A Comment Upon Christs Last Prayer, Verse continued 23

A Comment Upon Christs Last Prayer · Verse continued 23

p. 145Verſe 23.

That the World may know that thou haſt ſent me, and loved them, as thou loveſt me.

HERE we have the laſt thing in the Verſe laid out, to wit, The ſeveral ENDS which the Lord aimed at, in the Order, and Degrees, whereby this Ʋnity of Relation was brought in. Chriſt was in them, the Father in Chriſt; and this In-being of the Father in the Son, brings in this perfection of the Unity of the Faithful.

Theſe laſt words ſet forth a Double …nd of this Diſpenſation.

1. That the World may know that thou haſt ſent me.

2. That thou loveſt them, as thou loveſt me.

To the firſt of theſe we have ſpoken formerly, in verſe 21. where it was firſt mentioned, and ſo firſt came into conſideration to be opened and handled; and therfore we ſhal ſay no more of that at this time, but refer your thoughts unto our former Expreſſions.

That which now offers it ſelf to a further, and more ful enquiry, is thus expreſſed: That thou haſt loved them, that is, That the World may know that thou haſt loved them, as thou haſt loved me.

p. 146We have Three Particulars here to open; and then the meaning of the Text, and the mind of the Lord wil appear.

The Father hath loved the Son.

He loveth the Faithful, as he loves the Son, the Lord Jeſus.

When the Faithful attain their full perfection of Ʋnity, the World ſhall know that he loved them, as he loved the Lord Chriſt.

To the Firſt of theſe.

We muſt know, That when we attribute theſe Perfections, either to the God-head, or Perſons, they are not attended in propriety of Speech, as though the Godhead, or Perſons, were ſubject to ſuch paſſions and affections, as are in man ſignified by ſuch words. But they are ſpoken by way of reſemblance and ſimilitude, that there be ſome actions affirmed of the God-head, and Perſons, and put forth by them, which men out of the Diſpoſition of Love, do put forth.

Sometimes again, Love, as it is affirmed to proceed from God … Chriſt, diſcovers not only, nor ſo much, the act of God properly, but the Fruits and Effects, which iſſue, and proceed from Gods Love, and are expreſſed upon our Savior Chriſt, and bleſſings which flow from, and are procured by his own Merits.

Which may be truly called the cauſe of the things, or the fruits of Gods Love, not properly the cauſe of any Act, as it iſſues from the Lord. John, 10.17. The Father loveth me, becauſe I lay down my life for my Sheep. Nothing without God is the cauſe of any act of Gods Wil, or Underſtanding; but the laying down of his life may be the cauſe of that Glory, which the Father had intended, and he according to the Fathers intention, had purchaſed, Phil. 2. He humbled himſelf to the Death, the death of the Croſs; wherefore God hath exalted him, and hath given him a Name, &c.

Or elſe the manifeſtation of the approbation, or ſatiſfaction p. 147which the Father took in his Death.

The firſt of theſe I conceive to be principally intended in the place, and ſo we ſhal ſpeak unto it.

The Lord Jeſus is the Object of the Fathers Love: His heart was wholly after him, his thoughts wholly ſet upon him, not once looked off him, taken up wholly with him from al Eternity. The infinite, and Eternal Favorite of an Infinite, and Eternal Father, upon whom he ſpent, as I may ſpeak with Revereace, his whol affection, John, 3.35. The Father loveth the Son, and hath given all things into his hand.

We ſhal,

1. Open it.

2. Give in the Reaſon.

3. Make the Uſe.

The Lord Chriſt is ſaid, and that truly, to be the Object of this Fathers Love, two waies.

Partly

As the Second Perſon, God with the Father.

As God-Man, taking our Nature upon him.

1. The firſt reſpect: If we look at the Lord Jeſus as the Second Perſon, his Eternal Love then iſſues from his Eternal Generation. So himſelf ſpeaks, and confeſſes, verſe 24. Thou haſt loved me before the Foundation of the World, and ſo termed the only begotten, and welbeloved Son. And it ſhews it ſelf as the ſpecial operation of the moſt p…e, and perfect Love doth, in three Particulars:

1. Love affects Union, and where it can it attains it with moſt ſtrength. So it is here, after an unconceivable manner, the Father is intimately endeared unto his Son, that his Eye is never off him, himſelf never from him. Therefore it is in Prov. 8.22. the Father is ſaid to poſſeſs him in the beginning of his way. He was all the proper poſſeſſion the Father had, and holds from Eternity: and this is the meaning of that other Phraſe, verſe 30. I was with him, as one brought up with him. p. 148The Phraſe is marvelous ſweet and pregnant, as one nurſed up with him in his Boſom, and Bowels, from everlaſting. God the Father is compared to a Guardian of the Lord Jeſus, whom he keeps under his wing. I am not alone, the Father is ever with me; yea, the Father and I am one.

2. It's the Nature of Love, to take ful content, and complacence in the thing beloved: and ſo the Father doth in his Son, after an unſpeakable manner, takes an infinite fulneſs of ſoul-pleaſing ſatisfaction; ſo that before al Creatures were, he lacketh nothing, and he ſpent his whol thoughts in gazing upon the through concurrence of al unſpeakable excellencies in the Lord Jeſus, Prov. 8.30. I was dayly his delight. It was his conſtant, and continued Exerciſe, the ful imployment of his bleſſed Majeſty, to fil himſelf with the fellowſhip, and familiarity of his Son.

When the Atheiſt enquires what God did, before the World, if the World was not Eternal? Anſw. He was ſporting himſelf with the unconceivable complacency, and raviſhing contents of his wel-beloved Son, the Lord of Glory. So that nothing was wanting, while he enjoyed him; nothing could be added, while he poſſeſſeth him.

3. There is a Love of Benevolence. It's the Nature of Love to ſtudy the good of the thing beloved. This the Father doth alſo after an unconceivable manner. The ſtudy, and bent of his infinite Underſtanding, is now to plot for the Honor, and to lift up the Glory of his Son far beyond al praiſes. So that more than the Father gave, could not be enjoyed, no more could be added, no more could be deſired by our Savior, when he would make his requeſt in that behalf. Hither the Lord Chriſt repairs, and here he takes up his ſtand, as though no more could be conceived, or communicated, John, 17.5. And now, O Father, glorifie me with thine own ſelf, with the glory I had with thee before the p. 149World was: q.d. If he was put to his choyce, to his deſire, or God the Father to his free giving, he could wiſh no other, nor no more glory, but that which he had with him from Eternity.

2. So the Father loves the Son, as Man, alſo in al the former particulars and in all the ſeveral properties of them, ſo far as a finite creature is, or can be made capable thereof, not only in regard of the compaſs of its own ability, but as far, as underpropped and ſupported by an almighty power. I ſhal point at the former ſpecialties in ſo many words.

1. In regard of union; here in the ſurpaſſing excellency of the love of the Father appeared, that he brought it into ſo neer a fellowſhip with himſelf, that it doth not only exceed al the power of the creature, to work ſuch a union, but even the reach of al reaſon of men and Angels to comprehend it. For not only the Eſſence of the Deity takes up its dwelling and abode there bodily, but its taken into the very ſubſiſtence of the ſecond perſon, and melts into the perſonality of the ſecond perſon: and hence it is, the Grace of union is indeed accounted a Grace of the greateſt excellency, above al other, and in truth it is ſo, not only in regard of the priviledg whereby our Human Nature is advanced one degree above the excellency of the creatures of higheſt rank: for of that the place is meant, and that the Apoſtle intends, Hebr. 2.8 That al things are put in ſubjection to our Human Nature in Chriſt. He took not the ſeed of Angels, but of Abraham. When he bringeth his firſt born into the world, worſhip him, al the Angels, even as God-man but I ſay, not only in regard of the height or the priviledg, this Grace of union is to be attended: But in regard of the unmatchable efficacy and Peerleſſneſs of power, that exceeds the bounds of my created ability: In that the ſubſiſtance it hath by this, is no other, but the ſubſiſtence of the ſecond perſon. In that the Angels p. 150muſt ſit in a lower forme and aloof off, in the porch as it were, and adminiſter there, by their attendance, when our Human Nature is taken into the Chamber of preſence, the perſonal union with the Lord, and ſo conſequently, as thereby Co-partner of divine honor and worſhip together with the ſecond perſon. None of which can be ſaid of any creature, or any created Grace in the hearts of the Saints.

