A Comment Upon Christs Last Prayer, Verse 22

A Comment Upon Christs Last Prayer · Verse 22

p. 77Verſe, 22.

And the glory which thou gaveſt me, I have given them, that they may be one, even as we are one.

THe Nature of this oneneſs, and the end why it is, and was ſo earneſtly preyed for by our Savior, we have ſpoken to both theſe, in the foregoing verſe.

In this we have the means ſet forth unto us, by which they ſhould be inabled to attain the end, and our Savior plainly expreſſeth himſelf, That he hath given them his glory, which he hath himſelf received, that they might attain this ſo great a priviledg.

Here we have three things to be attended.

1. What it is our Savior hath received.

2. What it is he doth communicate.

3. The end why.

1. Touching the former of theſe; two words are to be opened, that we may underſtand the ſenſe of the Spirit, and the ſeveral truths therein contained.

1. What is meant by Glory.

2. In what regard our Savior may be ſaid to receive, p. 78it, and how God the Father gave it him.

1. GLORY Somtimes …gnifies that unconceiveable excellency of al that incomprehenſible worth and infinite goodneſs, that is in the Lord, which is Gods peculiar, and Prerogative Royal, as onelyonly appertaining to him, who is the firſt cauſe and the laſt end: and therefore as he is the author of all, becauſe they come from him, ſo he is the good of al, becauſe al …end to him.

The ſhine and luſ…e of al thoſe glorious Attributes of the Lord meeting together in that infinite fulneſs, as they be in him, like the beauty of ſo many thouſand Suns in the Firmament, that is called, the GLORY of GOD, with which the Eyes of bleſſed Angels are dazelled, as not able to behold it, and therefore cover their faces. Iſa. 6. Inſtead of comprehending, falling into admiration of it. Thus it is uſed in verſe, 4. of this Chap. Joh. 17. Father I have glorified thee on Earth; now glorifie me with thy ſelf, with that glory, which I had with thee before the world was. Therefore it muſt be, before his human Nature was, and ſo it muſt be that which doth in a peculiar manner appertain unto him, as God. But this cannot be meant in this place.

For that glory is here meant, which is given by our Savior, unto his faithful ones.

But the glory which is the Prerogative of the Deity, he profeſſeth, he will not give unto another. Iſa. 42.8. Therefore this is not intended.

2. GLORY Is put in phraſe of Scripture for Grace, whether attended in the entrance and beginnings of it here on Earth: or in the conſummation and perfection of it in the higheſt Heaven. Becauſe there is the greateſt worth in it, greateſt beauty Iſſues from it, the greateſt eſteem and higheſt account is acknowledged to be due thereunto by thoſe who can judg.

This glorious Grace is called Glory, as that which is attended and accompanied with it; as the Body with the ſhadow, the Sun with the ſhine and light: yea that p. 79ſupream excellency, with which the Saints ſhal be crowned in Heaven, is northing Els but Grace attaining its ful conſummation, So that the odds is not in the kind, but in the degree only; and therefore we are ſa…d to be bleſſed in heavenly places, and to ſi… together with Chriſt in heavenly places. Eph. 1.3. and 2.6.

Here is the ſuburbs of happineſs, and of the New Jeruſalem. Grace is the Porch, as it were, Glory the Palace. Thus ye ſhall find it. Rom. 3.23. But it is moſt pregnant and very remarkable. 2. Cor. 3.18. We all with open face, as in a Glaſs, behold the glory of God, and are tranſlated or changed (we are transformed, or have a new form or frame ſet upon us) from glory to glory, as by the Spirit of the Lord.

The Glaſs is the Lord Chriſt, in whom the Glory of the Grace of God is imprinted, and by whom, and through whom, it is diſpenſed and communicated to us, that we not only receive, but increaſe in this Glorious Grace from one degree thereof unto another; And that by the Holy Spirit of the Lord.

Both theſe are here underſtood: Grace in the begining of it, and that eſpecially and Firſtly: yet not excluding the perfection of it, For our Savior ſpeaks of it, as a thing certain to himſelf, and that which wil aſſuredly alſo accrew to his, nay which they have now in the kind of it.

Hence, before we paſs; we may learn how to judg of true Glory, and how to attain it.

1 How to judg of true Glory, that which wil go for currant in the Court of Heaven, and in the account of the Almighty; to-wit.

Its not what the folly of mens minds doth conceit, or the breath of the world would advance, or the pride and ignorance of the moſt do take and admire as glorious, that wil indeed give in evidence ſufficient to paſs a righteous Sentence in this behalf.

Its not the wealth and riches of the world, be they p. 80never ſo great, revenues never ſo fair and beautiful; though thy friends, alliance and acquaintance be never ſo many and high, wil ad any glory to thee in truth, or in the account of Chriſt.

If thou haſt a baſe heart, leadeſt a graceleſs life, thou art a baſe man, and a baſe woman. Thy Favourites may flatter thee, and friends applaud thee, and thy neighbors ſpeak wel of thee: but thou art abhorred of the Lord, art loathed of the Saints, that can tel how to judg. Pſal. 15. In whoſe eyes a vile perſon is deſpiſed. If thou beeſt a wicked man, a vicious, proud, ſtubborn, froward perſon, truly thou art a vile perſon; and it a note of him, that wil enter into God Tabernacle and dwel in his Holy Hil, that he ſhould deſpiſe thee as ſuch: though thou hadſt never ſo much of al this earthly pomp the world can afford. Droſs is baſe though it be kept in the beſt place of the treaſury: Copper is yet vile and worthleſs, though it be ſet upon the higheſt place of the Cupboard, and not only man ſhould ſo judg but God wil. The froward in ſpirit is abomination unto the Lord.

Nay though thy place and priviledges be never ſo high and great, they indeed may be glorious, as having ſome impreſſion of Gods power and authority painted upon them, but yet, if thy heart be void of Grace, and thy life of Holineſs; Thou art wholly deſtitute of any true glory. Thy place and the impreſſion of Gods power muſt be honoured in thee, bu… thy ſelf art deſpicable and worthleſs, as that King Jehoram that died undefired. 2, Chro. 21.20.

