glorified of the Father in that most humble obedience he gaue to his Father there was neuer a man humbled vnder the Father as he In that obedience he gaue to the Father the mercy loue of the Father shined in the world in his humility The worlâ—e wondered that euer there should haue beene such a mercy and such a loue of God to man And they who wil look to this humble man the Lord Iesus they will wonder that euer there should haue beene such a mercy to man If thou look wel to the obedience and humblenesse of the Son thou shalt wonder at the loue of the Father toward vs who humbled his owne Son not onely as a seruant but to the vile death the accursed death of the Crosse for our cause as Christ himselfe sayth Iohn 3. vers 16. The Father hath so loued the worlde that hee hath giuen his onelie begotten Sonne for it that all that belieue in him should hee saued and none perishe What man will giue his onelie begotten sonne to saue another Nowe this commendeth the loue of God sayeth Paul Rom. 5. vers 8. that when wee were enemies Christ died for vs. Who is hee that will die for his enemie or what father will giue his sonne for him So neither man nor Angel is able to comprehende the thousande parte of the loue which the Father bare to the worlde in humbling his onelie begotten Sonne So the Sonne glorified the Father in his humiliation Then againe when the Sonne was glorified of the Father after he was raised from the dead and ascended to the Heauens and set at the right hand of his Father in that glory incomprehensible the Sonne glorified the Father in that exaltation as hee glorified him before in his humiliation so doeth he in his exaltation and hee glorified the Father in his exaltation by reason that there appeared such a wonderfull power in God in exalting Christ in our nature that was so humbled in the graue And when the worlde saw that the body of the man Iesus Christ was raised vp so gloriously they wondered that euer there should haue beene such a power in GOD All the Angels in Heauen gotte neuer such a Reuelation of the power of GOD as then when the LORD IESVS was raised vp from the death to life Not onelie raised hee a dead man vp from death but hee raised him vp in such a wonderfull highnesse that he made him King ouer all kinges and aboue all Angels and gaue him such a Name that at the Name of Iesus all knees should bow of men and Angels of all things vnder the earth and aboue it and that all tongues should confesse that Iesus Christ is the Lord of Lords and God of all glory Paul to the Ephesians Chap. 1. vers 20. when hee speaketh of this power hee will not simply call it a power but he saith this According to the effectualnesse of his strong power which hee vttered in Christ when hee raised him from the dead that is the first degree and placed him at his right hand that is the second degree There appeareth the power of God in exalting him in our nature to so high a glory It appeared not so great at the creation as then when hee exalted the Man Iesus Christ Wouldest thou knowe the power of God Looke to that exaltation and thou shalt see it shine in a greater measure than in any thing that euer was wrought Men by nature would see things to rauish them to admiration but I tell thee if thou wouldest wonder at any thing wonder at these things at the humiliation of Iesus Christ and at the exaltation of Iesus Christ the wonderfullest doctrine that euer sounded in the worlde So when thou hearest of the death of Christ and of his exalting wonder for such a wondering shall worke saluation Let vs see all the wonders of the world neuer one of them shall worke life or saluation but that wonder The answere may bee otherwayes The Lord when he was in the world hee glorified the Father in his prophesie and Priesthood hee is that annointed Prophet Priest and King So he being Prophet Priest and King hee glorified the Father in the Earth chiefely in his prophesie hee teached aye in the world he glorified also the Father in his Priesthood he aye suffered neuer a day passed by from his birth vntill his latter breath without some suffering But in his Kingly office hee glorified the Father when hee was exalted and raised vp to the Heauen and set downe at the right hand of that Majesty and that is the office in this houre in the which the Sonne of God glorifieth his Father in sitting there as a King of Heauen and Earth reigning in the middest of his enemies with a great yron rodde battering them in pieces like a potte-shard and that same rodde of yron shall neuer leaue them till it bruise them downe There was neuer a King so glorious as he is at the right hand of the Father and when wee shall see him in that Princely Throne wee shall say wee neuer saw glory in this world to that glory And when the conquesse which the Lord Iesus is making in Heauen and in Earth for the enemies are not yet altogether subdued no the day passeth not but he maketh some conquesse when it shall bee ended I say hee shall render vp that Kingdome into the hands of the Father 1. Cor. 15. vers 24. When death is ouercome and the Deuill for death is not yet ouercome he shal render all into the hands of the Father and there shall not be an enemie but all shall be casten down and all the Chosen shall treade downe the neckes of Emperours Wee marke one thing ere we goe to the next vers for our vse to draw this to our selues This is the protestation which the Lord maketh a little before his death Hee protesteth that aboue all things in Heauen or in Earth hee sought the glory of his Father euen to his owne death Now well is that man who wheÌ„ the hour of death is drawn neare is able to say in any measure Lord I haue glorified thee and howbeit it be with great infirmity Lord I haue honoured thee in my life Yee see olde men will reckon of things past if they haue bene notable instruments in any thing they will talk say I haue done this and that But alas if thou hadst won kingdoms al auails not if thou canst not say Lord I haue sought to glorify thee Away with all the world and with all the felicity of it and all thou hast suffered and done in it if thou canst not say when thou art going out of this world I stroue at the least to glorifie thee And at the least if thou who hast bene a notable sinner canst not say Lord forgiue me I haue bene a sinner and haue not repented in time now I repent craue thee mercy if thou canst not say this wo is
the power of any creature What Angel or what man can worke such thinges If my works bee not aboue all works belieue not in â—ee but if it be otherwise belieue in mee And there were nonâ— other argumâ—nt in the worlde to moue men to belieue that the Lorde â—esus is the God of glory and that in his Manhood the Godhead dwelleth the very effects the words the works the deed testifie and â—hee is able to conuict all the conscienceâ— of men and Angels and make them say The Lord Iesus is the God of glory Yea Brethren and there were no more to peswade vs that Iesus is the God of glorie but the word wee haue of Iesus this power of the word of the Crosse and this grace and Majesty that shines in the Scriptures it testifieth plainly that the Lord the Author of that worde is the God of Heauen for it hath such a power in the soules of men and women that either it conuicteth them or else it conuerteth them and therefore it is called the power of God And it were the word of man that worde coulde neuer haue such power to conuict the worlde or to bring the soules of men to saluation So the effectes that come from the Lord testifie to the world that he is God and is able to conuict the consciences of all the enemies in the worlde yea euen of the Deuill himselfe But and there bee no more they will neuer bring thee to saluation Therefore if thou wouldest haue that solide fayth in Iesus Christ and that taste of his sweetnesse in thine heart thou must haue another witnesse â— the holy Spirite must concur with the outwarde worde and the outwarde works drawing alluring and perswading thee by renewing thine heart and that bringeth with it the greatest joye and