſuch worthleſs ones, as we. Had he ſent his letters to comfort, his Creatures to viſite, his Angels to adminiſter, it had been more than we worthleſs worms could have expected. So the Apoſtle. 1 Joh. 4.9, 10. In this was manifeſted the love of God towards us in that he ſent his Son. If any man queſtion his love, or desire to ſee the diſcovery of love: In this its manifeſted undeniably, infallibly. Love unmatchable, unconceivable, that he ſhould ſend his own Son, from his own boſom, to ſuch worthleſs duſt.

In this is Love, herein is Love, it's here to be adored, admired for ever. Not that we loved him: for that had been Love, to have owned us, and accepted of us, But that he loved us, and ſent his Son to be a Propitiation for our ſins. Elizabeth is drawn to a wonderment at the coming of Mary: How comes it, that the Mother of my Lord, cometh unto me? Luke, 1.43. But how cometh it, that the Lord himſelf come? It's more than is uſually obſerved, or indeed can be expected, that a man ſhould ſend a choyce Pearl from his Cloſet, a Diamond out of his Cabinet. But that one ſhould ſend his whol Treaſure, it's more than can be imagined, Or deſired.

p. 441But it's ſo here: God hath ſent his Son, in whom al the Treaſures of Wiſdom and Knowledg are his; and to us ſo vile, ſo unthankful, and unworthy.

Nay, as God, when he would convince Satan of Jobs Sincerity, he impannels a Jury from Hel; tels him, that he had moved him to afflict Job without a Cauſe: for yet he held his Innocency, and the Devil could not deny it.

So conſider here for thy ſhame, if thy heart ſtir not with admiration, we ſhal impannel a Jury from Hel, which wil give in a Verdict.

2 Theſ. 1.8, 9. At the day of Judgment, God ſhal be Glorious in all his Saints, but admired in them that believe. When al the wicked ſhal be gathered at the left hand of Chriſt, the Devils, and damned Spirits, and al the rabble of thoſe fulſom Goats, ſhal ſee the poor Saints, ſuch as were oppoſite to Chriſt, haters of him, to be made one with him: They who rejected, nay, may be, perſecuted Chriſt, and the means of Grace, to be now made partakers of Chriſt and Grace: The Devils wil admire this mercy, though they never ſhare in it; and ſhalt not thou admire it, who art partaker of it?

2. Comfort, of never failing aſſurance of our ſafety and happineſs. It's the wil of the Father, and that muſt ſtand; and Chriſt is ſent to do his wil, and he wil not fail of doing that, for which he was appointed; and therefore thou canſt not fail of Heaven. Chriſt profeſſeth (John, 6.38, 39.) he came to do the Wil of the Father, and this is his Wil, That he ſhould loſe none, but raiſe them up at the laſt day; and he reſolves he wil loſe none, but he wil raiſe them up, verſe 40.

We have done with the Two former Things which were to be attended in the Explication.

1. What it was to be ſent.

2. Why, or for what End he was ſent.

p. 442III. We are now to enquire touching the knowledge of this, ſo far as it comes in an eſpecial manner to be appropriated to the Saints: And his is the third Particular to be opened, for the diſcovery of the former Point; are we ſhal only look at it in that peculiar reſpect, as it is a proper Brand for Chriſts Sheep, and a Livery of his Servants, and Followers. For ſo the Text intimates, and our Savior ſpeaks of it in that regard.

The World knows thee not, they never attained this Learning, nor were trained, and taught up to it: they are amongſt the Petties, and Punies of the world, and may have ſome worldly wiſdom. Theſe waies of wiſdom, they are above, and too high for a Fool, ſuch as the wicked of the World are. Theſe who are promoted to the Univerſity of the Goſpel, and have learned of Chriſt, theſe know; ſuch and ſuch only know, have a ſpecial knowledge of God the Father in Chriſt: they know him as ſent, and therefore muſt needs know the Father who did ſend him.

Touching the Specialty of this Knowledg, which is the Portion and Inheritance appropriated to the Saints, as the wiſe man ſaies, The Wicked meddle not with the Joy of the Righteous: ſo it's as true in this, they reach not their Knowledg.