2. We here ſee the ready way, and the Kings road in which we muſt walk, if we would be truly glorious in the eyes of wiſe, and in the account of our Savior, that we may be ſure to get ſuch glory, as wil go in Heaven. Be truly, ſavingly gracious: then art thou truly glorious in the account of the Almighty, and ſhalt be received into glory when this life ſhal not be. But they muſt be grace of p. 81the right make, and true ſtamp, iſſuing from the glorious ſpirit of the Lord. Its not any of thoſe counterfeits of morality & civillity which carry a meer ſhew of Godlyneſs, without the power of it: nor yet the Gilt, (as I may ſo cal it) of thoſe higher Stroaks of Illuminations, which appertaines to Apoſtates, of whom the Apoſtle faith. That they taſted of the Heavenly gift and the good word of the Lord, and of the powers of the world to come: this is hanſome gilt, and yet the heart baſe and leud, therefore miſerable; therefore I ad that which followes of the Apoſtle and ye ſhould ad it alſo, We hope better things of you, and thoſe that accompany Salvation, not gilt in appearance, but true Gold in the ſubſtance of it: not the …aſt of theſe, but the truth of theſe, ſomthing better than aſtoniſhing terrors, than fleſhy and groundleſs inlightenings and raptures; better humiliations, better evidences, better and more real expreſſions of the power and conquering vertue of the ſaving work of God. The Church is ſaid to be al glorious within Pſal. 45. The workmanſhip of God, created unto good works Eph. 2. would ye then be glorious ſervants in the families wherein ye dwel? glorious Inhabitants in the Plantations where ye live? glorious members of Churches and Congregations? and leave your names for a glory and bleſſing behind you? Do not catch at a ſhadow, but get the body, and that wil not fade away: do not thing to keep the light in the room and ſhut out the Sun-beames, or let the candle be carried away.

Be truly vertuous, and it cannot be but glory wil be thy companion; and that in the very conſciences of the wicked, though their mouthes, it may be, wil be-ly their Conſciences for to maintain their own wayes. So it was with David. 2 Sam. 6: 21.22. When he danced before the Lord, Michal conceited, he laid open himſelf unto contempt; How glorious was the King this day, &c. He anſwers: I… was before the Lord that I did it: and if this be to be vile I wil be yet more p. 82vile and even of theſe Hand-maids I ſhal be had in hanor. Lively faith is called Precious Faith. 2. Pet. 1.6. Hebr. 11.4. By faith Abel offered a more excellent ſacrifice than Cain.

Would ye therefore pray more excellently, hear more excellently, confer more excellently, than al the carnal men in the world? get this Precious Faith, then ye wil be Precious Chriſtians, and have precious comforts.

2. How our Savior received this.

Anſw. He received this Grace as man, not as God, or as the ſecond perſon properly, for ſo he is equal to the Father, and hath equal propriety in al the Attributes of the God-Head. Beſides, the Grace here is that which is given to beleevers: but ſo that cannot be.

He receives it therefore as man and that by gift, ſaith the Text, for our Savior acknowledgeth it.

1. It is Given by the Grace of perſonal Union, in that it pleaſed God the Father, that the ſecond perſon, his beloved ſon, ſhould take our Nature into perſonal Union, ſo that though he was a perfect perſon before that was aſſumed, yet he remained one and the ſame perſon after it was aſſumed; there he two Natures, but one perſon ſtill.

Thus the Apoſtle diſputes, and the connection implyes ſo much. Col. 1.15. He is the image of the Inviſible God (i. e. as ſecond perſon,) and ſo in him all things conſiſt; and by him al created: and he is the Head of the Body, the Church and the Iſſue of al is, For it pleaſed the Father, that in him all fulneſs ſhould dwel. i.e. al the fullneſs of al Grace is in Chriſt, in that he is Head, and ſo head, as that he is alſo the inviſible image of the Father. In a word,

Look what the Human Nature did receive from the Son, as a Son, and begotten of the Father, that it receives by gift alſo and firſtly from the Father, becauſe what the Son doth, as Son, he doth it from the Father.

p. 83But the Human Nature received it, as the higheſt gift, that ever was given, to be taken into perſonal union by the Son, as the ſecond perſon begotten of the Father.

What the Son, as the Son, begotten of the Father gives to the human Nature, that the Father gives firſtly.

But this perſonal union, the Son, as from the Father, gives: Therefore the Father gives it firſtly. Upon this ground is that Inference alſo or the Apoſtle. Col. 2.9, 10. The Apoſtle would have them walk in Chriſt, in the power of his Grace, and in the direction of his rule and government and he joyns theſe two together, as the reaſon, For in him dwels the fullneſs of the God-Head Bodily, Nor by way of type, but truly, nor yet by communication of vertue, which he doth to and in the Saints, nor yet by ſacramental relation, as he doth accompany his ordinances, but the very eſſence of the God-Head in the ſecond perſon ſupports the Human Nature, as one perſon with it. This is the Union. verſe, 10. Ye are complete in him, who is the Head &c. Compleat in al-Grace, to inable in al the fulneſs of wiſedom, a… Prophet, and rule, as a King, to guid you in the waies of his Grace. He is the Head from, the former of al life and motion. If the fullneſs of the God-Head perſonally, then the fulneſs of al Grace dwels in him.

2. Its given by way of Covenant.

Pſal. 45.7.

Loving al righteouſneſs as to fulfil it.

Hating al iniquity, as to ſuffer for it, and to remove it.

Act. 2.34. Being exaked at the right hand of the Father, and having received the promiſe of the ſpirit, he hath ſhed it abroad. It behoved Chriſt to ſuffer al theſe things, and ſo to enter into his glory. The Human Nature of our Savior having now attained al that fulneſs of glorious Grace, hat is compatible to any creature. Hence,

p. 841. Our Savior hath received Al moſt glorious Grace in a moſt Eminent Manner.

Grace is firſt in his Human Nature: For ſince the fal, and that Adam, through his juſt deſert, hath deprived him of the Grace, that God had given him in Innocency: Had not our Savior taken our Nature into union with himſelf; that in it he might ſuffer and ſatisfie and purchaſe Gods Favor and ſpirit to bring us again: It had not been poſſible, that ever any grace ſhould have been imparted to us.

He is the Head of his Church. Eph. 1: 22. The Root or Stock unto the Scions and Branches. Joh. 15.1.

The fountain of living Water, al means, and men, and ordinances, are but conduits, which give no more than they do receive: As the Moon from the Sun: as the looking Glaſs reflects the light, hath no light. 2. Cor. 4.6. To give the light of the glory of God in the face of Chriſt.

2. He hath it OUT OF MEASURE, not only becauſe he hath the ſpirit of Grace dwelling in him, with the God-Head: and all the fulneſs of the God-Head: But alſo, He hath al Graces, in al the Kinds of them, and all the degrees.

As there is no weakneſs attending any Grace, which ought to be removed: there is not any Scantneſs that any more can be added; nothing but wiſedom, no folly, or ignorance to blemiſh it, and there is ſo much, that Human Nature is capable of no more, no further increaſe can be expected.

In the Body of Chriſt, and amongſt al Chriſtians, each man hath his meaſure and proportion ſuitable to his place, and anſwerable to the condition he doth poſſeſs in the Body.

As in the Body natural: The finger is not ſo big as the hand, nor that, as the Arm', nor that as the Back or Thighs: but each holds his place and proportion, and ſo his perfection in his kind. So in the Body myſtical: p. 85one excels in patience and Meekneſs, though truly Zealous: another excels in Zeal and courage, though meek and humble in his meaſure alſo. Some are hands, and ſome are fingers and feet in this myſtical Body, and all the while, the proportion of their Graces anſwer their places; Its comly.