sweetnesse in the world When the Spirit is inwardly in the heart draweth it to Christ as the eye seeth the workes the soule beginneth to rest and repose vpon the Lord with a joy vnspeakeable Therfore euer preasse to get the presence of that Spirite or otherwise the works will but conuict vs and make vs inexcusable in that great day Yet he insists he bringeth another argument to allure them to belieue Verilie verilie sayth the Lord belieue mee that I am in the Father if ye belieue this it shall be for your owne weale it shall not only bee for my glory but for your weale Yee thinke my workes great but belieue in me and I shall make you worke these workes and greater than these So this argument is taken for their owne weale Who getteth greatest vantage in the honouring of God Who getteth greatest vantage in belieuing Is it the Lorde No he may want thee and all thy well-doing and not an haire the more bee impaired of his glory All the vantage commeth to the creature and the glory of the creature standeth in glorifying the Creator The felicity of man and woman in earth is in belieuing Christ Iesus So wilt thou be blessed belieue In a word and thou belieue the best is thine owne and all the profite redoundeth to thee What vantage bringeth fayth with it There is not a man or a woman that will once belieue in the Lord Iesus but as soone his heart will be filled with that Spirit and with all good things and with power to worke all manner of good works surmounting all the powers of nature So a poore body belieuing in Christ Iesus will haue more power to doe good than all the Kinges in the world that haue no more but nature So it is saide of Steuen that he was full of fayth and of the Spirit and of power And what followeth he was so powerful in reasoning that the Pharisees could not resist him he had a wonderous working with him And in the Primitiue Kirke after the Lorde had suffered and when hee was glorified they who did belieue in him got such a power that was marueilous to the world Looke the Actes and the last Chapter of Marke So they who belieue in Christ surpasse the worlde It is true those extraordinary and miraculous workes cease now but yet the power that followeth on the fayth in Christ abideth effectuall if not in such miraculous works as were to cast out Deuils to speake with Tongues c. which were in the Primitiue Kirke Yet in such workes as the worlde cannot worke The wordes of a sinfull man are powerfull to regeneration and to renewe a dead soule And it is no lesse wonder to raise vp a dead soule than to raise a dead man out of the graue yea it is a greater work And if ye wil go to works fayth maketh vs meete to work the works of charity And I say it is better to worke a charitable worke than such miraculous workes the one is more excellent and precious than the other Iudas wrought wonders but hee could not worke the works of charitie These works of charity are as as many witnesses of our election and they bring greater joye with them than all miraculous works When the Disciples returned to Christ rejoycing that they had wrought great miracles through his Name the Lord saieth vnto them Rejoyce rather in this that your names are written in the Heauens Luke 10.17 If vvee finde the power of fayth in working charitable workes wee may thinke vs well for we are lifted aboue this world and are become Citizens in Heauen awaiting for that redemption to come So I say fayth is powerfull in worde and deede and hee who wanteth this fayth hee wanteth power in word and deede and so blessed is he who hath this fayth Now there ariseth a question in the words Some would thinke this a marueilous thing that the Lorde will giue power to his Disciples to worke greater workes than himselfe wrought I answere It is true indeed the Disciples of Iesus Christ after his Ascension wrought greater workes than the Lord did in his owne person but it was not so much the Disciples as it was the Lorde of glory that wrought these works by the Disciples hee vttered his power vsing them as ministers Yet should not the Lorde haue wrought greater workes himselfe in his owne person than hee wrought by his Disciples Should he not himselfe haue wrought greater works when he was in the earth than hee wrought by his Disciples when he was in Heauen I answere No for the Lord so long as he was in the earth was but humble that diuine power did keep it self close vttered not it selfe in the full measure and so it behoued to be that the Godhead should not vtter the selfe in his humiliation Buâ— when he is glorified in the nature of man in the Heauen then the power of that Godhead in him vttered it self in greater power than in the earth And if there were no more to proue that Christ glorified wrought greater thinges by his Apostles than he did in his owne person when hee was humbled this one
I to you That euerie one of you loue another Being to depart out of this vvorlde this is the speciall Commandement hee leaueth to his Disciples That in his absence euerie one of them shoulde loue one another So this is the chiefe Commaundement the LORD hath left vs till his comming againe That euerie one of vs shoulde loue one another and euerie one of vs shoulde beare the burthen of another If vvee doe not this in the absence of the LORD vvhen hee commeth againe vvee shall not bee able to abide a triall of him or to render an account to him of our doing But to come to the Commaund The meaning is as the Lord would say As ye would protest before the worlde yee loue mee make it knowne in mine absence by keeping my Commaundementes Nowe Brethren to insist vpon this matter more at large Yee knowe this A seruant who loueth his Master well hee will bee about to doe all thinges that can pleasure his Master his vvhole endeuour will bee to doe the will of his Master and chiefely in the absence of his Master when hee hath gone farre from home at that time chiefely hee will kythe his loue to his Master in doing his turnes with pleasure Howbeit loue as the Apostle sayeth 1. Thessal 13. bee painfull yet if a man haue a true loue in his heart hee will haue a great pleasure also Loue hath paine but with the paine it hath pleasure It will not take care what paine or what tribulation it haue So this seruant doing the will of his Master in his absence will testifie to the worlde that hee loueth his Master To draw this to our purpose Brethren The Lord Iesus the Lord of the worlde is gone out of the worlde as it were to a farre Countrey to the Heauen and hath left vs all behinde him yea hee hath left vs here in the Earth and hee is absent from vs in the Heauen Hee is a gracious Master and woe to him vvho is not his seruant Then wee being his seruants and we loue him there will bee nothing that is his will but wee will bee about to doe it and hee that loueth him heere in the Earth because the LORD is absent according to his bodie in the Heauen hee will bee the more earnest to pleasure him in his calling and to doe the turnes of the Lord Iesus in his absence Hee who loueth him will employe his whole senses and force and power to pleasure him as Paul sayd 2 Cor. 5.14 The loue of the Lord Iesus constraineth mee and bindeth vp my soule I say more In suffering all extreamities for the Lord the Fire the Sworde and it were a thousande deathes hee will haue a greater joye and pleasure than anie man will haue in doing anie turne for a man whome hee loueth well Then woulde anie man kythe that loue hee heareth to the Lord Iesus in his absence And vvho amongst vs vvill not saye Wee loue the Lord Iesus Wouldest thou then kythe this loue Doe heartilie his will It is not enough to loue in worde but indeede Loue not in worde onelie sayth the Apostle Iohn in his first Epistle Chap. 3. Vers 18. for it is the heart must doe the Lord seruice So and thou wouldest loue the Lord Iesus doe his will and that is Loue thy neighbour And thou bee a murderer of thy neighbour and then saye I loue the LORD IESVS I saye thou lyest and the Lord sayeth it also Wilt thou oppresse the poore members of the Lord Iesus and say thou louest the Lord Iesus I say thou art a lyar Good works kythe the loue in the heart The groūd of Murder hatred c. that is betwixt man man is the hatred of the Lord Iesus So the groūd of all sin is the hatred of the Lord in the heart Matth. 