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
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
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
difference of men it is not by nature for by nature all men refuse this Spirite The Lord of Heauen who offereth this Spirite to the worlde in some hee will make him to worke effectually with ioy in others when he offereth the Spirit he maketh the heart hard and vvhen the worde beateth at it it will resist and fight with both the handes to holde backe the worde So Steuen Act. 7. vers 51. saith of the Iewes Yee resist euer the holy Spirit The multitude euer striueth to holde out the Spirite out of their heartes and the more the Spirit bee offered the harder is their heartes Well it lieth in no mans hand to giue this Spirite or to take it There is no free will in the heart but it is of the free will of God So when wee heare the worde our whole endeuour shoulde bee to looke to him from whom the Spirit commeth and say Lord it lieth not in my power of my selfe to receiue this Spirit but Lord open thou mine heart as thou openedst the heart of Lydia to receiue this Spirit Now to goe forwarde Hee setteth downe the cause wherefore the world was not able to receiue this Spirit Hee sayth The world cannot receiue him because it seeth him not not knoweth him not When wee know a thing perfectly it is good for vs the knowledge will waken a desire in our heartes to haue it and to brooke it Againe by the contrary And it were neuer so good a thing and neuer so meete for vs and we haue no knowledge of it wee will not haue a desire of it yea and it were Heauen it selfe for the common saying is true Ignoti nulla cupido The Lord sayth to the Samaritane woman Iohn 4.10 And thou knewest that gift of God that is offered to thee this day and thou knewest him who asketh thee drinke thou wouldest seeke of him the water of life The Lord meaned shee asked not the water of life because shee knew it not but when she knew the sweetnesse of that water and tasted of it that Well of Iaakob which shee thought so precious before she left it behind her and ran into the Towne and proclaimed that grace But to come to the particular And a man knew how great a grace the Spirit were he would giue all the things in the worlde for a gripe of him and for a taste of his sweetnesse But a man who knoweth not the Spirit of Christ for the worlde knoweth not what grace is in that Spirite of Christ so the misknowledge of the Spirit maketh the contempt of the Spirit that man hath no desire of him Woe to that soule that cannot saye Lord indue mee with thine holy Spirit for it is a sure thing that those who want this Spirite they haue not Christ for Christ is possessed by his Spirite and when hee is out of the heart there Christ is away Euer seeke knowledge of God and of Iesus Christ and of the holy Spirit as yee would bee saued hereafter And euer when yee heare any speaking of this blessed Trinitie bee busie to vnderstand what is spoken Knowledge worketh a thirst of grace and sayeth the Lord Matth. 5.6 Blessed is hee who hungereth and thirsteth for righteousnesse for he shall be filled What would a man seeke but his fill In this life they shall get a taste of that water of life and heereafter they shall get a satietie For as Dauid sayth Psal 16.11 In thy face is fulnesse of joy and at thy right hand are pleasures for euermore So striue to get a knowledge for it worketh a desire and knowledge growe not desire cannot grow When hee hath laide downe the grounde wherefore they were not able to receiue the Spirit of God the Disciples who looked to the estate of the worlde might haue saide This estate of the world is miserable What Lord is our estate Lie we in blindnesse and ignorance as the worlde doeth The Lord meeteth this and sayeth Yee knowe him and the worlde knoweth him not And hee addeth the reason He bideth with you And he then maketh a promise to them of a farder acquaintance of the Spirit of God with them he sayeth Hee shall bee in you And then in the verse following to confirme vs hee repeateth it and sayth J shall not leaue you comfortlesse That is I shall come againe to you in my Spirit The first thing wee haue to marke When the Disciples haue heard of the miserable estate of the worlde they are carefull to vnderstand their estate whether they bee like to the worlde or not and as they are carefull to vnderstand so the Lord is carefull to make them vnderstand it This vvorld is miserable now the multitude is hardened lying without the sheepe-folde of the Lord So when we heare of the darknesse of the worlde as of the Iewes the Turkes and Pagans yea euen to amplifie and extende this to the kingdome of Antichrist and of the Papistes also for they are but miserable I say and I proclaime in the Name of the great God of Heauen and in the ende they shall see it glory in their knowledge as they will they shall be casten out in darknesse When wee heare of this I say should we heare of it securely as if it belonged not to vs Or should wee set our eyes only vpon the worlde No wee should set our eyes vpon our selues and trie our owne estate and saye Lord what am I Haue I sought grace Shall I get Heauen This should be