A Comment Upon Christs Last Prayer, Verse 21
Chriſt's Prayer FOR BELEEVERS.
Verſe 21.
That they all may be one, as thou Father art in me, and I in thee, that they alſo may be one in us, that the world may beleeve that thou haſt ſent me.
IN the former verſe we had the parties mentioned and deſcribed, for whom our Savior prayes: the ſeveral particulars therein expreſſed, we have opened. From this 21. verſe to the end, we have the matter of our Saviors prayer in a moſt high, heavenly, and myſterious manner laid forth and preſented to our conſideration; wherein the incomprehenſible worth of his love and wiſdom ſeems to contend for precedency; and in truth both incomparable in themſelves, & unconceiveable by the ſhallow ſcantling of the weak and feeble capacity of the Sons of Men.
To pray and purchaſe that for his faithful ones, that they, who are, by nature and ſin, enemies againſt him, and oppoſite unto him, may in a proportionable manner, as far, as their meanneſs is capable, be as near to him, as he to his Father: a Poor creature durſt not have begd ſo Rich a favor, could not expect it, and is hardly brought to beleeve it poſſible. As he: Is it true indeed, that God will dwell in a Tabernacle made with hands? behold, the Heaven of Heavens is not able to contain him, how much leſs, this Houſe, this Heart? or as he: I am not worthy, thou ſhouldeſt come under my roof.
Yet our Savior excludes not the meaneſt, imbraceth al in the Arms and Bowels of his compaſſion. That they all may be one: even ſuch ſilly, Poor, deſpicable ones, may be one in us. Nor yet is the work more glorious, than the diſcovery myſterious, deep, and unſearchable, one in us, as I in thee, and thou in me, which we may rather adore, than imagine we can conceive,
The things he prayes for, may be referred to theſe two Heads:
1. What concernes their ſpiritual wellfare here, in this life, at leaſt in the taſt and beginnings of it.
2. What may maintain the top and height of their glory in another world, in the meeting, concurrence, and continuance of al that ſpecial happineſs they ſhall attain unto. Father, I will, that thoſe, which thou haſt given me, may be, where I am. q. d.
He would not live in Heaven, unleſs he might have his members with him; not content to be in glory, unleſs they might be the Spectators of it, and ſharers; that he might be in them, and the love of God in them for ever.
The ſpecial things which he begs, as that which concerns their, eternal wellfare, is only this, and in truth, almoſt al, or more than al is contained in it viz. That they al may be one.
This is Propounded firſt, Amplified by ſeveral circumſtances in the 21, 22, 23. verſes,
1. By the ſpecial nature of this unity, or Oneneſs; what is meant and underſtood, namely, to be one in them, laid out by way of reſemblance: As the Father is in the Son, and the Son in the Father, ſo they ſhould be one in them.
2. From the end why, Namely, the lifting up of the honor of Chriſt in the Hearts and acknowledgments of the ungodly, even by a conſtraining evidence, whether they wil or no: their own conſciences will yield it, and their mouths alſo confeſs it at the day of Judgment; That Chriſt was ſent from the Boſom of the Father, to bring his ſervants unto himſelf, when he paſſed by the greateſt part of the world; as he found them, ſo left them in their ſins.
3. The means by which they come to attain this ſo great a priviledg verſe 22. I have given them the glory, thou gaveſt unto me, that they may be one, as we are one.
4. The order how this is diſpenſed, how received: diſpenſed from God, received by them. verſe 23. To-wit, Chriſt ſhould be in them, the Father in Chriſt, and ſo they ſhould be made perfect in one. And here the end is repeated and inlarged alſo further, That ths world may know, that he hath ſent his Son for this end, and that he hath loved them, as he loved him.
Ye have the ſeveral truths ſet out in their order before you, and how woven together: this is the Key of this Scripture, and willet in ſome light, for the more clear diſcovery of ſo myſterious truth. The main divine truth to be attended, is this.
The chief Priviledg of the Saints,Doct. for which our Savior eſpecially prayes, is; That they all may be one.