24.40 vvhere the Lord speaketh of good seruants and euill seruants hee sayth The good seruant who in the absence of his Master preassed to doe all thinges to pleasure his Master when his Master commeth home at that houre he knew not so the Lord will come when we looke not for him and findeth the good seruant doing his will will blesse him and make him Ruler of all his goods Blessed is hee who serueth the Lord in a small vocation What doeth the other seruant He is striking the rest of the Familie Woe to that seruant saith hee he will bee casten out and his part will bee with the hypocrites who was but an hypocrite in his Masters house If we bee well occupied and wayting aye for the home-comming of the Lord Iesus if we be well occupied in directing our life to him and his glory blessed shall wee be and wee shall get a portion with him in glory But if we be euill occupied in oppression and in wickednesse he shall cast vs out of his Familie To put an end to this mater In any vocation we should al go about to pleasure our Master in the Heauen and preasse to kythe it in our workes that in our hearts we haue loued the Lord Iesus Wordes will not auaile and thou couldest tell all the Scriptures it auaileth not without doing Let vs all therefore striue to make manifest that wee haue not only an outward shew and profession of loue but that it is fixed and setled in our hearts as euer wee would desire to finde comfort and joye in that great day of the appearance of our Lord Iesus To whome with the Father and the Holy Spirite bee all prayse honour and glory now and foreuer Amen THE FIFT LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xiiii VERS 16.17.18 16 And I will pray the Father and hee shall giue you another Comforter that hee may abide with you for euer 17 Euen the Spirit of Trueth whome the worlde cannot receiue because it seeth him not neither knoweth him but yee knowe him for hee dwelleth with you and shall bee in you 18 I will not leaue you comfortlesse but I will come to you WEE haue heard Beloued Brethren in this Chapter how the Lord Iesus being to leaue the world to ascend to his Father hath set himselfe partly to comfort his Disciples who were sad for his departure and sundry argumentes of consolation hath hee giuen them and partly to exhort them The first exhortation ye heard was That they should belieue in him and that the Father was in him and hee in the Father That is that hee and the Father were one in substance glory and Maiestie and that the Godhead dwelt in the nature of man bodilie And to proue this hee vsed an argument taken from the workes that hee wrought At least belieue mee sayeth hee for the verie workes sake which I worke That is Supposing there vvere none other argument to mooue you to belieue that I am in the Father and the Father in mee yet let the verie workes wherein the properties of God are so clearlie manifested mooue you to belieue Another
not giue them comfort But to ripe vp the mater more deeply to cleare how he is said to come there appeares in this Chap. in other places three coÌ„mings of the Lord Iesus The first was when he came into the world humbled into the nature of man a very base coÌ„ming into the world this was the coÌ„ming that the Fathers of old looked for All the Fathers froÌ„ Adam till Christ looked ay for that first coÌ„ming of the Messias and it was a very hard thing to the Fathers to look for such a grace to come in the worlde All the grace of the worlde is in the comming of the Lord Iesus his presence bringeth joye into the vvorlde And take him awaye there is no grace in the vvorlde The thing in the vvorlde that Abraham vvould fainest haue seene was Christ and it is saide hee longed to see that daye and hee sawe him and hee rejoyced but hee sawe him but afarre off Faine vvoulde the Kinges and the Prophets of olde haue seene him Now considering this hardnesse they had in looking for such a grace the Lord had respect to it In time of olde and from the beginning till his comming the promise of his comming vvas repeated to Adam Abraham and Iaakob to the people by the Prophets it was driuen into their eares continually till the Lord came and put an ende till all and fulfilled all the promises The second comming is the comming in his Spirit After his glorious Ascension he came to his Disciples in the full measure of his Spirit Act. 2. Now as it appeareth in this place the Disciples thought it hard enough to looke for this second comming of the Lord in his Spirite and therefore this promise is oft repeated to them J shall pray the Father and hee shall giue you another Comforter The Spirit shall be in you I shall not leaue you comfortles the worlde shal see me no more but ye shal see me What meanes this This frequent repetition means that it was an hard thing to cause the Disciples to look for this secoÌ„d coÌ„ming of the Lord in his Spirit there are two coÌ„mings past done the coÌ„ming of the Lord in his body the coÌ„ming of him in his Spirit is nowe come to passe for all the grace we haue is froÌ„ him in his Spirit Rests his last coÌ„ming when he shal come in proper person perfectly glorified not coÌ„ming like the first for then hee came in humility but hee shall come more glorious than any King Emperor or Monarch or any creature in heaueÌ„ or in earth Yee see by experience in so many miseries it is a very hard thing to looke for so great a grace and deliuerance for he shall bring with him that rich reward and euerlasting redemption and a thousand impediments will bee casten in to stay vs to looke for that comming to cause vs misbelieue it There is no man that euer hath set his mind on that comming who findeth not these impediments No there is none who will set their eyes on that comming but they shall find a cloud of darknesse to couer their eyes to cause them misbelieue that glorious comming The Lord hath considering this well and knowing this hardnesse hee hath doubled tripled the promises of his comming in the New Testament And it is the will of the Lorde that they who preach this Gospel to the world should driue in the eares of the people that the Lord Iesus shall come once in glory Let scorners saye what they will one day he shall come againe and when hee commeth hee shall bring the full redemption of his owne In a worde all our preaching should bee of the last comming of the Lord Iesus to cause the faythfull raise vp their hearts to heauen to await for that comming For in that second comming standeth the full joye and felicity of the faythfull So wee should euer keepe in our hearts this promise that the Lord Iesus will come and take vs to himselfe that we may haue joy And he who hath not this joy in waiting for the comming of the Lord he wanteth the true joye And this should be the joy of a Christian and hee should sigh and long for it Now to come to the Text Ere he come to the repeating of the promises of the comming of the Spirite hee setteth downe what shall be the estate of the world The world sayth hee shall see mee no more let me once go out of the world the Iewes the Pharises who contemned me shall neuer see me againe but ye shall see me This is an accustomable thing to the Spirit of God to the end the grace of God should appeare the greater to set it downe in opposition to the world so that when we see that wee get a grace that the worlde getteth not wee should make much of it Wee shoulâ—â— make much of this Gospel for the world hath not gotten it great Nations want it it should make vs very loath to want this light and to be carefull that it slip not away Woe to our Princes and to our lordes and woe to all the estates of this Land and they let this light goe out seeing the Lord hath beautified vs with such grace and light as he hath denied to other Nations better than wee are wee are vnworthie of it To come to the