our care to see that we be not like the world And if we be carefull as the Disciples were to search our estate and to trie our knowledge of the holy Spirit the Lord will be ready to answere as he answered them he will speake to thee by thy conscience Thou art not like to the worlde Blessed art thou thou hast the knowledge of the holy Spirit When we heare of the world all is but misery multitudes lying in blindnesse and ignorance when we heare of this wee should not rejoyce of this but wee should bee carefull of our selues and say Lord let me not bee like the world but let mee haue a knowledge of the Lord. No wee should not rejoyce in the misery of the multitude but lament for it The second thing I marke is the waye to come to the knowledge of the Spirit of Christ Wee know all this Brethren when a man is acquainted with another man and haunteth with him the man will knowe his familiar and knowe his power and let them speake they will know other So acquaintance will make knowledge Well wouldest thou know the Spirit of Iesus Christ be acquainted with him for there is no knowledge without familiaritie and hee must dwell with thee night and day ere thou knowe him Barrest thou him out thou wilt neuer know him So the way to know him is onely dwelling with thee hee must dwell in thine heart and then he will let thee see such a power
you also if they haue kept my word they will also keepe yours 21 But all these thinges will they doe vnto you for my Names sake because they haue not knowne him that sent mee 22 If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne 23 Hee that hateth mee hateth my Father also 24 Jf J had not done workes among them which none other man did they had not had sinne but now haue they both seene and haue hated both mee and my Father 25 But it is that the worde might bee fulfilled that is written in their Law They hated mee without a cause 26 But when that Comforter shall come whome I will sende vnto you from my Father euen the Spirit of trueth which proceedeth of the Father hee shall testifie of mee 27 And yee shall witnesse also because yee haue beene with mee from the beginning AFter the Lord Iesus beloued in him hath giuen sundry exhortations to his Disciples at last in the 16. vers he giueth a direction to them that after his ascension to Heauen they should passe out into the world and teach all Nations baptize them The words here are that they should go bring out fâ—uit that is win soules to the kingdome of Heauen Secondly he sets down the ground of his ordinance he sets downe what right he hath to giue it I haue chosen you ye haue not chosen me saith he I preuented you when there was no such thing in your mind therfore I haue just right to giue you this ordinance After he hath giuen this ordinance he begins to furnish them inarme theÌ„ against the time they shold passe out the first piece of armour was prayer they shold pray to the Father But how In his Name Look they heart in prayer be grouÌ„ded by faith in Iesus Christ The next piece of their armour is loue chiefly that loue which euery one should beare to another they ought not only loue him whom they teach but the fellow labourers should loue mutually when the fellow-labourers agree among themselues then the work of the Lord goes forward pleasantly The third piece of armour is patience that they should suffer patiently all the hatred of the world Now he insisteth vpon this place and vseth sundry arguments The first he had was from his owne example hee saieth Haue they not hated mee before you then why should yee take it heauily that the worlde hate you for the seruant is not greater than his Master I goe forward In the beginning of this Text we haue the second argument whereby the Lord moueth his Disciples to beare patiently the hatred of the world If yee were of the world the world would loue his owne saith he but because ye are not of the worlde but I haue chosen you out of the worlde therefore the worlde hateth you The meaning is this in effect If the world hate you it is a good token that I haue chosen you out of the vvorlde and relieued you from that damnation which ye were subject to Ye see in this argument when the world loueth any man certainlie it is a token that there is little good in that man for the wicked worlde ordained for damnation will loue no man without a cause except it find a conformitie with it And as Paul saieth Rom. 12. vers 2. except it find a likenesse in humour and affection it will not loue a man It is true wicked men will loue a good man but neuer for any good neuer for Gods cause but for some particular respect as kinred alliance blood or some policie But for a good cause wicked men will neuer loue a good man By the contrarie when the worlde hateth a man it is a token there is some good in that man Ere euer the worlde beginne to hate a man God loueth him Ere euer the worlde beginne to shoote that man out of the worlde the Lord hath exempted him out of the worlde It is true indeede the worlde will hate a wicked man as a man who doeth great and horrible murders committeth adulterie and incest c. but the worlde will neuer hate wickednesse for wickednesse cause because it is an offence to God but for some