But its otherwiſe with our Savior. He is Zealous, and meek, and patient and nothing can be added to the meaſure, fulneſs, and perfection of theſe. Eph. 4.13. Ʋnto the meaſure of the ſtature &c.

3. Without ALTERATION, or poſſibility of looſing, weakening or decaying in the power of any Grace. This was incident, as we find by woful experience, to the ſtate and perfection of Adam in innocency. He came compleatly furniſhed with all abilities, which might anſwer his condition, and the obtaining of his end. His underſtanding and knowledg clear; and yet became firſt to be darkned, then deluded, and then loſt and taken away from him. His will holy, and fitted to chooſe and to injoy the chiefeſt good, but immediately unſetled and perverted: and corruption defaceth the whol man.

But it is beyond al poſſibility, that the leaſt decaying in any of theſe glorious Graces, ſhould betide him: becauſe our Human Nature is not vertually only, as to Adam, but the Eſſence by the perſon comes to be knit in perſonal Union with it, and ſo ſuſtaines it in that unchangeable condition. For if our ſavior ſhould be changed, the infinite power of the Spirit of the God-Head might be over-come, and put to the worſe, which is impoſſible. It was an argument to them, for their ſafety, that they ſhould overcome the world: becauſe greater is he that is in you, than he that is in the world. Therefore much more in our Savior eſſentially, when in us vertually. The Prince of this world comes, ſaies our Savior, and finds nothing in me; Finds no ſin that he can provoke, & ſo taketh an advantage, nor finds he weakneſs or mutability of any Grace, that he is beyond all Hope to ſhake.

p. 864. It is in him by POWERFƲL and Efficacious communication. i. e. He hath ſo Grace in himſelf, that he can convey Grace to others, and work it alſo in them. So it is not with any man. He may exerciſe and put forth the act of Grace upon another, but to convey of his own Grace to another, to make him wiſe by anothers wiſedom, this cannot be. Joh. 1.16. Of his fulneſs we all receive. Likewiſe Eph. 1.23. The Church is ſaid, to be the fulneſs of him, that filleth all in all. Paul ſtudies this, That Chriſt may be formed in them. Gal. 4.19.

USE, 1. Of Examination.

We may hence diſcover, whether our Graces be counterfeit or of the right kind, ſuch as a man may be content to appear before Chirſt withal, ſuch as will go in Heaven with us.

All Graces are firſtly in him, as the treaſurer of all Graces: therefore ours muſt be from him, if they favor any thing of Chriſt, or we expect any acceptation for them. So Paul. 2 Cor. 13.3. Since ye ſeek a proof of Chriſt ſpeaking: So we ſhould ſeek a proof of Chriſt humbling, of Chriſt making us patient, and meek, and Zealous. For there be counterfeits of al theſe, which carry a great ſhew and appearence to thoſe that have no skil in mettalls, and carry not the Touch-ſtone of diſcerning about them. Ask therefore this, whence come thy Graces; If they be of the right make, they came from the right mint or quarry.

So Paul iſſues it. Cor. 13.5. Prove and examine your ſelves whether ye be in the Faith or no. And how is that done? know ye not that Chriſt is in you, unleſs ye be reprobates: al is droſſy otherwiſe. Splendida peccata. Prove that, and the other wil be apparent. As we ſay of China Mettal. If it be right, its only there found, and muſt from thence be fetched. There is p. 87counterfeit and falſe, that is meerly imitated. So it is, If ſaving Chriſtian Grace, they muſt be from a Savior and a Chriſt. Thus Paul intimates and points out apparently, by way of diſtinction. Phil. 1.2.

Saints in Chriſt Jeſus. Nay of himſelf profeſſeth, that he lived not.

USE 2. Of Comfort to al the Saints.

If they be empty, here is fullneſs of Grace to ſatiſfy: If ſcant, here is grace out of meaſure to content and ſupply them: If poor, here is treaſury of wiſdom and knowledg, and though they may decay, this wil recover and ſtrengthen and eſtabliſh to perfection.

USE 3.

For, DIRECTION How to get this glorious grace. Go to him who hath it. As Peter in a like kind. Whither ſhould I go, but unto Chriſt, the Author of Grace, the giver of all grace and peace? He is the great Almner, by whom God gives al: As in another caſe, its ſaid, The Father judgeth no man, but hath committed al judgment to his Son; ſo he comforts, quickens none, but by his Son: therefore in theſe, of al ordinances, priviledge…, performances, look at them only, either as thoſe which lead to Chriſt, or come from Chriſt.

What Chriſt hath received as man, we have diſpatched.

2. What he gives now comes into conſideration where there be two Doctrins.

1. The Saints ſhare in a like glorious grace with Chriſt.

2. This glorious grace they receive by way of gift from our Savior.

p. 88To the Firſt. 2. Cor. 3.18. The Apoſtles Teſtimony is pregnant, even to the letter of the doctrine. We all with open face beholding as in a glaſs the glory of the Lord, are changed into the ſame image from glory to glory, &c. i. e. while by Faith, in the evidence of the goſpel, we behold the glorious grace of God imprinted upon the humane nature of our Savior, we come to receive the like print and impreſſion of glorious grace upon our own Souls. 2. Tim. 2.1. My Son be ſtrong in the Grace that is in Chriſt.

As it is with the beams of the Sun that be in the aire, they have heat and light continued to them, while they are continued to the body of the ſun: If once that be intercepted, the other decayes and vaniſheth away; So it is with the grace that i… in us, which hath its beauty and glorious ſtrength from the daily influence and continuance we have and hold in our communion and ſweet intercourſe with the Lord Jeſus, as the fountain of al grace and glory.

See this truth made good in four particulars.

1. This grace is Inward and ſpiritual, not that which orders a mans carriage in regard of himſelf, nor moralizes his behavior to walk civilly and inoffenſively towards others: but it leaves an impreſſion upon the moſt inward motions of the ſoul, as they meet with God in the moſt retired and refined actions thereof. Pſal. 15. The Queen is al glorious within. Truth in the inward parts in thoſe contrivements which God alone is privy to. Sound ones in Gods ſtatutes.