This is the Sum and pith of the great requeſt of the Lord Jeſus, which he puts up in the behalf of al beleevers, as the choiceſt legacy, he would bequeath unto them, and leave with them, and lay in for their behalf; when he was to leave the world: that which he propounds in the firſt place, before all others, repeates again, and purſues it, as the grand Suit of al, that did concern their good: That they may al be one. If once this can be attained, nothing can be wanting, what ever ſhall be deſired, and is truly good. The unity of Beleevers is the great priviledg, of which they can partake, and for which our Savior prayes.
We are here to inquire,
1. Of what kind of unity our Savior and the Text here ſpeaks.
2. What that unity is, wherein it conſiſts, and by what diſcerned.
Touching the Anſwer to the, Firſt.
I muſt crave leave under favour and correction to ſtep aſide from the common Road, the uſual apprehenſion of many Interpreters; whoſe Judgment and knowledg I highly prize and reverence, and with whom I could deſire to concur, and eaſily ſo ſhould, but that Evidences out of the Text (to my ſeeming and ſhallowneſs at leaſt) are ſo cleer, that they conſtrain my Judgment to go a little aſide. I Anſwer therefore;
1. Negatively.
2. Affirmatively.
Negatively: The union of love and concord with the faithful, as the members of the ſame Body ought to maintain in their hearts and conſciences, and in their converſe and ſocieties one with another; keeping that unity of ſpiritual agreement in the bond of peace: to think the ſame thing, and ſpeak the ſame thing: to be of the ſame mind and Heart, as it was ſaid of them in the Primitive times; Act. 1.14. They continued with one accord, and Chapter 4.32. The multitude of them which belee…ed, were of one mind, and one Heart.
This unity of amity, of love, and mutual and ſpiritual a…cord, is not the chief aim and intendment of the Text, nor yet the purpoſe of the prayer of our Savior. Though indeed it may be collected and inferred from this: and to my apprehenſion, the very letter doth look another way, and ſpeaks aloud touching another thing. For ſo,
1. The words immediately following are marvailous plain and expreſs, That they may be one in us. True it is, they ſhould be, and thoſe that have the ſame ſpirit. of love, as the ſame ſoul in many members, they wil be of one and the ſame affection each to other: but that Chriſt now prayes for, which preſuppoſeth this, and is indeed the foundation thereof, is, Namely, that they be one in us: and then they wil be at unity, one with another. Yea the very manner of ſpeech, laid down by way of compariſon and reſemblance, ſeems to be added, as a further clearing and interpretation, of that which went before. That which was propounded there in the general, here comes more fully to be explicated; As though our Savior had ſaid, when I pray that al beleevers may be one, my meaning may thus be conceived, and my intendment rightly underſtood by this reſemblance. As I am in the Father, and the Father in me: the ſcope of my prayer is; that they ſhould be one in us, after their manner.
Again when our Savior ſets down the order, how he would have this unity attained and preſerved, the ſpeaks ful verſe 23. I in them and thou in me, and ſo they ſhal be made perfect into one q. d. If they all be in me, as I am in thee, then are they in unity: and thou being in me, and I in them, then are they perfected in this unity: As they are one in me, and ſo in thee, by ſpiritual dependance, to receive al: So I am one in them and thou in me, by ſpiritual influence, and we communicate al unto them.
2. The Second reaſon is out of verſe 22. Where the Glory, which Chriſt hath received and given to his ſervants, is made a means to obtain this unity. The glory, which thou haſt given to me, I gave to them, that they may be one, as we. Whence it follows by undeniable evidence; This unity is one Stayr and degree beyond the glory it ſelf, which the Saints receive: For its a rule-caſe in reaſon, the end is more excellent, and of greater worth and goodneſs, than the means appointed for the end. Unity of affection among the Saints is part of that glory, or an ingredient which makes up the glory of the Saints, but this unity is the end of that glory, and ſo more excellent; therefore ſomthing beyond that, or any ingredient in it.
2. I anſwer affirmatively in a word,
The unity here meant is the unity of that ſpiritual relation which they have to Chriſt, and in him to God the Father; not the unity of affection or charity, which they have one to another, and one between another.
That which is more excellent than this unity of affection, as being the end unto that, is ordained unto that, as the end, that muſt be ſomthing beyond it: ſo this unity is.
