A Comment Upon Christs Last Prayer, Verse 23

A Comment Upon Christs Last Prayer · Verse 23

p. 109Verſe, 23.

I in them, and thou in me, that they may be made perfect in one: and that the world may know, that thou haſt ſent me, and haſt loved them, as thou haſt love me.

THe foregoing verſe diſcovered the means, which our Savior appointed and improved alſo for the accompliſhment of that Ʋnion, which he ſo earneſtly begged for his diſciples, and hath purſued by ſo many expreſſions.

In this verſe we have the Order ſet down, according to which it is wrought, by the wiſe counſel of the Lord: And this our Savior fetcheth very far; I in them, and thou in me, that they &c.

p. 110Two things we are to attend in this v…rſe.

1. The ORDER and ſeveral Degrees, by which this Ʋnity & Oneneſs is accompliſhed, and theſe are here now expreſſed.

1. The Father is in Chriſt.

2. Chriſt is in them; and that which is implied is, that they are one in them.

2. We have the ſeveral ENDS, aimed at in this proceeding of the Lord, and thoſe are three.

1. That they may be perfected in one.

2. That the world may know that thou haſt ſent me.

3. That they may know thou haſt loved them, as thou loveſt me.

1. As touching The ORDER, our Savior doth not mention and propound it as it is in Nature, but ſo as it may be beſt apprehended by us: looks not at things, as they are, but as they appeare to us, and may moſt familiarly, and eaſily be conceived by us: and ſo to lead us by the hand, as it were, to that fountain and firſt riſe of all, and ſo to the higheſt ſtep and ſtaire in Heaven which will point at eternity. The Father is in Chriſt, Chriſt in the faithful, and ſo they come to be perfect in one.

We ſhal follow the method of our Savior, and look at the words, as they lie in the Text handle the ſeveral peeces, that the frame of the whole may more throughly be ſearched into and more fully appear with what plainneſs may be in the Iſſue. For there be ſome depths in ſome paſſages of the verſe which are fitter to be admired, than comprehended, and exceed the reach, and diſcovery of the moſt Judicious Jnterpreter, that I can look into, and indeed, ſeem to be reſerved for another world, when the fruition of the good here mentioned will prove the beſt interpretation. We will ſtudy to be wiſe unto ſobriety.

p. 111I in them. Chriſt is by his Spiritual Preſence in a ſpecial manner in the Faithful.

This was ſignified to the Church of the Jews in the wilderneſs, when the Arke, the Type of the preſence of our Savior, incamped in the midſt of all the tribes of Iſrael, to watch over them, when they reſted. Was a Pillar of cloud and fire to go before them, for ſpecial guidance, when they aroſe and marched in their travel and this Moſes prized ſo highly, That unleſs he went with them, he would not go into Canaan, the land of promiſe:

The preſence of Chriſt is better than the Land of promiſe. Exod. 33.15. If thy preſence go not with me, carry us not up hence. Therefore our Savior is ſaid to dwel between the Cherubims and there to give his Oracles, his Anſwer to his people. Iſa. 37.16. Pſal. 132.14. The Lord profeſſeth; This is my reſting place, here will I dwel for ever. Therefore the faithful are ſaid to receive Chriſt. As ye have received Chriſt, ſo walk in him. Chriſt is ſaid to be in them. 2. Cor. 13.5. Know ye not that Chriſt is in you, unleſs ye be reprobates? To dwel in them. Eph. 3.17. To live in them. Gal. 2.20. Yea they live not, but Chriſt only.

Open here three things.

1. In what reſpect Chriſt is ſaid to be in his.

2. What kind of preſence this is.

3. After what manner communicated. And here the grounds and the Reaſons of the point wil be laid.

1. In what reſpect Chriſt is ſaid to be in his.

p. 112Anſw. If we look at our Savior meerly and only as the ſecond Perſon in the glorious. Trinity, God bleſſed for ever, not attending or conſidering his Human Nature, as he filleth Heaven and Earth with his preſence, he then would have filled the hearts of the Sons of men in that manner, being preſent with them, as he is every where by his Omnipreſence:

But the gracious & ſpiritual expreſſion of his preſence had never been communicated to Adams poſterity: There was ſo great a diſtance, ſuch and ſo ſtrong oppoſition betwixt the corrupt and polluted nature of man, and the purity of the holy nature of the bleſſed God, that there was no poſſibility that ever there ſhould be, any agreement and communion, while man continued in that corrupt condition. Can two walk together, except they be agreed? Am. 3.3. Much leſs dwel together. Yea the Lord profeſſeth, Pſal. 5, 4. Wickedneſs ſhal not dwel with him, much leſs he in it. When his pure eyes cannot endure to behold iniquity with any approbatiō, he ſhal be thought to take up his abode there? No. What commun…o… between light and darkneſs, Chriſt and Belial? that is, there is none, there can be none. Therefore we muſt look at Chriſt, as God-man, as he had taken our nature into union with him, and ſo in and by it, had made way for the communication of himſelf to his.

By the nature of man he communicates his ſpiritual preſence to the Sons of men. By this, life is provided for the world of Gods elect. By this they come to be made partakers of it. John, 6.51. I am the liveing bread which came down from Heaven, If any man eat this bread, he ſhal live for ever. But the queſtion might have been what is that bread? he anſwers. The bread I wil give is my fleſh, which I wil give for the life of the world. Becauſe his humane nature is that mean, whereby life was purchaſed, and the conduit, by which it was conveyed to loſt man. And therefore he adds. Except ye eat the fleſh of the Son of man, ye have no life. And verſ. 56. p. 113He that eateth my fleſh & drinketh my blood dwelleth in me and I in him. So that there is no communion with Chriſt, no ſharing in his ſpiritual preſence and ſpecial vertue, but by his fleſh.

Chriſt, God and Man is our ſpiritual good, otherwiſe he is not, nay cannot be digeſted for the ſpiritual refreſhing of the faithful ſoul.

2. What kind of preſence this is.

Anſwer. In the words of the doctrine, it is a ſpiritual preſence, not carnal or corporal; in ſo much, that the Apoſtle if he had known Chriſt after the fleſh, yet he knowes him no more after that manner. 2. Cor. 5.16. For the fleſh profits nothing, ſayes our Savior; the words I ſpeak, are ſpirit and life. John. 6.63.

Certain it is, the bodily preſence of our Savior is not here attended according to the conceit of the Capernaites, and the Papiſts at this day: as though it were poſſible for the very fleſh of our Savior to be in al places, or in many places, according to the adminiſtrations of the ordinances, which ſignify or repreſent the ſame.

Nor yet can the very fleſh of our Savior in it ſelf conſidered be truly availeable to purchaſe any ſpiritual good or communicate any ſpiritual vertue.

Yet this is certain and for ever to be obſerved, that the humane nature taken with the deity, and in vertue of the deity, puts forth a power in the expreſſion of his ſpritual preſence; whereof more anon.

And the Lord Chriſt is thus ſpiritually preſent in his Church, as a head may be truly ſaid to be really and rventually in the body. For this is the office of our Savior and that in a proper and peculiar manner. He is ſaid to be the Head of his Church, neither the Father nor the Holy Ghoſt. The Father is the Father of the Church: and Holy Spirit the Comfortēr of the Church: but Chriſt hath this impropriate in him, that He is the Head. Eph. 4.15. Grow up in …o him in al things p. 114which is the head, even Chriſt. And Chap. 5.23. He is the head of the Church, and the Savior of the body.

Becauſe this appertaines to him, not as God onelyonly, for then al the perſons had partaked thereof, as common: but as the ſecond perſon in the Trinity ſent of the Father working next in order from him, and as ſo ſent and workking, terminating the ſame Nature upon himſelf, for the great work of our Redemption, and ſo he is head.

