A Comment Upon Christs Last Prayer, Verse 26 · Doctrine 1
To make known the Name of the Father to the truly humbled Soul,Doct. is a Work in a peculiar manner, appropriate to our Savior Chriſt.
I ſay, in a peculiar manner appropriate to our Savior; in that he takes it here unto himſelf, as a part of that Prerogative Royal, that doth appertain to him: I have made known; I wil make known: As though this Trade were wholly, and only in his hand; this knowledg, and Science were only taught in Chriſt School, and is only to be learned there, and that by himſelf alone.
And this is done to the truly humbled Soul: For ſuch only are to be conceived, as intended in the word, Them, foreign, with an eye, and reference to that, which was mentioned in Verſe 24. To them that thou haſt given me. Theſe were Beleevers; but if ye look at them, as under that Name, and ſpecial reſpect, in which they muſt be conſidered, when they become as proper Subjects, unto which the knowledge of the Name of the Father, comes to be manifeſted in the Order appointed by Chriſt: this is the moſt proper expreſſion, that can be made, and the Holy Ghoſt ſpeaks moſt exactly to in this behalf. So John 17.6. I have manifeſted thy Name to them, that thou gaveſt me out of the World. This, as hath formerly been proved, cannot imply Election properly: for that is meant in another Phraſe in the ſame Verſe: Thine they were, that is, by Election, and thou gaveſt them to me: This is an effect of Election, and ſo diſtinct from it, elſe it would be a vain Repetition, which cannot fal upon the Spirit of God, nor may by us be once imagined. Thoſe who are given to Chriſt, are given him out of the World, ſo verſe 6. that is, out of the corrupt World.
But it is not a Truth, nor Orthodoxal to affirm, that Election is out of the corrupt Maſs.
Ye ſee then the Scope, and ful Purpoſe of the Doctrine propounded, and ſo of the Place in hand.
We ſhal hence proceed to the Explication, which we ſhal do by opening of three Things:
1. What this Name is.
2. What it is to make it known.
3. Why this is properly given to our Savior.
1. What is meant by the Name of the Father.
The Name of God, in General ſignifies any thing, by which God comes to be known as a man is known by his Name, Exod. 20.7. But here it muſt of neceſſity be reſtrained to a narrower ſenſe: But what that is, is hard to diſcover. We may thus gather in upon it, by the ſeveral Circumſtances in the Text.
Look backward to that which follows: It's the diſcovery of that Name, by which the Love, wherewith the Father Loved Chriſt, may be in them: and that cannot be the Name of his Wrath, and Juſtice of a Judg, and an Avenger: But it muſt be the Name of his Mercy, and the Name of his Fatherly Mercy alſo. For unleſs it were the Name of a Father, How could he love them, as he loved Chriſt? for he loved him as a Father. Beſides, it is ſuch Love as is extended to ſuch as have provoked him, as the Father, and firſt Perſon in the Trinity, and to ſuch as be miſerable, and diſtreſſed: therefore it muſt be Fatherly Mercy, that is, he muſt be the Father of Mercy, as wel as of men, that muſt extend ſuch Love to ſuch undeſerving ones.
Again, As ſuch, who are miſerable, and forlorn in themſelves, cannot have help, but through Mercy, and the Mercy of him, againſt whom they had finned: There muſt needs be a way how to intereſt them in this, and intitle them to this Mercy, which others, as miſerable as themſelves, do never ſhare in, nor ſhal be made partakers of: For what avails it, that there is Mercy, if I cannot come at it?
And that which muſt convey this intereſt, can be nothing on our parts by which we may deſerve it, or purchaſe it, or once come to challenge it: It muſt come from God alone. As there is no mercy but in himſelf, ſo there is no way but by himſelf to intereſt any therein.
He being bound to none of the Sons of Adam, who had deſerved nothing but wrath at his hand, by reaſon of their ſinnes and provocations, If he had been pleaſed to have ſhut up the Bowels of his compaſſions, and reſerved his mercy to himſelf, that none ſhould ever have been able to make any claim thereunto, or have had any expectation thereof, he might have done it.
But as he had Fatherly mercies in himſelf: though he was free and bound to none: He out of his Fatherly mercy, that he might give others an intereſt therein, he did freely ingage himſelf, and al his ſufficiencies, to procure and accompliſh the good and welfare of ſuch, as he ſhould pluck out of themſelves and the world, and put into the hands of Chriſt. And thus he becomes bound, and makes himſelf a debtor, to them, to whom nothing was due, both for the conveyance of al good to them, and continuance of al that good with them, that might be for their everlaſting comfort. And thus his love might not only be offered, but comes to be and abide in them. That the love, wherewith thou haſt loved me, may be in them.
So that its hence evident, that its the name of Fatherly mercy and Faithfulneſs, that is here to be underſtood, and the name that Chriſt would make known; the name of a Father, and a Father of mercies, who hath al good, and of faithfulneſs, who is ingaged to perform al that may be good and helpful to his ſervants.
Look we forward a little, the foregoing circumſtance gives in the like evidence alſo. They know that the Father had ſent him, and the making known of this name makes them know it.