2. This impreſſion of glorious Grace in ƲNIVERSAL. Every faithful hath (not ſome few, or many, but) all the ſaving and ſanctifi…ng Graces of the Spirit, in al the kinds of them, and is able and doth alſo put forth the operations thereof, as occaſions do invite, and the Law and his own duty doth require at his hands. Joh. 1.16. Of his fulneſs we al receive, & grace for grace. i.e. for each grace in Chriſt there is the like, and anſwerable p. 89Grace left in the heart of every beleever. As it is with the ſeal and the Wax. There is in the Wax, letter for letter, ſyllable for ſyllable, word for word, anſwerable to that which was in the Seal. Every letter there inſtamped; is for the kind and number imprinted upon the Wax: So it is with the grace of our Savior, that is like the ſeal: our hearts like the wax. We receive patience from his patience, humility in him leaves a like impreſſion of humility in us &c. Holineſs from his holineſs, courage, from his courage. Hence is that of the Apoſtle, Galat. 4. 19. My little Children of whom I travail again, until Chriſt be formed in you. As it is with the parts of the Body of a Child naturally, in an ordinary and common way of Providence; There is not one, or few, or many members of a man, but al the particulars are faſhioned, when the Child is conceived: otherwiſe, it is not a human creature, but a monſtrous birth. If the hand ſhould want ſome fingers, or the Arm a hand, or the Body an Arm: But Nature in the courſe of generation intends al the parts and al the proportions of them: unleſs her work be hindered and blemiſhed. So it is in our ſpiritual Regeneration, when a Chriſtan is born by the immortal Seed of the word, in the Womb of the Church, Whol Chriſt, i.e. All the ſaving and gracious diſpoſitions of ſoul, whereby a man comes to be a perfect Chriſtian, and to carry the ſtamp of Chriſt, his everlaſting Father, are left upon him: otherwiſe he is not a new Creature, but indeed a fal… birth and Monſter in Chriſtianity. And hence the Apoſtle wiſheth, they ſhould comprehend &c. And be filled with al bis Fulneſs. Eph. 3.19. i.e. They ſhould not be an empty crevis or corner; no part of the Body, but it ſhould be ſanctified to become a weapon of righteouſneſs: no faculty of the ſoul, but it ſhould be adorned with ſome glorious impreſſion of the power of Grace, wiſedom and prudence in the mind, holineſs in the wil, harmonious readineſs in al the affections, to attend the counſel of the p. 90Lord, to be inſtruments of holineſs.

3. As they ſhare in al the kinds of glorious Grace here, while they are in their infancy, and in the Boſom of the Church: So alſo, They do partake of all the PERFECTIONS of al theſe kinds: When they ſhal arrive at the end of their hopes, the Salvation of their ſouls. Here the earneſt, there the ful bargain: Here the firſt fruits, there the whol harveſt of holines and happineſs. 1. Joh. 3.2. We are now the ſons of God, but it doth not appear, what we ſhal be, but this is known, that when Chriſt doth appear, we ſhal be like him, for we ſhal ſee him as he is. Then we ſhall not ſee him darkly, as he is revealed in his word, diſpenſing himſelf in his Ordinances, But we ſhall ſee him, as he it. He ſhall dart in thoſe unconceiveable beames of the fulneſs of all holineſs from himſelf immediately upon the Soul. Then the Soul ſhall ſee nothing but a Chriſt, and receive nothing but the impreſſions of the holineſs & happineſs of a Chriſt. This is called, the Perfect Man: that a perfect Chriſtian, when this glory is made Perfect: when there ſhall be no weakneſs to enfeeble the ſtrength of Grace, no blemiſhes to darken the ſurpaſſing beauty of holineſs. This is the meaſure of the ſtature of the fulneſs of Chriſt. Eph. 4.13.

4. They ſhare in the CONSTANCY and immutability of al this glorious Grace. When they ſhall be beyond all fears and changes, above principalities and powers, beyond the noiſe of temptations which may aſſauk and hinder the work of Grace: without and beyond the ſight and preſence of ſin, which may any waies enfeeble it. Called An exceſſive, exceeding, eternal weight of glory. 2 Cor. 4.17. This is called the Crown of righteouſneſs. 2 Tim. 4.8. The Crown of life and glory. Jam. 1.12. This is the Diamond in the Crown, and glory of our glory: when Grace is now ſetled in the Throne, and Crowned with immutability and Eternity, (i.e. becomes victorious and enemies p. 91vanquiſhed) as admitting no alteration, nay no oppoſition of any thing to hinder, nay not the ſight of any enemy more, that may diſturb our ſetled and eſtabliſhed ſtate of happineſs.

They who ſhare in the Truth of all kinds of Graces, in the Perfections of al kinds, in the Immutability of al thoſe perfections: They partake of the like glorious Grace with our Savior. This laſt indeed is the end and perfection of Grace; It was given to Adam, and he ſhould have uſed it, that he might have been immutable in the uſe of it: But miſſing it, he loſt his Grace and fel ſhort of glory. Now that which the firſt Adam ſhould have done and failed, the ſecond Adam hath done, and ſo hath obtained it.

2. They receive this by Gift.

He it is in whom al Grace, as a fountain is ſetled. To whom the immediate diſpenſation and communication of it, is committed by God, and from his free gift, they muſt receive it.

For look we at the Saints, as they ly in the Loynes of Adam.

1. They have forfeited this glory, put away this Grace from them, and by reaſon of their rebellion have juſtly deſerved, the Lord ſhould depart away, … withdraw the preſence of his Grace, which he formerly furniſhed them withal. Rom. 3.23. We have ſinn… and are deprived of his Glory. Yea they take ſhame and confuſion as their due and portion, Dan. 9.7. O Lord, to us belongeth ſhame and confuſion of face, as it appeareth this day. Yea they ly down in ſhame. Jer. 3.25.

2. They have nothing of worth, that may purchaſe it; they can do nothing that can deſerve it. For when they have done all they can, they are not only unprofitable ſervants. Luk. 17.10. Pſal. 143.2. But that is not al: ſhould the Lord reckon with them for p. 92what is done, who could abide? they are ſo far from having hope to receive glory from God, as that they might juſtly expect a Curſe at his hand, and he could not, but in Juſtice ſend it.

3. And laſtly, ſuch is the baſeneſs of the hearts of men, and the croſſeneſs of their corrupt Natures to his glorious Grace, that as they wil hot, ſo in truth they cannot receive it. No man can receive any thing, unleſs it be given from above. Joh. 3.27. Joh. 14.17 The world cannot receive the ſpirit, becauſe they have not ſeen him, nor known him.

Object. But our Savior hath entered into covenant with God the Father to become the Shepheard of his Sheep, to undertake the charge and care of his Elect, to bring them to Grace and ſo to glory. Joh. 17.2. To as many as are given to Chriſt, he ſhould give eternal life to them. Joh. 6.37. All that the Father giveth to me ſhall come, and I wil loſe none. If therefore a debt and agreement unto which our Savior is bound, how is it then a gift, which is in his liberty to deny▪

Anſw. True, Its that which Juſtice and righteouſneſs cal for, that haveing tyed hmſelf by promiſe, & ingaged his faithfulneſs and truth, To ſeek and to ſave, to …ing other of his ſheep, and to bleſs &c. He cannot fail, …g his faithfulneſs, and deny himſelf; and not … …nd the honor of his own word.

But let it be demanded, why the Lord did Engage himſelf to undertake the work of our Salvation:

It wil appear, that there is nothing but free Grace breathing in al the work: he freely undertook it, out of his free good wil performed it, and out of his free Grace applies it. So that there is nothing but free Grace and the free gift of Grace, in what Chriſt hath wrought for us, or wrought in us.