1. Its proper to him to have al Grace firſtly in himſelf, in way and right of communication, for had he not been the ſon of man and ſon of God together, the way of Grace and life had been ſhut up from the ſons of Adam. Hebr. 10.20. And in this ſence it is ſaid, That with him is the Wel of life. Pſ. 36.9. And he is ſaid to be a fountain of living Waters; to have life in himſelf. Joh. 5.26. And to quicken whom he wil. Joh. 5.21.

2. The right and propriety of immediate diſpenſation is committed to his hand, of all Grace and good: Of his Grace we receive Grace for Grace. Joh. 1.16. And the Holy Spirit takes of his, not of his own, when he communicates to the Souls of the Saints. Joh. 16.14, 15. He ſhal ſhew you al things. He ſhal glorifie me, for he ſhal receive of mine. Al things that the Father hath are mine. Therefore ſaid I, He ſhal take of mine and ſhew it unto you.

3. The manner how this ſpiritual preſence is communicated.

Anſw. It appeares in the Nature and maaner of it in three things,

1. The ſecond perſon in the glorious Trinity aſſuming our Nature into myſtical and perſonal union with himſelf, remaining the ſame perſon after the union which he was before the union, doth therein become ſurety p. 115for the faithful, and enter into covenant with God the Father in their room, and purchaſe both Grace and glory in their behalf. For had he not taken the Nature of man, it had been unpoſſible he ſhould have communicated unto man any good. So the Apoſtle reaſons, when he would ſhew the way how life came to be derived to the ſeed of Adam, and not unto Angels, gives this as the ground. Hebr. 2.16. For v…rely …e took not on him the Nature of Angels, but the Seed of Abraham. And therefore theſe were redeemed, life was conveyed unto theſe: the other in their ſins and ſorrows.

And being thus fitted for the place of a Surety, He did in ſpecial manner enter upon termes of agreement in the behalf of thoſe, he would do good unto; The happineſs of thoſe were committed to his care by the Father, and undertaken willingly by himſelf. Joh. 6.38, 39. This is the will of the Father, that thoſe that he hath given me, I ſhould loſe none, but raiſe them up at the laſt day.

And he is as careful to attend their ſpiritual welfare, as may be; therefore he concludes of them, in their times, and anſwerable to their conditions. I have other Sheep, and thoſe I muſt bring. Joh. 10.16. And when they are brought, I will in no wiſe caſt away, nor ſuffer any to take them away. Joh. 6.37.

2. Having thus purchaſed Grace and glory for them, he hath now both right and liberty to improve al power in Heaven and Earth, to communicate Grace and glory to them.

Yea the Human Nature of our Savior hath liberty & power to let on work any, and all the Attributes in the behalf of the pooreſt beleever in the world: yea right to ſend the good Spirit of the Lord for his ſpiritual relief. Joh. 17.2. Thou haſt given him (that is Chriſt) power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him. And therefore in verſe 4. p. 116he ſaith, I have finiſhed the work, thou gaveſt me to do. q. d. Chriſt hath nothing to do in this vale of …eare…, but ſearch ou…, and ſeek up ſome ſcattered and wildering Servants of the Lord. Yea liberty to ſend the ſpirit upon this imployment. Joh. 15.26. When the comforter is come, whom I will ſend you from the Father. Yea makes this his main Errand to heaven in his aſcenſion. Joh. 16.7. It is expedient &c. If I depart, I will ſend him unto you.

3. He doth improve this power and the operation of the Spirit to cloſe the Soule with himſelf; and to hold the bent of the heart towards him for ever. 1 Cor. 6.17. He that is joyned to the Lord is one Spirit.

As by his ſpirit he ſanctified our Nature and took it into perſonal union with himſelf and gave in ſubſiſtence, which of it ſelf it had not, nor could attain: So by the operation of his Spirit he prepares the Soul for himſelf, carries it in the promiſe to himſelf, and acts it upon himſelf: The Soul moved by the vertue of the Spirit, moves to and ſtaies upon the Lord Chriſt. As in the Eccho, the Air moved by the voice, in ſuch manner returns the ſame voice, by vertue of its own motion. Come unto me. I come, Lord. And not only carries and cloſeth the Soul with himſelf, but holds it in this holy bent to himſelf that way, Chriſt-ward, Heaven-ward.

This is like the growing up with Chriſt, being as ſcions ingrafted into him, as the true Vine, and ſo are truly, and ſo called, ſons, as the ſcions united to the ſtock, may fitly be called the Sons thereof; and hence, Chriſt is ſtiled, The eternal Father. Iſa. 9.6. Behold a Son is given, and this ſon is a Father, and an eternal Father, and begets us as ſons unto his Father, and will deliver us up unto him, at the great day. Here am I and the Children which thou haſt given me. Hebr. 2.13. This is that which Chriſt calls his abiding in us. If I abide in you, and you in me. Joh. 15.4.

p. 117The Reaſon in a word is this,

He that is the life of the faithful, muſt be in the faithful: So is Chriſt. Gal. 2.20. Col. 3.4. When Chriſt who is our life &c.

USE 1.

CAUTION: To al, eſpecially the wicked and enemies of the Saints: That they do not offend and wrong them, or do the leaſt evil to them becauſe they do wrong to the Lord Jeſus, and he ſo takes it, as to himſelf. Act. 9. Saul, why perſecuteſt thou me? And the ſufferings of the Saints for a good cauſe are called the ſufferings of Chriſt. 2. Cor. 1.5. Thus the Lord ſends to Sennacherib. Iſa. 37.28. I know thy going out, and thy coming in, and thy rage againſt me. It was bent againſt Hezekiah and the people of Jeruſalem, but it was againſt the Lord, in them.

True it is, The wicked ſee not, know not, conſider not this, being blinded with Ignorance and Malice; and therefore Paul asks the queſtion, when Chriſt ſpeaks, Who art thou Lord? q. d. I own not thy ſpeech, nor underſtand thy person. Our Savior anſwers, I am Jeſus whom thou perſecuteſt.

Yea this wil be for the condemnation of their perſons and confuſion of their faces, at the day of Judgment, when the Saints in this ſentence ſhal be honored, and they ſet down, for ever abaſed before their faces. Depart ye curſed &c. For I was in priſon and ye viſited me not &c. Why, When Lord ſaw we thee &c. They were not acquainted with the preſence of our Savior. He add, In that ye did it not to one of theſe, ye did it not to me. Therefore if the Argument was ſtrong, whereby our Savior would perſwade all to be feareful of offending, even one of theſe little ones, though they were alone, and though little: becauſe …hat in Heaven their Angels do alwaies behold the f…ce o… their heavenly p. 118Father; ready to attend his pleaſure, to execute his wil for their preſervation, and for the ruine of their enemies. Math. 18.10. Then much more, this Argument. He that is Lord of glory and hath all power in Heaven and Earth is in them, and ſuffers with them; and therefore cannot but protect them, and relieve both his and their wrongs: Is in Heaven at Gods right hand, and is alſo in their hearts.

USE 2.

To deſire the fellowſhip and to delight in the ſociety of the faithful: For we ſhal keep no worſe company than that of our Savior. Though happily they dwel in a ſmo…ky cottage, have courſe fa…e, be in a mean condition; yet if Chriſt dwel in them, we need not be aſhamed to converſe with them, and own them. Go in to their companies, as reſolving to go to Court. For where the King is, the Court is: his preſence makes it. We ſhould look at the faithful, as the great Heires of glory, and Courtiers of Heaven: we cannot injoy their ſociety, but we may alſo come to the ſight of our Savior, and ſpeech with him. So, 1. Joh. 1.3. This we write, that you may have fellowſhip with us; and truly our fellowſhip is with the Father and with the S…n. So they; Zach. 8.13. And therefore as the Apoſtle Hebr. 13.2. Be careful to entertain ſtrangers, for thereby ſome have entertained Angels unawares: ſo be ready to entertain the Saints, the poor members of Chriſt, hereby we ſhal entertain Chriſt. Receive ſuch ſervants into your families &c.

