The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The TWENTIETH SERMON.* 1.1 * 1.2 (Book 20)

JOH. XVII.XI.

And now I am no more in the world, but these are in the world; and I come to thee: holy Father, keep through thine own name, those whom thou hast given me; that they may be one, as we are.

WE now come to the Last and Lowest step of Christs Hu∣miliation, which was in his submitting to Death, even the Death of the Cross. Out of this death of Christ the life of our souls springs up, and in this blood of the Cross, all our mercies swim to us. The blood of Christ runs deep to some eyes. The Judicious Believer sees multitudes, multitudes of in∣estimable blessings in it. By this Crimson Fountain I resolve to sit down; and concerning the death of Christ, I shall take distinct∣ly into consideration the preparations made for it, the nature and quality of it. The Deportment and carriage of dying-Jesus. The

Funeral-solemnities with which he was buried. And lastly the blessed designs, and glorious ends of his death.

The preparatives for his death were six. Three on his own part, and three more by his enemies. The preparations made by himself for it, were the solemn recommendation of his friends to his Father. The institution of a commemorative sign, to perpe∣tuate and refresh the memory of his death in the hearts of his peo∣ple till he come again. And his pouring out his soul to God by prayer in the garden, which was the posture he chose to be found in, when they should apprehend him.

This Scripture contains the first preparative of Christ for death, whereby he sets his house in order, prays for his people, and bles∣ses them before he dies. The love of Christ was ever tender and strong to his people, but the greatest manifestations of it were at parting. And this he manifested two waies especially; viz. in leaving singular supports, and grounds of comfort with them in his last heavenly Sermon, in Chap. 14.15, 16. and in pouring out his soul most affectionately to the Father for them in this Heavenly Prayer, Chap. 17. In this Prayer he gives them a Specimen or Sam∣ple of that his glorious intercession-work, which he was just then going to perform in Heaven for them. Here his heart overflowed, for he was now leaving them, and going to the Father; the last words of a dying man are remarkable, how much more of a dying Saviour? I shall not lanch out into that blessed Ocean of pretious matter contained in this Chapter, but take immediately into con∣sideration, the words that I have read, wherein I find a weighty petition, strongly followed and set home with many mighty Ar∣guments.

First, We have here Christs petition, or request in behalf of his [ 1] people. Not only those on the place, but all others that then did, or afterwards should believe on him. And the sum of what he here requests for them is, that his Father would keep them through his name. Where you have both the mercy, and the means of attaining it. The mercy is to be kept. Keeping implies danger. And there is a double danger obviated in this request; danger in respect of sin, and danger in respect of ruine and de∣struction. To both these the people of God lie open in this world.

The means of their preservation from both is the name, (i. e.) the power of God. This name of the Lord is that strange Tower

to which the Righteous flie, and are safe. Prov. 18.10. Alas, it is not your own strength or wisdom that keeps you, but ye are kept by the mighty power of God. This protecting power of God, doth not however exclude our care and diligence, but implies it; therefore he adds, ye are kept by the mighty power of God, through faith to Salvation, 1 Pet. 1.5. God keeps his people, and yet they are to keep themselves in the Love of God, Iude 21, to keep their hearts with all diligence. Prov. 4.23. This is the sum of the petition.

[ 2] Secondly, The Arguments with which he urgeth and presses on this request, are drawn partly from his own condition, I am no more in the world, (i. e.) I am going to die; within very few hours I shall be separated from them, in regard of my corporal presence. Partly, from their condition; but these are in the world. (i. e.) I must leave them in the midst of danger; and partly from the joint interest that his Father and himself had in them. Keep those that thou hast given me. With several other most prevalent pleas which in their proper places shall be anon produced, and displaied to illustrate and confirm this pretious truth, which this Scripture affords us.

DOCT. That the Fatherly care,* 1.3 and tender love of our Lord Iesus Christ, was eminently discovered in that pleading prayer, he poured out for his people, at his parting with them.

It pertained to the Priest, and Father of the family to bless the rest, especially when they were to be separated from them by death. This was a rite in Israel. When good Iacob was grown old, and the time was come that he should be gathered to his Fa∣thers, then he blessed Joseph, Ephraim, and Manasseth, saying, God before whom my Fathers Abraham and Isaack did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil bless the Lads, Gen. 48.15, 16. this was * 1.4

a prophetical and patriarchical blessing. Not that Iacob could bless as God blesses; he could speak the words of blessing, but he knew the effect, the real blessing it self, depended upon God. And though he blessed authoritatively, yet not potestatively, (i. e.) he could as the mouth of God pronounce blessings, but could not confer them. Thus he blessed his Children, as his Father Isaack has also blessed him before he died, Gen. 28.3. and all these bles∣sings were delivered prayerwise.

Now when Jesus Christ comes to die, he will bless his Children also. And therein will discover how much dear and tender love he had for them: having loved his own which were in the world, he loved them to the end, Joh. 13.1. the last Act of Christ in this world, was an act of blessing. Luk. 24.50, 51.

To prepare this point for use, I will here open. First, The mercies which Christ requested of the Father for them. Secondly, The Arguments used by him to obtain these mercies. Thirdly, Why he thus pleaded for them when he was to die. Fourth∣ly, and Lastly, How all this gives full evidence of Christs tender care and love to his people.

First, We will enquire what those mercies and special favours [ 1] were, which Christ beg'd for his people, when he was to die? And we find among others, these five special mercies desired for them in this context.

First, The mercy of preservation both from sin and danger: so in the text; Keep through thine own name those whom thou hast given me: which is explained, vers. 15. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil. We in ours, and the Saints that are gone, in their respective generations have reaped the fruit of this prayer. How else comes it to pass, that our souls are persecuted amidst such a world of Temptations; and these assisted and advantaged by our own cor∣ruptions? How is it else, that our persons are not ruined, and de∣stroyed amidst such multitudes of potent, and malitious enemies that are set on fire of Hell? Surely the preservation of the burning bush, of the three children amidst the flames, of Daniel in the den of Lyons, are not greater wonders, than these our eyes do daily behold. As the fire would have certainly consumed, and the Lyons without doubt have rended and devoured, had not God by the interposition of his own hand stopt and hindered the effect; so would the sin that is in us, and the malice that is in others, quickly

ruine our souls and bodies; were it not that the same hand gard•• and keeps us every moment. To that hand into which this prayer of Christ delivered your souls and bodies, do you owe all your mercies, and Salvations, both Temporal and Spiritual.

Secondly, Another mercy he prays for, is the blessing of union among themselves. This he joins immediately with the first mer∣cy of preservation, and prays for it, in the same breath, vers. 11. that they may be one, as we are. And well might he joyn them together in one breath, for this union is not only a choise mercy in it self, but a special means of that preservation he had prayed for before. Their union one with another, is a special means to preserve them all.

Thirdly, A third desirable mercy that Christ earnestly prayed for, was that his joy might be fulfilled in them, vers. 13. He would pro∣vide for their joy, even when the hour of his greatest sorrow was at hand. Yea, he would not only obtain joy for them, but a full joy: that my joy may be fulfilled in them. It is as if he had said, O my Father, I am to leave these dear ones in a world of troubles and perplexities. I know their hearts will be subject to frequent despondencies. O let me obtain the cordials of divine joy for them, before I go. I would not only have them live, but live joyfully. Provide for their fainting hours, reviving cordials.

Fourthly, And as a continued spring to maintain all the fore∣mentioned mercies: He prays they all may be sanctified through the word of truth, vers. 17. (i. e.) more abundantly sanctified than yet they were, by a deeper radication of gratious habits, and principles in their hearts. This is a singular mercy in it self, to have holiness spreading it self over and through their s••uls, as the light of the morning. Nothing is for it self more desirable. And it's also a singular help to their perseverance, union, and spiritu∣al joy, which he had prayed for before; and are all advanced by their increasing Sanctification.

Fifthly, Lastly, As the complement and perfection of all de∣sireable mercies, he prays that they may be with him, where he is to behold his glory, vers. 24. This is their best and ultimate priviledge they are capable of. The end of his coming down from Heaven, and returning thither again. All runs into this to bring many Sons and daughters unto glory. You see Christ asks no trifles, no small things for his people. No mercies, but the best that both worlds afford will suffice him on their behalf.

Secondly, Let us see how he follows his requests, and with what [ 2] arguments he pleads with the Father for these things. And among others I shall single out six choice ones, which are urged in this Text, or the immediate context.

First Argument is drawn from the joint interest that both him∣self, and Father, have in the persons for whom he prays. All mine are thine, and thine are mine. vers. 10. As if he should say, Father, behold and consider the persons I pray for, they are not aliens, but children; yea, they are thy children, as well as mine. The very same on whom thou hast set thy eternal love, and in that love hast given them unto me. So that they are both thine, and mine. Great is our interest in them, and interest draws care, and tenderness. Every one cares for his own, provides for, and se∣cures his own. Propriety (even amongst creatures) is funda∣mental to our labour, care and watchfulness. They would not so much prize life, health, estates, or children, if they were not their own. Lord these are thine own, by many ties, and titles: O therefore keep, comfort, sanctifie and save them, for they are thine. What a mighty plea is this? Surely Christians, your In∣tercessor is skilful in his work, your Advocate wants no eloquence, or ability to plead for you.

The Second Argument, and that a powerful one, treads as I may say upon the very heel of the former, in the next words: And I am glorified in them. q. d. My glory and honour is infinitely dear to thee, I know thy heart is set intently upon the exalting, and glorifying of thy Son; now what glory have I in the world, but what comes from my people? Others neither can, nor will glorifie me. Nay, I am daily blasphemed, and dishonoured by them. These are they from whom my active glory and praise in the world must rise. 'Tis true, both thou and I have glory from other creatures objectively, the works that we have made, and im∣prest our power, wisdom and goodness upon, do so glorifies us. And honour we have from our very enemies, accidentally. Their very wrath shall praise us: but for active and voluntary praise, whence comes this but from the people that were formed for that very purpose. Should these then miscarry and perish where shall my manifestive, and active glory be? And from whom shall I ex∣pect it? So that here his propriety, and glory are pleaded with the Fa∣ther to prevail for those mercies, and they are both great and valua∣ble things with God. What dearer, what nearer to the heart of God?

A Third Argument. And yet to make all fast and sure he adds in the beginning of this, vers. 11. a third Argument in these words, And now I am no more in the world. Where we must consider the sense of it as a proposition, and the force of it is an ar∣gument. This proposition I am no more in the world, is not to be taken simply and universally as if in no sense Christ should be any more in this world; but only respectively as to his corporal presence, this was in a little time to be removed from his people, which had been a sweet spring of comfort to them in all their trou∣bles. But now it might have been said to the pensive disciples, as the sons of the Prophets said to Elisha a little before Eliahs transla∣tion; know ye not that your Master shall be taken from your heads to day? This comfortable enjoyment must be taken from them: this is the sense. And here lies the Argument; Father, consider the sadness and trouble I shall leave my poor Children un∣der. Whilst I was with them, it was a sweet relief to their souls, whatever troubles they met with. In all doubts, fears and dan∣gers, they could repair to me. In all their straights and wants I still supplied them. They had my counsels to direct them, my re∣proofs to reduce them, my comfort to support them; yea, the very sight of me was an unspeakable joy and refreshment to their souls: but now the hour is come, and I must be gone. All the comfort and benefit they had from my presence among them is now cut off. And except thou do make up all this to them another way; what will become of these children, when their Father is gone? What will be the case of the poor Sheep, and tender Lambs, when the Shepherd is smitten? Therefore (O my Father) look thou after them. See to them, for they are thine, as well as mine, I am glorified in them, and now leaving them, and removing out of this world from them.

A Fourth Argument. And yet to move and engage the Fa∣thers care and love for them, he subjoins another great consideration in the very next words, drawn from the danger he leaves them in. But these are in the world. The world is a sinful, infecting, and unquiet place: it lies in wickedness, and a hard thing it will be for such poor, weak, imperfect creatures to escape the pollutions of it. Or if they do, yet the troubles, persecutions, and strong oppositi∣ons of it they cannot escape. Seeing therefore I must leave thine own dear children as well as mine, and those from whom my glory is to rise; in the midst of a sinful, troublesom, dangerous world,

where they can neither move backward nor forward without danger of sin, or ruine: O since the case stands so, look after them, pro∣vide for them, and take special care for them all. Consider who they are, and where I leave them. They are thy children, to be left in a strange Country. Thy Souldiers, in the Enemies quar∣ters. Thy Sheep, in the midst of Wolves. Thy pretious Trea∣sure among Thieves.

A Fifth Argument. And yet he hath not done, for he resolves to tug for the mercies he had asked, and will not come off with a denial; and therefore adds another Argument in the next words; And I come to thee. As his leaving them was an Argument, so his coming to the Father is a mighty Argument also. There is much in these words I come to thee [I,] thy beloved Son, in whom thy soul delighteth. I to whom thou never deniedst any any thing. 'Tis not a stranger, but a Son: not an adopted, but the only begotten Son. 'Tis I that [come.] I am now coming to thee apace my Father. I come to thee, swiming through a bloody Ocean. I come treading every step of my way to thee in blood, and unspeakable sufferings; and all this for the sake of those dear ones I now pray for. Yea, the design and end of my coming to thee, is for them. I am coming to Heaven in the capacity of an Advocate, to plead with thee for them. And I come to [thee] my Father, and their Father; my God and their God. Now then, since I that am so dear, come through such bitter pangs, to thee so dear, so tender hearted a Father; and all this on their score and account: Since I do but now as it were begin, or give them a little tast of that intercession-work which I shall live for ever to perform for them in Heaven: Father hear, Father grant what I request. O give a comfortable handsel of those good things, which I am coming to thee for, and which I know thou wilt not deny me.

The Sixth Argument. And to close up all, he tells the Father, how careful he had been to observe, and perform that trust which was committed to him. Whilst I was with them in the world I kept them in thy name: those that thou gavest me, I have kept; and none of them is lost, but the son of perdition, ver. 12.

And thus lies the Argument: Thou committest to me a certain number of elect souls, to be redeemed by me; I undertook the trust, and said, if any of these be lost; at my hand let them be re∣quired. I will answer them every one to thee. In pursuance of

which trust, I am now here on the earth, in a body of flesh. I have been faithful to a point. I have redeemed them (for he speaks of that as finished and done, which was now ready to be done) I have kept also, and confirmed them hitherto: and now Father I commit them to thy care. Lo here they are, not one is lost, but the son of perdition, who was never given. With how great care, have I been careful for them! O let them not fail now. Let not one of them perish.

Thus you see what a nervous, argumentative, pleading prayer Christ poured out to the Father for them at parting.

[ 3] The next enquiry is, why he thus prayed and pleaded with God for them, when he was to die?

And certainly it was not because the Father was unwilling to grant the mercies he desired for them. No, they came not off with difficulty, nor were they wrested by meer importunity out of the hand of an unwilling and backward person. For he tells us in Joh. 16.27. the Father himself loveth you; (i. e.) he is propense enough of his own accord, to do you good. But the rea∣sons of this exceeding importunity are,

• First, He foresaw a great trial then at hand; yea, and all the after trials of his people as well as that. He knew how much they would be sifted, and put to it in that hour, and power of darkness that was coming. He knew their faith would be shaken, and greatly staggered, by the approaching difficulties, when they should see their Shepherd smitten, and themselves scattered. The Son of man delivered into the hands of Sinners, and the Lord of Life hang dead upon the tree; yea sealed up in the grave. He fore∣saw what straights his poor people would fall into, betwixt a busie Devil, and a bad heart: therefore he prays, and pleads with such importunity, and ardency for them that they might not mis∣carry.
• Secondly, He was now entring upon his intercession-work in Heaven, and he was desirous in this prayer to give us a Specimen, or sample of that part of his work before he left us; that by this we might understand what he would do for us, when he should be out of our sight. For this being his last on earth, it shews us what affections, and dispositions he carried hence with him▪ and satisfies us that he who was so earnest with God on our behalf, such a mighty pleader here, will not forget us, or neglect our con∣cerns in the other world. Yet Reader, I would have the alwaies

• to remember, that the intercession of Christ in Heaven is carried at a much higher rate than this. It's performed in a way more suitable to that state of honour to which he is now exalted. Here he used prostrations of Body, cries, and tears in his prayers. There it's carried in a more majestick, and with more state, be∣coming an exalted Jesus. But yet in this he hath left us a special assistance, to discover much of the frame, temper, and working of his heart now in Heaven towards us.
• Thirdly, and Lastly, He would leave this as a standing monument of his Father-like care and love to his people to the end of the world. And for this it is conceived: Christ delivered this prayer so publickly not withdrawing from the Disciples to be private with God, as he did in the Garden; but he delivers it in their presence, these things I speak in the world:* 1.5 this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the ••ircum∣stance of place [in the world] doth plainly speak it to be a pub∣lick prayer. And not only was it publickly delivered, but it was also by a singular providence recorded at large by Iohn, though omitted by the other Evangelists: that so it might stand to all ge∣nerations, for a testimony of Christs tender care and Love to his people.
• Fourthly, If you ask how this gives evidence of Christs tender [ 4] care and Love to his people? which is the last enquiry. I answer in few words. For the thing is plain and obvious. It appears in these two particulars.
  • First, His Love and care manifest in the choice of mercies for them. He doth not pray for health, honour, long life, riches, &c. but for their preservation from sin, spiritual joy in God, sanctifi∣cation and eternal glory. No mercies but the very best in Gods treasure will content him. He was resolved to get all the best mercies for his people, the rest he is content should be dispensed promiscuously by providence. But these he will settle as an he∣ritage upon his children. O see the Love of Christ; Look over all your spiritual inheritance in Christ, compare it with the richest, fairest, sweetest inheritance on earth; and see what poor things these are to yours. O the care of a dear Father! O the love of a Saviour!
  • Secondly, Besides what an evidence of his tenderness to you, and great care for you was this, that he should so intently, and so affectionately mind, and plead your concerns with God, at such a time as this was; even when a world of sorrow was heming him

• ...
  • in on every side. A cup of wrath mixed, and ready to be delive∣red into his hand. At that very time, when the clouds of wrath grew black, a storm coming, and such as he never felt before: when one would have thought, all his care, thoughts, and dili∣gence should have been imployed on his own account, to mind his own sufferings; no, he doth as it were forget his own sorrows, to mind our peace and comfort. O Love unspeakable!

Corollary 1.

* 1.6If this be so, that Christ so eminently discovered his care and love for his people in this parting hour. Then hence we con∣clude, the perseverance of the Saints is unquestionable.* 1.7 Do you hear how he pleads, how he begs, how he fills his mouth with arguments, how he chooseth his words, and sets them in order, how he winds up his Spirit to the very highest pin of zeal and fer∣vency? and can you doubt of success? can such a Father deny the im∣portunity, and strong reasonings and pleadings of such a Son! O it can never be. He cannot deny him. Christ hath the art and skill of prevailing with God. He hath (as in this appears) the tongue of the Learned. If the heart or hand of God were hard to be opened, yet this would open them; but when the Father himself loveth us, and is inclined to do us good: who can doubt of Christs success?* 1.8 that which is in motion, is the more easily moved. The cause Christ manageth in Heaven for us, is Just, and Righteous. The manner in which he pleads, is powerful; and therefore the success of his suit is unquestionable.

The Apostle professeth, 2 Cor. 1.3. we can do nothing against the truth.* 1.9 He means it in regard of the bent of his heart, he could not move against truth and Righteousness. And if a holy man cannot, much less will a holy God. If Christ undertake to plead the cause of his people with the Father, and use his oratory with him; there is no doubt but he carries it. Every word in this prayer is a chosen shaft, drawn to the head, by a strong and skilful hand: you need not question but it goes home to the white, and hits the mark aimed at. Doth he pray, Father keep through thine own name, those thou hast given me? Sure they shall be kept, if all the power in Heaven can keep them. O think on this, when dangers surround your souls or bodies. When fears and doubts are multiplied within. When thou art ready to say in thy hast,

all men are liers, I shall one day perish by the hand of sin, or Sa∣tan. Think on that incouragement Christ gave to Peter, Luke 22.31. I have prayed for thee.

Corollary. 2.

Again hence we learn,* 1.10 that Argumentative prayers are ex∣cellent prayers. The strength of every thing is in its joints. There lies much of the strength of prayer also. How strongly jointed, how nervous, and argumentative was this prayer of Christ? Some there are indeed that think we need not argue and plead in prayer with God, but only present the matter of our prayers to him, and let Christ alone (whose office it is) to plead with the Father. As if Christ did not present our pleas and argu∣ments, as well as simple desires to God. As if the choisest part of our prayers must be kept back, because Christ presents our prayers to God. No, no, Christs pleading is one thing, ours another.* 1.11 His and ours are not opposed, but subordinated. His pleading doth not destroy, but makes ours successful. God calls us to plead with him,* 1.12 Isai. 1.18. come now, let us reason toge∣ther. God (as one observes) reasoneth with us by his word and providences outwardly, and by the motions of his Spirit inward∣ly: but we reason with him by framing (through the help of his Spirit,) certain holy arguments, grounded upon allowed princi∣ples, drawn from his nature, name, word or works. And it is condemned as a very sinful defect in Professors, that they did not plead the Churches cause with God.* 1.13 Jer. 30.13. There is none to plead thy cause, that thou maist be bound up. What was Ia∣cobs wrestling with the Angel, but his holy pleading, and impor∣tunity with God? And how well it pleased God, let the event speak.* 1.14 As a Prince he prevailed, and had power with God. On which instance a Worthy thus glosseth. Let God frown, smite or wound, Iacob is at a point, a blessing he came for, and a blessing he will have; I will not let thee go (saith he) unless thou bless me. His limbs, his life might go; but there is no going for Christ without a pawn, without a blessing. This is the man, now what is his speed? the Lord admires him, and honours him to all generations. What is thy name saith he? q. d. I never met with such a man, titles of honour are not worthy of thee. Thou shalt be called, not Iacob a shepherd with men, but Iacob a Prince

with God. Nazianzen said of his sister Gorgonia, that she was modestly impudent with God. There was no putting her off with a denial. The Lord on this account hath honoured his Saints with the title of his Recorders, men fit to plead with him, as that word [mazkir] signifies.* 1.15 Isai. 62.6. Ye that make mention of the Lord keep not silence, give him no rest; it notes the office of him that recorded all the memorable matters of the King, and used to suggest seasonable Items, and Memorandums of things to be done.

By these holy pleadings the King is held in his Galleries: as it is Cant. 7.5. I know we are not heard either for our much speak∣ing, or our excellent speaking; 'tis Christs pleading in Heaven, that makes our pleading on earth available: but yet surely when the spirit of the Lord shall suggest proper arguments in prayer, and help the humble suppliant, to press them home believingly and affectionately:* 1.16 when he helps us to weep and plead, to groan and plead; God is greatly delighted in such prayers. Thou saidst I will surely do the good. Said Iacob Gen. 32.12. It's thine own free promise. I did not go on mine own head, but thou bidst me go, and encouragest me with this promise. O this is taking with God. When by the spirit of Adoption we can come to God, crying,* 1.17 Abba, Father. Father hear, forgive, pity and help me: am I not thy Child? thy Son, or Daughter? to whom may a Child be bold to go, with whom may a Child have hope to speed, if not with his Father? Father hear me. The Fathers of our flesh are full of bowels, and pity their children, and know how to give good things to them, when they ask them: when they ask bread, or cloaths, will they deny them? And is not the Father of Spirits more full of bowels, more full of pity? Father hear me. This is that kind of prayer which is melody in the ears of God.

Corollary. 3.

* 1.18What an excellent pattern is here, for all that have the charge and government of others committed to them; whether Magistrates, Ministers, or Parents: to teach them how to acquit themselves to∣wards their relations, when they come to die.

Look upon dying Jesus, see how his care and love to his peo∣ple flamed out when the time of his departure was at hand. Sure∣ly as we are bound to remember our Relations every day, and to

lay up a stock of prayers for them in the time of our health; so it becomes us to imitate Christ in our earnestness with God for them, when we die. Though we die, our prayers die not with us They out-live us, and those we leave behind us in the world, may reap the benefit of them, when we are turned to dust.

For my own part I must profess before the world that I have a high value for this mercy.* 1.19 And do from the bottom of my heart bless the Lord, who gave me a Religious and tender Father: who often poured out his soul to God for me. He was one that was inwardly acquainted with God, and being full of bowels to his children, often carried them before the Lord: prayed and pleaded with God for them: wept and made supplication for them. This stock of prayers and blessings left by him before the Lord, I cannot but esteem above the fairest inheritance on earth. O it is no small mercy to have thousands of fervent prayers lying before the Lord, filed up in Heaven for us. And oh that we would all be faithful to this duty. Surely our love, especially to the souls of our Relations, should not grow cold, when our breath doth. O that we would remember this duty in our lives, and if God give opportunity and ability, fully discharge it when we die: consider∣ing as Christ did, we shall be no more but they are in this world. In the midst of a defiled, tempting troublesom world. It's the last office of Love that ever we shall do for them. After a little while we shall be no longer sensible how it is with them. (for as the Church speaks, Isai. 63.16. Abraham is ignorant of us, and Israel acknowledgeth us not) what Temptations, and troubles may befal them we do not know. O imitate Christ your pattern.

Corollary 4.

To Conclude,* 1.20 Hence ye may see what an high esteem and pre∣tious value Christ hath of Believers; this was the treasure which he could not be quiet, he could not die, till he had secured it in a safe hand. I come unto thee, holy Father, keep through thine own name those whom thou hast given me.

Surely, Believers are dear to Jesus Christ. And good reason, for he hath paid dear for them. Let his dying language, this last farewel speak for him, how he prized them. The Lords portion is his people, Jacob is the Lott of his inheritance. Deut. 32.9. They are a peculiar treasure to him above all the people of the

earth. Exod. 19.5. What is much upon our hearts when we die, is dear to us indeed. O how pretious, how dear should Jesus Christ be to us! were we first and last upon his heart? did he mind us, did he pray for us, did he so wrestle with God about us when the sorrows of death compassed him about? how much are we engaged not only to love him, and esteem him whilst we live; but to be in pangs of love for him, when we feel the pangs of death upon us! To be eyeing him, when our eye-strings break. To have hot affections for Christ, when our hands and feet grow cold. The very last whisper of our departing soul should be this,

Blessed be God for Iesus Christ.

Notes

• * 1.1

  Serm. 20.
• * 1.2

  Opens Christs Hu∣miliation unto Death, in his first preparative act for it.
• * 1.3

  Doct.
• * 1.4

  Volc••at Ia∣cob benedice••e filiis benedicti∣one non vul••ari, sed propheti••â; & pat••iarchali. Nov••rat se tantum v••rba posse profer••t, eff••ctu•• autem ab a••io pendere. Petit ergo be••ediction••m ab eo cujus idem est di••ere, & face••e (b. c.) a solo Deo. Aynsworth in Loc. Benedicere est vel pot stalis (i. e.) bona temporalia solo nutu confer••e, vel authoritatis. Hoc est bona temporalia vel ae••ria ••x officio pre••ari d••nunciare, c••nfer••nda 〈◊〉〈◊〉 Deo Pa••••u••.
• * 1.5

  Vers. 13.
• * 1.6

  Cor. 1.
• * 1.7

  By this, that observation is crossed; nemo diù tutus, peri∣culo proximus. None can be long safe that dwells near to danger. For hereby they are safe in the midst of dan∣ger.
• * 1.8

  Quicquid est in mo••u, facile movetur.
• * 1.9

  Illud possumus, quod jure possu∣mus.
• * 1.10

  Cor. 2.
• * 1.11

  Subordinata ••on pugnant.
• * 1.12

  Mr. Cobbet of prayer.
• * 1.13

  Hos. 12.4. Gen 32.24.
• * 1.14

  Dr. Har is in his Serm. on Luk. 18.6, 7, 8.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rememorantes vel. Qui remi∣nisci facilis Do∣mini. Mont.
• * 1.16

  Plus gemitibus, quàm Sermoni∣bus; plus fletu, quàm affatu; cor clamat ad Dominum. Aug.
• * 1.17

  Mr. R.A. vindic.
• * 1.18

  Cor. 3.
• * 1.19

  Mr. Richard Flavell, a faithful and laborious Preacher of the Gospel at Haseler in War∣wick shire; and afterwards at Willersay in Gloucester shire: now with God.
• * 1.20

  Cor. 4.