words The world shall see me no more meaning the Scribes Pharisees malicious Iewes As he would say They haue seene me once contemned me Well for this contempt when I shall goe away they shall neuer see me again Once contemne any presence of Christ when that presence shall bee taken out of thy sight thou shalt neuer get another presence The Iewes had him amongst them and might haue seene him howbeit hee was base yet full of grace and verity if they had looked well to him they might haue seene him the God of glorie but they would not looke to him but contemned him fra once he was taken away they neuer got a sight of him againe This is the thing wherewith hee threatneth the Pharisees so oft Yee would faine haue mee away Well I shall goe but where I goe yee shall not come Brethren we haue a presence of the Lord Iesus howbeit not in his body yet in Spirit he shines in his word wee find that power and Majesty to come downe from the Heauen and worke in vs by his worde wilt thou contemne this presence darest thou contemne it Be thou King Lorde Barron c. I shall giue thee this wearde Thou shalt neuer see his last presence in his glory but to thy shame Brethren the worlde beguiles themselues they will contemne the word and that base kind of the presence of Christ in the Gospel and they will not deinzie the word with their presence and if they will be present they comtemne it and will driue ouer their dayes in security and if ye aske at them if they will goe to Heauen they will
that that denunciation perteined not to them because they were liuely members they were cleane through the worde which hee had spoken to them Our lesson is When thou hearest a denunciation of judgemeÌ„t or promise of mercy make euer application to thy selfe and say Lord perteineth this judgement to me and O Lord perteineth this mercy to mee Without this application there is no generall doctrine can do good or edifie thee So when we heare of this that some are liuing branches some dead we shold enter in triall with our selues whether we are to abide with Christ or to be cut off and casten into the fire It is true we haue not Christ to speak with vs and to resolue vs of such doubts yet the Lord hath neuer left anie faithful man or woman so destitute but he gets a certification assurance that he is a liuely member The Lord if he be in any man or woman he shall make that person know that he liueth in them The most sensible thing in the worlde is the life of Christ as sensibly wâ—l the creature feele the life of Christ in their harts as they wil feel this natural life Besides this if the sap of Christ be in a ma the fruit wil burst out if thou wouldst know a man look to his life good works let his life testify whether he be a liuely meÌ„ber or not if their life testify otherways I testify to thee in the Name of God they are no liuely meÌ„bers Certainly Christ caÌ„not dwel within one but he must vtter himself in the hand tong Now hereafter he subjoynes the reason wherfore they are clean how they are made cleane By the words saith he that J haue spoken ye are made cleane wherefore spake I so much to you but to make liuelie members of you who were drie branches The way to make a man a liuely branch is the worde of Iesus it cleanseth the soule which is foule My word is Spirit and Life John 6. vers 63. It is the force of the Spirit to purge the soule The worde sayeth Peter is that immortall seede of regeneration 1. Epist Chap. 1. vers 23. Our seede is mortall and so if wee haue not another seede of God wee are but dead It is no maruell that the word of God purgeth because it is Life and Spirit Looke but to that experience that godlie men haue in hearing the worde of Iesus Christ and that joye that riseth in the heart What meaneth this Will the vvordes of anie man worke this joye in the heart No but when men heare these promises of life and of grace and consolation O what consolation what peace what rest what joye will the sinner get And this testifieth that the worde is powerfull to worke in the soule that life of God The houre shall come sayeth the Lord that the dead shall heare the voyce of the Sonne of God and they that shall heare shall liue John 5. vers 25. 1 Pet. 1. vers 22. Our soules are purged by the hearing of the worde If this bee the meane the Lord hath ordained to get life let vs take pleasure to heare the worde And I saye that man that hath not a pleasure in some mâ—asure to heare the word but coÌ„temneth it is no meÌ„ber of Christ and hath neuer beene truely ingraffed in Christ nor got neuer of that sappe which is in Christ and neuer wist what Iesus Christ was As thou therefore wouldest liue and as thou wouldest bee sanctified in this life glorified with the Lord in the HeaueÌ„s take pleasure to heare this word if thou would taste any sweetnes of Christ grow in holinesse and chiefely seeing thou must leaue this world begin to liue this life which neuer shall haue an end Now in the next words after he hath laide down the grounds he commeth to the first exhortation Abide in mee and I in you The meaning of the exhortation is this Ye haue begun to be joyned with me in Spirit and in fayth as yee haue begun so continue in that vnion to the ende He sayth not Abide still with me and I with you but abide in mee These wordes haue a greater signification than the other they signifie a straiter vnion with Christ for Brethren yee must marke the members of Iesus Christ not onelie abide with him here and dwell with him but euery one of them abideth in him and dwelleth in him as yee sâ—e the branches of the tree they are not sayde so much to abide with the tree as to abide in the tree so are we in him And on the other part the Lord Iesus is not said only to abide with his Kirke on the earth but howbeit hee bee in the Heauens to dwell in his Kirke and in euery member who belieueth in him yea in all their hearts euen as yee see the tree abideth in her branches so the Lord Iesus the Vine tree abideth in his branches This place requireth that wee speake somewhat of this vnion the members haue with Christ and hee with them This conjunction betwixt Christ and his members who are faythfull ye must not imaginate to be a bodily and naturall conjunction as ye see is betwixt creatures as the head with the body it is not so grosse a conjunction there is no conjunction bodily so neare so strait as that conjunction of Iesus Christ nowe in the Heauens with his members the heade is not so surely joyned with the body by nearnes as the Lord Iesus our Head is joyned with euery member who belieueth in him vpon this earth The body and the head may bee seuered but the members of Iesus Christ once truely ingraffed in him by his Spirit and by fayth shall neuer be cut off all the powers of Heauen and Hell shall not separate them What shall separate vs from the loue of Iesus Christ shall hunger and sworde c. yea in these wee are more than victorious Rom. 1.35.37 So yee see this conjunction is not to bee imagined to bee a grosse conjunction as the Papistes imagine but I leaue them But this conjunction is spirituall and mysticall I call that a spirituall vnion and conjunction that we haue with him because it is wrought after an heauenly and spirituall manner and is made not with bodily bandes as ligamentes and sinewes but with spirituall and heauenly bandes the one of them is called the Spirit of Iesus Christ the other is called Fayth To make that coniunction betwixt vs and him hee sendeth out of the Heauens his holy Spirit into our hearts and wee getting that Spirit sende vp to the Heauens againe to him our fayth Then yee see two bands to make this conjunction this conjunction must be mutuall so that as hee sendeth downe his Spirite to vs so wee must sende vp our fayth to him The order of the working of these two bandes would bee considered Wee neuer begin first no man beginneth first to gripe Christ but