That which is properly bounded by the words of the text, and intendment of the place, upon Chriſt, and the Father in him; That unity is not the unity of affection, but of relation.
But this unity, by the expreſs teſtimony of the truth and Text is bounded upon the Father in Chriſt: That they may be one in us. therefore the unity here intended is that of relation, not of affection.
We have now gained the firſt: what kind of unity this is. We are now to inquire, wherein this conſiſts, or how it may be diſcerned.
The explication of this, wil be the interpretation of the words of the Text, which follow; which are applied (as far as yet I can conceive by the moſt ſad conſideration) unto this very purpoſe now in hand. For when our Savior had prayed; That they might be one; That they might aright underſtand it, and ſo, the exceeding love of Chriſt; who did not ſeek, nor ſo obtain (for he is ever heard in what he asks) any mean or ordinary bleſſing, or common courteſie for them, for their preſent comfort and refreſhing. But the choiceſt mercy, a bleſſing of incomparable worth and ſurpaſſing excellency; That, I ſay, they might underſtand this and receive ſutable comfort for it; He addes, by way of explication, what he meaneth, with as much plainneſs, as ſuch a ſpiritual myſtery, which touched the very inward Heart-Blood of our happineſs could be diſcovered. q. d. If you ask what I mean by this unity, and whereby it may de diſcerned: I anſwer by this familiar compariſon: As I am in the Father, and he in me, ſo I wiſh, they may be one in us. So that here we muſt unfold,
1. How the Son is one in the Father, & he one in him.
2. Then conceive after what manner the Saints and beleevers muſt be one in them, for this Chriſt hath prayed: this he hath obtained: this ſhall undoubtedly be received.
Both which I cannot tel how more nakedly to lay open, than to expreſs in ſeveral ſhort propoſitions, or concluſions.
1. The ground of this reſemblance, taken from the manner of the Sons being in the Father, is not to be attended, nor ought to be conſidered in regard of the God Head or eſſence of the Deity: but in regard of their ſubſiſtence, as they be diſtinct perſons in this their diſpenſation. Therefore the word is in the plural: One in us, as ſhewing the number of the perſons: beſides, they are put by way of particular diſtinction each to other; the Father in the Son, the Son in the Father, not ſo much as mentioning, nor yet taking the God-Head into the compariſon, is common to them both indifferently; as I am in thee, not in the God-Head: thou in me, not as both in the God-Head, for that was to be one in a third, not in themſelves.
2. Their being each in other, iſſues out of the mutual reſpect they have each unto the other. The Father wholly and alone gives his being and ſonſhip unto Chriſt: The Son, as he receives, ſo he returnes his being to the Father, as relates, or things in relation, look each to other alone, receive and give conſiſtence one to another, and depend each upon other, in that behalf, and ſo to be in the other mutually, their very conſtitution and being, riſing from this concurrence, mutual holding each upon the other; and …o may be truly ſaid to be in each other. As buying is in refe…nce ever to ſelling. Giving ever in reference to taking: ſo that one cannot be without the other, give being each to other, and ſo may be ſaid to be in each other.
So the Father, as ſuch, looks only to the Son: the Son looks only to the Father. He is not a Father, becauſe God, but, becauſe he hath a Son. The Son is not therefore Son, becauſe he is God, but becauſe he hath a Father: for they are both equally one God and have the Deity indifferently agreeing to them both. As a man is not therefore a Husband, becauſe he is a man, for then every man ſhould be a husband, but in reference to the Woman he hath married.
And hence the Father is ſaid to be in the Son, and the Son in the Father, namely to be one in this mutual reſpect. The Father had an Eye only to the Son in giving his ſubſiſtence of a Son: The Son again hath an Eye to the Father alone, returning the being of his ſonſhip to him. And they are prefect in this; They wholly give, wholly take. Thus they are ſaid to be in each other. Joh. 14.10. Beleeveſt thou not, that I am in the Father, and the Father in me? ſo ſaid again, to be one with another, and delighting one in another. Prov. 8.30. And mutually to glorifie one another. Father glorifie thy Son, that thy Son may glorifie thee. Joh. 17.1.