Of this we ſhal enquire:

1. Wherein the Specialty of this Knowledg conſiſts.

2. How it comes to be communicated to them.

Firſt.

The Specialty of this Knowledg, conſiſts in Four Things:

1. In the Ability by which they know.

2. In the thing known.

3. The Manner of the diſcovery of that ſo known.

4. The ſetling of the heart by that.

1. This Knowledg is peculiar to the Saints, in regard p. 443of that ſpecial Ability, which they do receive from God, in ſpecial manner, by which their Judgments are cleered, and their Underſtandings enabled to ſearch and ſee into ſuch myſterious depths, and ſecret Diſpenſations of God unto the Souls of his, in the Covenant of his Grace, and the Conveyance of his Mercy; which exceeds, and over-flies the moſt Eagle-ſighted Apprehenſions of any Natural Man in the World.

They have the wiſdom, and enlightening Grace of the Spirit in their Minds, and the concurrence, and aſſiſtance of the Spirit, to act and lead them out, and thereby to lead them into al Truths: and theſe muſt not be ſevered, becauſe God hath joined them together, Zach. 4.2, 3. There muſt not be Lamps only to burn in the Golden Candle-ſtick; but there muſt be Olive Trees, to feed thoſe Lamps, and to further their Light in their dayly burning. As that is true in the Church of Chriſt, it's true alſo in the heart of every Member of the Church, there is not only a Lamp of Knowledg burning in the Mind, but there muſt be alſo a conſtant ſupply of the Oyl of the Spirit, which muſt quicken, and act out that Spiritual Wiſdom, for the right diſcerning of the things of our Peace. And this is the Condition of al the Saints, and the ordinary courſe of Gods Diſpenſation of himſelf, in the way of the Goſpel. He hath given us a mind to know him, ſaies the Apoſtle, 1 John, 5.20 he hath given his Spirit, ſaies Paul, whereby we may know the things, that are graciouſly given us of God. This is the end of giving both, without which, it cannot be. So the words run, 1 Cor. 2.11, 12. We have not received 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, q.d. There is no man of the world, who only hath the Spirit of the world, that can know ſuch things: None of the Princes of the World knew them, verſe 8. nay, no Natural Man can know them, verſe 14.

p. 444But the Spirit ſearcheth the deep things of God. There be depths of the warmings of our minds and hearts, and none but the Spirit of God can diſcover them: deep things in the mind of God, and whoever knew his mind? No Creature ever did, or could; but Chriſt knew his mind, and we have the mind of Chriſt, and ſo come to know the mind of the Father, verſe 16. And hence our Savior ſurveys the differencing Reaſon, why his Diſciples might perceive; others, as Scribes and Phariſees, had eyes, and could not ſee. To you it is given to know the things of the Kingdom, but not to them: and upon this ground our Savior adviſeth the Church of Laodicea: I counſel thee, to buy of me Eye-ſalve, to annoint thine Eyes, that thou mayeſt ſee. This Spiritual, and ſpecial, Super-natural Light, is that Eye-ſalve, which al the Diſciples of our-Savior had, and therefore they knew him. As the Sun is ſeen by his own Light: It muſt be the wiſdom from above, that muſt enable us to ſee the things that are above. So John, 14.17. The World hath not ſeen, nor known the Comforter, but ye know him, that is, by the Light of the Spirit, ye come to ſee the Spirit.

2. In the thing known, there is a Specialty of Knowledg. They look at it, as an Ambaſſage of Love, and Life, which the Lord Chriſt now brings from the Father, who intends their good in both, and our Savior comes on purpoſe to work it.

1. A meſſage of love for the Soul of a ſinner under the ſight and ſenſe of the guilt of his iniquity, he doth, and cannot but apprehend God as an angry God againſt him, that there be many cauſes of quarrel and controverſie, that God hath lying by him, and indeed the controverſie lies between the Father and the ſinner: becauſe his work was directly wronged and prejudiced. And Hence its evident, that the meſſage muſt come from the Father, touching the terms and purpoſe of peace, if ever p. 445it be attained, becauſe it is the Wrath and Juſtice of the Lord that proclaims War againſt the ſinner, having juſtly deſerved that his diſpleaſure ſhould break out againſt him.