priuate hurt and dammage as because he is noysome to the Common-wealth and troublesome to the peace of the Countrey and such like This same which I speake of men may bee well drawne to Religion That Religion which the multitude of the worlde runneth after is not most to be approued No the Lord saue me from it Neither that Religion which the world detesteth is to be rejected No the hatred of the Deuill and of the world is a good to ken When the world hateth godly men there is matter of patience and of joye and it is a sure token the hatred of the worlde shall not so soone touch the heart but as soone the Lord shall meet it with his loue and the greater the hatred bee the greater shall the loue of God be Rom. 5. vers 3. Faith worketh patience patience experience to wit of the fauour and loue of God which hee saith afterward is shed abroad by his holy Spirit into our hearts I goe forward The third argument Remember saieth the Lord the word that I saide to you The seruant is not greater than his Master Looke what they did to me they will doe the same to you As hee would say It may suffice you to be in that estate that I was in before you for why yee are but seruantes and I am the Lord and therefore it may suffice you well to bee in that estate that I haue bene in before you He calleth them to remembrance of that word which he spake before in the 13. Chap. and 16. vers when he exhorted them to humilitie Would any man or woman after the example of Christ be humbled lowly and obedient and patient let them euer holde their eyes vpon Iesus Christ and vpon that highnesse and Lordship wherein hee sitteth at the right hand of the Father and then when thou seest howe high hee is looke downe to thy selfe and thou shalt see the fardest that thou canst claime to is this To be but his seruant though thou werest a King and woe be to thee if thou be not a seruant of Christs Then looking vp to Christ and downe to thy selfe reason thus Hath my Lord who is aboue me suffered many things patiently shall not I who am a seruant suffer something patiently And then the soule shall say Suffer patiently for him and I shall count it honour to be partaker of his suffering for of all the honours of the world it is the greatest to suffer for Christ Were not the Apostles blythe while they suffered for Christ Reade Act. 5. vers 41. there it is said They departed from the Councill reioycing that they were counted worthie to suffer rebuke for his Name Paul Phillip
him knewe not the Father Howe can these two stand They stand both well for first of all there is a certaine knowledge of God by the which the most wicked in the worlde knoweth God but then the canker of the heart expelleth this knowledge and on this commeth ignorance and on ignorance commeth hatred Marke by what degrees sinne riseth vp and euery one of vs may finde this in some measure there is no sinner who doeth a great sinne but first they haue a knowledge of God of good and of euill Paul Rom. 1. vers 21. speaking of the Gentiles saieth they knew God There is such a bitternesse and maliciousnesse in the heart that that maliciousnesse blotteth out the knowledge in the heart A wicked man will stoppe both his fingers in his eyes that he should not see The Apostle afterward says They not taking pleasure to intertain the knowledge of God they put out knowledge knowledge departed blacke ignorance coÌ„meth in by the judgement of God then farewell conscience then they lose all feeling and being blind and past sense they run headlonges to all mischiefe And that is it the Apostle speaketh Ephes 4.19 So yee see that all this mischiefe that men committeth in the world falleth out immediatly of blindnes ere euer one go to doe wickednes ignorance coÌ„meth in first then commeth in a want of conscience Durst a man goe out so boldly before God to doe wickednesse if hee had a conscience And thinke yee that wicked men in this Countrey who take pastime in murder in filthinesse c. and aboue all those men who haue committed such hainous things against God against Religion against their owne natiue Countreye and the Crowne thinke yee they woulde haue such a boldnesse if they stopped not their fingers in their eyes and blunted the conscience I pronounce in the Name of God they are bound in the chaines of darnesse loose them who will if they repent not The last thing I mark what is the thing that maketh all sinne inexcusable Knowledge closeth the mouth of the sinner knowledge taketh away all excuses it taketh awaye ignorance and ignorance shall excuse no man in the daye of the Lord and the greater the knowledge bee the lesse excuse is there for sinne I saye more Knowledge not onely maketh sinne inexcusable but knowledge doubleth sinne Murder is sinne but murder with knowledge is double sinne and the greater the knowledge is the greater the sinne shall bee in the daye of Iudgement And if thou hadst but the knowledge of the elements thou shalt be inexcusable And if the Lord speake out of Heauen to thee thy sinne shall bee tripled and well were it with thee who nowe sinnest vnder the light of the Gospel without repentance that thou hadst bene one of Sodome in that great day and thou thy selfe shalt wish in that daye