3. The ſecond perſon in the glorious Trinity ſo takes our Human Nature into perſonal Union with him, that he is the ſame perſon he was, no other, and it becomes one perſon with him, leanes upon him, hath his dependance from him, & looks alone to him for his ſubſiſtence.
As a Son, he aſſumes our Nature, and as a Son with our Nature looks to the Father. Therefore ſaid, he doth nothing of himſelf, but what he ſees the Father do. Joh. 5.19. As the Father hath life in himſelf, ſo he hath given to he Son, to have life in himſelf becauſe the Son of man verſe, 26.27.
4. As the Father is ſaid to beget his Son, and give being to him, ſo the Son, as thus begotten aſſumes our Nature, be comes the Head of the covenant and gives being of Sonſhip to his Children, and they returne al that being to the Lord Chriſt, and the Father in him Therefore called the eternal Father. Iſa. 9.6. Hebr. 2.1, 3. Here am I, and the Children thou haſt given me called alſo his ſeed. The manner of which words may thus be conceived.
The Lord hath purchaſed the Spirit, he is ſaid then to beget, when he ſends the ſpirit of Sons in…o their Hearts, which by the immutable aſſiſtance thereof, ſets their hearts for God, holds the bent thereof towards him alone, as their Father, and principle of life. As they receive this being of Sons they returne it wholly to the Father in Chriſt: The whole man, in the whol, and that with his whol ſtrength, faſtens upon God in Chriſt, acted wholly by the influence of his ſpirit, and holds the not excellency thereof.
The Sum of all, out of all that hat been ſaid.
1. Ʋnity is the chiefeſt priviledg for which Chriſt prayes, and beleevers can partake of, as their peculiar good in themſelves.
I add that, In themſelves; becauſe there be higher ends than this, in the Text: To-wit, the ſetting up of God in Chriſt in the Conſciences of the ungodly, that they may be forced to confeſs, that God ſent his Son to this end; That he loved them, as he loved Chriſt. There is yet another and higher end: That they may behold and wonder, and be ſwallowed up in the admiration of the glory of Chriſt, which the Father hath given him.
Enquire here, how far Chriſt being in the Saints, and his love in them, may yet be a higher end, than this.
2. This Ʋnity is not the unity of affection between each other ſo much, but the unity of relation to God in Chriſt: That as the Father is in the Son, and the Son in the Father, by eternal generation; Beleevers ſo ought to be in both, by ſpiritual Adoption.
3. In this Spiritual Adoption, as there is an influence from God in Chriſt, to bend and ſettle the frame of the Heart towards him: So there is a re-fluence and return, by the power and impreſſion left of the ſame ſpirit to come again to him. Conveyance of help on Gods hand ſhould quicken our dependance to look to him, and ſtay our ſelves with him there.
4. Had Adam ſtood, his poſterity, out of principles, in themſelves, might have challenged happineſs, though a covenant performed by a man, conveyed by a man, unto them, by way of natural generation.
But in the covenant of the Goſpel, the ſecond Adam, the ſecond perſon, taking our Nature, by the power of the Deity, wrought al for us, communicates al to us: by the ſame almighty power, inables us to receive what we have from him: To be acted in al by him; To return all to him. The mutable principle in the creature never brought a man to God, nor kept him with him: But the mutable preſence and Spirit of Chriſt.
So that there is a priviledg here above that principle of Grace that was in Adam, for that was but a creature. But here the ſpirit and ſo the power of God through Chriſt, that takes our Nature into the neereſt union with him, even perſonal, which in Adam it attained not, in that purchaſeth all for us. Not a principle in us firſtly, but the ſpirit of God in Chriſt it is, by which, the bent of our Hearts are held and carried towards him, acted by him, and ſo inabled to hold out the vertue, power, praiſe, and excellency of the ſpirit in Chriſt from the Father.