This ſending argues, As his Authority, that be can, So his Fatherly affection, that he wil, uſe his Authority of Order and communication of work, and his faithful word (which he hath ingaged) to ſend Chriſt …o this end. And he being ſent ſtands ingaged to anſwer the Order of the Father, and to act under the wil of him that ſends to the ful accompliſhment of this work, for the procuring of the welfare of the humbled Soul and then his love may be in them, and Chriſt in them alſo.
We have now got ſhore and gained thus much, that we underſtand what this name is, which is to be made known.
We ſhal open it in both the Particulars.
1. The Name of the Father of mercies containes four things.
1. That everlaſting compaſſions are firſtly and independently in him: he is the Father of them al: theſe yerning commiſerations come out of his own Bowels. Iſa. 63.15. Where are the ſounding of thy Bowels? We ſhould father compaſſion upon nothing we have, or do, or deſerve, but only upon God. No good we have, or can do, can cauſe theſe: no evil we can do (except the ſin againſt the Holy Ghoſt) can hinder theſe.
2. There is a generation and ſucceſſion of mercies, which have been extended through al Ages, to al conditions of men, and that upon al occaſions: al which are of the ſame Houſe and pedegree, come from the ſame Father of mercies, are of the ſame line and lineage.
Al the ſins of al his, which have been committed in all Ages and generations, with al the heightning Circumſtance… thereof, could never leſſen, weaken, interrupt the courſe of theſe Fatherly compaſſions, much leſs exhauſt them, and draw them dry. The Pſalmiſt finds no end of them. Pſal. 136.23, 24. For his mercy endureth for ever. Though temptations endure, which may annoy: yet his mercy ind…res for ever. And that which is eſpecially to be attended is, that he works as the Father▪ (who hath been wronged and provoked) and yet as a Father pities us..
3. There be renewed and unknown Commiſerations, which were never heard of before, yet may be expected, and wil certainly be provided for the good of thoſe, that he wil do good unto. He is the Father of mercies, he begets freſh and new compaſſions every day and moment, ſuch as never ſaw light▪ nor happily ever entred into the apprehenſions of the ſons of men. Such things as wel looked mot for. Iſa. 64.3. This props up the heart under overbearing preſſures. Thou ſaieſt, ordinary medicines wil cure ordinary and common diſeaſes; but thy rebellions are not to be matched; no ſinner, no ſin, like thine.
Be it ſo, either in truth, or in thy conceiving: yet here be unheard of compaſſions, if thine be unheard of provocations. Lam. 3.22, 23.
4. He hath ſent Chriſt on purpoſe to help thoſe that cannot help themſelves. Hoſ. 14.3. With thee the Fatherleſs finds mercy. With this Father of merc, es, the moſt helpleſs, Hopeleſs Orphane, & Fatherleſs Soul may find relief. He was ſent on purpoſe not to cal the righteous; not the haughty and ſelf confident, who pride themſelves in their excellencies, conceive they can heal themſelves with their own balſom, and that their own abilities wil work their own welfare. No: but was ſent to cal the ſinner, the broken-hearted and ſelf-denying ſinner. And he is come on this Errand, and wil not fail of his end, or the effecting of that, for which he was ſent.
2. There is yet another piece of this name of the Father, which is his Faithfulneſs. As he is the Father of mercy and of al good in himſelf. ſo he hath freely and fully ingaged himſelf to accompliſh the good and welfare of ſuch, as be truly humbled, and he hath given to the Lord Jeſus.
He hath paſſed his Word, and ſignified his Wil, to ſee al good done for them, that can be deſired, as needful; al evil removed, which they can fear, as hurtful, and dangerous to their Souls: And in this the Pſalmiſt triumphs, Pſal. 56.4.10. In God will I praiſe his Word, &c. In the Lord wil I praiſe his Word. For what had it availed, that God hath al mercy in himſelf, unleſs he had ingaged his word, to improve and imploy that for my benefit; I had had no ground to claime any thing, nor Hope to expect any thing at his hand. Pſal. 138.2. Therefore herein God hath magnified his word above al other his Name: he hath laid al his excellencies and ſufficiency to pawn, and improved al, that the Salvation of an humbled ſinner ſhal not miſcarry.
This is the ſweet that goes through all his names, and gives a pleaſing reliſh unto al: When his word is in his Power, it wil preſerve, not deſtroy &c. As he ſent Chriſt for to ſave: ſo it is his wil, which he hath expreſſed, and its the end which he intended, in furniſhing our Savior with al fulneſs of power. Joh. 17.2. Thou haft given him power over all fleſh, that he might give eternal life to as many as thou haſt given him. Now there is ſome ground for our hearts and Hopes to look unto, that this wil ſhal be accompliſhed, and this power improved. See how all the work of life proceeds on pleaſantly. They who were thus given, they ſhal come: that is, beleeve. Joh. 6.37. and Joh. 17.8. When they come, then Chriſt keeps them. Joh. 17.12. Thoſe whom thou haſt given me I have kept and none of them is loſt Nay he prayes the Father would keep them alſo. Yea he wil not overly keep them himſelf, but he intreats the Father: Keep through thine won Name, that is, the Name of thy Fatherly mercies, for in thy word thoſe are alſo ingaged for their good. Joh. 17.11. Nay not only kep't, but quickned, increaſed, perfected in all Grace and not left, til he ſee them Crowned in glory. Joh. 6.39.