this that they had a peartnesse and boasting of faith it were sufficient In the 26. Chap. of Matth. vers 33.34 when the Lord saith Verilie verilie yee shall all bee offended in mee this night what saieth Peter in the name of the rest Shall wee leaue thee Wee shall die with thee So hee and the rest boasteth of their faith Well sayeth the Lord Peter thou boastest now remember that ere the Cocke crow thou shalt denie mee thrise So though there were no more but this boasting of faith it testifieth that their faith was more fleshly than spirituall for worldly fleshly confidence is ay proude so all this cōfidence is with pride but that spirituall faith and confidence is aye with lowlinesse And O how lowly a faithfull man will be he will aye feare and feele his owne weaknesse Hee that hath the greatest faith in Christ Iesus hath the greatest lowlinesse and feare for the greater the faith bee hee will haue the greater sense of his owne weaknesse Yee see howe Paul in the 11. Chap. to the Rom. vers 20. speaking to the Gentiles saieth Bee not proude thou standeth by fayth stand with feare where feare is not there is no faith in Iesus Christ the man who hath a sense of his owne weaknesse gripeth fastest to Christ So yee reade of the man in the Euangel when as the Lord said vnto him Belieuest thou He saith J belieue Lord helpe mine vnbeliefe So hee or shee that belieueth in Christ will haue a sense of weaknesse for the power of God is aye with a feare and dread dread I saye of their weaknesse lest in this battell which wee haue against nature nature preuaile ouer the Spirit This is the nature of him or her who hath true faith in Iesus Christ Marke the words hee sayth Beholde the houre commeth and is already come that yee shall bee scattered euerie man to his owne and shall leaue mee alone Yee would maruell hee was euen nowe comforting them and nowe hee driueth them downe and sayeth to them Yee shall leaue mee that is euery one of them should depart from him and seeke their owne shelter This is great matter of dejectour Brethren looke howe needfull it is to raise vp an heart which is casten down and to giue comfort to a comfortlesse soule as needfull is it to cast downe the heart which is puffed vp with vaine conceit and if the proude heart bee casten downe in mercy it is for the weale of the creature There is nothing more meete in this worlde to prepare vs against the daye of triall than the dejection of the soule for heere the Lord is preparing his Disciples against the day of affliction that their faith should be grounded not on the workes but on the words of Iesus Christ There is nothing more needfull than to trie thy faith wel and ay look down to thine heart and looke well to this that thy confidence rise not on flesh and blood There are many whose confidence leaneth on flesh and blood and on nature thinking that they are strong and stout Take heede that thy confidence bee not on flesh and blood but on the Spirite of Iesus Christ and there is nothing better against the daye of persecution than to put a difference betwixt the motions of the fleshe and the motions of the Spirite and the strength of the fleshe and the strength of the Spirite For what was Peters bragging but the strength of the flesh For the strength of the flesh will beguile a good man So prepare thy selfe this way in trying thy selfe for and if thou doest not this thou shalt neuer willingly suffer Yea when thou shalt bee brought before the fire then thou shalt start abacke Therefore striue aye to haue a sense of the weaknesse of thy nature I will glorie in my weakenesse sayeth Paul There is none strong in God but they who are weake in themselues And if thou bee strong in thy selfe in fleshe and bloode thou hast no strength of GOD and doubtlesse at one time or other thou shalt fall But when thou feelest thy weaknesse and sighest and gronest vnder the burthen thereof thou art strong Yee heare that after Paul seeking to be fred of his weaknesse which hee felt had gotten this answere My shrength sayeth Christ is perfected infirmitie Then sayeth hee I will glorie in mine infirmitie 2. Corinth 12. vers 9. Nowe in the next wordes left it should haue seemed grieuous to them that they should leaue him alone hee subjoyneth by waye of correction But I am not alone for the Father is with mee The thing which riseth of this is plaine and I propone it in as manie wordes The LORD IESVS was neuer left himselfe alone euen when hee was in greatest extreamitie and when the horrours of death were vpon him vpon the Crosse and when hee saide My GOD my GOD why hast thou forsaken mee His GOD had not left him Indeede it is true GOD kept himselfe close for a time and let the nature of man in soule and bodie suffer all extreamitie yet hee ceased not in the meane time to holde vp that nature of man vnder the infinite weight of dolour and wrath or else hee coulde not haue stoode and borne out that burthen to the ende Yet the LORD IESVS was left comfortlesse on the Crosse and a verie Martyre who suffereth for the trueth will haue greater joye in suffering than CHRIST had when he was on the Crosse This is true looke to Paul in the seconde Epistle to Timothie Chap. 4. vers 16. and 17. Howbeit hee was in great trouble yet the LORD gaue him comfort In my defence sayeth hee no man was with mee but all against mee GOD graunt it bee not layde to their charge yet GOD was with mee and strengthened mee and deliuered mee and shall keepe mee till his Kingdome So Paul had a wonderfull comfort when hee was brought before the Tyrant Nero. The cause of this difference is The LORD IESVS was punished for our sinne which he tooke vpon him The Lord Iesus was left comfortlesse because the Lord punished him for our sinnes When the Lord punisheth there is no consolation Will the Lord sende on thee sicknesse crosses afflictions c. to punish thee and take vengeance on thee for sinne thou shalt haue no joye but if hee be chastening thee thou shalt haue joy So the Lord Iesus because he suffered for thy sinne had no consolation for he had the paines of Hell on him and there is no joye in Hell essay it when thou wilt As for the Martyres that which they suffer is no punishment for sinne they suffer for the testimonie of the trueth and they haue a good conscience and the good conscience will bring joye with it for the Martyres will haue a greater joye in extreame affliction and exquisite tormentes than without affliction Now in the last Vers hee concludeth this communing with his Disciples and these are his words These thinges haue J spoken
of man Looke to this and in the meane time gather howe much wee are beholden vnto him What King would haue humbled himselfe so No there is no King who would haue put on a Beggars weed for a slaues cause let bee to humble himselfe so far Now looke how we are indebted to him yea if it were a thousand liues it is too little to giue for him who hath so humbled himselfe for vs. Nowe last yee see in what sense and meaning the Sonne of God seeketh this glory Hee seeketh not a glory which hee had not the time that he sought it for he had iâ—â—â—wayes from all eternity He sought not also to bee quite of the nature of man for then hee should not haue bene our Sauiour Hee seeketh not to be quite of the first cloude but of the second He seeketh to be quite of death and hee seeketh that that Godhead should glorifie the Sonne of man that the beames of that Godhead should strike out and glorifie the nature of man And indeede howe soone that Godhead that dwelt in him began to vtter it selfe when his head was lying low in the graue then the man getteth vp and life commeth into our nature And next when the Godhead vttered it selfe in that nature then that man is lifted vp to the Heauens And last when the Godhead vttered it selfe the man Christ is placed at the right hand of the Father and that nature of man shineth in such sort that it passeth all the glory of the Angels This is very comfortable Thou wilt say What recks me of all this glory and what is that to mee Howbeit that that man be glorified yet I abide here in the earth a vile body what recks mee if the worlde were glorified if I got not a share of it Now wilt thou take but once holde of that nature of man and once fix thine