So that a poor creature is compaſſed about with nothing, but whith the power of God in Chriſt, and becomes one with Father and Son in their mutual relation to them, and totall dependance upon them. And this is above the innocency and excellency of Adam in Paradiſe, and all that he could attain unto; and above all created Grace in Heaven, being wholly taken up with God in Chriſt, and looſe our ſelves in God and Chriſt. Eph. 4.13. The acknowledgment of the Son of God. It was not the Son of man that did it: The Son of God, that recovered us, held the bent of our hearts to him, acted us, kept us, perfected us, crownes us. God ſhal be all in all. The Father gives being to the Son, returnes all to the Father, and that eternal generation, and ſo one. The Lord Chriſt, as a ſon, and begotten of the Father, gives us the being of Children by Adoption, ſets us, and holds us. We take al, acted by him, return to him. As the Father in Chriſt gives all, we receive, and to the Father through Chriſt we return al, and ſo we are one in the Father and the Son.
I. Reaſon.
1. Becauſe this is the ſcope of our Saviors coming into the world, and the next end, I ſay, the next end he intended in the great work of Redemption, which he wrought for loſt man; To bring him into this neer relation of deareſt Love of the Father, by himſelf and the work of his ſpirit: and its that wherein the life and power and pith of the covenant of Grace, doth eſpecially conſiſt and appeare, and the excellency thereof.
That peculiar and ſpiritual intercourſe, not alone of affection, but of divine operation of God upon the ſoul, whereby the ſoul returns all unto God, to do al, and to receive all, to do all for himſelf in man, and to receive all to himſelf by man.
So that God alone doth all in this, firſtly upon man, and then by man. If this work was ſo much in the Eye of our Savior, and that intended: So chief alſo in the performance, and that accompliſhed with care: no wonder it had the next Room and remembrance in his prayer. But ſo it was: this was the main errand of our Savior, when he was ſent into the world, and the very life of the kingdom of Grace, and the covenant of Grace, as it concerned them. So the Lord profeſſeth by the Prophet, Eſa. 49, 5, And now, ſaith the Lord, that formed me from the Womb, to be his ſervant: Our Savior, appointed in Gods decree, ſanctified and overſhadowed by the Holy Ghoſt in the womb, and called to this end, for this work, To bring Jacob back again to him.
It was that which was plotted by the Head and policy of Satan, and brought about by the fal and through the folly of our firſt parents; To break off this unity and Oneneſs betwixt God and Adam: For Satan had found it by woful experience in himſelf, that by ſin God would be eſtranged from him, and he alſo from God: neither to find his favour towards him, nor the preſence of his ſpirit of Grace to work upon him: nor yet would Adam, thus departed, act for God, nor return to him that praiſe he ought: So that God and Adam are not one, but at odds.
Its the meaning of that place. Gal. 3.19, 20. When the Apoſtle had ſhewed the weakneſs of the Law, in the work of Juſtification, and the promiſe only carried it; He makes thig Objection; wherefore then ſerved the Law, i.e. The giving of the Law? Anſwer; It was to diſcover tranſgreſſion; and therefore it was given by the Hand of a Mediator, to-wit Moſes, who was between God and the people.
Now, in that Moſes was a Mediator, it ſhews there was diverſe parties differing and diſagreeing one from another: for a Mediator is not of one: not of parties that are at unity and agreement; but God is one, ever like himſelf and the ſame. Therefore the cauſe of difference was not on Gods part, but by Reaſon of trangreſſion; which ſhews man to be other, than he was by Nature, ful of guilt and ſin, and that's the reaſon God is at odds with him, as he is departed from God.
Now the ſcope of our Saviors coming is, to bring the Soul back again unto God, by himſelf, and to make it one with the Father and himſelf. It was beyond the power of any created Grace to bring back a fallen Soul; but the God-Head of Chriſt, in the Nature of man aſſumed, muſt bring the Nature of man to God again. And where as, it was found by proof in our firſt parents; that the power of created Grace did not, nay indeed could not, hold the Soul unchangeably to him, and ſo to act by, and for him.
Herein lies the life and incomparable excellency of the covenant of Grace, and the fulneſs of the ſufficiency of the quickning power of the ſecond Adam, the Lord Jeſus, not only to procure unto acceptance and approbation with the Father, but the lively communication of himſelf, and the aſſiſtance of his ſpirit, to keep our hearts, and the gracious work thereof to him for ever.