USE 3.

Hence by way of TRYAL, we way gain undoubted evidence unto our Hearts, that we are indeed Beleevers, and truly beloved of God and his Son: If once we find p. 119this bleſſed Son the Lord Jeſus by his ſpiritual and ſpecial preſence in our ſouls, Its a never failing argument which will give in aſſurance of our good condition, beyond all that the Divels can object, or our fears and diſcouraged hearts can queſtion. The Apoſtle puts it beyond the poſſibility of any cavil. If Chriſt be given to thee, how ſhal not God, but give al things Els? that is, hold this ground, and make that good, Thy carnal reaſon, by al the deluded Deviſe, whereby it would daunt thy heart, it cannot put a colorable appearance of any poſſibility, but that al things, that are good, ſhould be given thee. He that hath the Son, hath life. Make that ſure, and then al the reſt is ſafe, paſt al peradventure, nay beyond diſpute. For al the jealouſies and ſuſpicious that ariſe in our own hearts, al the darkneſs and difficulties that appear in al diſcoveries that are made: all the queſtions that come upon the moſt ſearching inquiries and examinations touching any ſoundneſs of any Grace, or any work of Grace, and ſo of the ſincerity of the heart, and the truth and goodneſs of a mans eſtate; If any doubt ariſe, whether ſure or no, certain or no, in concluſion it is laſtly reſolved, ſettles and centers, as they ſay, Here: If Iſſues from our not-union with Chriſt. This may be done by ſome other power, proceed from ſome other principle, than the ſpirit of the Lord Jeſus. This is not a certain fruit of our union to Chriſt, or the inhabitation of the ſpirit of Jeſus in us. And in Iſſue, unleſs it lead neceſſarily to a Chriſt, or be derived infallibly from him, and the intereſt we have in covenant with him. Its no more than that a man may have, who hath no Grace: Its no more, but that which a man may do, that hath no part in a Savior.

And hence, al ſuch evidences fal to the ground and utterly fail. And in truth, the weakneſs of expreſſions in this kind, men taking ſhews for ſubſtance, ſeemings and ſome appearances of things for the truth of things themſelves, hath been the cauſe, that many have been couſened p. 120with their own conceipts, and apprehenſions: many have denied all evidences, becauſe thoſe which they had and too much truſted unto, were fall, and failed them utterly at times of need. Therefore the Holy Ghoſt preſſeth this ſo inſtantly, and checks the failing in it ſo ſharply. 2 Cor. 13.5. Prove and examin your ſelves, whether ye be in the Faith or no, Acted by, and carried by the power of Faith. Why? how ſhal we diſcern that? Know ye not that Chriſt is in you? If once that be brought about, the buſineſs is offa hand, and its a ſin and a ſhame ye ſhould not. Ʋnleſs ye be reprobates. that is droſſy men, Chriſtians that have not the right mettal, are not of the right make: you ſhould not but know this.

This preſence ſpecial and ſpiritual diſcovers it ſelf in two things, Not to trouble you with more;

1. He that hath this preſence, hath ſomthing, and finds ſomthing above the bounds of al created abilities, that even the greateſt ſufficiency of the creature, the beſt indeavours and improvements of the beſt meanes in providence could reach unto, A wiſedom beyond all a mans Wit and readieſt ſubtilties and largeſt apprehenſions: a power beyond all the power of Nature, beyond what a mans abilities and dexterity can compaſs, education give, skil of art and ſciences attain, practiſe and experience find out: beyond al the moral impreſſions, that the power of all meanes and help under Heaven can leave upon the Soul.

It was ſaid of Saul, that the Lord gave him another heart, than formerly he had, he had the ſpirit of Government, a ſpecial ability to the diſcharge of the place that the Lord had called him unto: So it is with every Chriſtian, he hath another heart, than ever before, and performes his duties from another power, than ever he did before,Gal. 2.20.Gal 2:20 even by the power of Chriſt. So the Apoſtle profeſſeth, He did not live, nor pray, nor preach. It was not abilities of nature which he had: not knowledg p. 121of Art and learning, in which he excelled, by which he prayed: but it was the power and gracious preſence of the Holy Spirit of Chriſt, that acted and carried out al thoſe abilities, yea that ſpiritual power of grace he had to this work, either of praying or preaching. So 2. Cor. 13.3. If any man require a teſtimony of Chriſt ſpeaking in me. And therefore its the reaſon, which he gives, why the things of God are known by beleevers, and not known to the greateſt of the world. 1. Cor. 2.11. No man knowes the things of God, but the Spirit of God and we have not received the ſpirit of the world, but the ſpirit of God. Nay he comes yet lower, to the very expreſſion of the words: Which things we ſpeak, not in the words which mans wiſdome teacheth, but which the Holy Ghoſt teacheth. And the Saints often find, and profeſs it, they are helped and carried beyond al the abilities they have, yea beyond al the power of al the grace they have. That look, as when we ſee a ſwadling Child left in his Cradle in a lower room, come againe, we find it laid in the higheſt loft or Chamber in the houſe, each man eaſily concludes: There was another power than that it had of it ſelf, that conveyed it thither. So here: when the poor and ignorant amongſt men; come to know and do the things that are ſpiritual; Eph. 2.10. His workmanſhip. They are inlightned and inabled, beyond al they had, or ever once apprehended; or could come into their own thoughts, there was a higher power, even the preſence and aſſiſtance of a God, the Lord Jeſus himſelf to help. Math. 11.25. I thank thee O Father, that thou haſt revealed theſe things to babes: and adds, no man knowes the Father, but the Son. Therefore the Prophet begs, that he might not be left to his ſpirit: Pſal. 143.10. Teach me the way to thee, thy Spirit is Good; q. d. My ſpirit is naught.

2. Where the preſence of Chriſt is, The ſoul at the loweſt ebb, and the greateſt under, that ever it comes unto, it is yet ever panting after a Savior, cannot …eſt p. 122before it come to him. Iſa. 26.8. The deſires of our Souls are towards thy name, and to the remembrance of thee. In the greateſt deſertion, that can befal them, the greateſt temptation that can aſſault: by the one, they are diſinabled to do, what they would; by the other oppoſed and hindred from attaining that which they do indeavor. Yet they ſet themſelves that way. Though they ſee; they are like Captives, and under the Tiranny of their diſtempers; they find, they do not: yea may be at ſuch an under, and in a forlorne condition, that they conclude, they are paſt Hope and expectation; never ſhal be recovered: yet their hearts bleſs them, that injoy that happy eſtate; and Oh that they might. That as its ſaid of the ungodly: They ſet themſelves in a way that is not good: Theſe contrariwiſe, ſet themſelves in the aime and bent of their heart. Rom. 7. As the Pilot that hath the Helm in his hand, though, it may be, the wind is too ſtiff, and the ſtream too ſtrong, and al againſt him, that he cannot make way forward, nay, it may be, is turned back again, by contrary ſtormes, yet he tacks about, and keeps her to that point ſtil:

So here: when the Lord Chriſt takes the Helm of the heart of a beleever in his own hand, though the wind and tyde of the moſt violent temptation, for the while, ſtop his courſe: yet the bent of the heart is that way: My Soul followeth hard after thee. Pſal. 63.8.

USE 4.

This ſhews the excellency of the Saints, even in the meaneſt and worſt condition, above the wicked and ungodly, when they are in the greateſt ruffe and Soveraignty, that they can attain unto in this world.

The Saints are the Temple of the liveing God. 2. Cor. 6.16. Their Souls are the throne, where the Lord ſits and ſhews the riches of the glory of his Grace and mercy; the habitation where he dwels, and takes up his abode: p. 123the Kingdom where he rules by the power of his Grace, the Guidance and Government of his bleſſed Spirit, and the ſcepter of his word.