The Lord Chriſt is the Prince of Peace, who is our Peace, and takes up the Quarrel between the Father, and the Elect, brings the glad tidings of Grace from God, who not only tenders, but deſires reconciliation with the Soul, through Jeſus. And therefore he muſt come as an Ambaſſador ſent from the Father, and that the Soul muſt know; or elſe he could not attain his end, take up the Controverſie betwixt the Father and him.

So among al Nations, it is a received courſe in Reaſon, the Ambaſſador muſt come from the Prince offended, that hath intended War; and he muſt make known the Commiſſion of his Ambaſſage, as from him Authorized, elſe Peace and Agreement wil never be accompliſhed, nor received. So 1 John, 4.9. See alſo John 3.16, 17. God ſo loved the World, that he gave his Son, &c. How is that to be proved? He anſwers; For God ſent his Son, not that he might condemn the World; for they condemn themſelves; but that the World might live through him.

Theſe are Riddles to the wicked, they may be talked of in the World, the noiſe of ſuch things may go up and down: But to know, and own the Ambaſſage, as ſent on purpoſe to him, this is a Secret peculiar to the Saints. As it was ſaid, My Meſſage is to thee, O Captain, 2 Kings, 9. The reſt heard it, but he came to the ſpecial underſtanding of it. So it is here.

Therefore John 15.21. This they will do unto you, becauſe they know not him that ſent me.

2. A Meſſage of Life. For the ſinner once ſeriouſly apprehenſive of his many, and conſtant departures from God, his provocations are ſo ha…ous, that he cannot but p. 446ſee death in al his waies, he can do nothing, but he ſins in al he doth, and therefore the wages of ſin, being death, he muſt die for what he hath done, if God ſhould proceed in ſeverity againſt him, and recompence his own waies upon his own Head.

Therefore having forfeited his Life into the hands of Divine Juſtice, viz. of the Father, whom he hath provoked: Chriſt muſt come as an Ambaſſador from the Father, and he muſt know he hath a Commiſſion, and a grant of Life under the Fathers hand, elſe his Ambaſſage wil be in vain, wil not accompliſh the end intended by him, and expected by the Faithful Party: He hath ſent his Son, that we might live through him, 1 John, 4.9. This is the Record, that God hath given us Eternal Life, and this Life is in his Son, Chap. 5.11. It's the Fathers Gift, it belongs to the ſame Power, and place of Majeſty, to give pardon, and ſo Life to a Malefactor; or to take Life from him, John, 6.57. As the living hath ſent me, and I live by the Father; ſo he that beleeveth in me, even he ſhall live by me. See the Order.

The Father is the Fountain of Life. He as a living God, ſends Chriſt upon an Ambaſſage of Life. Chriſt hath received power of Life from the Father, and he as ſo ſent, gives to thoſe that beleeve in him.

The Faithful know this Commiſſion of Life, and that it is come out on purpoſe, and intended to them, as he to Gideon, Judg. 6.23. Peace be unto thee, fear not, thou ſhalt not die. And they know, and own Chriſt, as ſo ſent. All which are Myſteries to the wicked, they ſee no need of this; or if ſo, they neither own it in Chriſt, nor would receive it from him: They may hear the fame thereof, and yet know nothing, either of the Excellency of it, or of Gods Intendment of any good to them in it.

3. The Specialty of this Knowledg, appears in the Manner of communicating this good, to the Souls of the p. 447Faithful; namely, The aſtoniſhing Excellency of Power, that brings the reality of theſe Ambaſſages of Love and Life to the Soul; and the dazelling beauty of that Light that diſplaies them, and laies them open to the Eye of the beleeving Saint. Which things are concealed from the World, and therefore they count them fooliſhneſs; becauſe they could never conceive, or be perſwaded of any ſuch thing. They think they cannot be, becauſe they cannot perceive how they ſhould be. As Nicodemus, How can theſe things be?

We wil give a little Light to both.