So that, though our Graces might and would fall us in Adam, yet the ſpirit of Jeſus upholds and holds us for ever towards him, a fountain of living water. Though the vertue and work thereof would wanſe away, and through not-attendance, not put forth it ſelf upon the rule, and for the work, as we ſee in Adam, He attended not unto, acted not upon a command, but liſtened to the deluſion and ſuggeſtion of the enemy. Yet the ſpirit of Chriſt, which dwelleth with us, and ſhall be in us, is there, not only to keep with us and carry us to Chriſt, but to quicken us by vertue from Chriſt, according to the tenure of the Goſpel. Joh. 14.17. And this is indeed to be under the powerful impreſſion of the covenant of Grace. And this is the meaning of that place. I live not, but Chriſt lives in me. Gal. 3.20. Chriſt by Faith brings me to God. By his ſpirit keeps the bent of the heart towards him. carryes it to himſelf, acts it upon himſelf: quickens it by influence of vertue, the fountain whereof is in himſelf. Adam might have ſaid, I live, by a power and principle of Grace, in which I was created, and in which I have pleaſed God thereby, and according to a covenant of works may challenge life and happineſs. But Paul in the perſon of al ſelf-denying ſinners, profeſſeth that, I live not. Chriſt hath called me, brought me to himſelf; gives me his ſpirit, and keeps the Eye of my Soul upon himſelf: That he may thereby, Be all in all to me, work all in me and by me.
Its the meaning alſo of that. Col. 3.3, 4. Our life is bid with Chriſt in God: when Chriſt, who is our life ſhall appeare. God is in Chriſt, is in us: keeps us to himſelf, and communicates al ſaving Graces of life here, and will quicken and perfect all in the whol man at his reſurrection. Thus then we ſee, The end of our Saviors coming, and the life of the covenant of Grace; both theſe our Savior would further by his prayer:
But this unity with the Father and the Son; is the end of our Saviors coming, and the life of the Covenant.
2. Reaſon.
This work being ſavingly and effectually made good upon the ſoul, it maks way for the inlarged expreſſion of all the fruits and works of holineſs, which might further ſet forth the honor of God, the kingdom of Chriſt, our own comforts here, and happineſs in another world. Its the meaning of that, Joh. 15.5. He that abideth in me, and I in him, the ſame bringeth forth much fruit. True, it is done by faith: but it is ſomthing other, and ſomthing more, than the bare coming to Chriſt, or our Union with him. It is the keeping the Eye of the ſoul, and carrying the bent of the Heart upon the engagements of Gods deareſt love, and the unchangeable work of the ſpirit of Adoption to be acted by the quickning vertue thereof in Gods time, and after Gods manner, and anſwerable to our need, and that condition and place we poſſeſs in the Body of Chriſt; for ſo that phraſe implieth. Joh. 6.56. He that eateth my Fleſh and drinketh my Blood (that is done by beleeving) He abideth in me, and I in him. That is another and a further work; And it intimates a free and a ful intercourſe of ſpiritual communion between God and the ſoul: and a communication of his preſence and ſpiritual influence upon the beleever.
As it is in the Body natural, when the conſtitution is healthful, and the compoſition of parts compleat and in a ſweet order, there is a free intercourſe of blood and ſpirits between each part, and in each paſſage, whence the whole is in perfect ſtrength, and each part active and able to its office. But when there grow obſtructions, the paſſages between part and part are ſtopped, the work is hindered, and the whole prejudiced, both in health and ſtrength. So it is, when this Oneneſs and this neer relation in the power and expreſſions of it, betwixt the Soul and the Father and the Lord Jeſus Chriſt, hath his ful and free-paſſage; There is a ſpecial intercourſe of the preſence and ſpiritual influence of the ſpirit of Adoption upon the ſoul, whence follows a quickning vertue and inlarged fruitfullneſs in all the ſervices to God and man. As they are one with the Father and Chriſt; ſo are they wholly acted by them, and approve both their hearts and carriages unto them in all well pleaſing. So the Apoſtle, 1. Joh. 3.6. He that abideth in Chriſt, ſinneth not, but he that ſinneth, hath not ſeen him, nor known him.
Uſe to
Inſtruct
Comfort
Exhort
Us.
1. Inſtruction. The practiſe of our Savior is a precedent and pattern of praying to al the faithful, unto the end of the world, teaching us, how we ſhould order our deſires, when we appear before the Lord, and put up our petitions unto the throne of Grace.