True he exerciſeth the Soveraignty of his power and juſtice upon the wicked on Earth, and the damned in Hel, as amongſt his Enemies and Out-laws, whoſe rebellion he wil revenge, and whoſe ruine he wil work, according to the deſert of their works.

But his Children and ſervants are his loyal and loving ſubjects, amongſt whom he ſets up the Kingdom and exerciſeth the government of his Grace and mercy, and they in love and loyalty ſubmit thereunto, and advance the ſame. The hearts of his are, as I may ſay, the Paradiſe of Gods pleaſure, in which he walks, and takes his content. So the Lord promiſeth. I will walk among them. So the wiſe man profeſſeth: Wiſedom delights in the habitable part of the world. Prov. 8.31. This is my habitation for ever, here I delight to dwel.

But it is not ſo with the wicked, its not ſo with them. Thoſe miſerable Souls of theirs are the throne where Satan ſits, that Synagogue where he is worſhipped, and even where his throne is ſeated. Rev. 2. The habitation and Hel where he abides. Math. 12.45. — Came and found the Houſe ſwept and garniſhed: The Kingdom of darkneſs in which he rules. Eph. 2.2. He rules in the hearts of the Children of diſobedience, There he ſports himſelf, and there he finds and takes greateſt contentment. Becauſe he hath ſuch, as will heare and entertain his ſuggeſtions, and do his wil and luſts: and therefore they are ſaid to be Satans, and of the Devil, yea to be Devils.

Look therefore what difference there is between Heaven and Hell, the Kingdome of light, and the Kingdom of darkneſs, the habitation of Devils, and the temple of the Lord: Such is the excellency of the Saints, ſuch is the miſerable condition of the ungodly.

p. 124USE, 5.

Here is matter of marvelous and unſpeakable COMFORT to al the Saints, to cure us or al Fears, and deliver us from al diſcouragements that ever we ſhal meet withal in this World. The Lord Jeſus is a Helper, a ſtrong Helper, ready to ſave: ſo the Apoſtle Phil. 4, infers, The Lord is at hand. Are Devils at hand to tempt thee? are Enemies ſubtil, and mighty at hand to perſecute, and oppoſe thee? are thy fears and diſcouragements at hand to over-bear thee? The Lord Jeſus is at hand, neer t…ee, nay, in thee, to ſuccor, and ſupply, add ſatisfie.

1. Comfort in al thy Spiritual tryals, when Satan grows moſt fel, thy corruptions moſt ſtrong, and thy heart begins to fail thee in the apprehenſion of thine Infirmities, as that thou ſhalt never be able to ſubdue, to overcome, nay, not to reſiſt. Behold, 1 John, 4.4. be they never ſo great; Greater is he that is in thee, than be that is in the world. Though thou beeſt never ſo weak, and thine Enemies nevers ſo great, Chriſt is greater than al Devils, than al diſtempers, than al the power of darkneſs, and malice of the wicked.

Thou ſeeſt and findeſt a Law in they Members rebelling againſt the Law of thy Mind, and carrying thee captive. Behold the Law of the Spirit of Life in Chriſt, ſhal free thee from the Law of Sin, Rom, 8.3. Here is Law againſt Law, Spirit againſt Spirit, Chriſt againſt thy Corruption: That Spirit is in Chriſt, and Chriſt is in thee. Therefore our Saviour concludes, None ſhall take them our of my hand; neither head of Satan, nor hand and power of Sin and Grave; John, 10.28.

2. Comfort againſt WANTS and Neceſſities, that may ſurprize, and over-bear thee. Thy Preſſures, and Calamities are preſent, they pinch, and ſit ſad: The Lord Jeſus is preſent to ſweeten thy ſorrows with the ſenſe of his Love, and to ſupply al with the fulneſs of his ſufficient Grace.

p. 125It would refreſhany in ſickneſs, had he but the Phyſitian by him, that could heal. It would refreſh the Child in Miſery and want, were the tender mother by, that would pity, could relieve. Our Saviour is al, and more than al; he can anſwer al thy deſires, and he is preſent, and apprehenſive of thy grievances. In all their afflictions, he was afflicted: He is in thee, he ſhares in al thy ſorrows: Why perſecuteſt thou me? So David, Pſal. 73.26. My heart, and my fleſh, al inward, and outward helps fail, but the Lord is the ſtrength of my heart; his wiſdom was in his mind, his ſubjection in his wil, his ſweet calms and quiet in his diſtempered affections, that ſtrengthened al.

USE, 6.

Matter of Humiliation to all the Saints, who have Chriſt ſo neer to them, ſo ſpiritually, ſo ſpecially preſent with them, and yet they know ſo little of him, are ſo little acquainted with him: As Paul in another caſe, Acts, 17.23. touching the Altar set up to the unknown God, he anſwers, Whom ye ignorantly worſhip, him I ſhew unto you, for he is not far from you; for in him we live, and move, and have our being. So of Chriſt, whom ye ignorantly worſhip, and deſire to ſee, and enquire of Chriſt by Chriſt: As Mary asked of the Lord, where the Lord Jeſus was. O! they go weeping, and ſeeking after a Savior, complain they cannot hear of him, &c. mourn after him. He is not far from you, nay, is in you, and works al your works for you. Your Conſciences have been in terror, and perplexity, and again quelled Tweetly, and calmed: it was Chriſt that did it. Your Spirits were ſunk down in diſcouragements, and knew not how to recover themſelves, and yet beyond hope ſupported: it was Chriſt that did it. And therefore, as our Saviour complained, and checked Philip, John, 14.9. Have I been ſo long with you, and doſt thou not know me, Philip? Hath Chriſt ſo long ſtriven p. 126with thoſe rebellious? ſo long comforted, quickened, in weakneſſes ſtrengthened you, in wants ſupplied, helped you to cal? ſo often heard, ſo long born with al that baſeneſs? and do ye not yet know Jeſus Chriſt? Complain of thine own blindneſs, and heedleſneſs: The Lord Jeſus was in this place, in this heart, and I was not aware of him; wretch that I am, Gen. 28.16.

USE, 7.

Here is matter of Admiration, even to force us to ſtand amazed at the endleſs compaſſion of a Savior. Why ſhould he paſs by ſo many? as good, and better than our ſelves, as we came out of the Lyons of Adam, yet to knock at our doors, cal upon us? John, 14.22. Lord, why wilt thou ſhew thy ſelf to us, and not unto the world? Why ſhed his blood for us? ſend his Spirit to us? why paſs by ſo many provocations, and pity, and pardon us? As Solomon, Behold the Heaven is not able to contain thee, how ſhal this ſo poor a Tent? So thou of thy heart; and is it poſſible? Or as ſhe, How comes it, that the Mother of my Lord is come unto me? It was Moſes his Diſpute, Deut. 4.34. Did ever God aſſay? &c. Did ever people hear God? &c. But they have God dwelling in them.

USE, 8. Of Exhortation.

1. To be affected with the preſence of ſo great a Majeſty, and ſo affected with his preſence, as to ſee our own weakneſs, and worthleſnes. When God had Schooled Job out of the Whirl-whind, ſee how he ſits down abaſed, Behold, I am vile. How the Centution eſteemed the preſence of our Saviour in the daies of his Humiliation? Behold, I am not worthy thou ſhould'ſt come under my Roof. How we of our Saviours Spiritual preſence now in glory? to come ſo neer, as to dwel in theſe p. 127wretched hearts of ours.

2. Therefore ſtudy to give ſuitable entertainment, and welcom, to ſo glorious a Gueſt; ſet al our abilities on work, as Abraham his Servants, that we may anſwer the coming and kindneſs of the Lord.