2. The Father takes ful ſatisfaction in the man Chriſt Jeſus. He proclaimes it openly. Math. 3. laſt This is my wel beloved Son, in whom I am wel pleaſed. He alone it is, in whom the Father ſmells a ſweet ſavor of reſt therefore when he caſhieres al other ſacrifices, as ſuch in whom there was no ſufficiency, our Savior no ſooner offers himſelf, but therein the Father quiets himſelf in fulneſs of content. Hebr. 10.5, 6. Burnt offerings, and ſacrifices thou wouldeſt not, then ſaid I, Loe I come, in the Volum of thy Book it is written of me, I ſhould do thy will.

3. Improves the Soveraignty of his power and good pleaſure to promote the Son, and advance the glory of the man Chriſt Jeſus. Joh. 3.35. The Father loveth the Son and hath given all things into his hand. Therefore he ſends the comforter in his name. Joh. 14.26. Nay the Father makes this the maine ſcope of al his diſpenſations by Chriſt, puts the Adminiſtration of all things into his hand. That al may come to him, depend upon him, and give al glory to him, in what they do receive, and for what they ſeek, and hence the Father carries al the Trade this way. As great Princes when they wil advance their Favourites, there come no petitions but by their hands; no kindneſſes or gifts, but by their meanes, That al may eye and honor, receive al from them, and by their means, and returne to them. Joh. 5.22. 25. The Father judgeth no man, but hath commited all judgment to the Son, that all might honor the Son, as they honor the Father.

p. 151REASON.

Here are al the grounds upon which Love grows, and that in more than an ordinary Nature and meaſure, and theſe are three; all which are found in the Lord.

1. Neerneſs.

2. Likeneſs.

3. Suitableneſs of worth.

1. Neerneſs.

And that we ſee to be a forceable argument in Nature to draw men to inlargedneſs of affections. Love begins next home. A Countrey Man we affect, rather than a Forreiner; one of the ſame Town before a Countrey Man; a Kinſman before a Towns Man: a Child before him; the wife before others; a mans ſelf before al, wife and Children and Kinſman and Towns Man. So it is here.

The Lord Jeſus is moſt Neer to God the Father, and therefore moſt beloved. Its ſaid our Savior came from the Boſom of the Father. Joh. 1.18.

2. Likeneſs is the Load-ſtone of Love.

The In-let unto the hearts and affections of others, and cals out and requires a diſpoſition in another, like unto it ſelf. And this is here in greateſt eminency. Look we at the conſtitution of the perſon of our Savior, Hebr. 1.3. Called, the brightneſs of his glory, and the expreſs image of his perſon. Nothing is more like, than a lively Image, reſembling the Father, in the moſt perfect and infinite manner, none like him. Look at imitation, likeneſs in behavior, carriage, and converſation, is that which inlargeth affection alſo: and this alſo is here to be ſeen. Joh. 5.19. The Son doth nothing, but what p. 152he ſeeth the Father do. For whatſoever the Father doth, theſe alſo doth the Son likewiſe.

3. There is a ſuitableneſs of worth.

The beſt of our affection, and deſerve our deareſt love to be beſtowed upon it. So it is here. The Lord Chriſt, he being in the form of God, counted it no robbery to be equal with God the Father. And ſo there is an anſwerableneſs and proportion only here to be found between the affection and the thing here affected. Whereas al the creatures, taking in al their excellencies together, are too mean and under for the Lord once to beſtow his Love, yea his look upon (further than his own image is in them, or reſembled by them, in them) So the Prophet gives in the Jnventory of al their worth; All the Nations of the Earth are leſs than the Duſt of the balance, yea vanity, nothing, leſs than nothing. Chriſt himſelf it is, whoſe name is as an Oyntment poured out, and perfumes the world; which if once taken away, they would remain nothing diſireable.

USE, 2. Reprehenſion.

This ſhews the vilenes of the hearts, and the hainouſneſs of the ſins of thoſe wretched perſons, who undervalue the Lord Jeſus in their hearts and apprehenſions and look at him, as one unworthy their affection and love. How far are theſe men from the diſpoſition of the eternal God, the Holy one of Iſrael? He ſets his heart upon the Lord Jeſus, as the only Object of his Love: Theſe men loath him. He delights in him, They deſpiſe him. How diveliſh are theſe diſtempers? how contrary to the God of glory? even as far as darkneſs from light, and Hell from Heaven.

How can ſuch ever expect to ſee the face of God in Chriſt in another world, whoſe hearts are ſo contrary p. 153to him in this? and yet every place is peſtered with theſe Rebels. Some of the poſterity of thoſe, of whom the prophet ſpeaks, Zach. 11.8. Their Souls loathed me, and my Soul loathed them, ſaith the Lord of Hoſts. God wil pay thee in thine own coin, and recompence thine own waies upon thy head and heart. Nay how canſt thou not, but expect the Lord ſhould juſtly loath thee, who art a very Dunghil of diſtempers, and whoſe works are worthy to be hated eſpecially in that thou ha…eſt him.

The name and memory of Judas is accurſed and execrable upon Earth. He is gibb…ed up with this remembrance, Judas Iſcariot, who alſo betrayed him.

The carriage of the Jews is deteſtable to the eares of all that have heard of the Name of Chriſtianity, who preferred Barabbas, before the Lord Jeſus. Away with him, not him but Barabbas. And yet there be multitudes in the world, who deal worſe with the Lord Jeſus in their daily courſe. Who ſel Chriſt, not for Silver, but for their ſins, and the luſts of their own hearts, and that they may give ſatisfaction thereunto. And proclaime it in their practiſes, Away with the commands of Chriſt, not they, but mine own carnal deſires ſhall carry me. Away with the promiſes and comforts of Chriſt, not they, but the way wardneſs of mine own wil and diſtempered perverſneſs of mine own heart, that only pleaſeth me, Oh, but it wil be replied, True it is, our infirmities may be many, and temptations ſtrong, our failings great, by reaſon of the Body of death: but ſhould we be haters and deſpiſers of the Lord Jeſus, its pity we ſhould live. Should we hate him, that came to ſave us? we Hope we be far from that helliſh frame.

I deſire ye were far from that, and that's the worſt I wiſh you. Put it then to trial, according to the truth of the Goſpel: yea ye wil ſay with al our hearts. The Text ſaies thus. He that deſpiſeth you, deſpiſeth me. Luk. 10.16. The Text ſa…es thus, The Citizens p. 154hated him, and ſent after him and ſa…d, This man ſhal not rule over us. Luk. 19.14. Examine now thine own heart, and obſerve thy carriage. Is it not the word, which Chriſt proclaimes? the meſſenger he ſends? the work of his Grace, which he requires? the rule and government which he would …et up in thy heart, And life that thou ſetteſt thy ſelf againſt▪ that w…l not have his law Lord it over thee? his Grace take place in thee? know aſſuredly, thou art a hater of Chriſt, and of God the Father. Nay what if it prove true, that thou hateſt Chriſt more, than any thing in the world beſide? will not thou conclude thy condition damnable? and thy ſelf hateful?