You have both the particulars opened, we will give you the Reaſons of both together.

p. 93REASONS.

1. Taken from the proportion between the firſt, and ſecond Adam, the Type and the Truth. As the firſt Adam conveyed his ſin and wrath by a covenant of works: the ſecond muſt convey holineſs and life by a covenant of Grace, and the free gift thereof. The firſt Adam begat a Son in his own image, wholly defiled and defaced with original corruption, and ſo made him Heir apparent to the curſe and condemnation thereby. The ſecond Adam muſt inſtamp the image of holineſs upon his, without which, none ſhal ſee life. Hebr. 12.14. Thus the Apoſtle diſputes, 1 Cor. 15.49. As we have born the image of the Earthy, the firſt, ſo we ſhal bear the image of the Heavenly.

2. For this end, the human Nature of our Savior hath received, and is become the firſt ſubject of al Grace, that from thence it might be derived unto the Nature of his Children. For this end, in our Nature he hath performed what ever divine Juſtice hath required, purchaſed, and provided a way and means for the communication of al Grace to his: Therefore undoubtedly he wil give it, and they receive it: Otherwiſe, he ſhould miſs his end, and they their good.

1. For this end he hath received al Grace. For had not the ſecond perſon, by the power of the Deity, brought our Nature to God, and aſſumed it into perſonal union with himſelf, ſo that the fulneſs of the God-Head might dwel Bodily in it, and ſo the fulneſs of al Grace communicated thereunto: It had not been poſſible that ever the Sons of Adam, who are become enemies to God and the work of his Grace, ſhould have been made partakers thereof, being wholly croſs thereunto. Col. 2.10. Ye are complete in Chriſt, becauſe in him dwelleth all the fulneſs of the God-Head Bodily. Ye need no other King to rule, nor Prophet to teach, nor Prieſt to ſanctifie.

p. 94Yea for this end in our Nature he hath purchaſed al, provided a way to convey al Grace.

For had he not died, and by death ſatisfied the Law' the ſtrength of ſin had never been ſubdued, nor could our corruptions be mortified.

Had he not by his reſurrection triumphed over the power of Grave and Satan, and al ſinful weakneſſes, we had never had our hearts raiſed and quickned to Newneſs of life.

But when he died, we by his death, dy to ſin: and ſin died when he roſe: we by his reſurrection muſt riſe to Newneſs of life. For this end, theſe were performed, and this muſt alſo be attained. Rom. 6.8. Therefore it is, that this gift of Grace is committed to him, and the diſpenſation, and immediate communication belongs to him. Therefore the Spirit is ſaid to take of Chriſts. Joh. 16.14. He ſhall receive of mine, and ſhall ſhew it unto you. There is no killing vertue, quickening vertue, could be applied or received, but only through his death, firſt in him, thereby, then in us.

3. He that gives the faithful, the Spirit of Grace and glory, muſt needs alſo give them all glorious Grace.

But our Savior doth ſo. This is the reaſon the Apoſtle alledgeth, 2 Cor. 3.18. As by the ſpirit of the Lord. Rom. 8.2. The Law of the Spirit of life hath freed us from the Law of ſin. As it is in the Scion knit unto the ſtock, It is partaker of the ſame ſap with the ſtock: So here. They are ſaid to be implanted into the ſimilitude, i.e. To grow up together in the ſimilitude of his death. Rom. 6.5. As his ſpirit by his death killed ſin, that was charged upon him: So we by that Spirit, grow up in the vertue of that death, and die to ſin.

USE.

1. This gives in heavy evidence againſt a world of p. 95wicked wretches, and caſts out a crowd of ungodly perſons, our of the pale and fold of Chriſt, as ſuch, as never yet had the work of faith here, nor have any hope of glory hereafter.

If all beleevers ſhare in the Grace of Chriſt: what ſhal we think of ſuch ignorant poor creatures. that never knew this? of thoſe profane ones, who profeſs themſelves to be Scorners and Oppoſers of grace, and the goſpel of grace and the ſpirit of grace and Chriſt himſelf? what ſhal we think of them? think of them, as they are: They are unbeleeving creatures, yet in the gal of bitterneſs, and bond of iniquity, and muſt, and wil have their portion with unbeleevers, in the lake that burneth with fire and brimſtone. They loath the glorious grace of God now: they ſhal be ſhut out, and baniſhed from his glorious preſence for ever.

But I wil not trouble you, nor my ſelf with theſe, whoſe conditions are ſo loathſome even unto their own conſciences. Only I ſhal ſettle it as a matter of ſad reproof upon two ſorts, whoſe hopes and profeſſions ſeem to promiſe better, but in the iſſue couzen themſelves, and fal ſhort of their own comforts.

1. It cruſheth the confidence, and ſplits the vain pretences of al the moſt refined Hypocrites upon Earth.

Its not the gilt & enameling of any ordinary duty, nor the paint of any profeſſion, that wil evidence either their Title to Chriſt, or the Grace of Chriſt, which he gives indeed to his. No it is the ſpiritualneſs of the work in their Souls. If the outſide be never ſo clean, If there be rottenneſs within, he loaths it. Pſal. 45.13. The Kings Daughter is all glorious within &c. The garments of the ſpouſe, are not gilt; but wrought Gold. Its not the ſhew and appearance in your lives, if ye deny the power of Godlineſs in your hearts. 2 Tim. 3.5. That is not Circumciſion that is outward in the fleſh: that is not the glorious Grace of Chriſt, that reformes a mans courſe before men. But that is Circumciſion, which p. 96is of the ſpirit, that is the Grace of Chriſt, that makes a man cloſe with God in Chriſt. Thou mayſt have ſtrong inlightenings in thy mind, ſtrange raptures in thy ſpirit, and rell…ſhes of joy, taſt of the good word, and the heavenly gift, and the power of the world to come, have a Peep-hole into Heaven, and ſee a glimpſe of glory paſſing by, and all this be nothing, but the Grace of Apoſtates and Hypocrites, not the Grace of Chriſt. No ſaies the Apoſtle. We hope better things of you. Deeper impreſſions of the power of the Lord Chriſt, and the work of the ſpirit, muſt ſoak through thy ſoul, and that not only taſted but digeſted, and thy heart delivered up into the authority thereof.

2. Thoſe who pleaſe themſelves with the apprehenſion that they have ſome Grace, but are content to want ſome other, and ſo indeed, want al.

When either education hath reformed them, or their conſcience awed them, or their occaſions or conditions free them from ſuch aſſaults, and becauſe they want the temptation to ſin, they ſuppoſe they have the grace of Chriſt. One man bleſſeth himſelf, he is not worldly, and ſenſual, yet contents himſelf to be proud: another is not paſſionate and looſe, yet worldly; whereas if Chriſt be formed in a man, nothing of the ſaving work of Chriſt wil be wanting: if a new creature, al things are new: otherwiſe, he is a Monſter in Chriſtianity, not in truth a Chriſtian of Chriſts make. Either al or none at al.