No wonder therefore that our Savior ſhould reſolve, ever to be making known this name of the Fathers mercy and Faithfulneſs, ſince it comprehends the beginning, continuance, end, and perfection of al we can have or Hope for, here or hereafter. Learn this, and learn all; Perfect this, and perfect al. All that Chriſt wil teach returnes to this: All that we can learn is Vertually contained in this: As a Father of mercies, he hath al, begets all good. Out of the Faithfulneſs of his word, he diſpenſeth all. Thus we ſee what the Name of the Father containes.
2. How doth Chriſt make known this?
Anſw. This wil appear in a double work.
1. The Lord Chriſt ſpreads all thoſe glorious excellencies before the Eyes of the Soul, darts in the Beams of thoſe ſurpaſſing Beauties of mercies and compaſſions, and cauſeth all this glorious good to paſs before us, (as he ſpeaks to Moſes) which at the firſt dazels and draws the Eyes of the Soul towards them, to gaze at ſuch an amazing ſight. 2 Tim. 1.10. — Brought life and immortality to light through the Goſpel. Joh. 3.13. No man hath aſcended up into theſe Heavenly apprehenſions but the Son of man, Who is in Heaven, he brings Heaven down to the Soul. Thoſe were, like dazeling Colors laid forth in the greateſt perfections, laid in a dark Room, not diſcerned: but the light came that acted them to the Eyes. The ſtrangeneſs of the ſight takes up the underſtanding, makes it ſtand wondering and gazing. As Moſes did by the Buſh burning, he went neer to ſee that wondrous fight. Exod. 3.3.
2. But this is not al: He further ſets on thoſe excellencies by the diſcovery of ſome unexpected ſuitableneſs to the Soul and the condition thereof, as appointed and performed with intendment to his good who is given to Chriſt: Gods wil hath determined, Chriſt hath received al power for this very purpoſe to communicate them to him.
Its poſſible for God to dart in ſome kind of raviſhing appearances of the excellencies of mercies, life, and Salvation, which paſs by, as ſudden lightning upon the underſtanding. So it was with Balaam, who had a glimpſe of the glory of Heaven, and it ſtirred his affections for the while. Let me die the death of the Righteous, and let my laſt end he like his. Numb. 23.10. But it left nothing behind it, he is as far to ſeek as before. As a man ſeeing his Face in a Glaſs, ſo theſe forget what they were.
But theſe leave ſome intimation of ſome kind of ſpecial proviſion appointed for the purpoſe. My Meſſage is to thee. Leaves ſome impreſſion of Wiſdom, to diſcover the way of Grace for our own future good: that he comes to a gueſs of the way of life and peace: though he hath no perfect skil, yet he can ſay, it coaſts within ſuch a compaſs, it lies to that point, though he cannot readily hit the Particular Path. As the poor Man ſaid after God had broken his heart; It ſeiſed upon me like Thunder and Lightning: from that day forwards I could diſcern ſomthing in every Sermon.
This I take to be the meaning of that which torments Interpreters, and exerciſed mine own thoughts many a time, and its very difficult to cut the Hair, we wil ſpeak a word to it. 1 Cor. 1.30. Chriſt is made of God to us Wiſdom. We may come at it thus: 1. This Wiſdom cannot be juſtification, not ſanctification, for thoſe are mentioned immediately after: and therefore they are not there meant. Therefore it muſt be in vocation.
When Chriſt ſets open the way
Of all the good that God wil do: And
Of the manner of his communicating of himſelf, for ſo the word …l… belongs to a Syllogiſme, & impli… the laying open of the frame of things as they lie in inference, and ſets it on upon the mind.
3. The Reaſon why this is properly given to our Savior.
1. Argument is taken from that relation he ſtands in unto the Father. The proper Nature of Relates is to manifeſt and give knowledge each of other. Math. 11.27. No man knowes the Father but the Son &c. Joh. 1.18. No man hath ſeen God at any time, but the only begotten Son.
2. Argument from the commiſſion delegated unto Chriſt. He it is, Whom the Father hath appointed to communicate his counſel to his faithful Ones. Hebr. 1.2. — He hath ſpoken in theſe laſt daies unto us by his Son. Joh. 16.15. All that the Father hath are mine, therefore ſaid I, He ſhal take of mine and ſhal ſhew it unto you. So that the Son hath al committed to him, and he communicates to the Holy Spirit who ſpeaks not of his own, but what he hath heard.
Thus we have the explication of the point: And the work of our Savior what he hath done. We ſhal refer, for application, to what follows in the uſes hereafter made to the enſuing Doctrins.
The Second and next thing in order, it the work of our Savior and his profeſſion and ingagment; What he wil do. I have declared thy Name; This he hath done: And he add's further, And I wil declare it.
Before I enter upon that, we ſhal Obſerve by the way, the conjoyning and coupling of theſe two works of our Savior together; I have, and I wil: What he had done in former times, and what he would do for future.