And that's in Two things:

1 Content him with the proviſion we make.

2 Honor him with attendance that is meet.

1 Study his Content.

Walk in all well-pleaſing, Col. 1.10.Col 1:102 Cor. 5.9. Be Ambitious to pleaſe: As with perſons of great quality, we enquire of their followers what wil pleaſe, what Diet they deſire, we provide it if can be purchaſed with money: So here.

This in four things:

1. Bring truth of Spirit in al our performances. Pſal. 51.6. Thou loveſt truth in the inner parts: So Hezekiah, Remember how I have walked before thee with. an upright heart, Iſa. 38.3. God ſeeks for ſuch, who is a God of Truth, juſt and right, Deut. 32.4. only the heart, of al the Sacrifice.

2. Preſent him with nothing but his own. That which he commands not, he accepts not, Who required theſe things? No man knows what wil pleaſe him, before he ſhew his pleaſure, Matth. 15.9. They worſhip him in vain, when they invent diſhes of their own.

3. Let the Diet be freſh, and new dreſſed. That which is old and ſtale, it is not wholſom, much leſs honorable, to ſet it before a ſtranger. It muſt be freſh, fat, and good, and new killed. Pſal. 98.1. David ſpeaks of a new Song of Thankſgiving. As in the Shew-bread, which was dayly ſet before the Lord: it muſt be ſet on freſh, in the ſeveral ſeaſons, Levit. 24.8. Exod. 25.30, each Sabboth.

God gives a new Command: It's an old Command, but renewed with freſh colors, a new Covenant Jer. 31.31. So we, bring new Love, Faith, and Repentence, p. 128renew, and ſtirr up a freſh thy Graces.

4. Humility and feare. Mic. 6.8. Iſa. 66.2. Men converſe with marvailous underneſs and awfullneſs, before great perſonages, when they are ſleight and negligent in the preſence of their underlings. So muſt we be awful and feareful when we come into Chriſts preſence, to be negligent here is to diſhonor and to diſtaſt him: it is to uſe him, as an underling.

2. Honor him with our attencance.

1. Attend him with gladneſs and cheerfullneſs of heart. Joy is a ſit Chamberlain to wait; comes and goes readily. Deut. 28.47. With glad hearts. Act. 2.46. Eat their meat together with joyfulneſs of heart God loves a cheerful look, not lowring.

2. With a ready watchfulneſs, to liſten to the intimation of Gods mind. Obſerve every look: take notice of the leaſt beck, liſten to the loweſt ſpeech, watch every paſſage and appearance of the pleaſure of the Lord. Luk. 12.35. Stand with your loynes girt, and your Lamps burning, waiting for his coming. Have al trim; our Lamps and Veſſels. Here Lord. See what God would, and ſuit anſwerably.

Thou in me.

We have handled the firſt degree, attending the order of our Savior, who looks at them, as they appeare to us; and therefore ſo propounds them, as they may be moſt eaſily apprehended.

We are now come to the firſt fountain and original, from whence this ſpiritual priviledg and unity hath his riſe diſpenſed and communicated, That is, from the In-being of the Father in Chriſt. This is the higheſt degree, further than which, we cannot aſcend. God the Father in Chriſt, and he in him: Chriſt in them, and p. 129they in Chriſt, and ſo in the Father alſo.

Hence two Points to diſcuſs.

1. The Father is in the Son. Or, There is a mutual ſubſiſtence of the Father in the Son, and of the Son in the Father.

2. The Subſiſtence of the Father in the Son, in the firſt riſe, or Original; whence the Saints come to be one with the Son, and the Father.

The firſt of theſe, we had it propounded by way of compariſon, to lay forth the manner of that oneneſs and unity, for which our Saviour here, praies the Saints might attain unto. And we then reſerved the ful handling of it unto this place: the words in the foregoing Verſe are ſo expreſs, as nothing more.

As thou in me, and I in thee.

And it is not for nothing that our Savior carries the thoughts of his Diſciples, and keeps them there in the ſetled, continual conſideration thereof, as if it were the hinge; upon which al happineſs and comfort doth hang, and therefore we ſhould ſtay in a kind of unmovable attendance thereon.

When Philip made that great requeſt unto our Lord Jeſus, as that which would give ſatisfying content, beyond al exception; Shew us the Father, and it ſhall ſuffice, John, 14.8. Jeſus anſwered, verſe 9. He that hath ſeen me, hath ſeen the Father. And the Ground and Foundation of al this knowledge, and ſo this ſaving comfort, he renders to be this; verſe 10. Beleeveſt thou not that the Father is in me, and I in the Father? And yet, as though al this were not enough, he makes them take up their ſtand in the ſteady, and moſt ſerious contemplation, and through conſidering, and beleeving this Truth: Beleeveſt thou not, &c. Heleeve me, that the Father is in me, and I am in the Farther, at leaſt for the Works ſake, q. d. The weight of al the Work lies p. 130here, hold the heart upon this hinge, keep open this door, and the evidence, and certainty of al ſaving Truth and Comfort, wil come in, yea, of al power, and ſpiritual ability to do al good, as in the words following. 2. A ready, and enlarged Communication of al good unto us: Whatever ye ask in my Name, that will I do. Shut up this paſſage, or turn aſide from attendance unto this Truth: dam up this Fountain, we dry up al the ſtream of Spiritual Power and Comfort, that would come into our ſouls.

It is then a Foundation-Truth of the deepeſt ſearch, and that which hath a Store-houſe of Heavenly ſtrength, and refreſhing laid up in it.

We ſhal open the Nature of it in three things.

1 The proper Ground from whence this In-being iſſues, and proceeds.

2 The ready way, by which the Nature of it, may righty be apprehended.

3 How it may be attended in our Savior, as God and Man.

To the Firſt.

The proper and peculiar Ground, from whence this In-being proceeds, may be expreſſed in two Concluſions, thus:

1. This In-being of ſubſiſtence of the Father in the Son, & of the Son in the Father, is not firſtly from the Eſſence, or Deity, conſidered according to it ſelf, or in it ſelf as ſome have conceived: As thus; Becauſe the Deity, or Eſſence, which is in the Father, is in the Son, therefore the Father alſo is in the Son: for this is neither ſafe, nor ſound, but a dangerous miſtake; becauſe by the ſame reaſon, it may be concluded; That the Son is in himſelf, or the Father is in the Father. For the ſame Eſſence, or Deity (being but one) which is in the Father, is in the Son alſo; and then the reaſon would follow on like manner, thus: Where the Deity, or Eſſence of the God-head, which appertains to the Son, is, there is the Son. p. 131But the Deity of the Son, is in the Son. Therefore the Son is in the Son.

2. This In-being each in other, though it iſſues nextly, and immediately from the perſons, yet not as they are in themſelves conſidered, without reſpect to the Eſſence; but as they are ſubſiſtences in the ſame Eſſence, taking that in with them, to make up a ful, and compleat Ground; from whence this mutual ſubſiſting in each other may be inferred; as thus:

1. Not only becauſe they have the ſame Eſſence.

2. Not becauſe they are diſtinct perſons alone.

But becauſe they are diſtinct perſons ſubſiſting in other. For this mutual In-being requires both diſtinction and conjunction. They muſt be two, for one cannot be in it ſelf: and they muſt be together with the ſame Nature, or elſe they cannot be each in other. As we ſee in the Creatures conſtantly, as a Father, or Son; Buyer, and Seller: though they be perſons in Relation, yet becauſe they be in ſeveral Natures, ſeparate one from another, therefore they cannot be ſaid to be each in other. Thus for the Ground of this In-being.