Thou ſeeſt here, what our Savior ſeeks for, ſues for, and that in thy behalf, and for thy good: yea when he would lay in for the relief of his ſervants, and provide for their comfort in this world, before he was to go into another world▪ When he would ſuit them with bleſſings, and good things, that might be ſerviceable for their everlaſting wellfare. This is the great and grand requeſt, and that put up in the firſt place, That they may be one in us.
Go thy way, do thou likewiſe: pray thou likewiſe: Let this petition have the chief place in thy heart, and the firſt place in thy prayer. As the Apoſtle in another caſe; I may in this; Let the ſame mind be in thee that was in Jeſus Chriſt. He is moſt wiſe, and beſt knows what may procure our good, and is more merciful and careful for our wellfare than we our ſelves. If wiſe, and knows beſt: merciful and cares more for our eternal good, than we for our ſelves; when we have ſuch a Guid that can not erre, who ſhews us the way, we may ſafely follow it.
A pattern beyond all exception: we may, nay we ought, if we be wiſe-hearted, to imitate it. The prayer of our Savior is the ſtandard: by this we ſhould make al prayers, judg all. True, in every thing our prayers and ſupplications ought to be made known to God: What ever we would have, or have a ſanctified uſe of, ſeek it, and ſeek a bleſſing upon it; what ever we receive, be thankful for it. But, that which is of greateſt worth, we have moſt need of, and may receive moſt good by, affect that more than al the reſt, and ſeek that before all other. Of the ſix Petitions, but one for worldly things. Where the Lord in his word beſtows more lives and labour to direct thee, beſtow thou moſt care to attend and take it.
Set then this prayer of our Savior a Sampler dayly before thine Eyes, when thou comeſt to petition good things for thy ſelf, ſay; It is not the profiting of this world, that may inrich, not comforts, conveniences which might content, that I ſeek for. But, Oh that I, and al mine, and al thine, the families of thy ſervants and the aſſembly, may be, not one only in affection, but one in that neereſt relation of deareſt love, to thee bleſſed Father and bleſſed redeemer, That we might not live, but thou wouldeſt live in us, That we may be al one in thee.
Uſe 2. Comfort.
We have here matter of unconceiveable comfort to ſupport the feeble ſpirit, and fetch up the fainting and drooping hearts of the poor and faithful ſervants of the Lord. What ever difficulty ye meet withal, that may diſmay you: what ever oppoſition from without, which may reſiſt and hinder, or weakneſs from within, that may diſcourage you, either from the ſeeking or expecting ſo great a favor, ſo high and happy a priviledg from the hands of the Lord:
What: that I! Such a ſinful and wretched creature? who am ſit to be cooped up with the damned, and chained up with the Devils, who have been one with them in al their wickedneſs: temptations have not been preſented, occaſions offered ſo ſoon, but Oh! this vile heart, hath been one, and ſided with them, and been carried by them, and tranſported with diſtempers, as with a violent ſtream.
What I can this carnal curſed heart ever be one with ſo holy and bleſſed a God? what! I! that have been a Traytor to the Lord Jeſus, and ſhed his Blood, and crucified again the Lord of life! I! who have been a Rebel againſt the Rich mercy and Grace of the Father, ſo graciouſly provided, ſo freely offered? that ever I ſhould imagine to be one with theſe, who have been an enemy to both? its beyond my thoughts, much more my Hopes, its not poſſible, therefore not credible. Why? alas, mine own experience wil give in evidence, and that undeniable, againſt my Soul. I have had all means, injoyed all ordinances, God hath tried all concluſions, compaſſed me about with mercies, hedged me in with afflictions, to hold my heart to him, and keep me with him: All Hopes and helps have been plucked away, from whence I expected relief, that I might look to him, and be quickened and carried by him: Its not poſſible therefore to be attained. True, Its not poſſible for al means to work: Nor poſſible by any power or ability of thine own to bring it about: And yet it is not poſſible, if the Lord Jeſus have prayed for it, but God ſhould give it, and you undoubtedly receive it from his Majeſties hands. Our Savior profeſſeth ſo much. Father, I know tho heareſt me alwaies. Joh. 1.4…. therefore its no more but that which Chriſt avoweth, he knows: and therefore thou mayſt build upon it & know: Yea upon this ground, he ſupports the heart of Peter, in that heavy Shock, when almoſt al was gone. Luk. 22.32. Satan hath deſtred to winnow you, but I have prayed, that thy Faith fail not.