Why? thou hateſt the ordinances of Chriſt, becauſe of their power and purity. Thou hateſt the ſervants of Chriſt, becauſe of their Graces, that is, becauſe Chriſt is there. If the Theif hate the Lanthorne for the light ſake, he hates the light much more.

Hie thee out of this helliſh condition and hate and loath thine own ſoul, that ever thou haſt loathed Jeſus Chriſt. Leſt that doom, that is denounced, be made good, He that loves not Jeſus Chriſt, let him be accurſed. Anathema Maranatha. 1 Cor. 16.22. Curſe him, all ye Angels in Heaven, Devils in Hell, Churches on Earth, until Chriſt come to judgment and he there have that Doom, Depart &c.

USE, 2. Trial.

We may here prove the truth of our love, If it be like Gods love, its then of the right ſtamp.

1. The we deſire Ʋnion, breathing after our coming to him. Phil. 1. I long to be diſſolved and to be with Chriſt which is far better. I have been too long with the world, too long with the diſtempers of mine own heart. Its far better to be with Chriſt. Breath after his coming. 2 Tim. laſt and 8. Love his appearing, p. 155ſollace our ſelves, we ſhal ever be with him.

2. Then we ſhal take ful contentment in him. I have enough, Chriſt is mine, as Joſeph. Live upon him, be ſatisfied with him. Phil. 1.21. Chriſt is in life and death advantage. In al gets Chriſt, and gaines in al his wants, hath advantages in al neceſſities and loſſes.

3. Then we ſtudy how to honor him: lay our crowns at his Feet; live to him, die to him. Phil. 1.20. That Chriſt may be glorified in our mortal Bodies, whether by life or death. Be willing he ſhould pluck his praiſe out of us. The Father wil own this love, Chriſt accept it, The ſpirit bear witneſs to it. This is from the Father, through Chriſt by the ſpirit. God-like love.

USE 3. Exhort.

Doth God love Chriſt? go thy waies, and do likewife, its a mercy that he wil accept of our love, and ſuffer us to love him.

1. None more worthy, than our Savior. One of then thouſand, altogether pleaſantneſſes. Wouldeſt thou love thy peace? love Chriſt that procures it, loveſt thou thy Soul and ſalvation? love Chriſt that purchaſed it.

2. None deſerves our love more; whom wil ye love, if ye love not Juſus? ye wil love the world, and it wil deceive you. Ye wil love you friends, and they wil forſake you. Ye wil love your own conceits, and thoſe wil delude and ruin you. No: Chriſt hath bought our love dearly, and us alſo. He loved us more than Heaven. He emptied himſelf of his glory. He loved us more than his own life, loved us more, than the ſenſe and feeling of his Fathers love, which is better than life it ſelf. Therefore he that hath bought our love and us ſo dearly, we ſhould dearly love him Let our minds p. 156love him, who hath inlightened them; our hearts, who hath comforted them: our conſciences, becauſe they have been pacified and refreſhed by him.

3. We cannot lay out our love better, to better advantage and improvement for our own ſpiritual wellfare. Joh. 14.21. If any man wil love me he ſhal be loved of my Father and my Father and I will come to him, and Sup with him, and manifeſt our ſelves to him. Is there no drooping and diſtreſſed Spirit? when thou breatheſt after the aſſurance of Gods love, Oh, but one ſmile of his countenance, when thou ſitteſt in darkneſs, and in a diſconſolate condition; what wouldeſt thou now give, to gain evidence of Gods favor, that he ſhould make known himſelf unto thy Soul, and ſay unto thee, I am thy Salvation? Oh, thou ſayeſt, part with any thing, do any thing. Why, Love jeſus Chriſt, lay out thy affection upon him, and its certain thou ſhal attain what thou deſireſt. Prov. 4. Love Wiſdom, and ſhe will keep thee, exalt her, and ſhe will preſerve thee: ſhe will bring thee to honor, if thou wil embrace her.

Thus we have finiſhed the firſt point of the three obſerved from the laſt end of our Savior's prayer, Viz. The Father loved the Lord Jeſus.

We are now to inquire of the ſecond propoſition, that is plainly expreſſed and taken for granted, as the main thing that is intended here by our Savior, The point then is in the expreſs words of the Text; Viz.

God the Father loveth the Faithful, as he loveth Jeſus Chriſt.

He loves the Saints, as he doth our Savior, he loveth his adopted Sons, as he doth his natural Son, the members as the Head.

p. 157I confeſs judicious Calvin …aſts another Conſtruction upon the word; and therefore interprets the Particle, which carries a ſimilitude with it, cauſally, thus; That thou loveſt them, becauſe thou loveſt me. But ſince this Tranſlation which we read, carries the proper ſignification of the Word with it; and ſince that which he intends, is not denied, but included in it; I therefore chuſe rather to follow the Native, and Natural ſignification of the word, when there is no conſtraining Argument to the contrary, nor any inconvenience doth accrew thereby, to the Context and Scope of the place. Only attend this, that ye may not miſtake the mind of our Savior, nor the meaning: It is but AS, for the quality, and likeneſs of this Love; not ſo much, as that it ſhould be equal for the quantity, and greatneſs of that Love, which was extended to our Savior, and to his Saints and Children: For that were to derogate from the Wiſdom and Goodneſs of the Father, from the Honor, and Excellency of our Savior, and to lift up both the Perſons and Priviledges of the Faithful, more than were meet and due.

It ſufficeth, nay, it's unmatchable, and incomparable Mercy, and unconceivable goodneſs of the Lord, that poor ſinful Duſt and Aſhes may ſo far be advanced, that they may be like to Chriſt, which they deſerve not, though to be equal to him, is unreaſonable to expect, as impoſſible to attain it.

The like Phraſe we have again repeated in the laſt verſe of this Chapter, with which our Savior ends his Prayer, leaving that, as the laſt farewel, in which ſuch ſpiritual god things, and thoſe glorious Priviledges, that ever were promiſed, or could be expected or received, were ſummed up, even the marrow of al thoſe loving kindneſſes the Lord lets out unto his People; the taſt and relliſh whereof, if it were kept upon the Soul, it would keep a ſatisfing, and raviſhing content upon the heart of a Chriſtian in al Conditions; yea, carries him p. 158beyond al the fulneſs of Comforts, that al created Nature can afford, whether in Earth, or Heaven, being ſomthing above Heaven it ſelf, and al the beauties of all created Excellencies, which the place can afford.

We ſhal open Two things:

1. Wherein the Love of the Father to the Saints, ſhews it ſelf.

2. That it is like to that, wherewith he loved his Son.

1. To diſcern wherein this Love appears, we ſhal follow it in theſe Particulars, by which Love is in a ſpecial manner made known, as before,

Love of

Ʋnion,

Complacence,

Benevolence.

Love

Deſires Union to the thing

Reſts contented with it,

Deſires the good of the thing

beloved

1. God loves his Saints with a Love of Ʋnion: that's thus conceived: God the Father brings the Faithful into a neerer Ʋnion with himſelf, and Chriſt, than any Creature by any ability, or excellency received by Creation, could ever be capable of, or could ever attain unto.

And this wil appear, if we compare the ſurpaſſing excellency of this Union, and the intimate neerneſs, which every Beleever hath with God in the Covenant of Grace, with that which Adam could attain unto by the Covenant of Works. Had Adam ſtood, and attained the utmoſt perfection, it was poſſible for him to be made partaker of, by the improvement of the Spiritual Stock of Grace beſtowed upon him: The utmoſt of al his happineſs had been confined within this compaſs. 1. A man p. 159by the Principle of Grate, was f… to cloſe with God, and perform the Covenant made betwixt God and him.