If ye have heard and learnt as the truth is in Jeſus, put off the old man; not an old Hand, or Eye, but the frame of heart and life put on the …w man.

USE, 2. Of Inſtruction.

Sanctification is a never-failing argument of a beleeving and happy condition. If God give glorious Grace here, he will give poſſeſſion of glory hereafter. Its p. 97Chriſts work, he will approve of it, Its the image of himſelf, he will own it. Its the tenure of the promiſe, Jer. 31.33. Its the ſentence which is now paſſed upon ſuch. Judged they may be, condemned they ſhall never be. Math. 5.8. Bleſſed are the pure in heart for they ſhall ſee God. Eph. 4.20, 21, 22.

USE 3 Its Matter of Thankfulneſs.

If Chriſt think nothing too good for us, we ſhould be aſhamed to ſtand for a little coſt and labour for him. He parts with the choiceſt of his favour, his Glory to us: we ſhould part with the beſt of our Duties to him: the beſt of our hearts, to love him, of our love to honor him, of our indeavours to ſerve him. They are not common courteſies which he vouchlafes to us, not creatures to comfort us, profits to enrich, but the moſt precious favor that the Father beſtowed: He hath no greater, nor better, and that glory he gives to them. Let us be aſhamed to give the Lean, the Lame, the leavings to the Lord. Give him the glory of al that glory we do receive. As the Elders, Rev. 4.10. Caſt down our Crowns before him. And let him be advanced in al that he advanceth us.

USE, 4. Of Exhortation.

Whither we muſt go, if we Hope to ſpeed, and to receive this gift, to what dore to go, to receive this dole, come to Chriſt the giver, if we Hope to receive this gift. The Spirit takes of Chriſt, before he gives it to us: therefore much more we muſt go to him, before we can receive it. The way lies in theſe four things.

1. See all in him, And Joyn none with him, as the Author and worker of this. There be inſtruments to convey Grace, but there is no Author of this, or giver of this, but Chriſt. Of his fulneſs we receive. All p. 98other things are empty without him, and can work nothing further than he will work by them. Chriſt is al in al. Col. 3.11. Not ordinances, not Duties, not Sacraments: Paul is nothing, Apollo is nothing, but Chriſt is all, Chriſt by all, Chriſt through all theſe works.

2. Look at that in Chriſt, which we need and would have, and keep the heart under the ſtroke of the Spirit in Chriſt, that working Grace in the Nature of our Savior, from thence he may work Grace in us. If we would have patience, Eye the patience of Chriſt, and the Spirit working patience in him, and from his patience, patience in me. As it is in a Glaſs that hath many colors, Red, Green, Blew, Yellow; If the Sun ſhine upon it, it wil convey the like colors upon that which is oppoſite to it. The Human Nature of our Savior is as the Glafs, all the Graces in their variety are like ſo many colors: The Spirit ſhining upon the Nature of our Savior by it leaves the like impreſſion of Graces upon our Souls, while by faith we keep our Hearts under the ſtroke thereof.

3. Faith acts each faculty to diſgeſt and improve that power from Chriſt received, for his particular uſe, according to its particular end. As the Veines deliver up the Blood to each part, as that ſpecial portion and proviſion, which is allowed in the courſe of Nature, for its relief, and ſo each part taking the Blood, it doth appropriate it to its own Nature. Bone makes Bone of it, Sinews make Sinews, &c. So Faith, like thoſe Veins, conveys the efficacy of the Blood and merits of Chriſt to all the faculties, to anſwer al their neceſſities.

4. We muſt wait Gods leaſure, and ſtay his time for the beſtowing of his favors. Beggers muſt not be Chuſers; And nothing more free than gift: And therefore he that will challenge it, at his time, and according to his wil, makes it a Debt, and not a Gift.

p. 99That they may be one, as we are one.

Here is the third thing, that was eſpecially intended in the verſe.

1. We heard that Chriſt had all glorious Grace given him.

2. That he gives all that glorious Grace unto his Saints.

Here laſtly we have the END AND AIME of our Savior, in this his bounty in giving, and the benefit of the faithful in receiving. Viz. That they may be one in the Father and the Son. Hence,

The end why the Saints receive all glorious Grace from our Savior Chriſt, is this,Doct. that they may be one, as the Father and Son are one with themſelves.

This is a truth not included, or that which may by way of conſequence be collected, or probably inferred out of the text: But that which is clearely intended, as the chief ſcope of our Savior, yea fully and plainly expreſſed in the words, beyond all exception or diſputation, and that which carries ſuch evidence out of the phraſe of ſpeech, that unleſs a man wil caſt away the rule and dictate of right reaſon, he can in no wiſe reject or refuſe.

Ask but the Queſtion, why did our Savior Chriſt receive all glorious Grace into his Human Nature from God the Father?

The Anſwer is, He received it by way of gift, that he might give it to others out of his faithfulneſs. He was their Treaſurer.

But aſcend one ſtair higher, if yet further we may ſtirr. What was the end of our Saviors giving of this Grace?

p. 100The Anſwer is ful and fair from the letter of the text, for this is another reaſon, that can be faſtened upon the manner of the ſpeech, It was for this end; its that which our Savior aimed at in a peculiar manner, That they may be one, as the Father and Son are.

This is the Crown of that glory, which the Saints ſhal attain in the ful perfection thereof in Heaven, yea the diamond of that Crown, the Pinnacle and higheſt point of perfection, there to be expected in regard of their own particulars; as that which each man hath in his Eye. The Heaven of Heaven, and one ſtep higher than the higheſt Star of glorious Grace.

For we know the end is better than the meanes, and adds beauty to the meanes, Els there would be a flaw and blemiſh in glory, and ſome defect. Eph. 4.13. When all the Churches are perfected and the Saints gathered and come to the fulneſs of the Stature of Chriſt, and have attained the unity of the faith. The higheſt ſtrain of their happineſs is, to acknowledg the Son of God. q. d. There is nothing to do in Heaven, but only that. That's the top of glory, and one ſtep higher than al the happineſs of al that glorious Grace, they ſhal injoy there to perfection: To give in witneſs through al Eternity, that al the good they have received, it was in Chriſt as the fountain: all that was done by al means, it was done by him. So the Apoſtle gives in the Reaſon of Gods diſpenſation, It pleaſed the Father that in him, all fulneſs ſhould dwel; That in all things he might have the Preheminence.

Tha Sacraments were ful of comfort and the word and Sermons ful of wiſedom, conſciences ful of peace that paſſeth underſtanding: but it was becauſe the fulneſs of Chriſt overflowed in theſe & filled theſe, otherwiſe had he withdrawn himſelf, the word had been a claſped Book and a killing letter, and … heart an empty Veſſel.