When therefore Satans Aſſaults are never ſo fel and fierce, his temptations never ſo fiery, which with their vehemency, multitude and continuance, ſeem to ſhake and ſink thy heart; when helps and heart and Hopes and prayers and al fail, ſo that thou art at thy wits end, and utmoſt period of thy thoughts: yet the prayer of our Savior never fails of acceptance and ſucceſs. Therefore ſet thy heart at reſt; Chriſt ſhal either miſs of his prayer, or I will not miſs of this priviledg. Therefore yet this ſtaggering and back-ſliding heart wil be ſe…led. Therefore this giddy and unſtedy heart wil be eſtabliſhed. If the Father will deny Chriſts prayer: I am content he ſhould deny my comfort and ſupport. But the one is impoſſible, and the other is incredible.
Its ſeaſonable even for unbeleeving creatures (leaving ſecret things to Gods counſel) when they have no heart to pray, not Hope to expect any favor; and where ever they caſt their Eye, they find nothing but cauſe of diſcouragement and confuſion of face: look into the world, there is nothing but vanity there to deceive and vex, look they into their own hearts and lives, there is nothing, but Hells of ſin and guilt, which might overwhelm them; Look then to the Prayer of our Savior, who prayed for His in their worſt condition, when they did not beleeve, and could not pray for themſelves, and were as bad as I am: even for Paul, when he was perſecuting and blaſpheming, even for many of the Jews, when they were killing of him, and why not for me? why may I not Hope the beſt, when I cannot conclude the worſt? what God wil do, he knows not: what he may do, he hath revealed, and I will yet expect.
Uſe 3. Exhortation.
He prayed for this diſpoſition, labor thou to attain it. He deſired it of his Father in Heaven, indeavor thou to the utmoſt of that care and skill thou haſt, in the uſe of all means to attain it upon earth. The Sum is: That the whol ſtrength of the Soul ſhould be wholly carried to God in Chriſt for all: not to any thing in our ſelves we have, or for any thing we can do (as Adam might have pleaded, I have done, I have deſerved it) but wholly to be quickened and acted by the ſpirit of God through Chriſt.
The Soul ſhould be like the Herb Heliotropium, the Nature whereof is ſuch, as the philoſopher obſerves, It turnes the face of it towards the Sun, what way ſoever it turnes: In the morning looks to the Eaſt, the Sun riſing: In the evening to the Weſt, the Sun ſetting. So it ſhould be with the beleeving ſinner, the face and Eye of the Soul ever towards God in Chriſt.
That which our Souls need, and which is able to anſwer our deſires, and ſatisfie our neceſſities; is here alone to be had: hither alone we muſt come, from hence, for ever look to receive it. So Peter diſputes. Act. 4.12. Job. 6. When our Savior would ſettle their ſtaggering diſpoſition, leaſt they ſhould be taken a…de; will ye alſo go away! He anſwers, and yields the argument; Whither ſhould we go? thou only haſt the words of eternal life. Here only is that wiſedom that may guid; here only that mercy that may ſuccor; here only is that Grace that may refreſh and quicken; Its good therefore coming, being here. So they by experience concluded; Jer. 3.29. Surely in vam is Salvation hoped for from the Hills: and from the multitude of the Mountaines: truly in the Lord our God is the Salvation of Iſrael. And upon the like ground they reſolves, Hoſ. 14.3. For in thee the Fatherleſs findeth mercy. Its not Els-where to be found. Therefore learn we to chide our hearts out unto God in Chriſt. As Jacob his Sons, Why ſtand ye here gazing one upon another? go unto Egypt and buy, that we may live and not die. Gaze not upon the ſins, weakneſſes, temptations, miſeries, means, ordinances &c. get ye to God in Chriſt, that ye may for ever be aſſured, comforted, and quickened.
As its alone here to be had, So here we ſhal never fail to receive what we ſeek and expect. Pſ. 10.20.