But ſince the Fall of our firſt Parents, and departure from God, it was impoſſible for any Creature, or any created Grace, to bring back the ſoul to God; therefore the God-head of Chriſt dwelling in the Nature of Man aſſumed bodily, muſt bring the Nature of Man again unto God. Man, out of the mutability of his Grace, departed from God; but neither man nor Grace, but the infinite Power of the God-head, muſt bring man to God again, and keep him with him. So that the Second Perſon in the Glorious Trinity, taking our Nature upon him, did not only purchaſe, by the power of the Deity all for us; but by the ſame power, enables us to receive the Work of his Spirit, by which he carries us unto himſelf, and the Father. So that it is not any created Principle of Grace, or gracious habit, which either fits us for Chriſt, or carries us to him, as we have heard. But the ſame Spirit by the ſame power that raiſed Chriſt from the dead, works it. Eph. 1.20. No man comes, unleſs the Father draw. John, 6.44. He that hath heard, and learned of the Father comes, verſe 45. He it is that begets us again by the Word of Truth. Jam. 1.18.

2. Adams cloſing with God in the performance of this Covenant, was in this; That he did imitate the Lord in the manner of his Work, for that was the excellency of his Image, to work as God had wrought.

To do, not what God requited only, but to wil Gods Wil, that is, to meet with him, and to concur with him in the Act of his Will: As the Clock doth with the Sun; at the point of ſuch an hour, when the Sun goes twelve, it ſtrikes twelve; or as ye have heard, ſomtimes two Clocks meet, and melt into the ſame ſtroak at an inſtant.

To wil as he, love as he, delight as he. Make my heart one with thee, Pſal. 86.11. Acts, 13.22. Col. 4.12.

p. 160But every Sa… of God, that by his Spirit, is carried to him, he is made one with Chriſt in an unſpeakable manner.

1. The Soul is pitched immediately upon the Deity, and ſo the Father, Son, and Holy. Ghoſt; and in the moſt intimate Union that can be imagined. Not as the Branches to the Vine, John, 15.1. nor as the Members to the Head, Eph. 1.22. but yet neerer, they are bone of his bone, and fl…ſh of his fleſh, and that is neerer than to be Members to a Head, Eph. 5. and 30.32. yea, are one Spirit …ith him, 1 Cor. 6.17. and this is beyond the compaſs of al that ſufficiency, and excellency God impla…ted in Adam. The Spirit of the Lord Jeſus, that ca…ried the Soul to the Father and Chriſt, cloſeth the …oul with the Spirit of the Father and Chriſt. By the Spirit from the Father and Chriſt, we cloſe with the Spirit in Chriſt, and the Father. If the Spirit which raiſed Chriſt from the dead, be in you, Rom. 8.11. As by the ſame Spirit of the Lord, 2 Cor. 3.18. Adam had Supernatural Grace, but this …s more than Supernatural; for that was not able to incorporate the Soul into Chriſt. The Lord by his Eternal Spirit plucks him from his ſin, carries him to himſelf, and pu…s him under the power of the Spirit of the Second Adam. As the firſt Adam, by natural Generation, turns the Soul from God to Sin, puts it under the right, and rule of the perverted mutability, or diſobedience and curſe of the firſt Adam.

Adam traded out of his own Stock, and from thoſe Principles of Grace he had received, and the Lord had implanted in his Nature, coming into the World, gifted and qualified from the bounty, goodneſs, and faithfulneſs of the Lord: And therefore it's ſaid, He had wherein to rejoyce, had he obeyed and performed the Covenant, and wrought for his Life.

But beleevers are not in their own hands, nor at their own finding, but kept in the hand of Chriſt, and live p. 161meerly and immediately upon dependance: have all their Store and Stock in the hand of the Lord Jeſus, are brought, and taken into fellowſhip with the Father, and his Son, and thence fetch al that dayly quickening, and efficacious influence of the Favor and preſence of the Lord, to carry them out to al the Duties they do. Thus the Apoſtle, Gal. 2.20. I live not, but Chriſt lives in me, and that I do now live. The Fountain of Life, is not firſtly in himſelf. Adam might have ſaid, I live by the Power and Principle of Grace received, and in which I was created, and thereby I have pleaſed God, and according to the Covenant of Works, may challenge life and happineſs.

But Paul in the Perſon of al beleeving ſinners, profeſſeth, that, I live not; Chriſt hath brought me to himſelf, made me one with himſelf, that he might be al in al to me, and work al by me. We are dead, and our Life is hid with Chriſt in God. Chriſt is the Keeper of our Life; the Father the Author of it.

So that it is not any Power in Man, or Principle of Grace, whereby we come firſtly to cloſe with God: but the Spiritual Union of the Faithful, is of a higher or neerer Nature, than that it can at the firſt readily be apprehended; namely, not by the Power of Man, or Principle of Grace; for al this is but a Creature, never brought the Soul to God, or kept it with him.

But the power of the Deity in Chriſt, by his Spirit, hath fitted me for himſelf, and hath carried me to himſelf, made me one Spirit with himſelf, doth al for himſelf in me, that he may receive al to himſelf from me, and I might wholly have ſuch a deſire, that al that we have may hold out his Excellency in al theſe his Diſpenſations, and ſo have nothing of my ſelf, do nothing from my ſelf, which excludes Works wholly. Here the Soul is compaſſed about with al the Power of Heaven; nothing but with the power of God in Chriſt. Whereas Adam, who did ſomting of himſelf, from a Principle he had, p. 162ſo he might have taken ſomthing to himſelf, he had whereof to rejoyce. But God in this way and work, he doth al from himſelf by man, no man doth it: He receives al to himſelf from Man, Man muſt take nothing.

2. Love of complacency, that the Father takes content, and ſolaceth himſelf in the enjoyment of his Faithful, whom he hath thus choſen out of the World; therfore termed, his own, Joh. 13.1. A little of our own, ſay we, gives to little content and reſt to their owner. A mans own houſe he delights to lodg in, delights to converſe with his own ſervants, or little ones. Thus the Lord is ſaid to know the righteous, not to know the way of the Ʋngodly: Depart, I know you not. As a man is ſaid to own ſuch a perſon ſo educated: As the ſenſible Creatures can own their Mates, and their yong by the ſence, they ſcent the Nature of ſuch, and own ſomthing of themſelves in them, as generated of them. So he that hath not the Spirit, is none of Chriſts; the Spirit which God the Father ſent in Chriſts Name, by that his are owned. As ſomtime a Parent, when the Child ſent into a far Country, and conceived to be loſt and dead, ſhall yet return, there is ſome manner of his Speech, ſome Natural guiſe in his Carriage, ſome caſt of his Look, whereby the Parent wil own him, and know him for his. As there was a ſecret owning, and yerning of Bowels in the true Mother to the Child, when it could not be determined whoſe it was. So God the Father, who hath ſent the Spirit of his Son into the hearts of his, he cannot but know, and acknowledg it, and take complacency, and contentment in it. Rom. 8.27. he is ſaid to know the meaning of his Spirit. Hence they are called; Gods precious ones, Iſai. 43.4. his Jewels, Mal. 3.17. yea, Chriſt profeſſeth, he is raviſhed with the caſt of the eye of the Spouſe, Cant. 4.9. That caſt of the eye of Faith, that looks only to God in Chriſt, takes al from him, holds out nothing elſe.

p. 1633. Love of Benevolence, God wiſheth wel unto the Faithful, and ſtudies to advance them and their happineſs, with the advancing of Chriſt, 2 Theſ. 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.