1. They find ſuch a Power, as puts them to aſtoniſhment: For the Meſſage of Love, and Life, are of ſuch unconceivable worth in themſelves, and ſo far beyond the thoughts of a ſinner, that they ſhould be ſent from God, who is offended with them, and was, and is happy without them, and hath no need of them: and that by no other hand, but by the Lord Jeſus, the Son of his Love, bleſſed for ever: and that to ſuch, as they are, ſo unworthy, and vile in themſelves, ſo loathſom, and abominable, by reaſon of the Number, and Nature of their Helliſh Iniquities. That it ſeems ſo croſs to the compaſs of al Reaſon, that they cannot but cavil at it, as a thing abſurd and unreaſonable to beleeve, and their diſtruſtful and guilty hearts cannot but reject it, as a thing impoſſible. Yea, the Diſciples themſelves, when the hardneſs of the work was reſembled by a compariſon from our Savior, they cried out, Who then can be ſaved?

To make known, and make good this Ambaſſage to the Soul, God muſt make known his Almighty Power to the ſinner, which he only that feels, is forced to confeſs; others cannot conceive. So Paul to the Epheſians, Chap. 1.17. &c. praies for a Spirit of Wiſdom, and Revelation; another Spirit, and common Underſtanding, cannot come neer ſuch things. That they might know the exceſſive, exceeding great Activity of the p. 448might Power of God in bringing a ſinner home to himſelf, verſe 19. and therefore the Convert, 1 Cor. 14.24. when he hath but a glimpſe hereof, in the ſearch of the Secrets of his own heart, he fals down, and confeſſeth, God is in you of a Truth. It's the Wiſdom, Power, Soveraignty of a God. It's beyond al created Power, ever to diſcover ſuch things, to work ſo upon the Soul.

2. As the Power, that ſettles the Meſſage, ſo the Light that diſcovers the Beauties, and Excellencies that are therein, utterly beyond apprehenſion, expectation, admiration. Peter profeſſeth that the very Angels of Heaven, pry into theſe Secrets, delight to lie down, and look wiſhly into them, becauſe they lie ſo low and deep, beyond their diſcerning, 1 Pet. 1.11. yea, the Apoſtle Paul concludes, the Eye never ſaw, the Ear never heard, nay, it never entred into the heart of man to conceive th…ſe things, 1 Cor. 2.9. Nothing can be ſeen by proof, and obſervation, nothing heard by report from others, no ſuch thing can be anvilled, and contrived by the conceitings of al the Underſtanding of men, and yet they are ſuch things, which God hath revealed by his Spirit in the Goſpel. Hence the Phraſe, 1 Pet. 2.9. God hath called you out of darkneſs into his marvelous Light. Every thing is a Myſtery, a marvel in the work of Grace, when once we have an Eye to ſee. We marvel at our own wretchedneſs, and baſeneſs; we marvel at Gods Patience, to bear with ſuch worthleſs, and ſinful ones as we be; our Peace is marvelous, ſuch as paſſe…h al underſtanding; joy marvelous, unſpeakable, and glorious: And the ungodly meddle not in any of theſe things, being indeed unknown to them.

There is hid Manna, Revel. 2. Secret, and unconceivable refreſhings …ound in C…riſt, a white Stone, and a new Name, which no man knows, but he that hath it: and therefore he judgeth all things, ſaith the Apoſtle, he that is Spiritual; and is judged of no man.

p. 449And Laſtly: For the ſetling of the heart, It lets in ſuch an overbearing, both Power and Sweetneſs, of the good thus known, that it carries the heart along with it, and ſettles and keeps the heart to it. And therefore it ever hath Faith accompanying it. They that know thy name, wil truſt in thee. Pſal. 9, 10. Hadſt thou known, who it is, that ſaid unto thee give me to drink thou wouldſt have asked of him, and he would have given thee living Water. Joh. 4.10. Therefore ſhe ſhould have asked in Faith. By this we know that we do know. We have the ſcience of knowledge, that we have the truth and ſoundneſs of Faith. And ſomtimes, yea, frequently, in the phraſe of Scripture it is put for faith. Joh. 17.3. This is Eternal life to know thee; that is, to beleeve in thee.

2. The means how this knowledge comes to ſettle the faithful.

Anſw. It is by the means, which God in the courſe of his Providence & appointment hath ordained for that end, that is, his good word in the Scriptures recorded, by his Miniſtery delivered to them.