eye vpon it that is Wilt thou belieue in Iesus Christ God and man set thine heart on him that he first died for thee and secondly that he rose for thee belieue that all this was once done for thee then certainly as sure as the nature of man in Iesus died and was glorified as sure thou shalt bee glorified and as soone as thou touchest him the glorie shall strike out and ouershaddow thee in this life when thou lookest into the mirrour of his Gospel for wee see him here but in a mirrour it shall ouer-shaddow thee I say but when faith shall be changed into sight and wee see him face to face and sit fore-anent him and looke to his glorious face those glaunces which shall proceede from him as it is saide to the Philippians CHAP. 3. VERS 21. shall transforme thy vile bodie and shall conforme it to his glorious bodie There is such an effectualnesse in his power whereby hee subdued all thinges that if thou shalt gette a sight of him hee shall chaunge thy bodie in a moment and hee shall make it to shine more brighter than the Sunne Onelie belieue so long as thou art heere A man who hath faith in him shall see this glorie If thou gettest not a sight of Christ by fayth in this worlde thou shalt neuer see him heereafter to life and glorie So let vs belieue and stirre vp euerie one of vs another with exhortations that as euer wee would see glorie wee belieue in Iesus Christ To whome 〈◊〉 the Father and holie Spirit bee all honour glorie and pray 〈◊〉 world without ende AMEN THE XX. LECTVRE OF CHRISTES PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 6.7.8 6 I haue declared thy Name vnto the men which thou gauest mee out of the worlde thine they were and thou gauest them mee and they haue kept thy worde 7 Nowe they knowe that all thinges whatsoeuer thou hast giuen mee are of thee 8 For I haue giuen vnto them the wordes which thou gauest mee and they haue receiued them and haue knowne surelie that I came out from thee and haue belieued that thou hast sent mee HItherto Welbeloued in the Lord IESVS in this Prayer the Lord hath prayed for himselfe that the Father would glorifie him To this purpose hee vsed sundry argumentes First sayeth hee The houre is come that is The houre of my death is at hand therefore Father glorifie mee Then hee sayeth Father if thou wilt glorifie mee I will glorifie thee therefore glorifie mee Yet farder If thou wilt glorifie mee J wll giue life euerlasting to these whome thou hast giuen mee therefore Father glorifie mee Yet marke I haue glorified thee on the Earth and I haue ended that worke which thou gauest mee to doe What resteth then sayeth hee But that thou O Father shouldest glorifie mee Then hee concludeth Therefore Father glorifie mee with thy selfe not in the Earth but in the Heauens with that glorie which I had with thee before the worlde was Nowe in the next parte of his Prayer the Lord prayeth for his Apostles eleuen in number Hee prayeth not for Iudas because hee was a reprobate There are two thinges which hee seeketh at the Father for them The first â—s That when hee shoulde goe his waye to the Heauen the Father shoulde keepe them from all euill in the worlde The seconde is That the Father shoulde sanctifie them to that worke which they were appointed vnto There are sundrie argumentes and reasons of this first parte of this Petition for his Disciples That the Father woulde keepe them and saue them Hee heapeth in the beginning manie argumentes as namelie from their calling and vocation from their election from that they were the Fathers from that they were giuen to him from that that they belieued the Worde and from that that hee was going to the Father He heapeth together these arguments reasons in praying for them that the Father would keepe and saue them But let vs marke the words narrowly and goe thorow euery argument and obserue such doctrine as shall be to our edification as God shall giue the grace He begins sayth first J haue declared thy Name vnto the men which thou gauest me out of the world So the first reason wherewith he moueth the Father to keepe them is from that hee had manifested vnto them the Name of the Father That is to saye That hee had called them by the Preaching of the glorious Euangel of IESVS CHRIST So our vocation and calling standeth in the manifestation of GOD in IESVS CHRIST by the preaching and hearing of the Gospel Wee are called when God and his will is manifested to vs by the preaching of the Gospel of Iesus Christ Well then if the Lord Iesus vseth this as an argument and reason to moue his Father to keepe them and to saue them now certainly when any person findeth that GOD calleth on them by the preaching of the Gospel as he is calling on you this day Then certainly they haue an argument and token that that God who calleth on them wil keepe and saue them both in this
the meanest thing whatsoeuer There is no flesh that hath power to keepe the least in their Family No a King hath no power to keepe a poore body in his Common-wealth except the LORD look down from Heauen and wait vpon that body which he hath concredited to his keeping And therefore seeing none of vs hath power to keep one except we haue power of God from Heauen then let euery man take heed to his speaking Let Kings take heed to their speaking let those that haue Families take heed to their speaking let them who are set ouer the Kirke take heed to their speaking let none say I haue done this let no flesh stand vp and say I haue brought such and such good works to perfection by my fore-sight wisedome and power The LORD shall take all power from thee and turne it into shame if thou glorifiest not him who hath giuen thee power and sayest not I haue kept them by the power of GOD. PAVL sayth I haue laboured more than they all But not I but the grace of GOD in mee So beware of your speaking blaspheme not the LORD in speaking when ye haue done it say GOD hath done it what was I but a poore Instrument raised vp by the power of GOD I go forward to the third circumstance whereby he amplifieth this keeping It is from the cause moouing him These whome thou gauest mee J kept The cause was The Father had put them into his hands that was the chiefest respect that he had in keping his Disciples Well Brethren there are many causes wherfore we should keep them whom GOD hath concredited vnto vs but surely this should be the chiefest that should mooue vs to wait on them and night and day to care for them because GOD hath put them into our hands deliuered them to vs to be kept by vs. We should ay remember on this The Lord hath put them in my hand and I must make answere for them at the Great day of the Lord. Yea if the least one of them perish through thy default the blood shall be required at thy hand Look the Acts of th'Apostles Chap. 20. vers 28. where Paul when he had called the Kirke together he coÌ„meth to the Elders of Ephesus and sayth Take heede to your selues and to all the flocke whereof the holie Ghost hath made you ouer-seers to feede the Kirke of God c. This is his exhortation The first band that he binds them with is this The holy Ghost hath made you ouer-seers for them and ye must make answere for euery one of them Night and day therefore take heed to them Another band which he binds them with is Hee hath shed his blood for them So if we would be carefull to keepe them whom GOD hath giuen vs this must be the first GOD hath concredited these and these to me therefore as I shall answere at that Great day I must keep them No thou darest not stand vp before that terrible Tribunall seat if thou keep them not faythfully whom the LORD hath concredited vnto thee It is no small matter for a King to keep a Common-wealth or for a Magistrat to keep them who are concredited vnto him Yea will the King make his pastime of it that he hath gotten such a care Will a Minister take his pastime who hath gotten the care of a Kirke Or a man or a woman who hath gotten a Family shall they take their pastime without regard Is this the end wherfore God hath concredited those to them No heauy shall thy judgement be if one perish through thy default the blood of that one shall be required at thy hands Now we come to the fourth circumstance The fourth circumstance is the effect that followed this carefull keeping of his Disciples The effect was this Neuer one was lost who was giuen to him of his Disciples who were twelue except one Judas the son of perdition that is a man addicted to destruction and wrack to the end that the Scripture might be fulfilled There is an higher cause than this that is To the end that that decree which God made concerning Iudas his perdition should stand The Scripture was but a reuelation of that Decree for as GOD is immutable so his Decree should stand that Iudas should be condemned Well Brethren ye see a faire effect that followeth a careful keeping None are lost because the Sonne keepeth them he glorifieth the Father in his keeping because the Father had concredited them vnto him and therfore it followeth wel that seeing he kept them none was lost but Iudas Where a man is faithfull in keping careful night day to preserue them who are concredited vnto him because God hath giuen them vnto him first he glorifies God in keeping them next by his faithfull keeping he procures the eye of God to be ay watching ouer them and last of all certainly that man will see a faire effect of his care keeping None shal be lost except those who are separate to be sons of perdition as Iudas was that is who are ordained to destruction from all eternity For Brethren those who are ordained to destruction made vessels of wrath perdition who are appointed to hell euerlastingly all the keeping in the world will not keep them all the careful attendaÌ„ce in the world wil not saue them Al the keeping of Christ who was more careful than any man in the world could not keep Iudas from destruction So who are ordained to destruction no keeping shall serue them but they shall perish euerlastingly It may be that the sonnes of perdition may be kept in an outward Discipline but at last they shall be manifested to be but hypocrites they seeme to be the Children of Light and who will put a difference betwixt them and those who are ordained to saluation Who will put a difference betwixt Iudas and the rest of the Disciples for a time Judas seemed an Apostle for the time as well as Matthew James and Iohn and the rest So for a time they who are ordained for death will seeme to be kept and they will heare the Preaching and who will be so earnest to take heed as they But howbeit they giue a faire show outwardly in their behauiour in the end behold there shall a shamefull destruction befall them and let them show to the world what they will they shall show themselues to be Apostates from Iesus Christ Therefore Brethren â—e neuer content of an outward profession till that ye find your selues on a sure ground and rest not till that by fayth and regeneration ye get an assurance of your election and till that ye be sure that God hath made a decree that ye shall haue life euerlasting And when ye see men and women who seeme to stand fall away make a foule defection it is an euill token This for the foure circumstances He kept them carefully and in the Name of his Father because the Father
a bande of loue if thou bee not vnited by that bande with the members looke for nothing but death Then hee setteth downe the ground of our conjunction Euen that they may bee also one in vs. What is the ground of the coniunction of the members amongst themselues but the coniunction of the members in the Head If thou bee not joyned with the Head the Lord Iesus by fayth thou canst not dwell with thy neighbour in loue and charitie Hee who is joyned with the Kirke hee must first bee ioyned with Christ Hee commeth to the argumentes of this coniunction and the first is from the ende which is this That the worlde may knowe that I am sent from thee that is that the world seeing that vnion of the faythfull amongst themselues and that binding vp of their mindes and hearts by that band of loue may know me from whom that conjunction proceedeth and they may take me vp not as they doe to be a wicked man but to haue come downe from the Father and to be the Sonne of God Then Brethren there is not a thing in the world no not an effect in the world where in that vertue of Iesus Christ appeareth more than in this conjunction of the members of the Kirke in the Earth So wouldest thou showe before the worlde that Iesus is God equall with the Father bee at one with thy neighbour Wouldest thou glorifie Iesus Christ and professe him before the worlde and honour him liue in peace vnitie and concord Wouldest thou dishonour him and shame him before the world be at variance haue no peace and no loue If thou wouldest set thy selfe to make the worlde thinke that Iesus Christ is not one with the Father haue no peace with thy neighbour This conjunction and making vp of one body is no small effect of the vertue of Iesus Christ there is no power in Heauen nor in Earth but this power of God that will make vp that band all the Kinges in the Earth will not make thee loue thy neighbour truely no power can make thee loue thy Wife truely no not thy Children but onely that power that floweth from Iesus Christ the infinite power of that Godhead which floweth from him to thy soule is able to turne thine hatred into loue and to sanctifie thee So wouldest thou glorifie Christ in this world and liue in this world to the glory of him and professe that he is God and that the fulnesse of the Godhead dwelleth in him bodily striue so farre as lieth in thee to keepe peace with all men and bee knitte vp in loue with thy neighbour as thou wouldest glorifie him in this life and haue part of that euerlasting glorie purchased by the blood of Christ To whome with the Father and the holie Spirit bee all prayse honour and glorie for euermore AMEN THE XXIV LECTVRE OF CHRISTES PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 22.23.24 22 And the glorie that thou gauest mee J haue giuen them that they may bee one as wee are one 23 I in them and thou in mee that they may bee made perfect in one and that the world may know that thou hast sent mee and hast loued them as thou hast loued mee 24 Father J will that they which thou hast giuen mee bee with mee euen where I am that they may beholde that my glorie which thou hast giuen mee for thou louedst mee before the foundation of the world IN the last part of this PRAYER Wel beloued in the Lord Iesus the Lord after that hee hath prayed for himselfe that the Father would glorifie him and after that hee had prayed for his Disciples to wit the eleuen for hee prayeth not for Judas because hee was the sonne of perdition at last he conceiueth a Prayer for the whole faithfull to the ende of the worlde I pray not sayeth the Lord for them onelie that is for my Disciples but I pray for all them that will belieue in mee through their word The thing which he prayeth for the whole faithfull is this That they may bee one in this worlde joyned in one heart and minde to make vp in this Earth that glorious bodie of Iesus Christ that is the thing hee prayeth for The first argument yee hearde the last daye which was from the ende of that vnion of men and women in the Kirke of God and of the making vp of the bodie of Iesus Christ Then the world shall know that Christ is sent of the Father In that conjunction and vnion they shall see that Iesus Christ is the Messias sent of the Father to the worlde for the redemption of the world that is the first argument Now wee goe forward in this present Text to the second argument of his petition for the whole faythfull to the ende of the world The second argument is taken from the end of that glorie which the Father hath giuen to the Sonne and that the Sonne hath giuen to the faythfull the ende of all this is That there should be an vnion and conjunction amongst the members of one bodie of Iesus Christ in the Earth The glory that the Father gaue to the Sonne and the glorie that the Sonne gaue to vs tendeth to this end that we be joyned together in the Earth to make vp the bodie of Iesus Christ Seeing that all the glorie that thou hast giuen mee and I haue giuen them serueth to this that they may bee one as we are one this is the thing I pray for That they may bee vnited in one bodie The glorie sayeth the Lord that thou hast giuen mee I haue giuen it vnto them That is to the whole faythfull not to his Disciples onlie but to the whole faythfull to the end of the worlde What is the glorie that the Father hath giuen to the Sonne The next word expoundeth it and maketh it cleare The glorie that the Father giueth to the Sonne standeth in this that the Father is in the Sonne I in them and thou in mee The Father is in the Sonne the Father hath giuen himselfe to the Sonne This is high but I shall make it plaine to you In the eternall generation wherein the Father begot the Sonne from all eternity without beginning the Father communicated with the Sonne that whole glorious substance and nature and as soone as hee communicated with the Sonne his whole glorious nature and substance so soone the Father and the Sonne became one in nature and substance And therefore considering this communication of the nature and substance of the Father and the Sonne it is saide that the Father is in the Sonne to wit in nature and substance and that the Father hath giuen to the Sonne his glorie For Brethren what is the glorie of God Nothing but the glorious essence and nature of God and this is the glorie that he giueth to the Sonne What is meant againe by this glorie that the Sonne giueth to the Father The wordes in the next Vers
That as the Father and the Sonne are one not onelie in that mutuall loue but in that verie Godhead substance and essence that is that vnitie one GOD the Father the Sonne and the Holie Spirite so wee also are one Nowe it is not required that wee bee one in essence but one in heartes and soules that is to saye Let euerie one of vs loue another let peace bee amongst vs and in this point wee must represent GOD and this is that vnitie that our heartes bee joyned with others in loue No man is knitte to CHRIST or yet to the Father but in loue and when wee are knitte vnto them our heartes are knitte euerie one to another So in one worde when wee see loue amongst men and especiallie amongst Christians when wee see their heartes joyned in loue wee may saye The Father keepeth these because they are in vnitie one with another and hee hath a care ouer them or else they coulde neuer haue this vnitie of minds in loue And where there is nothing but dissention and euerie one byting and backe-byting another they are not in the custodie of GOD for if they were in his keeping they woulde bee one as the Father and the Sonne are one So in one worde the LORDES care is not ouer those Therefore as euer yee woulde bee sure that the LORD hath a care ouer you looke that yee haue an vnitie amongst your selues And this is it that the Apostle Paul moste recommendeth vnto vs an vnitie of minde So as wee woulde testifie vs to bee the members of IESVS CHRIST let vs bee in vnitie with our neighbour for by this wee testifie to the worlde that wee are GODS and giuen to IESVS CHRIST and where there is no loue no amitie there the members are not joyned with the Head and wee haue no part with CHRIST for where fayth is there is loue and where fayth is there the members will concur together in vnitie of minde The LORD giue vs fayth in IESVS CHRIST in whome standeth all our happinesse and felicitie and to whome with the Father and the Holie Spirite bee all honour prayse power and dominion for euermore AMEN THE XXII LECTVRE OF CHRISTES PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 12.13.14.15 12 While J was with them in the worlde I kept them in my Name those that thou giuest mee haue I kept and none of them is lost but the childe of perdition that the Scripture might bee fulfilled 13 And nowe come J to thee and these thinges speake I in the worlde that they might haue my joye fulfilled in themselues 14 I haue giuen them thy worde and the worlde hath hated them because they are not of the world as I am not of the world 15 I pray not that thou shouldest take them out of the worlde but that thou keepe them from euill IN the second part of this Prayer Welbeloued in the Lord Iesus the Lord being to depart out of this life and to rise againe and to ascend vp to the Heauens he recommendeth his Disciples whome he was to leaue behinde him to the keeping and preseruation of the Father To this purpose hee hath sundry arguments and reasons First sayeth he I haue manifested thy Name to them therefore Father keepe them Then Thou hast chosen them out of the worlde from all eternitie therefore Father keepe them Then They were thine therefore Father keepe thine owne And againe Thou hast giuen them to mee therefore keepe them And againe They haue kept thy worde and belieued in mee that thou hast sent mee therefore keepe them And againe I am glorified in them therefore keepe them And last of all I am to leaue them behinde mee in the worlde therefore keepe them These arguments and reasons wee haue heard Nowe hee goeth forwarde and addeth to the eight reason beginning at the Text which wee haue read The eight reason is from his owne keeping of his Disciples while hee abode with them in the world While J was with them in the worlde I kept them in thy Name and saued them And those whome thou gauest to mee I haue kept so that there is not one of them lost saue one the sonne of perdition meaning Iudas that the Scripture might mee fulfilled euen that Scripture which fore-tolde of his destruction therefore I kept them so long as I was with them Now Father I recommende them vnto thee and I put them into thine hand Yet the words would bee better weighed This keeping of his Disciples he amplifieth by sundry circumstances The first circumstance is A carefulnesse diligence and earnestnesse in keeping them This carefulnesse appeareth in doubling of the words hee is not content to say once J haue kept them but he sayth it ouer again The Sonne of God the Lord Iesus whom he keepeth hee keepeth them faithfully and carefully not slackly but diligently night and day his eye is vpon them and as hee himselfe sayth O Hierusalem as the Henne gathereth her Birdes vnder her winges so would I haue done to thee And no doubt the Lord gathereth his owne vnder the wings of his grace and keepeth them after a most tender and intiere fashion of keeping So wee may learne at his example those whom God hath concredited vnto vs to be kept in this world by vs whether they bee in our Familie whether they be in the Kirke of God or whether they bee in the Policie or Commonwealth wheresoeuer they be one or moe how many or how few they be who are concredited vnto vs and giuen out of the hand of God to be kept and defended in this world by vs. Wee learne heere by the example of Christ to keepe them so carefullie and faithfullie that they lose not in our hand The Prophet sayeth Woe to them that doeth the worke of the Lord negligentlie and slacklie Ierem. 48. vers 10. There hee meaneth Who slayeth not and wracketh not as the Lord commandeth to slay and wracke Therefore much more shall woe curse appertaine vnto them who keepeth not them faithfully whom the Lord hath concredited vnto them and commandeth them to keepe If woe was denounced against them who slewe not and wracked not at the commandement of the Lord a double woe shall appertaine vnto them who neglecteth them whom the Lord hath concredited to their charge Nowe I come to the seconde circumstance J haue kept them in they Name that is to say By thy vertue and power All the power that the Sonne hath hee hath it giuen him of the Father and all the power that the Sonne hath is the power of the Father and therefore he acknowledgeth the keeping of these Disciples to be by the power of the Father and so he glorifieth his Father in Heauen The Sonne in any thing that he doth he euer glorifieth the Father Who is he in this world who is able to keepe a soule by his owne power Who hath power in his own hand to keepe a body or a Child or