may well be promised in the whole sheafe which filleth the bosome And thus the holy Apostles had it from the time that Christ breathed on them saying Receive yee the holy Ghost Iohn 20.22 in some measure and so they might well love him in some sort and in some sort might keepe his Commandments and yet be capable of the promise of the Comforter in some more ample measure for all that so that now the doubt is answered and Christ may proceed to his Prayer and we to the consideration of the further particulars therein comprized Ego rogabo Patrem ille dabit c. In which words is a most materiall observation touching our faith in the blessed Trinity Here is the Article offered and set down in the three Persons 1. Ego 2. Ille 3. Altum Ego rogabo there is Christ the Sonne Jlle dabit He shal give there is God the Father personally named Ego rogabo Patrem ille dabit And alium Paracletum another Comforter a third person the Holy Ghost Here is then one Person praying the other prayed unto the third prayed for Filius orans Pater donans Spiritus consolans A most plaine ground for the point of the holy Trinity and a most evident distinction of the Persons And heere this prayer of Christ sets us to seeke his other Nature Here he intreats as inferiour to his Father which sheweth him perfectly man But in the 26. vers of the next Chapter as equall to his Father in the nature of God hee joyneth in this giving with like Authority Rogabo as Man Dabo as God when that Comforter shall come whom I will send unto you from the Father And thus finding the Father giving here and the Sonne sending there we have an infallible proofe of the proceeding of the Holy Ghost from the Father and from the Sonne And lastly the Deity of the Holy Ghost and his equality to the Father and to the Sonne are herein plainely demonstrated For our Saviour Christ in sending and procuring a Comforter in his absence must needs send and procure them one equall to himselfe one every way as good or else they had changed for the worse and so might well have prayed him to let his prayer alone they were better as they were and if he did not send them an equall Comforter they were like to be at a losse But our Saviour meant not so therefore he saith Another Comforter which shall abide with you for ever an everlasting Comforter from the everlasting Father the Prince of peace Isaiah 9.6 These things thus cleared I proceed to some doctrinall observations 1. That the Holy Ghost is not given but from the Father whose absolute gift he is for Ille dabit saith my Text according to that Luke 11.13 It is our heavenly Father that giveth the holy Ghost to them that aske it of him And therefore is he called The promise of the Father Luke 24.49 And that Spirit of Truth which proceedeth from the Father John 15.26 And in this Chapter ver 26 our Saviour stiles him The Comforter which is the Holy Ghost whom the Father saith he will send in my Name 2. With a grave Expositor I here observe Non dari Spiritum sanctum nisi interventu Christi Mediatoris That the Father giveth not the holy Spirit unto any but through the intercession of our blessed Lord the Sonne of the Father For Ego rogabo Patrem saith my Text ille dabit Therefore doth he stile himselfe the Doore beside whom there is no right entrance to the participation of this divine donation Ioh. 10.9 and Mat. 11.29 the easer of those that are weary and heavy laden who never finde true rest but in this comforter promised in the words of this Text therefore doth he stile himselfe the way the truth and the life in this chapter verse the sixth to shew us that there is no way to true life eternall but by this spirit of truth which proceedeth from the Father and the Sonne no way to attaine this spirit but by the Sonnes intercession to the Father 3. It is worth your noting to whom this comforter is promised it is onely those who love Iesus Christ and keep his Commandements for so much the connexion of the two generals in my Text doth evidently demonstrate If ye love me c. J will pray Therefore saith our Saviour in the verses after my Text If any man love me he will keepe my word and my Father will love him and we will come in unto him and dwell with him How my Father will love him and we will come c. O quanta dignitas quantus honor Deum diligentibus mandata ejus observantibus saith an ancient Father of the Church What a dignity what an honour doth accuree to those who love God truely and keepe his Commandements What sweetnesse of comfort can be comparable to this by retaining the true love of God as a resident guest in the heart to have the blessed Comforter in my Text to have the blessed Trinity it selfe dwelling within us saith Arden acutely This is to have God the Father by the grace of our Lord Iesus Christ and the sacred influence of his sanctifiing Spirit ruling and reigning and residing in our hearts This is truely to make