It is true, there is a ſpirit of Wiſdom and revelation, that is put forth in this diſpenſation; but its as true, that this Spirit goes along with this word, and works in this word, as ſeems good to the good pleaſure and wil of Chriſt. The place is more precious than Pearls, and worthy to be retained in the table of our hearts for ever. Joh. 17.7, 8. Now they (to wit the Apoſtles) Have known, that all things, whatever thou haſt given me, are of thee. Whence comes that? Anſwer, verſe, 8. I have given to them the words which thou giveſt me, and they have received them, and have known ſurely that I came out from thee, and they have beleeved that thou didſt ſend me. Loe: The words that God the Father gave Chriſt; the words of he Goſpel: Ev…ngelium, that good tidings he gave the Apoſtles: And they p. 450received them, and by them they knew that Chriſt came from God, and beleeved he was ſent of that meſſage.

Queſt. Is this the condition of all the Saints?

Anſw. For the reality and ſubſtance of what hath been ſaid, it appertains to al: though there be much difference in the manner and meaſure, how theſe diſcoveries come to be diſpenſed.

Object. But we ſee by experience, many of Gods own, are Ignorant here.

Anſw. There is a diſcovery of theſe in a manner and meaſure to al: for al have that ſpiritual light, all have notice of that Ambaſſage of peace of love, and of life, brought them in, and by Chriſt: and by that overbearing power and light, thoſe good things of Chriſt in the Goſpel are diſcovered ſo convictingly, and ſet on ſo efficaciouſly, that the heart is kept to them. By ſuch a knowledg they come to be apprehended, and receive.

But there is a reflect act, when our underſtanding views and looks over the work of the mind and heart, ſo that we know that we do know, and know that we do receive. This the Saints may, and do want many times for ſome while.

We have this diſpatcht the four Particulars and ſo cleared our way to the underſtanding of the Doctrine propoſed, which was; The Saints have a ſpecial knowledg that the Lord Chriſt is ſent of God the Father for the work of their Salvation. We ſhal now proceed to the Reaſons and Uſes in few words

The Reaſon of the point is double

1. From the Office of our Savior, Reaſ. 1.and the Aim and ſcope he hath in the execution of the work thereof. He comes not to do his own wil, nor to ſeek his own glory, but to do the wil, and ſeek the glory of him that ſent him. Therefore he muſt diſpenſe al, as from him, draw al Eyes and hearts towards him. For the Nature of an Ambaſſage p. 451doth of neceſſity imply and require this. It makes al to look to the perſon who ſends the Ambaſſage, whoſe power and pleaſure is there firſtly attended: and leads al by the hand, ſo that they muſt not reſt in their returns, until they come to the Father.

2. The heart of a ſinner cannot be quieted, the diſtreſſed Soul cannot find reſt, or repoſe, before it be carried to God the Father. Joh. 12.49, 50. And Chap. 11.42.

USE, 1.

It teacheth the Saints to acknowledg with al thankfulneſs that inlarged favor of the Lord towards them, that he would vouchſafe ſo choice and peculiar Priviledges to them, which he denies to al the world beſide: That he wil familiarize himſelf to them, and admit them into his preſence, when he doth eſtrange himſelf from al others. It's no ſmal part of reſpects, but an argument and evidence of peculiar and indeared reſpect; that when no man may come to the ſpeech or ſight of the King, He no ſooner comes to Court, but he may come into preſence, and be acquainted with the Secrets of Sate. Nay, if he come, no ſooner is notice given, but he may have entrance at the firſt appearance; when he wil be ſeen by none of the Court, or Kingdom beſide.

This is your Priviledg, O ye bleſſed of the Lord; when the Lord locks up himſelf, and withdraws the diſcovery of his preſence from the greateſt part, yea, from al the world.

The World know him not; yet ye do know him, and may be acquainted with al his ſecret purpoſes, touching his diſpenſations of the greateſt Affairs of the world, his counſels touching the Salvation, and damnation of men.