Queſt. Why? you wil ſay, Is there any Name higher than the Name of Chriſt? or Glory due to any beyond, and after Chriſt? Why is it added, That Chriſt may be glorified, and you in him?

Anſw. The meaning may thus be conceived: The Apoſtle having prayed in the fore-going verſe, That God would count them worthy of their Calling, worthy of the Glory unto which they were called, and ſo fulfil al the good pleaſure of his goodneſs, that is, fully beſtow al that Spiritual good, which is 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 praies for, and they ſhould partake by vertue of his Prayer, is, That the Name of Chriſt, that is, Chriſt as he is made known in the Goſpel, in his Offices, and Execution of the great Work of Redemption, may be made glorious in you, who from the Father, hath given al to you: you alſo may be glorified, not in your ſelves, but in your reference, and oneneſs with Chriſt. As God was made glorious in receiving al; ſo alſo in returning al to the Father by him: And therefore it's added, According to the Grace of God, and our Lord Jeſus Chriſt. God the Father, through Grace in Chriſt, gives himſelf, and Chriſt to you, ſo they are glorified in you receiving; you alſo through Grace, give up your ſelves to Chriſt, and through him to God, and return al to God in Chriſt.

Thus he is ſaid to the admired in them that beleeve. So John, 3.27. The Father loves the Son, and hath given al things into his hands; and in Chriſt alſo, he hath p. 164given al unto them; for all things are yours, and you Chriſts; yea, he hath advanced them, and ſet them in Heavenly places with Chriſt, their Bodies made Spiritual, which Adams could not be, and therefore it's taken down, to be glorified as Chriſt's is: Thou fool, unleſs the Seed fall, it riſeth not again. The Saints die, not becauſe of ſin, for Chriſt hath freed them from the second Death, and ſo from the firſt: but they die, to be like Chriſt, and ſo to be glorified with him, and then both Bodies and Souls to ſit at Gods right hand in Heaven. It's a proper Prerogative appertaining to our Savior to aſcend and ſit; and therefore to al from him, not from Adam.

USE, 1.

Comfort and Contentation to the Saints, in the meaneſt and loweſt Condition, though the World hate, and the Wicked purſue, Saran tempt, Ungodly undermine, they al conſpire to caſt reproaches upon your Perſons, and diſgrace upon your Religion, and ſhame upon your Faces: when they curſe, God wil bleſs. If they hate, and God love you, you need not fear, you ſhould not care: In Love is no lack. If thou haſt Gods Love, thou haſt himſelf; art ſure to ſpeed when thou ſeekeft; ſure to obtain when thou askeſt. So Martha for Lazarus. He whom thou loveſt, is ſick: he whom thou loveſt, is troubled, is tempted, perſecuted, diſcouraged. What price doſt thou put upon thy Health, if ſick? upon Wealth, if poor? on Life, if at the point of dying? If thou hadſt theſe for thy ſuccor, al was wel. Behold, Gods loving kindneſs, better than Life it ſelf.

2. If God love the Saints, what are they who hate them? This is a certain evidence of a Son of the Devil, 1 John 3.11. He that hates his Brother, is a Manſlayer, &c.

p. 165Therefore they are worthy our love.

This ſecond particular I ſhal further open as follows, Viz.

That the Farthers love to the Saints is like to that wherewith he loved his Son. The Father loves the faithful, as he loves Jeſus Chriſt.

This Love carried to them, carries a lively expreſſion, or is as a picture wherein the love of the Father to the Son is diſcovered in freſh colors, in an eſpecial manner.

This love to the faithful, however it is impoſſible it could, not was it reaſonable or ſuitable to the wiſedom or goodneſs of the Lord it ſhould equal the love of God to his Son, in the meaſure or largeneſs of it. Becauſe that was infinite, unconceivable, incomprehenſible, and therefore there is no equality of meaſure or greatneſs, which is beyond al meaſure: yet it comes up to it, as neer as may be, in the proportion and likeneſs thereof, in like reſemblance and anſwerableneſs thereunto, its not to be found in any creature, nor in the whol creation beſide.

As it is in the Parelion. Its like the Sun in appearance and reſemblance, yet in no wiſe equal, either for bigneſs or greatneſs, or the vertues thereof. So it is with this love of God to the Saints, it lively reſembles, not fully equals the love of the Father to the Lord Jeſus. We ſhal further follow the ſeveral particulars.

1. The Father loves us with the like love of union, as he did Jeſus Chriſt. The Father wholly and alone gives being to Jeſus Chriſt, and that thus appears.

The Father ſtands in relation to the Son, looks only towards him, his Eye is ever upon him: The Son as he receives, ſo he returnes his being as a Son to the Father. As Relations refer each to other only; and he…ce the Father is ſaid to be in the Son, the Son in the Father. p. 166Verſe, 22. As I told you before, my hand cloſing and cloſed are one in another, both with the hand. The Father looks to the Son in giving: The Son to the Father in returning his being. They are perfect in this, wholly give, wholly take. Thus they wholly delighted in each other, mutually glorified each other. Verſe, 2. Now as God in Chriſt thus begets and gives being of Sonſhip: So Chriſt as Son and ſecond perſon he ſo aſſumes: for had he aſſumed as God, all had aſſumed. But he aſſumes perſon, and to ſay, that any perſon aſſumes, but the Son, is Haereſie. Therefore its peculiar to the Son, and that as Son, then as begotten, and as ſuch, he aſſumes, and becomes the Head of the covenant and ſo he begets and gives being of Adopted Sons to the faithful, ſending his Spirit immutably to ſet their hearts for God, and to hold the bent thereof towards him. Thus receiving this impreſſion from Chriſt, and ſo from God the Father through Chriſt.

The faithful receiving this impreſſion, as from the Father by Chriſt they return it wholly and perfectly to the Father in and through Chriſt. Namely, The whol man, under their impreſſion of the begetting Spirit of the ſecond Adam, it wholly faſtens upon God in Chriſt and ſo leaves it ſelf wholly to be ac…ed by the influence thereof, and holds out the excellency thereof; that is, not I, but Chriſt; not by my power and might, but by the power of the might of Chriſt. Thus the Sinner is wholly beyond the covenant of works. So that the faithful hath nothing of himſelf, doth nothing from himſelf, or for himſelf. As Chriſt the Son doth nothing of himſelf, but what he ſees the Father do. Joh. 5.19. But God in Chriſt doth al for himſelf in man, man doth it not: receives al himſelf by man, man can take nothing.

This I ſaid, was the leaving of the Soul under the influence of the ſpirit, not under a principle of Grace, or ſanctification, for that comes after, is there, is acted and p. 167preſerved by this. For the ſpirit holds nor us only, but our Graces, quickens and keeps them. But a clinging about God in Chriſt, that he may act al in us and by us. Therefore the Apoſtle joins both theſe Eph. 3.16. Praies that we may be ſtrengthened by the power of the ſpirit in▪ the inward man. The inward man, is the man of Sanctification. Now there is a power of his ſpirit, that gives ſtrengthening vertue to that. This is that for Chriſt to abide in us and we in him. Joh. 15.

As the Father abides in Chriſt, ſo Chriſt in the Father: ſo Chriſt abides in us, and we in him. Chriſt gives al, we receive and return all. Chriſt looks upon us by his ſpirit, we look wholly to Chriſt, or wholly to the influence of that ſpirit in Chriſt; hold out the power and vertue thereof, that it may leave impreſſion of al vertues in us, preſerve, perfect, quicken what it leaves. So that God is in Chriſt, and he as from the Father is in them. God out of his love begets his Son, gives the being of Son to him. Chriſt out of his love begets his, gives the being of adoped ones to them. Once more,

As Chriſt looks only towards the Father, as his Son begotten, as he receives ſo he returnes. So the faithful, under the impreſſion of the ſpirit of Chriſt, as his begotten and adopted ones, look towards him, leave their hearts with him, as of him, to receive al, as from him, to do al.

If Chriſt, as begotten of the Father, and one with him, and abiding in him, doth from the Father beget his adopted ones, and makes them one with the Father and himſelf: then doth the Father love the faithful with the like love of union, as his Son iſſues, from a like ground, is in a like manner diſpenſed. Only the odds, is in the meaſure. His love infinite, immediate, inconceiveable: This finite, mediate, and proportionable to the condition of a creature. And I cannot ſee, by al p. 168the little light I have, how to give a ſavory and ſeaſonable interpretation of the place, but according to this ground. Joh. 10.14, 15. I know mine; his ſheep, his Sons, whom he hath taken to himſelf; and am known of them his knowing of them makes himſelf to be known, and the riſe from whence this comes, verſe, 15. As my Father knows me and I am known of my Father.

2. God loves the faithful with a like love of complacency as he doth the Son: ſtil attend the likeneſs not the largneſs and equality of it with Chriſt, God is firſt wel pleaſed, and in him, with is; and ſuch a complacency the Father takes in the Son, as no creature indeed could procure, and therefore no meer creature was able to receive, and without Chriſt none ever could have been made partaker of it. For had Adam obeyed the Law, and done that which ſuited the covenant and ſo anſwered the rewarding juſtice of the Lord, yet the revenging juſtice of the Lord had not yet been manifeſted. When then ſin was committed, and an infinite juſtice wrought, and an infinite puniſhment deſerved it was beyond the compaſs of any creature to anſwer that wrong, pay that debt. Therefore the Lord Jeſus takes our Nature, that he may ſuffer, and ſupport our Nature in ſuffering, by the power of his Deity, that it ſink not under the infinite wrath and juſtice of the Father: and ſo this revenging juſtice is anſwered to the very ful, and his rewarding juſtice pleaſe alſo.

And as thus with Chriſt, ſo with the faithful. Hebr. 10.14. They who have the acceptation of God in Chriſt made theirs, to them the Lord extends the love of complacency.

But they have the love of God in Chriſt made theirs. and ſet the evidence of this by the proportion.

A finite ſin committed againſt an infinite being, infinitely offends. A finite ſuffering infinitely ſatisfies; becauſe the perſon was infinite that bore it. God is infinitely wel pleaſed. Becauſe from the worth of his p. 169perſon, and the vertue of his Merit, he hath laid down ful Satisfaction.

But he is infinitely pleaſed with the Faithful by way of imputation, becauſe the fruit of that Merit, proceeding from ſuch a perſon, is accounted theirs.

God loves the faithful with the love of Benevolence, he wiſheth the like good to them, procures a like good for them, as for Chriſt. He makes them ſharers with him in Chriſt-like priviledges. He only hath the preheminence, and they the ſecond place.

They are ſaid to aſcend into Heavenly places, to ſit with Chriſt, to judg the world, yea al enemies to be put under feet. Yea when the Kingdom ſhal be given up by our Savior, no further diſpenſation in any outward means. 1 Cor. 15.28. God the Father ſhal be all in all, But in the infinite expreſſions of the riches of al glorious Grace upon the man Chriſt Jeſus, and in and through him, upon them.

God the Father hath taken the Lord Chriſt into neereſt union with himſelf. Taken unconceiveable content in him. Advanced him to infinite glory with himſelf. The faithful next to Chriſt, they are in a like manner united to God, as Jeſus, In like manner accepted, as Jeſus, Advanced as Jeſus.

And herein lies the Crown of this glory, the Diadem of this Crown, the excellency above the happineſs of Heaven, that none of al this did come from a man, by the power of any Grace, or performance of any work.

Hence we have matter of admiration in regard of the goodneſs and kindneſs of the Lord, who is al-ſufficient of himſelf, in himſelf, yet ſhould vouchſafe to look from Heaven to ſuch poor, worthleſs creatures, and to extend ſuch tender compaſſions unto poor wretches. Tantus, Tantum, Tantillis: but that we have ſpoken unto.

There be many Collections yet remaining: we ſhall touch only ſome, becauſe we would willingly put an p. 170end to the verſe.

1. Inſtruction. The ſinns of the faithful are exceeding grievous unto the Lord, above the ſins of al other perſons, they go neereſt unto the heart of the Almighty. Not only againſt light, but again love, yea the greateſt love that could be ſhewed, and therefore cauſe great diſtaſt. If Enemies abuſe and wrong us: If Strangers, to whom we are not known, nor whom we know, deal harſhly and diſcourteouſly with us in our common occaſions of commerce: or If thoſe of alliance and acquaintance, who are prophane and ungodly, if they be falſ in their promiſes, or injuſt or injurious in their carriages towards us: They deal like themſelves, they do but their kind, as we ſay. If falſ hearted perſons deal falſly, If looſe men ſhew themſelves baſe to us, its that they do to al, yea to their own Souls: we expect no other, and therefore if we find no better meaſure, it doth not trouble.

If it had been an Enemy, I could have born it, ſaies David, but when it comes to that, It was thou, my familiar Friend, we took ſweet counſel, and went up to the houſe of the Lord together, It was he that lift up himſelf againſt me, this is more bitter than death.

It is ſo with the Lord. If the Ignorant world, who knows him not, who are ſtrangers from him and the convenant of his Grace: If the wicked and prophane, who are profeſſed adverſaries to his Grace and Kingdom, if they diſhonor his name, tranſgreſs his Laws, grieve his ſpirit, and caſt his Ordinances behind their back; It I ſay, the world deal ſo with the Lord, he looks for no other, he hates the world, he never gave his Son for the world, Chriſt never prayed for the world. But that his faithful, whom he hath owned, imbraced in the Bowels of his tendereſt mercies, ſhould deal frowardly in his covenant, this is killing unkindneſs. Will ye alſo go away? Joh. 6.67. When the Crown of thoſe counterfeit wretches, who followed Chriſt for the p. 171Loaves, when they miſſed of their Dinner and ſweet morſels, they departed preſently, and came no more at him. Our Savior is content to ſee ſo free a riddance of them, and the place quit of their company. But turnes himſelf to his diſciples with that melting expreſſion, wil ye alſo go away? q. d. That they are gone I care not, it matters not, I never knew them, nor was known of them, but wil ye alſo go away? that would be unſufferable.

Though Iſrael play the Harlot, yet let not Judah offend. And hence it is, The Lord is compelled with ſuch unreaſonable carriages to make his complaint unto the ſenſeleſs creatures, as thoſe who would give in witneſs againſt ſuch miſcarriages, as profeſſedly croſs to the courſe of things. Hearken O Heaven, and hear O Earth, I have nouriſhed and brought up Children and they have rebelled againſt me. Iſa. 1.2. And upon this ground it is, the Lord makes that ſo ſad an expreſſion, when the Sons of God married with the Daughters of men, and were carried with the common ſtream, Gen. 6.6. The Text ſaith, It grieved God to the Heart. It went to the heart of the Almighty. Bears any thing, but the Contempt of his love and goodneſs.

For it is a ſin out of meaſure ſinful. Not only that which Nature gainſaies, and reaſon rejects, and conſcience condemnes, and Grace abhorres to the bottomleſs pit: But it is a practiſe more vile than the worſt of ſinners wil adventure upon. Math. 5.46. If ye love them, that love you, what reward have ye? Do not the Publicans the ſame? Not to return love for love &c. Its that which the Publicans, the worſt and moſt reffuſe wretches in the world do loath. For the faithful, who have been redeemed by the precious Blood of Jeſus, comforted by the ſpirit of Jeſus, beloved of the Father, as the Lord Jeſus his only begotten Son: for them to be tainted with that ſin, which the Publicans, p. 172the worſt of men wil give witneſs againſt, Oh, how▪ hamous are ſuch miſcar…iages, and how grievous muſt they needs be to the God of love.