2. The ready way how to apprehend it, is made good in four Particulars.

1. The ſame Eſſence of the God-head, doth equally, and indifferently in the whol Nature of it, belong to all the Perſons in the Deity: So that whatſoever is ſaid of one, may be affirmed of the other. They are al Eternal, al Infinite, al Omnipotent, Omniſcient, &c. becauſe al God. As a man may be ſaid to teach himſelf, and ſo is a Maſter, and Scholler; a Maſter, as he teacheth; and a Scholler, as he is taught. Now the whol man is both, not a part of him a Scholler, a part of him a Teacher; but the whol Nature of Man bears up both Relations.

2. Hence the Perſons in the God-head, are diſtinct, truly amongſt themſelves, yet cannot be ſeparated, or divided one from another; but where-ever the God-head p. 132is, they are, and where-ever one is, al are; becauſe the whol Eſſence is in every one, and every one with the whol Eſſence.

3. Subſiſtence of the Perſons, looks at the Eſſence, yet not as it is Eſſence barely, but as it is with the Relative Properties; and ſo thoſe Relative Properties by their Mutual Reſpect or Relation, give being each to other.

2. Subſiſtence looks at the Eſſence, as Eſſence, and ſo they attend upon, it adjoyn to it, and do accompany it, as the manner of the thing, doth the thing.

As the Subſiſtences, or Perſons, look at the Eſſence as Eſſence, upon which they do attend, and are adjoyned; ſo they are with the Eſſence, and one with another.

As they look at the Eſſence, not as Eſſence, but as with his Relative Properties; as the Nature of Relation, and al things under Relation requires, they are then cauſes one of another, give being each to other, and are one in another.

A word to both.

1. As adjoined to the Eſſence; for ye have heard, that theſe Relations are not qualities inherent in the ſubject, but attendants; and then I ſay, they are al with the ſame whol Eſſence, and ſo one with another. So Wiſdom, the Lord Chriſt, Prov. 8.27. When he prepared the Heavens, I was there, when he gave to the Son his decree, ver. 30. I was with him. John, 1.1. The Word with God, that is, the Father, and it was God, that is, had the Eſſence of the Deity.

2. As the Subſiſtences look at the Eſſence with his Relative Properties, ſo in Relation each Perſon gives being each to another, and is one in another, John, 14.9. The Father dwels in Chriſt. That cannot in any propriety of ſpeech be ſaid of the Eſſence, that the Perſons dwel in the God-head, becauſe they are Relations, and therefore no impreſſion in the ſubject. So, hence our Savior is ſaid to be in the boſom, and come from the Boſom of the Father. Hence he is ſaid, Joh. 10.15. p. 133As the Father knowes me, even ſo I know the Father; Which Iſſues from this relation. For its that which appertaines to the Nature of Relates: becauſe they are mutual cauſes one of another: the knowledge of the one is the knowledg of the other. And this alſo ſeems to be the meaning of that. Joh. 10.30. I and my Father are one. The Jews they conceived, he blaſphemed, becauſe he made himſelf God. Verſe, 33. Our Savior defends himſelf thus. Say ye of him, whom the Father hath ſent, that he blaſphemeth becauſe I ſaid, I am the Son of God? verſe, 36. And ſo the Argument may well ſtand, that they are one in relation and ſo one in another: for having ſaid, that none ſhall pluck his ſheep out of his hand, he gives this relation; becauſe the Father, who hath given them him, is greater than al, and none can pluck them out of his hand. If none can puck them out of my Fathers hand, then not out of mine: If my Father and I be one, then it follows: but we are one: One in this reference and relation one to another; and ſo in this action of ſending and being ſent, both as one, attend the accompliſhment of this work. We here want examples to Illuſtrate: becauſe the creature cannot afford in propreity of ſpeech, one eſſence to relation: yet a little to help, take that which is familiar. As my hand is cloſing and cloſed: Theſe two as they look to the hand, are with it, and with one another. As they look to the hand cloſing. And ſo cloſed, cloſing and cloſed are cauſes each of other, and one in another. So in the deity: theſe properties of knowing and being known, like cloſing and being cloſed with it ſelf, as they look at the eſſence or God-Head, they are with it, and one with another.

4. This ſubſiſting each in other is not an Individual relative porperty, but a notional reſpect, which attend al the relations of the perſons in common, & therefore cannot make any diſtinct perſonality. But appertaines to al, and is and may be affirmed of al, as relatives giving being p. 134each to other, they abide each in other. As the Scripture phraſe, the Father dwels in the Son.

Three Things for Explication: Viz.

How this may be attended in our Savior, as God and man: for ſo he ſeems to ſpeak of himſelf in this place, in the ſeveral paſſages. For ſo he is in the faithful: ſo he received glory, and gave glory. verſe, 22. So he was ſent. verſe, 18.

In ſuch myſteries, that we may be wiſe unto ſobriety, and yet not ſlorthful; neither too curious, to ſearch more than we need, nor yet too careleſs, to neglect what God reveales: we ſhal ſtudy to walk in a ſafe path: and therefore I briefly anſwer generally, particularly.

Generally.

This In-being or ſubſiſtence in the Father belongs firſtly to the Son as ſecond perſon, and to the human Nature ſo far, as the relation of Sonſhip leaves ſome impreſſion, and ſo alteration thereupon, according to the Nature and condition thereof. So that the ſecond perſon in the Trinity is no other, nor acts no otherwiſe than he did, in himſelf.

But this manner of exiſting or acting appears in the Human Nature and leaves new impreſſions in a ſpecial manner, and the Father alſo in and by him: and that in a three-fold regard.

Viz. Of

Ʋnion.

Miſſion.

Operation,

The Father his act in the ſon, and the ſon from the Father, diſcover new impreſſions here, and all of them in a ſpecial manner follow theſe relations.

1. The ſecond perſon takes the Human Nature into Perſonal UNION with himſelf: ſo that there are not two Sons, but one ſon: and therefore as the ſon is in the Father, the Human Nature, by the ſon, may be ſaid ſo to be, being one perſon with him. For as the Father gives being to the Son, and the ſon receiving returnes p. 135his being unto the Father: So the Human Nature hath a total dependance upon the Son, and reference to him, and in him to the Father. And therefore as to be reflected is the property of the ſecond perſon, or looking back to the Father, or returning his ſubſiſtence: So our Nature in Chriſt, looks to Chriſt, having a total dependance upon Chriſt, and being one perſon with him, looks as the ſecond perſon wholly to the Father. And whether the return of the Saints in God, and of al things in them, be not firſtly from hence, inquire, it wil do you no harm.

2. In regard of MISSION, The ſon in regard of this relation is ſaid to be ſent; that is a communication of work in order, from one to another, ſo as the ſecond perſon works from the Father, he originally from himſelf. The ſecond perſon takes the Human Nature into this order of Miſſion, So that al Grace is beſtowed upon it, and it is ſent upon commiſſion, in the Miſſion of the ſecond perſon, to which it is now united, to diſpenſe all Grace according to the will of the Father. Joh. 16.15. All that the Father hath is mine.

Thus he becomes the Head of the Church. For the ſecond perſon in the Trinity, ſent of the Father, works next in order from him.

As ſo ſent and working, terminates the Human Nature upon himſelf, for the great work of Redemption. And ſo its proper to him, bringing our Human Nature under the commiſſion offending, to have al Grace firſtly in way of right of communication. He being thus ſent, and having the commiſſion of al Grace, he is head of the Church, neither the Father nor the Holy Spirit in propriety of ſpeech. Thus ſaid to give him authority to Judg, becauſe he is the ſon of man. Joh. 5.27. That is becauſe he is taken into perſonal union and ſo under that commiſſion, as ſent from the Fathers as the ſecond perſon was. Thus uſually he ſhews authority. Joh. 14.20. The word, which you hear, is not mine, but p. 136the Fathers which ſent me. And verſe, 26. The Father ſends the comforter in the name of Chriſt; therefore the commiſſion was firſt his.