that so it had beene There is no tongue can tell the judgement that shall fall vpon that man who heareth this worde and abideth in sinne Yet the worlde will not bee wakened Crie on them they are not the better Thus much for the second argument In the verse following lest it shoulde bee thought or objected that the obstinate Iewes should haue done this in despite of God the Lord meeteth this saith All this is done that the word might be fulfilled that is written in their Lawe They hated mee without a cause The place is in the 35. Psalme vers 19. It is called the Lawe because all Prophecie is a pendicle to Moyses Lawe and all the Prophets were vnder the Law This is a complaint of Dauid of his enemies who hated him without a cause There was a great cause of loue in Christ and not of hatred Then this yee will see commonly that when the Spirit in the Scripture maketh mention of crosses troubles and persecution of Christ which are euill things he speaketh so warily of them that nothing bee derogate to Gods glorie hee saith The Lord ordained them from all eternitie And there is not a thing yea not the moste vnworthie thing that is done to the faythfull of Christ this daye but it commeth by that eternall Decree it was preordained and if it had not beene so the godly had cause to sorrowe and the God of Heauen woulde bee disgraced And marke this that the ordinance of God shall not excuse thee who is the instrument when thou doest anie thing against his reuealed will The Murderer may saye What haue I done but the will of God O murderer say I thou art not to bee excused thou hast not done the will of God reuealed and so say I to the Adulterer and to all others that commit sinnes which God hath forbidden After that he hath aggreaged this hatred of the Iewes against his Disciples he leaueth it and returneth to his Disciples to comfort them The last thing hee comforteth them with Hee shall sende them that Comforter from the Father for hee commeth first from the Father and the Father sendeth him by the Sonne he calleth him the Spirit of trueth and He shall testifie into your heart of mee As if hee would saye The testimony these Iewes got it was but outwardly but to you I shall sende my Spirit an inward witnesse The Lesson is Wee see heere two sortes of witnesses the one outwarde the other inwarde to wit the Spirit The first is his word his miracles and it is good to heare the worde but and if the Spirite bee not present it were better for thee neuer to haue heard the worde And supposing wee had CHRIST with vs euen in the middest of vs as hee was amongst the Iewes if it pleased him not to sende his Spirite into our heartes it woulde doe vs no good And therefore thinke it not enough to saye And if wee had CHRIST as the Iewes had him wee woulde belieue and wee woulde bee well No no If thou hadst not the Spirite all woulde not auaile thee Bee not content to bee hearers onelie for all that will serue but to daâ—nation except thou feelest that Comforter to worke in thine heart to reforme thine heart and to worke fayth into thee And therefore let this bee thy prayer in hearing that worde LORD let thy Spirit worke into mine heart And if hee bee into thine heart hee will let thee feele such a comfort and such a peace and such a rest into thine heart that the worlde cannot tell what it meaneth This is to be considered that he saith he will send the Comforter to them from the Father for it importeth That the Spirit floweth first from the Father then from himselfe So he said in the Chapter preceeding thaâ— the Father should sende the Spirit in his Name for the Father sendeth the Spirit by the Sonne ere the Sonne sende him from the Father Seeing then he proceedeth from them both he must beare witnesse both of the Father and of the Sonne but of the Father by the Sonne in whom the Father
manifesteth himself visibly Thereafter he comforteth them another way for he sayth Yee shall also witnesse of mee So he honoureth them to make them witnesse-bearers to him The greatest honour in the world when a man is sent to beare witnesse to Christ howbeit thou shouldest die into the message thou hast gotten an honour aboue all honours It is true this cause wherefore they bare witnesse of him was because they saw him and heard him and handled him with their handes and this was a great helpe But take vp heere the chiefe ground in bearing witnesse of Christ when he sendeth into the heart the Spirit of comfort And I say suppose neuer a man saw Christ as we this day see him not bodily or neuer handled him yet if it please the Lord to sende that Spirit into the heart he will demonstrate Christ vnto him as euidently as though he had beene in Heauen to see that grace Not onelie Ministers must doe this but all men must confesse Christ and so let vs preasse to gette that Spirit for as Paul sayde No man is able to name the Lord without that Spirit 1. Corinth Chap. 12. vers 3. At the Name of IESVS all knees should bee bowed and the tongue shoulde bee loosed with such a grace of the heart that the heartes of men who heare should bee edified at the hearing of the worde And wee shoulde aye bee edified more and more till in the ende wee growe to perfection in Christ To