I ſhal Inſtance in two Evils, unto which the Saints are uſually too much ſubject, and taken aſide withal, which are ſo profeſſedly oppoſite to this enlarged compaſſion of the Lord.

1. When the Faithful, either queſtion this Love, when it is ſo ſure. Or,

2. Undervalue it, and little eſteem of it, when it is ſo great, as that it exceeds the thoughts, and apprehenſions of men.

Both are marvelouſly diſtaſtful, and that juſtly, to the Father of Mercies, and in truth unſufferable, were it not that he makes us acceptable, and lovely through his wel-beloved. It could not be that he could bear with the abuſe of his conſtant kindneſs, in ſo groſs and unkind manner: and yet this is the baſeneſs and wretchedneſs of our unreaſonable hearts. He hath loved us with an everlaſting Love; he never ceaseth loving, and we never ceaſe queſtioning, and quarrelling with his kindneſs: we are ever of the jealous, and ſuſpicious hand, that this favor of the Lord, it is but for a fit, it wil one day fail, and we ſhal be forſaken utterly:

If Chriſt wil ceaſe to be a Son, and to be this wel-beloved of his Father, with whom he is wel pleaſed; then wil he ceaſe to love thee, to accept of thee, and to be wel pleaſed with thee in him. The one is impoſſible, the other is incredible: and therefore ſtifle thoſe diſtempered pangs, they are ſo deeply injurious to the Lord, and diſtaſtful to his Majeſty, that he cannot bear them, but wil undoubtedly correct. Such a way-ward, jealous pang ye ſhal perceive in the Church of the Jews in the day of Diſcouragement, when God cals Heaven and Earth to rejoyce in the Conſolation of his People; Sing O Heavens, and be joyful of Earth, break forth into ſinging, O Mountains; for God hath comforted p. 173his People, and will have mercy on his afflicted, Iſa. 49.13. but they were ſilent in this Quaere, and ſate down in ſullen diſcouragement, verſe 14. But Zion ſaid, The Lord hath forſaken me, and my Lord hath forgotten me. Can a Woman forget her ſucking Child, that ſhe ſhould not have compaſſion on the fruit of her Womb? yea, they may, but yet will not I forget thee, verſe 15. and therefore the Lord profeſſeth, he takes it unkindly, Iſa. 40.27. Why ſayeſt thou, O Jacob, and speakeſt, O Iſrael? amp;c. This is the dayly talk of al diſmayed, and gloomy, diſcouraged Spirits; it's al they ſpeak, and have in their Meetings; Jacob ſaies, and Iſrael ſpeaks, this is common. My way in hid from the Lord, and my Judgment is paſſed over of my God. Thus ye ſay, but what ſaies God? Why ſpeakeſt thou? &c. q. d. I cannot abide thoſe words. God cannot brook ſuch groundleſs ſuſpicions of his Favor, which is more ſure than the Foundations of the Earth. As it is whith men, who are real and cordial in their kindneſs, and ſincere hearted in the expreſſion of their Love; ſo that they never gave the leaſt appearance of any inſtability, and feebleneſs in their Promiſes, and Performances, as either their engagements, or others deſires or neceſſities ſhould require: if yet their Friends, and intimate Familiars, ſhould out of their jealouſie, either caſt out ſuch words in their preſence, or give it in their expreſſions to others to underſtand, That however they have ever been free in the manifeſtation of their Favor, and they have ever found them faithful, that they cannot challenge them in the leaſt; yet they fear in the iſſue, when it comes to a dead lift, they wil leave in the lurch: Should ſuch expreſſions be dayly preſented before a man, and ſuch unkind expreſſions be laid in his diſh; he could not but with indignation caſt off ſuch a one. Why? have I ever failed of my Word? ever been wanting in my labor, to anſwer al your deſires? beſtead you in al your needs? and have I this for my love and labor, that ye look at me p. 174as one feeble, and faithleſs? Take ye other, and chuſe ye better Friends; I wil have no more to do with you.

And it is not poſſible, but our groundleſs, needleſs ſurmiſes, hard conceits that we harbor, and unloving thoughts of the Lords dealing and goodneſs; but it ſhould imbitter Gods heart againſt a wretched Creature, and ſuffer him to ſink in his ſorrows; and however he cannot out of his Love forſake his, yet he cannot, in reſpect to the Honor of his Love and Faithfulneſs, but draw, and with-hold the ſenſe of it, that the way-ward heart may the better perceive its own wretchedneſs, and unreaſonable dealing, and learn not to doubt of Gods Love, when there is no cauſe. Our groundleſs ſurmiſes of Gods Favor cauſeth, yea, compels God, to darken our apprehenſions, and his expreſſions.

The Second Evil.

The little and mean account we make of the intimation on Gods Love, unleſs it anſwer our conceits and humors in each particular. Unleſs we may have what we wil, and when we wil, and as much as we wil; unleſs the Lord take meaſure of our mind, and pleaſe us in every Point, we caſt al his kindneſs behind our back, and the Love of the Almighty, is in but little eſteem with us. when their complaints are many and ſad, that their temptations grow fierce, and their corruptions get head, and over-bear, their abilities ſmal, and their comforts leſs. But yet the Lord loves you notwithſtanding, whatever theſe hindrances be, which ſtand in the way, and that is enough to ſettle and ſatisfie the heart.

Obj. True, I cannot ſay but he loves me; but if yet my Graces be ſo weak, and my diſtempers ſo ſtrong, what is that?

Anſ. What is that! It's of more worth than al thy Graces thou canſt either attain or deſire; if thou did'ſt know how to value things according to the worth. O! if I had ſuch a meaſure of Grace, the enlargedneſs of heart, and abilities to perform Service in a Spiritual p. 175manner, as ſuch and ſuch, then I might be comforted, and might be perſwaded the Lord loved me to purpoſe. As though the Child that is now yong and ſmal, ſhould conceive his Father did not carry the ſtrength of Fatherly affection towards him, becauſe his Coat was not ſo long, or his Doublet, Jerken, or Apparrel was not ſo large as his Elder Brothers; when indeed it is not becauſe he wants Love to provide them, but he is not able to wear them. So it is here, Thou art happily but a Babe in Chriſt, not of time and ſtanding in Chriſtianity, canſt not tel how to wield and exerciſe ſuch eminency of Abilities for the preſent. Let if ſuffice, he is thy Father, and loves thee, as he doth the moſt able and excellent Chriſtian upon Earth; Doth not that pleaſe your Pallates? What would ye have which would pleaſe, if ye can be pleaſed? I wil ſay more: He loves thee a… he doth the Lord Jeſus, the Son of his Love: I hope now ye are contented. What! love me ſo! ye wil ſay: poor, ſilly, weak, ignorant, worthleſs Creature, it's a likely matter indeed. Yea, thee: Haſt thou but a grain of Faith, but as a grain of Muſtard-ſeed, even the leaſt of al others? the pooreſt, weakeſt, fillieſt, unworthy Worm; be thy place, thy parts never ſo mean, he loves thee as his Son. Go thy way, never quarrel, queſtion any more; never murmur, repine any longer, this is enough on Conſcience, nay, it's too much, I could not have thought it, I durſt not have deſired it, I could not have beleeved …t, but that thou haſt ſaid it, that thou ſhould'ſt love me, who loath my ſelf, and know my ſelf worthy to be abhorred. Therefore reſt thy weary heart here in thy weakneſſes; do not think to bring ſuch meaſures of Grace to deſerve this Love. Nay, lay hold upon this Love, it wil encreaſe the eminency of al Graces, and that in the moſt glorious manner in thy Soul, Eph. 3.18. Paul praies, That they might comprehend with all Saints, the length, breadth, depth, and height, &c. and know the Love of God which paſſeth knowledg, that p. 176ſo they may be full of all his fulneſs. View this Love wiſtly, and warm thy heart with it, and thou ſhalt not need to complain of barrenneſs, or emptineſs, thou ſhalt be ful of Grace, not have a ſcant meaſure; thou ſhalt be ful of Wiſdom, and Meekneſs, Patience, Holineſs, &c. Nay, ful of the fulneſs, nay, of al the fulneſs of Godlike Grace: no kind of Grace, no Excellency in any kind, that ſuits the Station and Condition thou doſt obtain in the Body of Chriſt, but thou ſhalt be poſſeſſed of it.

How the knowledg of this Love brings in this fulneſs, it's not now a place to enquire, only the Doctrine now delivered, wil lead us by the hand to ſome further Light in this Work.

While we know, that is, while we conſtantly attend to the Diſpenſation of Gods Love in Chriſt, begetting of us, as his adopted ones, by his Spirit to himſelf; while we experimentally find this, and ſo know it, and leave our hearts under the influence thereof, as of him, to receive al; as from him, to do al, we ſhal then be ful.

Whatever may be lacking to thy Hope, Meekneſs, &c. repair to this Love, and know there is no lack. I have the choiceſt Love of God, that either Heaven or Earth affords, and that is beyond the excellency of al Grace, and the chiefeſt of al Abilities, that either I do want, or can deſire. He loves me, therefore let him do what he wil with me, take what he wil, Love wil ſupply al; give that he wil, Love is better than al. Cant. 1.1. His Love is better than Wine. As Elkanah comforted Hannah in the want of Children, Am not I better to thee, than ten Sons? 1 Sam. 1.8.

2. Inſtruction.

We hence infer beyond denyal, and conclude beyond al doubt, That the Love of God to his, is unchangeable. As he loves his Son, he loves his Saints, and adopted p. 177ones. That did never change, this will never fail. We are accepted as Chriſt, nothing can prejudice us in Gods Favor, or ſhal be able to condemn us. We are advanced as Chriſt, he wiſheth al good, and works al good for us, as for him; ſets us far above al Principalities and Powers, and what is named in this World, or the World to come. Though we know it not, underſtand it not, if it be named, or can be conceived, it ſhal never prevail againſt our Comforts. We are brought neer to him, and made one with him, as Chriſt; nothing ſhal be able to ſeparate us from his Favor. Chriſt is in God, we in Chriſt; and therefore the power of darkneſs muſt pluck us out of his hand, nay, from his boſom. As the Father cannot be without the Son, nor Chriſt perfect without us; Satan and Sin, muſt take ſomthing of Chriſt his perfection, if he take away our Comforts. Hither Paul repairs, and here he Lands his Heart and Hopes in ſafety, Rom. 8.38. I am perſwaded, that neither death, nor life, nor Angels, nor Principalities, nor things preſent, nor things to come (ſome troubles and dangers are over, but it may be, there may be more, and more ſharp to come, who knows what may be? why come what can come) nor height, nor depth (if any thing in Heaven, nor any thing in Hel) nor any other Creature ſhal be able to ſeparate us from the Love of God in Chriſt. The Holy Apoſtles intent it, to ſettle this concluſion upon the Conſciences of the Romans, that the happineſs of their Condition, and the certainty thereof, was beyond the reach of al the H…ſts in Heaven and Earth, and therefore he doth not mention the Adverſaries of the Saints, and their Salvation; but muſters and marſhals al the created forces within the compaſs of Heaven and Earth: Nay, not only what are, but what ſhal be, it there were a thouſand Worlds to co…e, and ſhould ſet themſelves to ſhake the Comforts of the Faithful, it could not be. But what's the ground? It's hence: Becauſe the Foundation thereof, is laid in the Love of p. 178God in Chriſt towards his. It was before al theſe things, therefore they come too late, they cannot hinder it: It was without any reſpect to them, therefore cannot weaken it: It was only, and wholly in God, and from God, and therefore cannot alter it: The Devils, and ſin, may as wel ſeparate Chriſt from the Father, as they pul the Love of the Father from his own heart, and ſo from Chriſt, as to ſeparate us from it. Pſal. 103.17. Pſal. 89.33. My loving kindneſs, I will never take from him: He may take away our Credits, Comforts, Priviledges, Ordinances, yea, the work of our Grace, our Peace; but never take away his loving kindneſs, nor ſuffer his Faithfulneſs to fail: Heart, Hopes, Comforts may fail; but never this Love. Only remember, He may take away the ſence of it, the ſweet, and relliſh of it for a turn and time. So with Chriſt, when he loved him: ſo with us, while he tenders us. So with Chriſt, while our ſins lay upon him by imputation: ſo with us, while our ſins lie upon us without Humiliation. So with Chriſt, while his Juſtice is ſatisfied: ſo with us, until his Righteouſneſs comes to be imputed.

USE.

Study therefore to anſwer Gods Love in our manner, and according to our meaſure. He thought nothing too good for us, let us account nothing good enough for him. Let not the Lord have the leaneſt of our Love, the Female Affection, the leavings of any thing here below: We had the chief of his Love, let us lay out the choyceſt of our Affections wholly, and only upon himſelf, before al Creatures we prize. They are nothing, yea, leſs than nothing, In compariſon of the Lord, let them be ſo in our Affections: they are nothing, let them have nothing of our Love; but reſerve that only for the Almighty, who is only worthy of it. The Wife ſhe receives ſtrangers into her Houſe, to entertain, and p. 179lodg them; Neighbors to her Conference, to counſel them; Familiars to her Table, to welcome them: but her Husband only hath her heart and love. So let thy Prudence order theſe things, thy hand uſe them, thy skil and diligence husband them: but keep thy Love for God alone; yea, give away thy Heart from thy ſelf, to God, to whom thou oweſt it, more than to thy ſelf. Let not thy Life be dear unto thee, that thou mayeſt finiſh thy courſe; loſe that, to gain him; caſt away that, to content him. As Lovers, they count it happineſs, that they may have any thing to pleaſure: glad we have it for a Friend. As the Martyr, he was ſorry he had but one Life to loſe for God. Yea, love him, as Chriſt loves him; and that's in three things.

1. He came not to do his own Will, John, 6.38. but the Will of his Father. Do thou likewiſe.

As our Savior in another like caſe, profeſſed the Zeal of Gods Houſe had eaten him up, eaten up al his Zeal for his own Honor, or Ends. So let the Wil of God, and Strength, and Authority of it, carry our Wils, as a mighty Stream doth the weaker Current: whatever is croſs to us, let nothing be croſs to him. Not my will, &c. The will of the Lord be done. As our Savior, The Son doth nothing of himſelf, but what he ſees the Father do. John, 5.19.30. So do thou.

2. Our Savior ſought not his own Honor, but the Glory of him that ſent him. Let it be in our eye and aim, yea, the Scope of our Lives, to live meerly to lift up his praiſe, John, 8.50. To live to God, not to our ſelves, or the world, or any of thoſe ſinful ends.

3. Do not think thou canſt do enough for him: therefore get more Grace, and Spiritual Ability, that thou mayeſt improve al thou getteſt. To finiſh the work that is commended to thy truſt, and put into thine hand to diſcharge, John, 4.34. I have them for my wel-beloved, Cant.