3. In regard of OPERATION. For the ſecond perſon, in vertue of that his relation, he not only hath commiſſion from another, but works from another, and ſo executes the wil of the Father. And thus laſtly the ſecond perſon takes the Human Nature into this diſpenſation, to work al from the Father, and that the ſecond perſon doth, by vertue of this relation, and ſo of this Inbeing of the Father in him. See the very ground given. Joh. 10.10. The word, I ſpeak is not mine, but the Father that dwels in me &c. Joh. 8.38. For the works ſake, bele…ve, that the Father is in me, and I in the Father. Joh. 5. The Son doth nothing of himſelf, but what he ſeeth the Father do. Iſſue the whol, Thus.

What ever the ſecond perſon, and Son of God, as ſuch, doth: that he doth by vertue of his eternal generation from the Father, and from his abiding in him. But as Son he takes our Nature into perſonal union with himſelf and as Son advanceth it to that priviledg and liberty, to ſet al the Attributes on work, and to ſend the Holy Ghoſt, yea ſends al Officers, and appoints al Offices, and bleſſeth them.

Therefore by vertue of this his eternal generation from the Father, and his abiding in him, this Union, Miſſion, and Operation of the Human Nature proceeds.

The ſecond perſon, by this eternal generation from the Father, and abiding in him, is reflected upon the Father, and as the Father hath an Eye only to the son, in giving the ſuſibſtence of a Son: the Son hath an Eye to the Father, in returning the ſubſiſtence of a ſon to him, they wholly give and take.

So the Son, uniting the Human Nature into one perſon, holds it in reference and dependance with himſelf upon the Father. All is communicated to him as ſent, p. 137and ſo to the Human Nature: All acted by him, and ſo by the Human Nature.

The In-being or exiſtence of the Father in the Son, is the firſt riſe, whence the unity of the faithful with the Father and the Son comes to be perfected.

Hither our Savior aſcends, and here he ſtaies, Leads us to the Well-Head, and fountain, whence our ſpiritual wellface, and everlaſting good Iſſues. And this is the higheſt of al, and higher we cannot go; beyond this viſible world, and al creatures therein, even to Heaven, and in Heaven, above Angels to God, and in the God-Head, to the firſt original in the glorious and bleſſed Trinity, and the firſt act in that origination.

To this accords that of the Apoſtle, each place adds mutual light unto the other. Col. 3.3. We are dead, and our life is hid with Chriſt in God. Chriſt is the Treaſurer, but the Father is the Author. Chriſt is the keeper, but the Father is the firſt Appointer thereof. For ſo you muſt underſtand the Name God, not eſſentially, but perſonally, being put in oppoſition and reference unto Chriſt, our life is hid with Chriſt, but Chriſt, and life, and al is in God, in the Father. Upon this ground it is, and to the like purpoſe, that the Apoſtle carries the hearts of the Corinthians in the work of their calling unto this conſideration, as that, wherein the loweſt part of the foundation of our comfort lies, 1 Cor. 1.30. But of him are ye in Chriſt Jeſus, who of God in made unto us wiſedom, righteouſneſs, Sanctification, and Redemption. Chriſt is all, even complete Redemption, who delivers from the power and preſence of al evil, and gives all Grace: quickens what he gives, perfects what he quickens, owns what he perfects.

But he is made this to us, not of himſelf, but of the Father, for ſo ſtil the word, and Name of God is to be taken, as appears, verſe, 24. Chriſt is the power of God, and the Wiſedom of God. Chriſt is made our p. 138Redemption, and we are made his redeemed ones, and the Father makes both, he our Redemption, and we his redeemed.

And this is the cauſe, why the Apoſtle is ſo inlarged, inlaying for…h the ſoveraignty of the Fathers work, beyond al the compaſs either of the being of the creature, or the Graces and apprehenſions of all Churches. Eph. 4.5, 6. There is one Lord Jeſus, one Faith, and one Baptiſme, one God and Father of all, who is above all, and through all, and in you al. Above al, even in the higheſt power that is diſpenſed in his Church; Chriſt is the Head and Husband, the Holy Spirit the comforter, God is the Father. Through al the operations and adminiſtrations that are in the Churches and Graces diſpenſed, He ſends his Son to the great work of our Redemption. God was in Chriſt reconciling the world to himſelf. 2 Tim. 1.4. — Given us Grace in Chriſt Jeſus before the world was. He ſends the Spirit in the work of Application. Joh. 26. In all the Saints, as drawing and conjoining the hearts of the faithful, as fellow Brethren, unto himſelf with the Father and one to another in him, and for him. So one in relation here, as wel as in a Savior.

And from hence laſtly it is we meet uſually with that phraſe, which may receive a right explication and true underſtanding from t he point in hand. 1 Then. 1.1. To the Church of the Theſſalonians in God the Father, and in our. Lord Jeſus. And that ſo al the Churches, and al the faithful, are in God the Father, as the Father of the Churches in the Son, as the Head of the Church.

In the Father, who out of the Authority or priority of order, not of dominion, firſt appoints our Savior to the word, and the work to him.

In the Lord Jeſus, as he is appointed by the Miſſion, to work from the Father, and by commiſſion ſent as man, united to the ſecond perſon, to have al Graces firſt, in way and right of communication to the Church.

p. 139The Father he knows the Son, there is the Deity, and al the excellencies thereof, reflecting, exemplifying, or characteriſing upon it ſelf: where the expreſſions of the Deity, and all the excellency thereof, exemplifying from it ſelf, that's to be in the Father, that is, it is in the vertue of the Father, that it is ſo done.

The Son again as the Character reflected, or exemplified, and where this examplification, or excellencies returned again is to be ſeen, ſo far the Soul may be ſaid to be in Chriſt that is in his vertue not looking ſo much at the work or thing done, for that Iſſues from all, but at the manner of doing, and carry that along, it wil direſt and not deceive. Open the Doctrin,

1. Recal what this Oneneſs is.

2. How its Perfected.

The firſt I ſhal not trouble you withal, becauſe I have heretofore opened it at large, only mention ſo much, as you may keep your Eye or conſideration upon it, as the White or Mark, that you may diſcern, how the following expreſſions hit it. Briefly then,

This unity, (as ye have heard) is not the Oneneſs of affection amongſt the Saints, but the Oneneſs of relation they have to God in Chriſt, as his Adopted ones. One with us, nor one with themſelves.

This Oneneſs of Relation lies here, in that our Saviour doth not bring the Souls of the faithful in neereſt relations of deareſt love, as adopted Sons, but alſo into that ſpiritual intercourſe of peculiar and divine operation of God upon the Soul, whereby the Soul returnes unto God, to do al, and to take al.

To do al form himſelf in man, not man to do it.

To receive all to himſelf by man, not man to take it, which was otherwiſe in the covenant of works.

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, p. 140and holds the bent of their he…rts towards him. This is the gracious look of the Father. The faithful, the ſpiritual being of Sonſhip,

1. Faſten to God in Chriſt, as the fountain of life,

2. Leave their hearts there, and abide, to be wholly acted by the influence and aſſiſtance of his Spirit,

3. And to hold up the excellency thereof; not I, but Chriſt, by the power of his might. Mark that to be acted by the influence of the ſpirit, not by a principle of Grace in our ſelves.

This is the Oneneſs, to be carried beyond the covenant of works, and the work of Grace, or any principle thereof in our ſelves: but to cling about God in Chriſt, that he may act al in us and by us, and we hold out him in al our works.

2. How is this ſaid to be perfected?

We ſhall better underſtand this, if we a little conſider the imperfection of this Oneneſs, and wherein it appears: the ful removal of thoſe weakneſſes wil be the perfecting of this priviledg in our Souls.

This imperfection lies in three things.