whome with the Father and the Holie Spirite bee all prayse honour glorie power and dominion for euermore AMEN THE XIII LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xvi VERS 1.2.3.4.5.6.7.8.9.10.11.12 THese thinges haue J saide vnto you that yee should not bee offended 2 They shall excommunicate you yea the time shall come that whosoeuer killeth you will thâ—â—ke that hee doeth God seruice 3 And these things will they doe vnto you because they haue not knowne the Father nor mee 4 But these thinges haue J tolde you that when the houre shall come ye might remember that I tolde you them And these thinges saide I not vnto you from the beginning because J was with you 5 But now I goe my way to him that sent mee and none of you asketh mee Whither goest thou 6 But because I haue saide these thinges vnto you your heartes are full of sorrowe 7 Yet J tell you the trueth Jt is expedient for you that J goe away for if I goe not away that Comforter will not come vnto you but if I depart J will sende him vnto you 8 And when hee is come hee will reprooue the worlde of sinne and of righteousnesse and of judgement 9 Of sinne because they belieue not in mee 10 Of righteousnesse because I goe to my Father and yee shall see mee no more 11 Of judgement because the prince of this world is judged 12 I haue yee manie thinges to saye vnto you but yee cannot beare them nowe THe Lord being shortly to depart out of this world Beloued in the Lord Iesus continueth his speach with his Disciples from the beginning of the fourteenth Chapter to the seuenteenth exhorting them comforting them and instructing them in all things they should do after he was departed Now in the sixteenth Chapter he continueth in the same purpose In the beginning of the Chapter he concludeth that doctrine which he had in the latter part of the former Chapter that exhortation he gaue his Disciples to patience These things haue J spoken vnto you that ye should not be offended that is I haue spoken to you of the hatred of the world and of the persecution of the worlde for my cause that yee should not be offended at mee and at my Crosse The Lesson is Brethren Christ Iesus and the Crosse are things vnseparable Affliction followeth vpon the Euangel 1. Timoth. Chap. 1. vers 8. they are called the afflictions of the Euangel Bee not ashamed of the afflictions of the Euangel Now the thing in the worlde that nature abhorreth and can abide worst is the Crosse So if wee will looke to nature there is no accesse to Christ It is vnpossible for vs by nature to attaine to Christ except by an heauenly power we be sustained that we may passe thorow the sire of the Crosse wherewith hee is compassed The Lord Iesus is in a fire and without we passe thorow this fire wee cannot bee partakers of Christ and ere wee goe thorow the fire we must be raised vp by an heauenly grace for as fayth to belieue in Christ is of grace so affliction and suffering for Christ is of grace Philipp Chap. 1. vers 29. Vnto you it is giuen for Christ that not onelie yee should belieue in him but also to suffer for his sake Except a man be holden vp he is not able to abide the afflictions of the Euangel Well then in the time of calmnesse and while the Lord giuâ—th vs time to drawe our breath this should bee the chiefe thing wee should study to prepare ourselues for affliction knowing that affliction followeth on the Gospel Yea euery one who professeth the Lord and his Gospel should bee ready when it pleaseth the Lord to lay on the burden And chiefly this appertaineth to Preachers ay to fore-warne that affliction is to come that at that day of affliction men women may be ready to suffer what the Lord will lay on them for as it is said Hee who is fore-warned is halfe armed And thou shouldest say euery day Lord as I professe thy Gospel so I am ready to suffer for it knowing that the ende of affliction is joy When he hath concluded the speach he hath had with them generally he commeth in particularly and fore-telleth of some afflictions which they should suffer The first is They shall excommunicate you The second The time shall come when they shall slay you and they shall thinke they serue God Hee layeth downe the ground Because they know not the Father nor me The Text is easie It is not one or two sorts of afflictions only that is joyned with Christ his Gospel but all kinde of affliction and at last it will come to death it selfe and what reck of a common death but death with exquisite torments Reade the Bookes of the Martyres the Apostles had experience of this they passed forwarde after Christ went away from affliction to affliction till at last they lost their liues they were scourged shot out of the Synagogue at last slain the afflictioÌ„s that follow on the Gospel are all kind of afflictions So if any man would suffer let him prepare himselfe to suffer though it were all the torments of the world Look what the Lord spake to Peter Ioh. 21.18 When thou wast a young man thou girdedst thy self walkedst whither thou wouldest but when thou shalt be old thou shalt stretch foorth thine hands and another shall gird thee and leade thee whither thou wouldest not That
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