our soules and bodies Temples of the holy Ghost as St. Paul speake 1. Cor. 6.19 This is to acquire an infallible testimony to our owne soules that we are in Christ and Christ in us that the benefit of our Saviours prayer is extended to us as touching the comforter promised in my Text For he that keepeth his Commandements saith St. Iohu dwelleth in him and he in him and and hereby shall we know that he abideth in us even by that spirit of love and obedience even by that spirit which he hath given us 1. Ioh. 3.24 4. We may not omit to take notice that this blessed Spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comforter to intimate Christs intention in sēding him In the world yee shall have affliction but be of good cheare I have overcome the World Ioh. 16.33 and in the meane while I will pray unto the Father and he shall give you another comforter Indeede the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall as the learned in the Greeke Language well understand doth in the genuine etymology thereof signifie an advocate qui accusatis in necessitate constitutis adsit opem ferat proijs loquendo saith the Etymologist one that may assist and plead for such as are accused before a Iudge and stand in danger of a censure Therefore doth our Saviour exhort his Disciples when after his death they should be called before Kings and Princes for his name sake to flye to the advice and assistance of this holy Advocate for it is not ye that speake but the Spirit of God which speaketh in you saith our Saviour Mat. 10.18 19 20. That we might learn thence when in our
supplications to almighty God we shall finde our hearts to be straighted and our tongs defective in expressiō of our desires to fly for assistance to this heavenly advocate and to invocate him for he it is alone that helpeth our infirmities he maketh requests for the Saints according to the will of God saith St. Paul Rom. 8.26 27. And in this case doubtlesse shall the faithfull soule finde the benefit of this promise of our blessed Lord in my Text Ego rogabo patrem when the blustring stormes of adversity or affront of temptation shall winnow us as wheate as our blessed Lord told St. Peter Luke 22.31 Let us adhere in faith and obedience to this heavenly advocate as remembring that he which prayed for St. Peter hath prayed also for us and this his holy advocate shall speak in us and with us and for us fides non deficiet our faith shal not faile when that accuser of the brethren which is cast down into the earth shal serve thee with a subpoena in the court of thy owne conscience and shall set all thy sins in order before thee thereby raising within thee those tempestates mentis as Nazianzen stiles them those tempests in thy soule which shall shake the very foundation of thy faith religion cast out this shoot anchor thou maist ride out this storm have recourse to this heavenly advocate the comforter in my Text and thou shalt overcome all oppositions by the blood of the Lamb Rev. 12.10 11. He that said rogabo patrem I will pray unto the Father even he shall send thee helpe by this holy comforter whose presence shall appease all stormes as it was sayd of our blessed Saviour Mark 4.39 He shall rebuke the winde and say unto the waves peace and be still and the storme shal cease and a great calme shall follow Et ille dabit alium paracletum and he shall give thee another comforter that he might abide with thee for ever But may some man say quare aliuu◠paracletum why another comforter for is not this the same Spirit of God whereby the Patriarchs were taught to beleeve the Prophets were inspired and the Apostles guided in their Ministry while our Saviour lived amongst them I answer hee is doubtlesse the very same for He is the Lord that changeth not Mal. 3.6 But this distinction is added as the Fathers have well observed as to distinguish the Persons in Trinity so to proove the Deity of the Holy Ghost He is Alius Paracletus another Comforter because he is not the Father nor the Sonne but the Holy Ghost the third person in Trinity And yet it is also added to proove the Vnity of the Deity God equall with the Father and with the Son therefore it is said in the last words of my Text Manebit in aeternum He shall abide for ever But it is also said Vobiscum manebit He shall abide with you for ever ut intelligant Discipuli saith Musculus upon this place esse eum Consolatorem non temporarium sed aeternum That his Disciples might conceive of him as a Comforter not to abide with them for a while but with the Church of Christ for ever Ecce ego sum vobiscum omnibus diebus usque ad consummationem saeculi as Saint Jerome renders it Behold I am with you unto the end of the world Matth. 28. last vers What alwayes art thou with us even unto the end of the world blessed Saviour Oh suffer us to speake unto thee who are but dust and ashes Thy Apostle St. Peter hath taught us that the Heavens must containe thee untill that all things be restored Acts 3.21 It is true Oh blessed Iesus as thy holy Apostle hath taught us and Lord teach us ever to beleeve and retaine this truth that the Heavens shall containe thy body till the restauration of all things that so we may be preserved from that Antichristian errour of adoring thy bodily presence in a Wafer-cake But thou art still with us we acknowledge it and makest good thy promise untill this day For except thou oh Lord hadst beene present with me to inspire my weake meditations in the preparation of my selfe for the weighty imployment of this day and houre through the gracious influence of that blessed Comforter in our Text neither had my heart beene able to conceive nor my tongue to utter any thing for the glory of thy great Name the edification of thy people or the discharge of my duty And hadst not thou by thine especiall providence and mercy assembled these thy people in thy Name by the powerfull perswasion of the same most blessed Comforter Neither had they beene hearers of thy Word at this time We humbly praise thy holy Name for all thy mercies and particularly for that of this day and houre beseeching thee to adde the operation of thy blessed Spirit to these outward meanes in such free favour affoorded us and to perswade all our hearts that as we professe to love thee as thy Disciples so we may ever be carefull to expresse our love unto thee in a conscionable observance of thy holy Commandments that so we may be partakers of the comforts of thy gracious promise thy blessed Spirit of grace which may abide with us for ever Amen Even so come Lord Jesus And so I have done with the Text one word onely for the occasion of our meeting and so an end The memoriall of the just shall be blessed saith the wise man Prov. 10.7 as whose good deeds deserve to be had in everlasting remēbrance I can not therfore in this grave and honored assembly without a sinfull over-sight and neglect of my duty omit the memoriall of that Honourable and worthy Citizen Sir Thomas Rowe whose piety and religious care occasioned this Sermon and this meeting this day For in the Chronicles of this City I read lately that in the yeare 1569. Sir Thomas Rowe Cittizen and Merchant-taylor and at that time Lord Major of this honourable City in a pious care to accommodate a great number of Parishes then in his government touching the decent and orderly buriall of their dead did of his owne free charge and bounteous liberality inclose a parcell of ground neare the Hospitall of Bethlem and caused the same to be consecrated for a place of Burial for such Parishes as in that case were straitned A motion doubtlesse proceeding from the sacred direction of this heavenly Comforter For seeing the men of Iabesh Gilead have that pious act of theirs registred by the Pen of the Holy Ghost in that they took with much danger the body of Saul and the bodies of his Sons from the wall or streete of Bethshan and were careful to bury them in the land of Israel 1. Sam. last Chap. 3. last verses I see no reason but why this pious Act of this honourable Citizen should be yeerely remembred as upon this day and occasion by such as shall bee called to the duty of this Day to the glory of God whose holy Spirit moved him to this worke of mercy for the honour of this City and of this grave Senate that among innumerable others hath beene honoured with this religious example and for the incouragement of others to follow his steps in good workes of this nature which that it may be so it is and shall be my dayly prayer as your unworthy Chaplaine that God will continue his mercies to this honorable City in a happy succession of good discreete and religious Governours under whose pious and godly care wee may enjoy in succeeding times the comfort of a quiet and happy peace and live thereby before him in all godlinesse and honesty and that it may please our heavenly Father to blesse the present Magistrates and all that shall succeed them giving them grace to execute Justice and to maintaine truth and heerein Wee beseech thee to heare us good Lord. And to this end let us pray as the Church hath piously instructed us in the Collect for this day Almighty God which as upon this day hast taught the hearts of thy faithfull people by sending unto them the light of thy holy Spirit grant us by the same Spirit to have a right judgement in al things and evermore to reioyce in his holy comfort through the merits of Jesus Christ our Saviour who liveth and reigneth with thee in the Vnity of the same ever one God Laus Deo FINIS
diligently all the Commandements which I command you to doe hee explaineth his meaning in the words following that is To love the Lord your God and to walke in all his wayes Deut. 11.22 Whereunto agreeth that speech of the beloved Disciple to the full I Iohn 5.3 This is the love of God that we keepe his Commandements Plainely shewing the truth of this assertion observed from the scope of the words that the best Testimony of mans love to God is the sincerity of mans obedience to Gods revealed Word Which if it be so then wretched is that errour of multitudes of men and women who contenting themselves in this case with a verball profession take liberty to shame the same by a disorderly conversation whose Religion can not better be exprest than by comparing it to that language which the Jewish children spoke in the dayes of Nehemia Nehem. 13. ver 24. For as they spoke their Hebrew in a broken manner halfe the speech of Ashdod and halfe of Ammon and halfe of Moab and could not speake in the Iewes Language but according to the language of each people So too many amongst us when they are put to it to speake out their Religion in their practice utter it in such a broken manner so mingled with the practice of a prophane life that they appeare to be meerely Hybridae of a mixt race as were Iewish children halfe Christian halfe worldling whose profession and practice being layd together miserably shame each other Should a man demand this question of the veryest Epicure and dissolute liver of the griping oppressour or prophane Sabbath-breaker of the blasphemous swearer or time-serving Atheist if he love God or not he will answer that it were pitty of his life else I would then gladly know what evidence such a person can have in his heart what testimony he can give unto the world that there is any love of God in him at all while so contemptuously and wilfully he continueth to breake Gods Commandements Assuredly men doe not gather Grapes off Thornes nor Figs off Thistles saith our blessed Redeemer Math. 7.6 The tree is knowne by his fruite and by their fruits yee shall know them ibid. ver 20. Mens love to God is best discerned by their lives and if they love God truely they wil keepe his Commandements conscionably It is a good note of Musculus in his Comment upon my Text Observatio preveptorum Dei omnibus Christi fidelibus eo loco habenda est ut si illa desit in ipsam Christi dilectionem peccasse convincamur The conscionable observance of Gods Commandements is so materiall and absolute a marke of a true Christian as that where this is wanting the lives of men convince them to their faces that the love of Christ dwelleth not in them I will conclude this observation therefore with that saying of St. John 1. Ioh. 2.4 He that sayeth I know him and keepeth not his Commandements the same is a liar and the truth is not in him Testifie therefore my beloved I humbly beseech you your love to our blessed Lord and Redeemer by yeelding a carefull and quicke obedience to his holy Commandemen for he loveth me not that keepes not my word saith our Saviour in this chap. ver 24. But if any man love me he will keepe my word ibid. v. 23. and hee that hath my Commandements and keepeth them is he that loveth mee ibid. v. 21. 2. Which thing we might the rather be induced to do if we would but duly consider the force of Christs argument as it is couched in that forme of eloquution which he is pleased here to use si me diligatis for he saith not si in me credatis if ye beleeve in me that I am the Son of God and Redeemer of the World then keep my Commandaments He saith not quoniam mihi serviatis because ye here profest your selves my servants and Disciples seeing ye cal me Lord and Master therefore keepe my commande ments he saith not quoniam potestatem meam cognoscatis because ye know I have power to kill and power to make alive therefore keepe my Commandements though any of these had beene an argument strong enough to have convinced them but si me diligatis if ye love me c. as if he had said yee have seene what love I have expressed to all of you how freely I have chosen you how tenderly respected you and what care I have to instruct you in the knowledge of the things that belong to your salvation and I shall shortly give you a full and unanswerable demonstration of my unparaleld love in giving my life for you if then ye love me as ye professe to doe by that love ye professe to beare me I adjure and charge ye thatye keepe my Commandements An argument I confesse of small force and validity to a base and servile nature but to a free-borne and ingenuous disposition to a sanctified soule it is an argument of that force that none can be more perswasive none so fully prevailent Dilectio fortis ut mors saith the Spouse in the Canticles 8.6 and where that is the object of our respect it draweth us most effectually I lead them with the cords of a man even with the bonds of love saith the Lord concerning Israel Hos 11.4 as intimating plainly unto us that as nothing but death can divert that soule which truely loveth God from a chearefull and conscionable obedience to his revealed will So no obligation in this world tyeth the