This made Judas at a stand, (not Iſcariot.) Why wilt thou ſhew thy ſelf to us, and not unto the World? They p. 452ſhal underſtand nothing of thoſe Ambaſſages of Peace and Life, which thou haſt given Chriſt in Commiſſion to communicate to the Souls of thine: And why ſhew to us? In our ſelves as Sinful, and in outward Conditions more low, and mean, and baſe than they. Why wilt …hou? It's only thy wil, and the wonder of thy free Grace. Thy wil be done, and bleſſed be thy Name for ever. To you it's given to know the Myſteries of the Kingdom of God, but not to …hem. It is a Gift, and that a choyce one, which moſt in the world attain not unto. Give God the praiſe and honor of it again.

It's ever an Evidence of ſpecial regard, and intimate Confederacy, when King or State holds conſtant intelligence, and correſpondence by Agents, and Ambaſſadors with one State, but recals them from al other, So it is here. Ye have an expreſs of the good pleaſure, and al the Affairs of Peace and Life, that are tranſacted in Heaven, mannaged and committed to Chriſt, ye may know the mind of God, when he imparts no ſuch privacies to any ungodly Perſon whatſoever.

USE, 2. Of Examination.

Hence we may diſcern, whether we be of the Scum, and Reffuſe of the World; or the Favorites, and Followers of Chriſt, for whom he praies, and Heaven is prepared. This is an Evidence, a never failing one, whereby the Followers of Chriſt may be known; They know God in Chriſt, and al his purpoſes of good, which he hath ſent his Son to ſee accompliſhed for their good.

This our Savior makes the Ear-mark, the Brand-mark of his Flock, John 10.3, 4.27. His Sheep know his Voyce; they own the mind of God in his Word, and they wil honor him; and ſo the good Shep-heard is diſcerned by the like; I am the good Shepheard, who know mine, and am known of mine, verſe 14. If they be mine, they wil know me; as yong Lambs the bleat of the Dam: p. 453and the ſmel of each other, wil make them own each other among many thouſands, 2 Cor. 13.5. Know ye not in your own ſelves, that Jeſus Chriſt is in you, except ye be Reprobates?

This Knowledg diſcovers it ſelf by Two Evidences.

1. By the Effect of it. They will not follow a ſtranger. Strange Teachers, and ſtrange Doctrines, they do not own, they wil not follow; and therefore the Apoſtle gives this as a certain Demonſtration; They went out from us, becauſe they were not of us; for had they been of us, they would never have gone from us, 1 John 2.19. Nay, the Apoſtle goes further, and his Expreſsion is dreadful, Heb. 10.38. The juſt by Faith, will hold out; but if any man draw back, my Soul ſhall have no pleaſure in him; and therefore he quits his hands of that evil, bleſſeth himſelf from that. But we are not of thoſe that draw back unto Perdition. If that be their way, Perdition wil be their end. It's a direful Doom, which Peter ſets down, 2. Pet. 2.20, 21.

2. By the Means, and riſe of it. It iſſues from the word received into the heart. I gave them thy Word, and they received it, and know, &c. And Prov. 2.10, 11. and Chap. 4.6. Forſake her not, and ſhe will preſerve thee; love her, and ſhe will keep thee. It's that of the Apoſtle, 1 Theſ. 2.13. When ye received the Word of God, ye received it not as the Word of men; but as the Word of God: Receive the Word, not as a Veſſel doth Water, but as a Woman doth a Perſon whom ſhe marrieth; receive it, to keep it, to live and die with it; and then it wil work effectually. But we entertain it, as a Paſſenger, as a Neighbor; and therefore it comes and goes: we never have hearts engaged to it; if we had, we ſhould underſtand every good Path, Prov. 2.9. Therefore our Savior gives the Reaſon, John, 5.43. I came in my Fathers Name, and ye will p. 454not receive me. Another comes in his own Name, and him ye wil receive.

We have now finiſhed the Second and Third General, obſerved in the opening of theſe two Verſes, viz. The Parties for whom this Prayer is made, which were deſcribed by way of diſ-ſimilitude to the World; and by their Effects, their Worth, and Excellency of Knowledg, and Grace. And The Party who makes the Prayer.

The next Branch, as it lies in the order of the words, which was the Fourth general Obſervation, is, The Means here uſed, and that which is reſolved on, to be improved for the attaining of the end, which is ſought for, with ſuch earneſtneſs in this Prayer: and this is expreſſed in theſe words: