through the Ministerie of the Apostles should bee liuing to the ende of the worlde That the Lord would blesse them and by his prouidence guarde them And so both the matter of the Sermone and Prayer is wonderous excellent and in them both wee may see not onelie Diuine knowledge foreseeing and fore-telling those thinges that were to come to passe which if hee had beene onelie man hee could neuer haue done but also a loue vnspeakable and more than wonderfull in that when the wrath of God was persuing him for the sinnes of the Elect when the bitter Cuppe of the Passion was to be propined vnto him when the terroures of Death were nowe before his eyes when Sathan and all the power of darknesse was nowe to assaile him when all rankes of men were to raile vpon him and all his owne were to bee offended at him when Peter should denie him Herode should mocke him Pontius Pilate should condemne him in a manner hee was forgetfull of all those thinges that should come to himselfe and mindfull alwayes to offer joye and consolation vnto his owne Nowe this matter so excellent haue manie learned and godlie men comfortablie and fruitfullie handeled and amongst the rest that famous and worthie Minister of Iesus Christ in the Kirke of EDINBVRGH M. ROBERT ROLLOK of happie memorie for his painfull and comfortable trauels therein and for his manifolde other graces deserueth to bee praysed with the first For hee was a man whom God beautified with manie rare gifts and graces and whome the Lord made manie wayes to bee steadable to his Kirke his vntimelie death when the Lord first called him did manie lament and when their teares were spent they entertained dolour and griefe in their heartes Yea euen nowe the faythfull seriouslie considering these dayes of decaye wherein that Antichristian rabble set themselues to smoare the Trueth and to bring in darknesse againe and wherein by some Religion is mocked and disdained and some are content with a bare showe and outward profession without power and vigour thereof and a life answering therevnto are compelled to sigh for the great wound and losse that the Kirke suffered as in the death of manie others so namelie in the death of that most faythfull man of GOD. Through his death this Citie lost a good Citizen the Flocke a good Pastor the Colledge a good Rector his Brethren a faythfull Fellow-labourer wandering sinners a wise guide and in a worde what sorte of people found not some losse and had not their interesse in his death Who was more carefull than hee to haue GOD glorified Who walked more carefullie with GOD Who was more crucified to the worlde Who was more seuered from all entangling worldlie pleasures and commodities Who more had their conuersation in Heauen Who more carefull to gaine soules to the Kingdome of GOD publicklie and priuatelie by voyce and by penne by worde and by writ at home and abroade aliue and dead And his conuersation was so answâ—rable to his profession and calling that the verie malicious Aduersaries and enemies themselues could not nor durst not charge him with anie imputation But wee neede not Syr to prayse him vnto you who knew him so well and who was so familiarlie conuersant with him and his wordes doe speake sufficientlie to others who knew him not Nowe Syr thâ—se his LECTVRES wee graunt are not so absolute as manie would require and wee our selues would wish for neither deliuered hee them of purpose that they should see the light neither sawe hee them euer after hee had deliuered them neither did his Schollers receiue them from his mouth on the purpose but onelie for the helping of their owne memories And yet wee trust that such as regarde more matter in edification than delicate language and plauâ—ible wordes shall finde no small comfort in perusing of them For not onelie for the duetie wee ought to the Author our louing Master but also for your cause and earnest request to whome wee are so much obliged haue wee taken some yea no small paines heerein as they who are accustomed with such cases may easilie consider that his owne matter might bee sette downe in his owne phrase and stile so neare as possiblie wee could that with the greater liking and approbation they might bee perused by such as seeke â—o bee edified And so much the more carefull were wee heerein because wee found that his other LECTVRES published by vs before as on the COLOSSIANS THESSELONIANS and other seuerall Textes of Scripture and narâ—lie the Lectures last published vpon the Passion and Resurrection euer receiued with great liking and contentment of manie who acknowledge themeselues to bee greatlie edified thereby Nowe Syr these last LECTVRES and our laboures therein wee present vnto you to bee published abroade vnder your protection because moste justlie in all respectes they belong vnto you For first fewe are ignorant howe louing and alwayes beneficiall you were to the Author himselfe from the first time yee knewe him euen to the houre of his death and thereafter to his Wife and nowe you continue the same kindnesse to his posthume Daughter Next as while hee liued hee acknowledged and professed himselfe to bee mâ—re oblieged to you than to anie so at the houre of his death in his latter Will hee ordained that whatsouer of his workes thereafter should see the light should come out in your Name that where his workes were read your deseruinges might bee knowne and that they who gotte fruite of them might also esteeme of you and giue you thankes therefore Thirdlie for the great Paines Exspences and Trauelles that yee haue bestowed in making them to come to the light For by you they were gathered in from the handes of SCHOLLERS that wrote them and by your exspenses they were written ouer and ouer againe without you they had neuer beene reuised and corrected without you they had not beene made meet for the PRESSE Fourthly because as the Lord hath blessed you with many worldly comforts with an honorable estaâ—e good account in the worlde so hath hee indued you with graces of his Spirit inwardlie with true Pietie and Religion in the soule and outwardlie with an answerable profession and practise thereof vttered in the true loue which yee carrie to all Gods Children and namelie to those who carrie the Message of reconciliation in helping and furthering them both priuatelie and publikelie according to your power And finallie wee dedicate our laboures heerein to you as a testimonie that wee acknowledge our selues to bee manie wayes debt-bound to you for your vndeserued kindnesse vttered so manie wayes towardes vs and continuing so long without alteration Nowe the Lord who is infinite in mercie whose loue is constant without alteration and endlesse who hath hitherto giuen you plentifullie and aboundantlie manifolde tokens of his loue both for the vse of the bodie and this transitorie life and also for the weale and comfort of your soule in this your
pilgrimage and who hath honoured you with manie good turnes and namelie with loue and kindnesse towardes Gods Children for his cause make you more and more finde the loue of God shed abroad in your soule so that you neuer wearie in well-doing but that yee may daylie goe on forward in the course of sanctification that yee seeking fearing louing and alwayes seruing him and being comfortable to his Sainctes on Earth yee may bee assured when this short life is ended the Lord shall crowne you with eternall Glorie in Heauen with all his Saincts in JESVS AMEN Yours in the Lord H. C. W. A. THE FIRST LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xiiii VERS 1.2 LEt not your heart bee troubled yee belieue in God belieue also in mee 2 Jn my Fathers house are many dwelling places if it were not so J would haue told you I goe to preparé a place for you IN the CHAPTER immediately going before Brethren the LORD fore-warned his Disciples of his departure and taking away of his bodily presence out of the world that moued his Disciples exceedingly for they had no will hee should goe from them Therefore the Lord in this and in the next two CHAPT continueth in speaking to his Disciples to comfort and confirme them after his departure and taking away of his bodily presence from them And in the beginning of this CHAPTER hee layeth downe the proposition of this comfort Let not your heart bee troubled Thereafter hee subjoyneth sure argumentes to comfort strengthen an I confirme them when hee should goe away Hee saith Let not your hearts be troubled knowing well that when hee should depart they should be like as many Lambs among Wolues in the middest of this wicked world and so they would be troubled in mind when he should go away therefore the LORD warneth them before his departure that their hearts should not be troubled The Disciples faile in this that they thought that if the LORD had taken away his body and should absent himselfe out of their eyes they should haue no more comfort nor grace of him Ye see the Lesson ariseth here of their example As the presence of the LORD IESVS ministreth joye peace â—nd tranquillitie to the heart of the sinner euen so when he draweth away his presence from a sinner from a miserable creature then there is no joye no comfort no peace no rest to the heart It may be indeed and it coÌ„meth oft to passe that men and women will be lullud vp in a carnall security deliting themselues in the vain pleasures comforts of this world in eating and drinking c. It may be some be occupied they will haue a quite life they will lie downe and sleepe quietly they will rise and be wanton but in very trueth they haue no true peace if they finde not the Lord Iesus present in their heart when they lie downe and when they rise howbeit they had all the worlde they haue no peace No peace to the wicked saith the Lord Esay 57.21 Howbeit they seeme to haue peace they haue none As for the godly that haue once founde his presence and haue once tasted of that joye which is in his face of that light which commeth from his face and once he be taken from them giue them all this world and all the pleasures of this worlde they shall haue no pleasure they will neuer bee blythe till they get a sight of their Lord their soule dieth without his face and when he commeth againe it quickeneth and liueth This is the true joye thinke neuer yee haue true rest without the countenance of the Lord without the which all the pleasures and comforts of the world are but vaine for all shall leaue you and ye with them shall perish No question the Disciples when they began to feele that joye which they founde in his presence rather than they had wanted his company they would haue wanted all the world Now when he hath set downe this proposition of comfort hee leaueth them not so but knowing well how harde a thing it was to a comfortlesse heart to receiue comfort he subjoyneth sundrie arguments and reasons to hold them in a good courage and comfort And first he saith Yee belieue in God belieue also in mee There is an argument wherefore they should not bee troubled The first comfort hee ministreth to their comfortlesse heartes is Fayth in Christ The meaning is Howbeit when I goe away yee shall not see me yet settle your hearts vpon me follow me with the eye of your soule and looke afarre off to the Heauen and looke that ye rest and repose vpon mee by a true and liuely faith Well then yee see the first remedie against the taking away of the Lorde Iesus and withdrawing â—f his bodily presence is faith in him howbeit he were neuer so farre away let thy soule goe thorow the clouds and take holde on the Lord Iesus where hee sitteth at the right hand of God his Father sticke till him bee sure of him gripe him by the hand of faith and then in the middest of all the confusions of this world which ye see now fall out in these latter dayes thou shalt get comfort and ease to thy soule and it shall bee holden vp among all troubles of this world For why this is the nature of faith in Christ it will make things absent to be present As the Apostle saith to the Heb. 11.1 It maketh things hoped for to be present with vs it will let thee see that felicity that life that glorie which is laide vp in the Heauens for thee which we cannot see with the eyes of our mortall bodies so long as we are here Then so long as thou art absent from him belieue in him that thou mayeâ—t finde euer comfort till thy faith bee turned in sight and then thou shalt find that both sight of the soule the sight of the body into the Heauens shall be perfected then we shall see that clearly which we saw before obscurely and wee shall see him no sooner but our joy shall be full and wee shall bee into his glory with him and as his face shineth so shall ours shine also So ye see the chiefe thing that holdeth vs vp in all troubles of this world is the blinke we haue of Christ by faith Nowe hee proponeth not this argument barely but by way of comparison for he saith as Ye belieue in God so belieue in me for as he said I and the Father am one howbeit the Father and the Sonne be sundry persons yet they are but one blessed Majesty one God in one nature and one substance faith in one of them prejudgeth not another as thou belieuest in the Father so belieue in the Son so belieue in the holy Ghost because they are one in nature and substance they are coessentiall coequall coeternall if the Father and the Sonne were different in substance so that the Father were one
a sight of the Son looke that thou passe not by him Wilt thou doe as the Iew does The Iewes got not a sight of him because they passed by the Messias So let all thy trauell be to get the Lord Iesus But ye vvill say The Disciples might easily see him because hee vvas vvith them bodily and sensibly but howe can I see him I answere There are two kindes of sights the one is the Spirituall sight of the eye of the soule vvhich vve call Fayth vvhen thou hearest the glorious Euangel of Iesus and beliuest into it The other sight is vvith â—hy bodily eyes and thou vvho seest him heere vvith the eye of the soule by fayth thou shalt see him hereafter vvith thy bodily eyes Then vvee must not be so grosse as to thinke except vvee see the Lord Iesus vvith the eyes of the body that vvee get no sight of him for the sight vve haue vvith the eye of fayth is a precious sight and this sight maketh his members here to loue him exceedingly Iohn 20.29 hee sayth Thomas because thou hast seene mee thou belieuest but blessed shall they bee vvho hath not seene mee and yet belieueth Belieue but a short vvhile and thou shalt see the fairest sight that euer creature saw and in the meane time thou shalt get joye in belieuing vvhile thy fayth bee turned in sight 1. Pet. 1.8 he sayth Though vvee see him not yet belieuing in him vve rejoyce vvith a joy that is vnspeakable and glorious O then vvhat shall that joy be when thou shalt see his face But howe is it that in Christ vvee see the Father There is the ground The Father and the Sonne are one in glory in power in wisdome justice mercy c. Marke vvell this grounde When yee come to heare of Christ bring it vvith you and settle it into your heart The Father and the Sonne are one and the Sonne is the Image of his Father And this grounde being settled into your soule then the sinner shall rest in hope and shall haue joy and shall reach in to the Father and then the creature findeth the selfe sure and fast and it vvere in the fire and thou vvere in the denne vvith the Lyons and in the middest of death and extremity thy soule shall get rest for vvhat shall separate thee from the loue of God Yea as Paul saith Rom. 8. Thou shalt find thy selfe more than victorious And vvithout this security in Christ Iesus I vvill not giue a pennie for all the security of men and for all the remission of the Prince the Lord shal bruise thee down for al thy remission Well vvell the Lord be mercifull to vs and to our Prince c. When hee hath laide downe this last ground hee vseth sensible arguments to conuince them That they behoued to say That the Father vvas in him and hee in the Father that is that the â—od-head dwelt bodily in him The first argument is from the â—ordes he spake The second from the vvorkes hee vvrought So vvould he say vvould yee haue sure argumentes that the Father and I am one take heed to my vvords take heed to my works and in them yee shall see that I vvho speaketh am the Sonne of God The vvordes that the Lord spake in the vvorlde and the vvorkes hee vvrought bare vvitnesse to them that sawe him and hearde him that hee vvas God Hee spake vvith such a grace and vvith such authoritie and such a Majestie that they who hearde wondered at his doctrine In a worde hee was such a Man as neuer was Looke what the seruantes of the Pharisees said when they had no power to touch him Neuer man spake as this man Iohn 7. vers 46. The Pharisees themselues vnderstanding the worke that hee wrought in giuing sight to the man that was borne blinde were forced to saye It cannot bee but this man is of God Chap. 9. vers 16. But Brethren come to his Disciples The enemies were astonished but his Disciples were not so but they felt the sweetnesse that was in him as Peter confesseth Where shall wee goe to thou hast the wordes of eternall life Chap. 6 vers 68. Hee saide The wordes of Iesus had power to life So the two Disciples when they were going to Emmaus after hee had left speaking to them and was gone away they saide Did not our heartes burne within vs while hee talked with vs by the waye and when hee opened to vs the Scriptures Luke 24.32 The worde of the Lord hath power to burne vp the drosse of the heart Wee also by the preaching of the Gospel finde by experience that life is conuoyed to our soule What meaneth this It meaneth that the Lord who spake was life and that the Godhead dwelt in him Set mee vp a Philosopher vvill his vvordes giue life No the vvordes of man can giue thee no life but the vvordes of the Author of Life giueth life It is true vvee haue not the Lord himselfe outwardlie speaking vnto vs but all that is spoken of him nowe it is spoken by infirme men and sinners vveake sillie bodies and this is the cause vvhy the vvorlde contemneth the Gospel It pleaseth the Lord so to confound the vvisdome of the vvorlde But it is also true If they vvho preach the Gospel seeke the glorie of the Lorde Iesus and the saluation of man they shall haue this vantage The Lord will accompanie the worde spoken by them so powerfullie by his Spirite that it shall furnish life to the hearers Yee see this in experience and all the Sainctes vvho haue anie sight of Iesus Christ vvitnesse it And it vvere but a sillie base man vvho is speaking the vvorde that same vvorde vvill haue power to life And this is the meane the Lorde vseth vvhile his comming againe And albeit the vvorde of the Crosse of Iesus to speake of an hanged man dying a death vvhich vvas cursed by God himselfe of Iesus nayled on the Crosse be the basest thing and the most foolish thing in the vvorlde yet Paul sayeth The vvorde of the same Crosse of IESVS is the power of GOD to Life to them vvho belieue It is the power of GOD and the vvisedome of GOD The greatest wisedome and power that anie faythfull soule can feele is the Crosse vvhich is foolishnesse to the vvorlde and they thinke all the vvisedome of men to bee but foolishnesse in respect of the meanest portion of that vvisdome What meaneth this vvisedome preached by vveake men of the Crosse of a crucified man vvhich conuoyeth life into the soule It meaneth this that the crucified man is the GOD of glorie Therefore holde fast this grounde and then thou shalt finde power comming from him to quicken thy dead soule and through his death thou shalt get life If hee had not died thou hadst neuer seene Life So all our life and all our joye is in his death And therefore let this bee all our glorie and our joye to rest vpon the Crosse
leadeth vs in the way of trueth and verity We are all out of the way till he leade vs in the way of saluation There is neuer man nor woman who is not naturally full of vanity and his heart full of lies no trueth chiefly in the way that leadeth to life and saluation The spirit of errour occupieth naturally the heartes of men and women vntill this blessed Spirite enter into their heartes The name is to bee marked First hee is called the Comforter Secondlie the Spirit of trueth The one of these is the cause of the other And the Spirite of GOD is the Comforter and ministreth comfort to the soules of men and vvomen because hee is the Spirite of veritie For Brethren this knowledge of God is the grounde of all comfort and vvithout the knowledge of our saluation there is no comfort in this life When the Spirite of God entereth into the soule of a man or woman he first beginneth to let the creature see the sinfulnesse that lieth in nature the miserie death and damnation that followeth on sinne The first knowledge we can haue is to knowe vvhat we are by nature So the first worke of the Spirit of Veritie is when he letteth a man or woman see that hee is but sinfull and dead vnder sinne The second point of knowledge that the Spirite vvill leade thee vntill hee vvill let thee see mercy in thy deliuerance from sinne and death The best sight that euer a miserable creature sawe and the ioyfullest this sight vvill bee accompanied vvith such a ioy as the heart of man cannot expresse As the sight of sinne was heauy so this sight of grace mercy in Iesus Christ is sweet yea the ioyfullest sight that euer the creature got The third point of knowledge he vvill leade thee vnto is hee vvill let thee see the vvay howe thou shouldest meete that mercifull God and vvhat shoulde bee thy duety for such a mercifull deliuerance If any man or vvoman haue this Spirit of Verity he must see these three things and if they see not these three they vvist neuer what vvas the Spirite of Verity Looke vvhat followeth on these three sights all the ioye in the vvorlde the heart vvist neuer vvhat ioye vvas vvhile then If one had all the riches in the vvorlde all the pleasures in the vvorlde if they vvant the Spirite they vvant that true ioye in death in life hee that vvanteth that Spirit can haue no ioy vvhen death commeth to him and the vvorld leaueth him how can he reioyce no he cannot So vvouldest thou haue ioye and chiefely in the houre of death and that is a sad houre when the vvorlde is leauing thee and thou leauing it for thou must leaue it Get this blessed sight and this Spirite of Verity and hee shall vvorke comfort in thy soule both in thy life and in the houre of death Now againe the second time he aggreageth this benefite for the benefite of the soule cannot bee aggreaged enough before he aggreageth it in that it should abide vvith them for euer Now he aggreageth it from the condition of the vvorld and hee sayth Hee is such a Spirit that the worlde cannot receiue The aggreaging of this benefite to the soule is by opposition to the vvorlde The vvorld sayth the Lord receiued not this Spirit of Verity vvhom yee shall receiue It hath a great force the Spirite of GOD vvhen hee vvoulde amplifie the grace that the Chosen gette in the vvorlde vseth to sette downe a grace opposite to the worlde vvho getteth not this grace but in place of it getteth miserie So in the threescore Chapter of Esay and the twelfth Verse hee sayeth The Lord shall rise vp and make the beames of his mercie to shine vpon his owne Hee setteth not downe this simplie but to let them see the greatnesse of the benefite hee subjoyneth an opposition And darknesse sayeth hee shall couer the Earth and grosse darknesse the people but the Lord shall rise vp to shine vpon thee with the beames of that his mercy and his glory shall bee seene vpon thee This is done that the godly should see the greatnesse of the mercy of God towards them One contrary will make another the better to be knowne Brethren wee see this all the aduersaries vse this argument against vs Your Kirke is contracted in little boundes and your Profession is but narrow and fewe imbrace it where yee finde one who professeth as yee professe ye will find an hundreth who contemne your Doctrine So say they because the multitude imbraceth it not it is not the true Light But these wordes condemne them The Lord sayeth The vvorlde cannot receiue the Spirite of Veritie They say The vvorlde must receiue the Spirite of Veritie or else it is not the Spirite of Veritie So to ende this Wee must bee so farre from that to count the lesse of this blessed Light and of these whome the Lord vsed as instrumentes after hee had taken them out of the darke Kingdome of the Antichrist to make this Light shine like the Sunne that euen by the contrary wee must count the more of it And it is an argument that it is the Trueth because the Lord will not communicate it with the multitude And woe is the soule that neuer saw this Light Precious thinges are but rare The more pecious a grace bee euermore since the beginning of the worlde it is the rarer No man getteth this Light communicated to them but those secret ones whom the Lord hath chosen And we one day shall blesse this Light that euer we saw it The worde is to bee marked The worlde cannot receiue him This worde importeth that the fault wherefore the worlde receiueth not this Spirite is not in the Spirite but the fault is in the vvorlde it selfe vvho vvanteth the hand and so neither will nor can receiue such a grace The Lord in his worde offereth to all men indifferentlie this Spirite and as it were by his vvorde knocketh at the heartes of men and women to receiue such a guest There is none of vs who heareth this glorious Euangel but the Lord knocketh at the doore of his soule to take in this Holy Spirit to dwell with him But looke howe hee is answered All receiueth not this Spirit and all hearts are not opened to take him in yea very fewe there bee who take in this Spirite in their heart when they heare this Euangel Take heed there is no grace nor welfare without this Spirit and howe can the heart bee glad without him Yet they are few who get him To speak the trueth There is no man nor woman who is naturally borne to receiue this Spirit of God The naturall man sayth Paul is not capable of the thinges that are of God 1. Cor. 2.14 So by nature all men and women are alike Then who maketh the difference sayth Paul to the Corinthians What hast thou that thou hast not receiued 1. Cor. 4.7 Then if there bee a
hee beginneth to giue an ordinance to preach after his departure as yee reade in the 28. Chapter of Matthew vers 19. Before he lay downe the ordinance hee premitteth some words to prepare the hearts of his Disciples to accept of it J haue chosen you and ye haue not chosen mee therefore I haue ordained yee should goe out and bring out fruit As the Lord would say I haue chosen you to be Apostles to me before yee thought such a thing I sought you first and ye sought not mee I preuented you and so this office is of my grace there is no cause in you but the whole is ascribed to mee Was Peter seeking Christ when hee was fishing Was Matthew seeking Christ when hee was sitting at the Table with the Publicanes Matth. 9. vers 9. Had Paul any mind of Christ when hee was going to Damascus to persecute the poore Saincts of God It is a good thing to knowe howe much Paul acknowledged this grace Looke the first Chapter to the Gal. vers 15. When it had pleased the Lord to separate mee from my mothers wombe he called me by his grace to reueale his Sonne to me that I might preach him amongst the Gentiles See in howe pitthie words he setteth it downe The ground of Pauls calling was the good wil of God and higher the eternall separation of him from his mothers wombe and last hee commeth to the grace of God But this is the thing I marke We see the Lord he groundeth his ordinance to his Disciples vpon his owne free grace In election the Lord will haue all our calling to depend vpon his mercy only hee will haue his grace to preuent vs. I am founde of them who sought me not Who dare say I sought the Lord before he sought me He will be the first caller of vs to the end that he should haue a right to command vs what hee pleaseth Another ende that hee commanding vs to doe it with our whole hearts wee should giue obedience and say Lord I will answere thee Bee not deceiued the Papists are full of vanitie they labour to set vp men with pride to disobey God that doctrine they teach maketh men proude for when they speake of workes of preparation before their calling and of a free-will when they are called whereto tendeth this doctrine but to bereaue God of that power hee hath ouer vs Let this enter into our hearts once We haue not all our grace of God the Deuill seeketh no better they thinke not that they are altogether debt-bound to God and if they doe him any seruice they thinke he is in their common The way to keepe our hearts in humilitie and to dispose them in lowlinesse is to thinke nothing of our selues they that thinke that they haue nothing in nature but rebellion and hatred of all grace they ascribe all to God and prayse him and they will say Lord seeing I haue no grace except thou giue mee it and if thou bid mee suffer I will suffer ten thousand deaths But weigh the words In these words that they should goe and bring out fruit hee alludeth to the Vine tree what is that to bring out fruite that is they shall vantage and win soules to God and of all fruites it is the best to win lost soules to Iesus Christ to dwell with him in Heauen to drawe them out of that damnation he ordaineth that they should not begin only but that their fruit should abide that is they should continue all the time of their life to win soules to Iesus Christ and should continue vnto the ende Nowe knowe this It is not enough in any calling once co begin to doe well to fructifie but there must be perseuerance to the end the ende of all our well doing must bee with our last ende Let our labours in this life and our life goe together At all seasons a tree will not bring out fruite but it is required in a Christian that hee bring euermore out fruit at all times they haue no season by another And as this is requisite in all men so chiâ—fely is it requisite in them who are called to the Ministerie that they bee winning soules and aye doing good one way or other no rest for a Minister but of all men it is most requisite that hee doe good Paul sâ—â—th 2 Timot. 4. vers 2. Preach the word in season and out of season that is no rest for thee Timothie And truely the Apostle Paul himselfe aboue all others preassed and endeuoured in hiâ— calling in the Ministerie to be faithfull and hee thirsted so earnestlie for that high price of Gods calling that he neuer looked behind him but aye ran till he came to the ende of the race and when hee came to the ende he saith I haue ended my course Now that man is happie in this life that layeth this grounde There is no resting for mee heere I must not sit downe I am in a course going to Heauen and so with an holy courage goeth forwarde running on in his pilgrimage for in the ende hee shall get that Sabbath day of rest and he shall eate sweetlie the fruits of his trauels But if thou restest in this life and wilt not labour in thy calling in this life and seekest thy rest in sinne for let him sitte ydle he shall rest in sinne and wickednesse thou shalt not get rest afterwarde There is no soule that will sit downe in the race that shall rest with God in the Heauens Alace we set not that crowne of glorie before our eyes and that is the cause wee runne not but blessed is that soule that will take paine In the end of the verse to mooue them to doe well in their calling he giueth them another argument Whatsoeuer they should aske in his Name they should get it The world wanteth grace for fault of asking So the Lord would saye Goe forwarde and what yee shall aske in my Name at my Father for without faith in him wee will not be heard he will giue it you The Lord obscurely would meete a doubt It is hard for vs to doe well in this worlde howe many impedimentes are in man and howe many without him And so ere thou doe any good these must bee remooued So they might haue said It is hard for vs being so few to goe out into the world it is hard for vs to begin and farre harder to perseuere To this hee answereth Aske at my Father in my Name and whatsoeuer ye shall aske in my Name yee shall get it Well doing is gotten by begging and he or shee that will begin to doe any good turne must beg it at the handes of him who hath grace to giue So well doing beginneth at prayer and continuance in well doing dependeth vpon continuance in prayer Thou who wouldest continue in well doing be aye praying and aye asking Paul Ephes 6. vers 18. exhorteth the Christian man of euery ranke to stand continuallie in Armour
1. vers 29. saith To you is giuen for Christ not onelie to belieue in him but also to suffer for his sake They who suffer for Christ may thinke they haue gotten a great gift Farder of this argument I marke this The hatred and loue of men is common to Iesus Christ with his members so that they who loue Iesus Christ they loue also his seruantes and they who are foes to Christ they are foes also to his seruantes But it is well to bee marked that this hatred and fauour of men beginneth euer at Christ ere euer one loue the seruant hee must loue the Master and hee that hateth the seruant hee hateth the Master first Hatest thou him who beareth the Message of Christ thou hatest Christ who sent him saye what thou wilt and thou who louest Christ thou wilt loue the silliest member of Christ Nowe I come to the fourth argument and it is from the cause which they had in hande Whatsoeuer the worlde should doe vnto them it shoulde bee for a good cause it shoulde bee for my Names sake and for my Fathers sake Hee letteth the Disciples see farder than the worlde sawe in their hatred to the Disciples for Christ in all his speaking chiefelie with the Scribes and Pharisees hee letteth them see with whome they had to doe they had to doe first with the Father of Heauen all their persecution was a misknowledging of the Father The malicious persecution of men striketh first vpon the GOD of Heauen first ere it bee on the Sonne it must strike on the Father As the Iewes then that woulde boast that they loued God and hated his Disciples had in their heartes first the hatred of the Father so nowe men will saye in the middest of the hatred of the seruantes of Iesus Christ that they loue Iesus Christ but the Spirite of Iesus Christ sayeth They lie and the ground of their hatred is the hatred of Christ Bee not deceiued I will laye downe this as a sure ground It is vnpossible for one to loue Christ or his Father and to raile vpon the seruantes of Christ This for the fourth argument wherein wee may see the first thing required in a Christian is patience Among all the argumentes to moue a man to patience this suffering for a good cause is principall for it bringeth with it great joy Whē a man suffereth as an euil doer as a thiefe an adulterer or murderer he will not suffer patiently joyfully The Lord will not let joy come of sin but if they haue joy that comes vpon the assurance their sinnes are forgiuen them which caused them to hold down their head Blessed is the man who suffereth for a good cause and the best cause is to suffer for Iesus Christ and if euer one found joy in suffering they found the greatest joy for as it is said 1. Pet. 4.14 of those who suffer for Christ the Spirit of glory of God resteth vpon them the Spirit of Christ sits downe in the soule resteth holdeth vp the soule with joy No words can teach this so wel as experience the Martyrs were witnesses herof who in most exquisit torments were patient rejoyced wonderfully what was the cause thereof Euen because that the Spirit of Christ filled their soules with joy and that joy ouercame ate vp all the pain Therfore if thou wouldest suffer look that it be for a good cause let it be for the cause of Iesus Christ that our suffering may be joyfull in laying down of this life we may be assured that we shal be transported to that blessed life Blessed saith Christ Matth. 5.10 are those who suffer for righteousnesse sake for theirs is the Kingdome of God Now lest the ignorance of the Father shold haue bene thought to haue bene a simple ignorance he saith Jf I had not come and spoken vnto them he meaneth of the Scribes Pharisees they should haue had no sinne that is If I had not reuealed the whole secret of the Father their ignorance had bene tollerable but now they haue no pretence to cloake their ignorance but their mouth shall bee closed vp Nowe yee see in these wordes howe hee bringeth this persecution of his Discilples to the head grounde First There is the hatred of the Disciples Secondly there is the hatred of the Sonne And thirdlie there is the misse-knowledge of the Father The ground of this is the bitternesse of the heart So it is called Act. 8. vers 23. when Peter speaketh to Simon Magus The ground then of ignorance was the roote of bitternesse in the heart resisting the holy Spirit From this maliciousnesse sloweth the ignorance of God the hatred of the Sonne and the hatred of the Disciples All persecution commeth of malice first and then of ignorance All the persecuters that euer were in the world were like as many blind men Indeed I grant that all persecution will not proceede in alike measure from malice and the gall of bitternesse albeit there is none ignorance but it is joyned with some malice of the heart but the malice is not alike great for in some hearts there is nothing but venome and a bag of gall and some there are who haue lesse and that persecution proceedeth of a blinde zeale more than of bitternesse Looke what Paul speaketh of himselfe 1. Timoth. 1. vers 13. hee had such a blind zeale that hee persecuted the Kirke and when he was going to Damascus he had a kinde of zeale but afterwarde when hee saw Christ hee called that zeale a madnesse and woodnesse So there is some persecution that commeth of a blind zeale some there is that commeth of maliciousnesse altogether And as these two differ in grounds so they differ in mercy also Paul 1. Timoth. 1. saith Before I was a blasphemer a persecuter and an oppressour but God had mercy on me for I did it ignorantly thorow vnbeliefe and therefore the Lord laid it not to my charge But as touching the other persecution that cōmeth of maliciousnesse against the holy Spirit woe to that persecuter for surely it is a rare thing for such a man to gette grace And hee who is obdured in maliciousnesse for it is the ground of sinne against the holy Ghost very hardly obtaineth saluation because with great difficultie is it rooted out of the soule Take heed there is none of vs but there is a piece of venome in vs and wee spoute out venome So wee knowing that God despiteth that venome wee should trauell to gette it away by prayer to God as we feele it for there is no power in Heauen nor in earth that can purge vs but that holy Spirit and he who hath this Spirite of Christ when hee feeleth this bitternesse in the heart will loathe at it and then he will haue his refuge to Christ Take vp in this last verse that Christ and his Gospel serueth to make the world inexcusable for their ignorance is wilfull
of the worlde Now by them there is no doubt but the LORD shineth into the heartes of some men that they may giue light vnto others light aboundantlie shineth into the worlde so that none haue cause to bee darkened for fault of light but as the Apostle Paul sayeth in the seconde Epistle to the Corinthians the fourth Chapter and thirde vers If the Gospel bee hid it is hid to them that perish So saye I if thou bee not lightened thou shalt die and if thou gettest not illumination by these same men count of them as thou wilt and lightlie them as thou pleasest die shalt thou euerlastinglie and saye with thy selfe And if I gette not illumination I will die without remedie And I denounce against thee that if thou gettest not illumination by this same Ministerie count of it as thou wilt thou shalt die for euer The last part of that felicitie is this A readinesse and easinesse of GOD to heare their prayers night and daye Yee shall aske in my Name sayeth the LORD and J saye not that I shall praye the Father for you Indeede would hee saye I praye continuallie And no doubt the LORD IESVS in the daye of his humiliation prayed and neuer one prayed as he prayed with such a faith such a zeale and such a sense No let him haue the degree aboue all that euer prayed from the beginning of the worlde Hee felt best the miserie of man and pittied it And when hee went thorowe the Streetes of HIERVSALEM or wheresoeuer he went hee behelde the miserable bodies and hee prayed for them vnto his Father And thou likewise therefore when thou goest thorowe the streetes of EDINBVRGH looke about thee vnto the miserable multitude and see if thou hast not cause to praye to GOD for them that hee would bee mercifull to them This should bee thine exercise and no doubt CHRIST was so exercised heere on earth but nowe when CHRIST is exalted to his glorie to saye that hee will kneele downe on his knees and praye to the Father as the Papistes saye it is but a dreame for all that was a parte of his humiliation The LORD IESVS is an euerlasting Mediatour and there is none ende thereof And that Crosse is as liuelie before the Father as that same night wherein hee was crucified and so are his prayers for hee is an Aduocate not like our Aduocates hee is a crucified Aduocate Looke to him for there is no life but in the sight of him And as for his praying and humbling himselfe thinke not that all is vanished no all abideth euerlastinglie for that Prayer which yee shall heare in the CHAPTER following and all his Prayers which hee made to his Father abideth yet and shall abide euerlastinglie Then sayeth hee thinke not that I shall praye then for you as I was wont to doe but yee shall bee hearde Because the Father loueth you Yee see a man who loueth another hee will heare him willinglie And wherefore loueth hee you Because sayeth hee yee loue mee GOD will requite loue with loue yea GOD will preuent thy loue with his infinite loue and then thine heart is drawne to him And looke howe often thou wilt loue him hee will as often compasse thy loue with his loue and what is thy loue but a sorie thing in respect of that infinite loue of his Then hee sayeth Yee haue belieued that I am come out from GOD. Yee see the grounde of this readinesse is fayth in IESVS CHRIST I will ende in one worde and woulde to GOD this loue could enter into our heartes Wilt thou loue the Sonne of GOD from thine heart and not in worde onelie For loue standeth not in a worde and wilt thou belieue him that hee hath died for thy sinnes and risen for thy glorie Then euerie daye and houre his eare shall bee readie to heare thy prayer A man will thinke it no small matter to haue the eare of a King patent and readie when hee calleth The LORD shall bowe his eare to thee night and day if thou belieue in IESVS CHRIST Is this anie small thing that the LORD of Heauen shall heare thee when thou shalt call vpon him So his eare through loue by faith in IESVS CHRIST is euer patent to heare his owne Yet there is an higher grounde of this to wit that wonderfull loue which the Father beareth to the Sonne If thou louest him hee will loue thee and if thou bee an enemie to him hee will bee an open enemie to thee If there bee anie man who loueth not the LORD IESVS let him bee Anathema and Anathema Maranatha 1. Corinth Chap. 16. Vers 12. That is Cursed for euer Hee who loueth the LORD IESVS is blessed for euer and he who hateth the LORD IESVS is cursed for euer Nowe would to GOD wee had an heart to saye with Paul The man who loueth not CHRIST let him be Anathema From whence rose this From a wonderfull loue which the Apostle bare to the LORD IESVS And from whence rose this loue to CHRIST Looke what the Apostle sayeth in the second Epistle to the Corinthians in the fifth Chapter and the fourteenth Vers The loue of CHRIST constraineth mee Nowe woulde to GOD that wee had the halfe of this loue and if it were so wee woulde haue little patience to see thinges as they are and to see the enemies of CHRIST IESVS set vp the Altar of the Deuill against the Altar of CHRIST wee woulde not onelie make imprecations against theâ— but wee woulde by all meanes hinder them And this carelesnesse which wee haue testifieth that wee loue not CHRIST and if wee loue him not an heauie judgement shall light vpon vs. Nowe therefore seeing all grace is from the loue of CHRIST the LORD fill our heartes with that loue that wee may bee partakers of grace heere and heereafter bee glorified with CHRIST To whome with the Father and the holie Spirite bee all praise honour and glorie for euermore AMEN THE XVI LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xvi VERS 28.29.30.31.32.33 28 I am come out from the Father and came into the world againe J leaue the world and goe to the Father 29 His Disciples said vnto him Loe now speakest thou plainly and thou speakest no parable 30 Now know we that thou knowest all things and needest not that anie man should aske thee By this we belieue that thou art come out from God 31 Jesus answered them Doe you belieue now 32 Beholde the houre commeth and is alreadie come that yee shall bee scattered euerie man into his owne and shall leaue mee alone But I am not alone for the Father is with mee 33 These thinges haue J spoken vnto you that in mee yee might haue peace in the world yee shall haue affliction but bee of good comfort J haue ouercome the world BEfore in this Chapter Brethren the Lord fore-warned his Disciples that hee was to depart but hee spake to them in a parable
hee rose from the dead So that Godhead declared it selfe that it left him not after this life was exspired but raised him from corruption Then hee commeth to his argumentes to mooue his Father the first is Father the houre is come therefore Father glorifie thy Sonne the houre of death appointed from all eternitie that I should offer vp the Sacrifice for the redemption of man seeing this death approacheth neare let glorie follow that ignominious death my death will bee verie offensiue both to the multitude and to my Disciples as hee saide This night yee will all bee offended at mee and as hee would say O my Father leaue mee not in that ignominious death but out of death raise mee to glorie Christ Iesus all the time that hee was in the worlde the onlie thing which he sought was the glorie of Heauen for our life standeth in that Resurrection And if CHRIST had not beene raysed sayeth Paul all our preaching should bee in vaine and yee should lie still in your sinnes So during all the time that hee was in this worlde this was aye his prayer to his Father and chiefelie when hee sawe the houre of death hee was instant and earnest in seeking that glorie Wee may learne heere a lesson The nearer and the nearer wee are to death deceiue not our selues with a false life the more earnest wee should bee with GOD that hee would giue vs life and men and women as they growe in age and drawe nearer death they should bee the more instant to seeke life and when they growe to graye haires it is a great shame to see an olde bodie prophane they should prepare themselues for the houre of death for death is a dangerous thing death is not to bee jested with All men will say I will die but if thou diest once woe is to thee if thou gettest not life for why death is a port whereby wee either passe to that euerlasting death or then to euerlasting life Looke for no Purgatorie when as the soule is loosed from the bodie it seeth an horrible darknesse if in this present life it had not a fore-tasting of a better life Therefore during the time of grace when â—â— wee haue space in our life let vs seeke that life of Heauen not onâ—â—ie in our olde age but euen in our youthhood we should cast vs to seek life and happie is that young bodie that entereth into that race to life and aye goeth forwardes with the Apostle Paul neuer sitting downe but aye striuing to apprehende that Butte and Marke which is the Crowne of glorie in IESVS CHRIST Whether thou bee man or woman happie art thou who lookest for that life and sayest before the death drawe neare I must flitte So during this life heere wee shoulde aye groane to feele that life and fasten heart and hande to finde that life but then chiefely when we are drawing neare the doore of death and daylie we gette manie warnings to flitte and remooue out of this life And the Lord sayeth by these sicknesses and calamities Flitte flit but then greedily wee should gripe to Iesus Christ and fasten to him who is life and if wee gette a gripe of him that death which is terrible otherwayes it will bee turned to a sweet sleepe Paul sayeth Those who sleepe in him he shall rayse them vp there death is but a sweete sleepe Woe to them that haue no gripe of Christ for at the last houre death shall bee terrible vnto them Euen as I beganne so I ende Thinke not lightlie of death and if thou bestowest thy life looke that thou bestowe it well and for a good cause and if thou flittest and if thou changest this house of claye bee sure that thou gette a better and if this tabernacle of the bodie bee dissolued bee thou assured in thy soule that thou shalt bee cloathed with the glorie of Iesus Christ Paul in the seconde Epist to the Corinthians and the fifth Chapter was sure of this after the dissolution of his bodie from the soule when as hee sayeth I knowe perfectlie if once the earthlie house of this tabernacle were dissolued I shall gette a lodging not made with the handes of men but eternall in the Heauens Before yee flitte out of an house heere yee will bee sure of another to dwell in O foole art thou so wise in the thinges of this worlde and art not sure to bee cloathed with that building of the Heauens Therefore before thou losest this life see howe thou bestowest it and see that thou diest in a good cause and looke that thou haue a gripe of Iesus Christ and if thou wouldest die giue this life to him who is able to giue thee a better life And seeing the time of triall draweth neare for ought we see and the time will declare who will die with Iesus Christ and offer their liues vp to him the Lord giue euerie one of vs grace to die for Iesus Christ and saye in thy selfe Lord if it shall please thee to bring on that triall prepare mee to giue thee this life which thou hast giuen mee for I knowe assuredlie that I shall receiue a better of thee Well is the soule which is this wayes prepared And well is them who die for the cause of Iesus Christ for this glorious Gospel And woe is them who die in the contrarie parte The second argument is That thy Sonne may glorifie thee also This is the reason If thou glorifie mee Father I shall glorifie thee for the knowledge of thee standeth in the knowledge of mee if the worlde see not mee they cannot glorifie thee If the creature see not the glorie of the Sonne hee will neuer see the Father Yee see a sweete meeting heere betwixt the Father and the Sonne howe euerie one of them joyneth together in glorie the Father who is the Fountaine of all glorie beginneth and communicateth his glorie with the Sonne and the holie Spirite the Father hath not his glorie of them but he beginneth and communicateth his glorie with the Sonne and the holie Spirit the glorie of the Sonne and the holie Spirit redoundeth backe againe to the Father And that glorious Trinitie deliteth in glorifying one another for the glorie commeth from the Father vpon the Sonne and from the Sonne to the holie Spirit and back againe from the holie Ghost to the Sonne from the Sonne to the Father euen as the Sunne maketh reflexe from a mirrour towardes himselfe againe No words are able to expresse this for it is a thing incomprehensible to see that glorie betwixt the Father the Sonne and the holie Ghost The consideration of this woulde confounde all the creatures both men and Angels howe the Father putteth on the beames of his glorie vpon the Sonne and from the Sonne to the holie Spirit and then it coÌ„meth about from the holie Spirit and striketh on the Son on the Father Of this we are not capable nor no Angel can sufficientlie
and the leauing of this life that deat bee not so heauie to vs for howbeit nature abhorre it yet of a mortall bodie it maketh an immortall and it tendeth to take thee out of this Earth and to transport thee to that Heauenlie Paradise where Jesus Christ sitteth in glorie Yea and this I affirme There is no man nor woman that hath a desire to bee with Christ but hee groaneth vnder the burthen of mortalitie and would willingly imbrace death to bee with Christ yea the rememberance of his departure out of this life is ioyfull to him Fie vpon that man who hath his heart and affections knitee and glewed to the world euer seeking worldie honours or pleasures c. Thou souldest haue that disposition which Paul had looke what hee hee sayeth J desire to bee dissolued I haue confidence that J shall yet remaine with you but I choose rather to flitte out of this bodie and to goe and dwell with my Lord. Let vs not bee like Ethnickes who haue no blessednesse but beastlie blessednesse and looke for no blessednesse after his life If thou haue not an eye to Heaven and to that heauenlie blessednsse there is no blessednesse for thee This is to bee marked Who is it that will make this flitting from the Earth to Heauen Not euerie bodie but onelie so manie as the Father hath chosen from all eternitie Neuer one shall gette entrie to that Light and to that holie Sanctuarie but that soule whome the Father hath giuen to the Sonne If thou bee once giuen to the Sonne and once put into his handes howbeit thou bee a Pilgrime for while for thine inheritance is not heere howbeit thy bodie bee walking in sadnesse and heauinesse howbeit thou bee wandering farre from Christ on the Earth yet of necessitie thou shalt once dwell where Christ is This doctrine is verie common yet comfortable That bodie that is separated from his Lord and getteth not that fruition of his presence once hee shall goe where he shall get that presence howbeit not incontinent once hee shall bee lifted vp aboue the Earth and shall dwell in glorie with Iesus Christ The thing in the world that should be most perswaded of is That we are giuen to Iesus Christ There is no consolation for thee and thou needest not looke euer to dwell in Heauē with Iesus Christ if thou findest not this perswasion that Iesus Christ is become thy Lord and hath conquessed thee out of the handes of sinne and death There is none other consolation in life although thou shouldest liue ten thousande yeeres and much more in death without this thou shalt find no consolation but euen in death if thou findest this perswasion that thou lyest sleeping in the armes of Iesus Christ then thou shalt finde consolation and when the soule is departing out of the bodie it shall find in experience that joye Nowe yet the ende would bee marked There is the ende That they may see my glorie that thou hast giuen mee It is true indeede in this life the faythfull get a sight of the glorie of Iesus Christ for if there were not a sight of that glorie wherefore would all the pleasure of the worlde serue Thou wist neuer what joye meaned if thou gettest not a sight of that glorie But yet I say all the sight of Iesus Christ which wee haue in this life is as it were but in a mirrour and in a looking-glasse it is but a darke sight that thou hast of him This is by the Preaching of the Gospel wherein yee haue Christ first crucified and then glorified What is our Preaching but that Christ hath beene first crucified and nowe glorified at the right hande of the Father for the justification and sanctification of the worlde This is that darke sight which wee haue heere but one daye wee shall bee there where hee is and wee shall see him face to face and wee shall see such a glorious Majestie as wee would neuer haue looked for thou canst not looke for enough hope for as much as thou wilt when thou shalt bee with him it neuer entered into the heart of man that which once with the eyes of the bodie thou shalt see And therefore hee sayeth That they may see that glorie as though they sawe it neuer Wherefore shall it serue thee to see the glorie of Iesus Christ When once thou shalt see that Glorie face to face then perpetuallie tide and time thou shalt glorifie him What is the cause that wee cannot glorifie Christ in the Earth as wee shall doe in the Heauens Because wee haue not such a bright sight of his glorie in the Earth in this mortalitie as wee shall haue in the Heauens And if yee see a man yee will know him better than to heare speaking of him The greater sight thou hast of Christ the more thou shalt glorifie him A man that hath the smaller sight of him shall glorifie him the lesse but that man that hath no sight woe is him for hee will gette no glorie These dissolute men and women who haue no delight to glorifie him and haue gotten no sight of him shall gette no glorie Therefore when we shall gette the full sight euen that shining sight our delight shall bee to looke to our King and wee shall maruell that euer creature could see such a glorie and wee shall delight to glorifie him that sitteth vpon the Throne and when we shall see him then daye and night our Song shall bee as it is written in the Revelation Chap. 4. Vers 8. Holie holie holie is the Great GOD Almightie who was and who is and who is to come What is the cause of that Because of the brightnesse of the glorie which shall strike out from him vpon vs the crie shall neuer goe out of our mouth Well is that soule that will striue to glorifie him And that soule that can once studie to glorifie him that soule shall saye for euer Holie is the Lord. But shall wee not bee the better of it When thou lookest to a King in his glorie thou art neuer an haire the better But it shall bee farre otherwayes with thee when thou shalt see him So soone as wee shall see that glorie wee shall bee as soone transformed that bright face of the Sunne of Righteousnesse shall strike out the beames of his glory vpon thee and the beames shall goe to thine heart and shall illuminate thy soule and shall shoote out that darknesse and shall make thy bodie shine more brightlie that the Sunne So wee shall not so soone see him face to face after that glorious Resurrection but as soone thou shalt bee transformed to glorie and thou shalt shine like an Angel of Light Looke to the ende of the third Chapter of Paul in the 2. Epist to the Corinthians Wee with vncouered faces beholde as in a mirrour the glorie of the Lord and it transformeth vs into that same image from glorie to glorie The more that a man