1. In the feebleneſs and unſoundneſs of our ſpirit when we do not abide in the Lord, we do out leave our ſelves under the power and ſtream of the Spirit of promiſe, in and through which, al ſpiritual vertue is diſpenſed, and the influence of the Spirit is conveyed unto us. But either we are crowded and thruſt off, by the ſtrength and violence of temptation, which as violent and boiſterous winds, and raging waves, force the Veſſel out of the Channel, carries at upon the ſhore and ſhelves, where it is ſet on ground, if not ſplit.

So Peter in the ſhock, the aſſault came ſo fierce, that it rowted his heart wholly: and David in haſt, faid, I ſhal one day periſh &c. Pſal. 16.11. Or Els We go aſide willingly, through the folly and deceiveable p. 141luſts of our carnal mind, which catch at every Twigg, hang upon every Hedg, rawm and reach after re ſet by our own devices. Will ye alſo go away? Joh. 6.67. Jonah hath a fetch of his own, and forlook his own mercies. Jon. 2.8. Somtimes out of ſinful diſcouragements the Soul, like the Body in a fainting ſit, cannot ſee his way, nor his Comfort, nor can it help it ſelf by holding that which is next at hand. Like a man wildering in a dark night, and out of the way, he goes he knows not which way. Iſa. 49.14. My God hath forſaken me. This comes thus to be helped, when God ſettles, and ſtakes down the ſoul, that it wil not go away, nor be carried away. O! intreat me nat to leave thee, Ruth 1. Aſhur ſhall not ſave us, but with thee, the fatherleſs finds mercy, Hoſ. 14.3. When we grow up in Chriſt, as they, I will wait upon him, that hides his face from the houſe of Jacob, and will look upward, Iſa. 8.17. not inward, outward, downward, backward, when nothing from without moves us, nothing from within ſtirs us, or makes us turn back, 1 Chron. 29. 18 as they, Dan. 3.16.17. We care not to anſwer, our God can, and if he pleaſe, he will; however, thither they look, and thence they wil not go.

2. As there is feebleneſs, we abide not, ſo there is croſsneſſ to the power of the Spirit, which gives not way thereunto. Though God through Chriſt let in ſome intimation to the ſoul, and our Savior put his hand into the hole of the door, and his fingers drop Mirrh, leaves ſweet inſinuations of his favor, preſent remembrances of himſelf, Cant. 4.4. yet the ſoul is compoſing it ſelf to a ſecure ſluggiſh frame, Pſal. 77.3. My ſoul refuſed comfort. Ahaz will not ask a ſign, Iſa. 7.12. So Exod. 6.9. As Job in another caſe, If God will ſpeak kindly, I could not beleeve it. As Aſa in a deſperate pang, refuſed to hear, and receive Direction, and Reproof from the Seen, who would have brought him again to the Lord, 2 Chron. 16. told him, the eyes of the Lord run p. 142to and fro through the world▪ to ſhew himſelf ſtronger. He loſt his ſtrength and peace all his daies.

This hindrance is removed, when this croſsneſs of whatever kind it is, that may …op the paſſage and Influence of the Spirit, is taken off; and when it's wholly removed, then is it fully perfected. I can do nothing againſt the Truth, 2 Cor. 13.8. I came without gainſaying, Acts, 10.29. Pray without Dialogueing, 1 Tim 2.8. Abraham conſidered no… Sarahs barren Womb, Rom. 4.19. Live and walk in the Spirit, Gal. 5.25. As the Soul, when a obſtructions are removed, hath his ful intercourſe in the Body: ſo when this oppoſition is removed.

3. When by feebleneſs we abide not, by croſsneſs we cloſe not, or come to be fully ingrafted into the Promiſe. So laſtly,

When the Soul will joyn any thing with Chriſt, or expect any Principle, or Power, to quicken, or carry our hearts, or abilities to any Service, beſide Chriſt, as ſharing with him in any quickening vertue, further than he appoints them, goes with them, works by them. This is a deſperate prejudice to the perfection of this Unity, and returning al to God in Chriſt. To lean upon Chriſt, and our own Wiſdom, expect from Chriſt, and our own Abilities, Ordinances, Offices, &c. I am Pauls, and I am Chriſts, 1. Cor. 1.12. this is to joyn a ſtone and ſtaff together, and ſo we hold neither in our hand.

This is perfected.

When we come to eye nothing but Chriſt, to joyn nothing with him, expect nothing but from him, no ſtrength but from a Savior, but from Chriſt, who hath appointed it, ſanctified, and bleſſed it. Paul is nothing, Apollo is nothing, Word, Ordinances nothing; but Chriſt in them: they work nor further than Chriſt is in them, proſper not further than Chriſt bleſſeth them. A Sacrament may poyſon thee, as wel as nouriſh, if thou diſcerneſt not there, who is the Food of thy Soul. The p. 143Word may be a ſavor of Death, as wel as of Life, if Chriſt breath not, bleſs not. Therefore al the Faculties ſhould faſten upon God in Chriſt, as Eagles upon their Prey, or as ſo many lines about the Centre, al meet him. Hopes expect Grace from God in Chriſt, and from nothing elſe. Deſires long for mercy from God in Chriſt, and nothing elſe. As they, We will remember thy Name only. Jehoſaphat had al the Forces in Iſrael, yet ſtaies there. There is no ſtrength in us, our eyes are towards thee. When once it comes to that, we ſhall ſee him as be is, then we ſhall be like unto him, 1 John, 3.2. When we are ſetled ſo, that we ſtir not: yield ſo to al of Chriſt, that we oppoſe not; whatever this Spirit ſhall expreſs, we eye him only, and expect only what we need, and joyn nothing with him, or his excellency: then are we perfect in one. Abide perfectly in him, be acted perfectly by him, perfectly advance al the excellencies of God, through Chriſt; then are we perfectly one with God the Father, in and through Chriſt. As the Apoſtle, 1 Cor. 15. When be ſhall deliver up his Kingdom (that is, ceaſe the excecution of any Ordinance, or Diſpenſation in an immediate manner by any Ordinance, or any Grace by any Ordinance) then the Father ſhall be all in all, inſtead of al Ordinances, Word, Sacraments, Sabbath, Prayers, Covenants, Promiſes; but the Father wil infinitly let out of himſelf to our Savior, and immediately through our Savior, unto the Souls of his.

USE, 1. Comfort.

This is Ground of ſtrong Support to perſwade our hearts: no Temptations from without, no corruptions from within, no oppoſitions, be they never ſo fel and fierce, never ſo mighty, and violent, ſhal ever be able to hinder our Communion with God in Chriſt, and ſo our everlaſting happineſs. Were the Root of it, either in p. 144the means we uſe, or abilities we have, or in the power of the Creatures on Earth, or Angels in Heaven, or Grace in our hearts: It might indeed, either be wonderfully hindered, or elſe utterly loſt, as in Adam.

But it iſſues from a Fountain, which is beyond, not only Heaven, but that which is above Angels there, yea, the higheſt Stars, even the firſt Origination of the eternal, bleſſed In-being of the Father in the Son: which is without al Creatures, nothing can further it; above al, nothing can hinder it; before al, nothing can reach it. This ſeems to be Pauls ground, Rom. 8. and laſt, Nor things preſent, nor things to come, Principalities, Powers, Life, Death, Angels, &c. Why good Angels do not hinder. It's from the Love of God in Chriſt, therefore it's beyond the reach of al created Power.

2. Exhortation.

See the loweſt corner of the Foundation ſtone of our Eternal happineſs, and look to it, and ſtay there. Look at al means, as from Chriſt. The Law as kept in the Ark: The Truth as in Jeſus, diſpenſed as in the Head of the Second Covenant, Eph. 4.

2. Look at Chriſt, as from the Father, John, 14.24. The words ye hear, are not mine, but the Fathers that ſent me. This ſending, and ſpeaking by Chriſt, is becauſe the Son is in the Father, and the Father in the Son.