soule of a true Christian to so strict an obedience as the serious considerations of Gods undeserved love when a man shall consider truely as St. Bernard expresseth it that Prior Deus dilexit nos antus tantum gratis tantillos tales That God should love mankinde and love him first so infinite a Majestie such abject creatures so freely so exceedingly with such large expression thereof to those who are every way so unworthy so undeserving of the least jot if considered in our selves And seeing it is true that nulla major ad amorem provocatio quam praevenire amando as saith holy St. Augustine divinely There is no more kindly attracting of love than in loving to prevent We must needes acknowledge this argument of our blessed Lord to be most forcible if rightly understood si me diligatis if ye love me keepe my Commandements And conclude with Augustine in his owne words in the same place Nimis durus est qui amorem etiamsi nolebat impendere nolit rependere That man is composed of too hard a mettall who though he like not to love first will not requite it and love againe either first or second 3. And yet it were some diminution to the strength of this argument if our Blessed Lord in this his love to mankinde should any way appeare to respect his owne benefit But see the freedome of his love and thence observe yet a further force in Christs argument Christus non sibi
utilitatem quaerit sed nobis nos illi non incommodamus praecepta ejus negligendo sed nobis ipsts saith Musculus upon this place As our blessed Lord in backing this precept by an argument drawne from his love doth no way aime at his owne benefit but at ours So we by detracting our obedience from his commandement can no way disadvantage him but our selves onely and theharme that growes thereof reflects upon us and the losse will undoubtedly bee set upon our score That which mooved our blessed Lord to take our nature upon him to fulfill the Law for us and yet to suffer as a transgressor of the Law was nothing else as Bishop Anselm wel observed but amor sitis salutis humanae Christ Iesus his loving and thirsty desire to rescue falling man-kinde from eternall perdition Which occasioned that Father thus to expresse his admiration O charitas divina quam magnum est tuum vinoulum O most blessed and loving Lord how strict was that bond wherewith thy divine love did voluntarily oblige thee in the redemption of perishing man-kind Tu DeuÌ„ ad terram traxisti tu aed columnaÌ„ ligasti tu cruci afixisti tu in sep ulchro claeusisti tu ad inferos detrusisti It was thy love oh blessed Lord that drew thee the Son of God to come down from heaven to earth that tyed thee to the Pillar that nayled thee to the Crosse that shut thee for a while into the grave that exposed thee to suffer the paines of hel for us in thy drooping agony That the love of Christ whereby he purchased us to himselfe might appeare in all respects to bee free and spontaneous and become an indissoluble tye and obligation upon us for a constant and conscionable retribution of love to him in keeping his Commandements Give me leave then so farre as I can to strike this nayle to the head in the words of the same Father O longe graviores saxo plumbo quos tanti amoris vinculum non trahit sursum ad Deum ex quo prius traxit DeuÌ„ deorsuÌ„ ad homines Those soules are undoubtedly more sencelesse than stones more ponderous than lead whom the tye of so free and unparaleld a love cannot lift upwards to God which formerly drew God downwards to man Those 〈◊〉 strangely frozeÌ„ in their dregs Zeph. 1.12 upon whoÌ„ this moâ—ivedâ—â—h not work whoÌ„ the consideration of Christs love so amply demonstrated doth not perswade to a full resolution of soule to testifie a full retribution of love to him by a 〈◊〉 observance of his holy will 4. And that so much the rather too because as a grave Expositor upon this place well observeth our Saviour Christ saith not si timeatis if ye feare me but si diligatis if ye love me keepe my Commandements Talem enim Christus exigit observantiaÌ„ non quae a timore servili extorqueatur sed ab amore filiali ultrò nascatur saith the same Expositor for our blessed Saviour exacts no such an obedience to his Lawes as hath need to be extorted from a servile feare such an obedience as the Spanish Clergy forceth from their people by the power of their inquisition but such an obedience as floweth freely and spontaneously from the fountaine of a filiall and sonne-like feare Christus non probat obedientiam coactam saith Musculus upon this place very well to our purpose Christ never approved of any constrained obedience which had need to be wrested from the unwilling hand of the performer he hath done enough to winne the world and to draw all men to him by love if he had not to doe with a stiffe-necked people and a stony-hearted generation His word and Gospell where it is truely and powerfully preacht in the liberty thereof hath no neede of any Iesuiticall insinuations or rules drawne from Matchievel for the establishing of his kingdome If therefore that disloyall brood of Inigo Loiola that lame Spanish Souldier which in this last Century of yeares hath so much troubled all Christendome and almost the whole world about the erecting of a fift Monarchy covering all their lawlesse designes under the most sacred name of Iesus shall in Gods good time finde the all-ruling providence to turne their Councels into foolishnes as as he sometimes did Achitophels because as he would have set up a rebellious Absolom against Dauid so they would plant a politicke Hierarchy under the name of Iesus but in flat opposition to Christ the Son of David and our blessed Lord let it appeare no strange thing to those that feare God however it seeme improbable to flesh and blood Our blessed Lord never warranted nor approved of such a course to fetch in all Nations to a formall profession of Christianity onely without the lively practice of it or to force men to an approbation of that Religion outwardly which inwardly they abhorre if they durst but to despute the same or could be admitted to receive better instruction without losse of life and goods Fieri non potest ut mandatis divinis ritè obsecuÌ„detur nisi animo spontaneo ex spirita dilectionis obtemporetur Mans obedience to Gods command can never be sincere except it proceed freely from the spirit of love and where this motive of our blessed Saviour will not work the power and policy of all the world will prove but lost labour Our Saviour without all question knew what would draw his chosen people to the obedience of his blessed will and that is a sad and due consideration of his unparaleld love to man-kind and therefore he said not si timeatis but si diligatis if yee love me keepe my commandements 5. But here againe it is not unworthy your consideration that our blessed Saviour saith not servate praecepta hominum if ye love mee keepe the commandements of men but if yee love me keepe my Commandements For in vaine doe they worship God saith our Saviour who teach for Doctrines the traditions of men It was that for which God complained of the Iewish Nation in the daies of Jsaiah Isaiah 29.13 That their feare towards him was taught by the precepts of men which practise what fruit it produced in that people the Lord tels us plainely in the former verses of that Chapter For vision becommeth in a short time to such among whom this course is taken as the words of a booke that is seal'd up which they deliver to one that can read saying Read this I pray thee verse 11. who makes answer I cannot read because it is seal'd So in a while it commeth to passe that the booke is delivered to one that cannot read saying Reade this I pray thee and he shall answer plainely I cannot reade ver 12. An entermingling of 〈◊〉 mane precepts with divine truthes breedes a neglect of the sacred Scripture and then growes up quickly superstition and will-worship which produceth in time palpable and grosse ignorance not in the people onely but also in the Priests So that the
complaint may be taken up which the same Prophet maketh in the same chapter touching their teachers Stay your selves and wonder they are blinde and make you blinde they are drunke but not with wine they stagger but not with strong drinke for the Lord hath covered them with the spirit of slumber vers 10. And as concerning both Priests and people together that word may be pronounced which followes chapter 13. They come neare unto God with their mouthes but their hearts are farre from him meere formallity eating out all reallity in the course of religion where humane inventions are taught for doctrines and mens feare towards God is taught by the precepts of men Therefore our blessed Lord saith not seruate praecepta hominum but if yee love me keepe my Commandements 6. And as Musculus observes further Servate praecepta mea non disputate tantum Make not religion the subject of your discourse and dispute onely but of your life and practise not the fewell onely of faction by way of argument and controversie but the rule and square of your religious and Christian performances It was sometimes the complaint of a reverend Divine of Germany concerning the Prelates of his time Hodie praelati multa disputant de authoritate potestate Ecclesiae parum de obedientia Deo praestanda solliciti His meaning was that many of their greatest Church-men spent their time almost wholly in acute and subtile disputations touching the power and authority of the Church but seldome or never tooke care to instruct their people in their obedience to Almighty God Brethren I could wish our owne times had not a touch of this fault wherein wee have too many who too much trusting to their owne acutenesse make a practice to broach nice and disputable questions that therein they may imbroile mens faith and religion and in troubled waters fish out their owne ends with their Lapwing cries calling men away from keeping Christs Commandements in their lives and actions to a fruitlesse jangling that serves to no other end but to stirre up passion without edification For the stopping of which unnecessary and unprofitable disputes our blessed Lord saith not if yee love me obey my will for then saith Musculus the Disciples might have replyed quae tua voluntas Domine Lord what is thy will but Servate praeceptamea keepe my Commandements shew your selves my Disciples by your obedience to the revealed will of my Father therein taking away all pretences of doubting all occasions of of dispute concerning his will and pleasure so that whosoever shall raise any controversie touching that obedience which our Saviour requireth in this divine charge hath his mouth fully stopt by that answer which our blessed Lord sometimes gave to the young man Matth. 10.18 Nôsti praecepta Thou knowest the Commandements And if ye love me keepe my Commandements I will end therefore all that I have to say of this first Generall with that of the acute French man Ardentius Effectus verae dilectionis Dei est observatio mandatorum The most infallible effect of the love of God in the heart of man is a conscionable observance of Gods Commandements proceeding from love not forced by any politick compulsion arising meerely from a sense and acknowledgment of the unspeakable love which God hath shewed to us first and exprest in a religious observation not of humane traditions but of Gods revealed Will not disputing thereof onely but expressing the power of it in our lives and conversations And this is that love which our blessed Lord requireth when he saith in our Text If ye love me c. And so from the first generall the Precept I proceed to the second the Promise Et ego rogabo Patrem The substance whereof is the promise of our blessed Lord to his Disciples touching the mission or sending of the Holy Ghost which as upon this day being performed occasioneth this Festivall Wherin are sundry particulars considerable which I will touch briefly lest the time out-strip me And first of all these two words Rogabo and Dabit that Christ will pray and his Father will give doe apparantly evince to each understanding soule that the Apostles were short in their condition as no way able to have pleaded the promise Iure meriti upon the reality of their owne performance for so they might have fallen short of their expectations It is the free gift of God the Father to give another Comforter no due debt upon performance of the propounded condition and therefore saith our blessed Lord Dabit He shall give it and Dabit roganti He shall give it to Christs prayer rather for his rogation and intercession in this case than for any worke or merit in them Our best love and services are not able to weigh it downe pondere meriti in the weight of desert it must come Rogatu Christi at Christs intreaty or it cannot come at all Leane not then upon merits Christ it is and his intercession that wee must stand unto in this our condition and covenant And not understand this Text thus be not mistaken as if the sence were You shall love me and keepe my Commandements and then my Father shall be bound to give you his holy Spirit But you shall love me and keepe my Commandements and then I will pray and the Father shall give when I pray None otherwise let the Synagogue of Rome glosse upon it as they can the words can beare no other sence But here is a doubt cast by some How can a man love Christ and keepe his Commandements before he hath received the Holy Ghost without whom first had certainely we can doe neither It is God that worketh in us both the will and the deed Phil. 2.13 and that of his owne good pleasure I answer this scruple is easily removed if you take heed to what you read Matth. 13.12 Whosoever hath to him shall bee given and he shall have aboundance A promise may be made tam habenti quam non habenti Aswell to him that hath a thing already as to him that hath it not at all To him that hath it in a lower or lesser measure it may be promised that he shall have it in a more ample and fuller degree than yet he hath or to him that hath it in one kinde a promise may be made that he shall have it in some other or better kind For the Spirit is given to all excepting onely Christ according to measure It was he onely that was annointed with the oyle of gladnesse above all his fellows Psal 45. It is hee onely of whose fulnesse we all receive John 1.16 And where there is measure there are degrees where there bee degrees of more or lesse the more may be well promised to him that hath the lesse To him who as yet hath it but in a still warme breath it may well be promised in cloven tongues of fire To him who hath it as the first fruits which is an handfull it