So the Soul in glory, acknowledg no means, nor orders, p. 101nor offices further than he appoints them, nor was there any power in them or vertue communicated thereby, further than the Lord was pleaſed to work by them. The power was Chriſt that ſtrengthened; The life and vertue Chriſt that quickened. The ſucceſs was Chriſts only, who was pleated to breath upon and bleſs.

I take it to be the meaning of that place very difficult, and the expreſſion very ſpiritual and of a high ſtrain. 2 Theſſ. 1.12. That the Name of our Lord Jeſus may be glorified in you, and you in him, according to the Grace of God, and the Lord Jeſus Chriſt.

Why, you would ſay, Is there any Name higher than the Name of Chriſt, or glory due to any beyond or after Chriſt? why is it added, that Chriſt ſhould be glorified and you in him?

For Anſwer, open the words a little, as we paſs for the preſent, we ſhall ſpeak more fully and largely, when we ſhall come to them again, that which may ſuffice for the while is this. The Apoſtle having prayed in the foregoing verſe, That God would count them worthy of their calling, i. e. Worthy of the glory, Ʋnto which they were called and ſo fulfil al the good pleaſure of his goodneſs i.e. fully beſtow al that ſpiritual good, which in the ful purpoſe of his good pleaſure he intended to them, and that he would bring the work of Faith to perfection by his mighty power.

Now the end of al that glory and fulneſs of al that ſpiritual good he prayes for, for them, and they ſhould partake of, according to his prayer. The end of all is, that the Name of Chriſt (Chriſt as he is made known in his word and Offices and the execution of the great work of Redemption) may be made glorious in you; He from the Father giving al to you. You alſo may be glorified, not in your ſelves, but in your reference and Oneneſs towards Chriſt, in receiving and returning al to the Father by him. And therefore thoſe words are added, according to the Grace of God, and our Lord Jeſus p. 102Chriſt: you ſo in him, as through him in God. God through Grace in Chriſt gives himſelf and Chriſt to you: you alſo through Grace give up your ſelves to Chriſt, and through him to God.

For the opening, do three things.

1. Recal what this oneneſs is.

2. How this oneneſs and glorious Grace differ each from other, or may be rightly diſcerned in their ſeveral conſiderations.

3. The Reaſons of the point, upon what grounds it may rightly be gathered and concluded: to be one with the Father and the Son is the END, and ſo of greater excellency, than al the glorious Grace the Saints do partake of.

1. This unity, or oneneſs, is not the unity of affection, which the faithful, as members of the ſame body ought to maintain in their hearts, and conſciences, and convers; As being of one heart and mind; Keeping the unity of the faith in the bond of peace.

For, Firſt. The expreſs words of verſ. 21. hold forth the contrary, and the latter looks another way. That they may be one in us. As though our Savior had purpoſely added the interpretation of his prayer and words. q. d. If you ask me, of what unity I ſpeak, when I pray that beleevers ſhould be one: my intendment may moſt eaſily and fully be underſtood of this reſemblance, As I am in the Father, and the Father in me, the ſcope of my prayer is, they ſhould be one in us. The unity in themſelves wil ſurely follow, but thats not it I now ſo fully look at.

Again the words of the verſe wil not admit this ſenſe. The glorious grace given to the Saints by Chriſt, is made here diſtinct from this Oneneſs; as the means is different from the end, and leſs excellent than the end.

But unity of Affection is part of that glorious Grace, p. 103which our Savior hath given the faithful.

So that it is the unity of relation. As the Father wholly and alone gives his being and Sonſhip to Chriſt: The Son, as he receives, ſo he returnes his being to the Father, as things in relation look each to the other, receive and give conſiſtence one to the other, and ſo may be ſaid to be in each other, and to be one in this mutual reſpect. Joh. 14.10. Beleeveſt thou not that I am in the Father, and the Father in me? So here. As the Father is to Chriſt, looks only as a Father to a Son, and gives ſubſiſtence to him: The Son again looks, only to a Father, and returnes his being & ſubſiſtence of a Son to him:

So Chriſt to the faithful. He gives Spiritual being in Adoption to them, as his Sons only: They as Sons return al that ſpiritual being to him again. So our Savior; As I am one in them, and thou in me, and by ſpiritual influence communicate the being of Sons to them. So they are one in me, and to in thee, by receiving and returning al alone unto us. So that our Savior doth not only bring the Soul of the faithful into the nee…eſt relation of deareſt love as Adopted Sons; But alſo into that ſpiritual intercourſe of the peculiar and divine operation of God upon the Soul whereby the Soul returnes unto God, to do al, and receive al. To do all for himſelf in man: To receive al to himſelf by man.

The Lord Jeſus having fitted the Soul for himſelf, and united the Soul to himſelf, and made the Soul acceptable to the Father in his Blood. He ſends the ſpirit of Adoption into the hearts of his, ſets their hearts for God. Holds the …ent of their hearts towards him.

This is the gracious look of a Father towards them. The faithful receiving this ſpiritual being of Sonſhip, Faſten to Chriſt as the fountain of life: leave their hearts with him and abide in him, to be wholly acted p. 104by the influence and aſſiſtance of his Spirit, and to hold up the excellency thereof. Thus they return al to God in Chriſt.

2. How this glorious Grace, which the Lord imprints upon the Soul, is diſtinguiſhed from this Oneneſs.

Anſw. The words in the Text evidence the diſtinction: i. e. They differ, as the means appointed to an end are diſtinct from the end.

This unity of relation carries the glorious operations or motions of the preſence of the Spirit upon the beleevers Heart.

I cal them Stirrings of his preſence, as implying that which is ſomwhat more general, than the gracious diſpoſitions, ſpiritual and ſupernatural habits of Grace. For though thoſe alſo Iſſue from the operation of the ſpirit, yet they are ſomwhat more.

As the Spirit aſſiſting, faſtening, holding the heart, and making it to abide under the ſtroke of the ſpirit, pacifying, quickening; Are not ſo much habits of Grace poured into the Soul, but rather Dints and ſtirrings of the Spirit aſſiſting or inhabiting.

As he that ſets or Joints the part that is out, and chafeth it out of its numneſs, leaves a remembrance of the power and motion of his Hand: But he that puts in Oyl, leaves a quality or Oyly moiſture which remaines in the part.

So here, The ſpirit draws, and unites the ſoul in vocation: leaves the poyſe of the aſſiſtance of the ſpirit upon it in Adoption; whereby it makes the ſoul abide in Chriſt and under the ſtroke of his ſpirit, as he abides in it.

And hence follows the impreſſion of the image of God, the gracious habits of wiſedom, holineſs, righteouſneſs in the wil, and ſo a liberty to ſpiritual good, whereby the beleever is inabled, not only to put forth acts of obedience and obſervance, which concern the p. 105works of the Law, but even to ſet a going, and that a freſh, thoſe ſeveral operations of the Spirit, unto which he had been formerly quickened by the vertue of the Goſpel, and carried unto by this covenant of Grace, as to faſten to Chriſt, to abide in him, and reſign it ſelf to be acted by him, and the power of his ſpirit and Grace. And this is indeed a thing of higheſt excellency, and therefore to this end and purpoſe the Choiceſt of all Graces ought in an eipecial manner to be improved.

And this appeares by theſe Reaſons following.

1. That therein the glory of God, and his divine and unconceiveable excellencies are moſt magnified and Advanced, for that end, even the glorious Graces in their higheſt pitch ought to be improved.

But in this union of relation towards God, al the divine excellencies will moſt gloriouſly appear, and in truth much more than in al the gracious habits the Soul is capable of.

Thus the Apoſtle intimates (to my apprehenſion) with ſome evidence, as though he of purpoſe intended it, and would have al to underſtand it ſo. 2 Theſſ. 1.10. When the Lord ſhal come at the day of Judgment to render vengeance to thoſe that obey not the Goſpel, then ſaies the Apoſtle, The Lord ſhal be glorified in his Saints but admired in thoſe that beleeve. True it is, that thoſe who are Saints do beleeve, but the Apoſtle ſeems apparently to ſhew the odds, and this glorious excellency of the true Graces.

They who are ſanctified and expreſs the power of Gods Grace in their hearts and lives: God wil be glorified in them, that they do expreſs his vertues, and ſo ſet forth the glory of his Name.

But when he comes to conſider of the bringing of a man to beleeve, here the work of God and the excellency of his dealing, is that which dazels the very Eyes of p. 106Angels, and amazeth the hearts of Devils. There his works are beyond all admiration.

Admiration implies a thing not expected, or ſome thing more than we looked for, or lies open in a common courſe, we wonder at ſuch a thing when it fals. And ſecondly we cannot tel what to make of it, or how to conceive or comprehend the Reaſon, its matter of admiration not of comprehenſion.

When the Devil and wicked men knew ſuch men in their unbeleeving courſes, under the curſe of the Law and the power of their corruptions, contemners of Chriſt and mercy. The Devils have ſeen men holy and to walk unblameably; ſo in paradiſe; and therein God is glorified, and his vertues expreſſed: But when they ſhall ſee ſuch poor wretched creatures at Gods right hand. He was ſunk deep under the curſe of the Law, now pardoned: under the Tyranny of Satan, and ſo in his Claws, he took him alive, now reſtored. In the bottom of Hel, now delivered. In death, and darkneſs now again reſtored to life, and he that was ſo oppoſite to Chriſt, now brought ſo neer to him and the Father, and in them injoy the bleſſed and holy communion, which is beyond the happineſs of Heaven.

The Angels wil be ſwallowed with admiration, and the Devils confounded and aſtoniſhed, at the wonderment of the unconceivable compaſſion of the Lord, and the bleſſedneſs of this condition. 1 Cor. 15. The firſt Adam was a living Soul, could by natural generation beget one like himſelf: But the ſecond Adam is a quickening ſpirit: That when dead, he can quicken them: when loſt, and oppoſite to him and Grace, he can and doth receive them to himſelf.

2. That which brings us neerer unto God, and makes us to receive more from him, that is moſt excellent, and other things muſt be ſubordinate thereunto.

But this unity of relation doth ſo.

For to have glorious Graces, and to put forth obedience p. 107there from is no more, but that a creature may do, from a principle in it ſelf: had Adam ſtood, his poſterity might have challenged happineſs by vertue of a covenant of works done by a man, and from a man conveyed by natural generation.

But in the covenant of the Goſpel, the God-Head of Chriſt in the Nature of man, brings man again unto God, and keeps it with him.

The God-Head in our Nature wrought al for us, communicates al to us. The mutable principle of Grace never brought a man to God, or kept him with him, nor ſince the fal can do it.

But it was not a principle in us firſtly, but the holy ſpirit of God, by the infinite power of the God-Head, carries the bent of our hearts to him, acts it upon him, keeps it with him, and ſo inables us to hold up the power and praiſes of Chriſt from the Father. So that a poor creature is compaſſed about with nothing but the power of God in Chriſt, being one with the Father and the ſon in his relation to them, and dependance upon them.

USE, 1. Of Reprehenſion.

This ſhews the greatneſs of the ſin of unbeleef, and the miſery of unbeleevers, who not only oppoſe the righteouſneſs of the Law of God, which ſhould rule them, his ſtatutes and precepts which ſhould direct them: But the Blood of the covenant, ſhed by Chriſt, they trample upon it; the reconciliation wrought and tendered, they deſpiſe it, the Bowels, compaſſions which would imbrace them, they ſcorn and caſt behind their Back.

If the union to the Father and the Son be beyond Heaven and happineſs it ſelf. Then the oppoſition to theſe by unbeliefe is more bitter than death, and worſe than Hell. And Therefore it ſeemes God comes againſt p. 108ſuch in the fierceneſs of his fury, as the marks and Objects of his heavieſt i…dignation. 2 Theſſ. 1.8, 9. He will come in flaming fire to render vengeance to ſuch that obey not the Goſpel. Againſt theſe he proceeds in the firſt place with greateſt fury, and puniſheth them with everlaſting deſtruction from his face, not have one favorable caſt of his countenance or ſmile, when before he hath woed them, and wept over them, and intreated in the Goſpel to be reconciled. Yea from the glory of his power.

Object. But is not that an eaſe, that his power ſhould not plague.

Anſw. That is not the meaning, for this is their plague, that they are ſecluded from the preſence of his glorious power.

The glorious power of all Gods Attributes were put forth in the Goſpel, and they ſhal be beyond the Hope and thought of it. The glorious power of Gods wiſedom will never contrive any thing for their good, nor his mercy accompliſh it, or goodneſs communicate it.

2. Its matter and ground of marvailous comfort and Content to the faithful, to ſolace them in the intereſt they have in Chriſt, and this their Relation to Chriſt, as their Redeemer, Head, and Husband, with whom they are made one Spirit, which is more than to be in Heaven, better than happineſs it ſelf. Thus Aſaph Pſ. 73. Anſwers all doubts, ſupplies al his wants, cures all his feares. Whom have I in Heaven but thee? and there is none in Earth that I deſire in comparison of thee. The Covetous have the world, the Epicures their pleaſures, but I, have thee, in compariſon of whom, theſe are not worth the having, nay not worth the nameing.

Yea in Heaven, when I am come to the end of my p. 109Hopes, what would I, what can I have there? I can have no more but this, but that the Lord wil be all in all to us in glory. As long as he is and wil be all in all to us in mercy, what need we fear, why ſhould we care? But theſe thoughts be precious, and Meditations ſweet, and let us go to them, and be in them, with the like affection, as we ſhall be in Heaven.