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
pilgrimage and who hath honoured you with manie good turnes and namelie with loue and kindnesse towardes Gods Children for his cause make you more and more finde the loue of God shed abroad in your soule so that you neuer wearie in well-doing but that yee may daylie goe on forward in the course of sanctification that yee seeking fearing louing and alwayes seruing him and being comfortable to his Sainctes on Earth yee may bee assured when this short life is ended the Lord shall crowne you with eternall Glorie in Heauen with all his Saincts in JESVS AMEN Yours in the Lord H. C. W. A. THE FIRST LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xiiii VERS 1.2 LEt not your heart bee troubled yee belieue in God belieue also in mee 2 Jn my Fathers house are many dwelling places if it were not so J would haue told you I goe to preparé a place for you IN the CHAPTER immediately going before Brethren the LORD fore-warned his Disciples of his departure and taking away of his bodily presence out of the world that moued his Disciples exceedingly for they had no will hee should goe from them Therefore the Lord in this and in the next two CHAPT continueth in speaking to his Disciples to comfort and confirme them after his departure and taking away of his bodily presence from them And in the beginning of this CHAPTER hee layeth downe the proposition of this comfort Let not your heart bee troubled Thereafter hee subjoyneth sure argumentes to comfort strengthen an I confirme them when hee should goe away Hee saith Let not your hearts be troubled knowing well that when hee should depart they should be like as many Lambs among Wolues in the middest of this wicked world and so they would be troubled in mind when he should go away therefore the LORD warneth them before his departure that their hearts should not be troubled The Disciples faile in this that they thought that if the LORD had taken away his body and should absent himselfe out of their eyes they should haue no more comfort nor grace of him Ye see the Lesson ariseth here of their example As the presence of the LORD IESVS ministreth joye peace â—nd tranquillitie to the heart of the sinner euen so when he draweth away his presence from a sinner from a miserable creature then there is no joye no comfort no peace no rest to the heart It may be indeed and it coÌ„meth oft to passe that men and women will be lullud vp in a carnall security deliting themselues in the vain pleasures comforts of this world in eating and drinking c. It may be some be occupied they will haue a quite life they will lie downe and sleepe quietly they will rise and be wanton but in very trueth they haue no true peace if they finde not the Lord Iesus present in their heart when they lie downe and when they rise howbeit they had all the worlde they haue no peace No peace to the wicked saith the Lord Esay 57.21 Howbeit they seeme to haue peace they haue none As for the godly that haue once founde his presence and haue once tasted of that joye which is in his face of that light which commeth from his face and once he be taken from them giue them all this world and all the pleasures of this worlde they shall haue no pleasure they will neuer bee blythe till they get a sight of their Lord their soule dieth without his face and when he commeth againe it quickeneth and liueth This is the true joye thinke neuer yee haue true rest without the countenance of the Lord without the which all the pleasures and comforts of the world are but vaine for all shall leaue you and ye with them shall perish No question the Disciples when they began to feele that joye which they founde in his presence rather than they had wanted his company they would haue wanted all the world Now when he hath set downe this proposition of comfort hee leaueth them not so but knowing well how harde a thing it was to a comfortlesse heart to receiue comfort he subjoyneth sundrie arguments and reasons to hold them in a good courage and comfort And first he saith Yee belieue in God belieue also in mee There is an argument wherefore they should not bee troubled The first comfort hee ministreth to their comfortlesse heartes is Fayth in Christ The meaning is Howbeit when I goe away yee shall not see me yet settle your hearts vpon me follow me with the eye of your soule and looke afarre off to the Heauen and looke that ye rest and repose vpon mee by a true and liuely faith Well then yee see the first remedie against the taking away of the Lorde Iesus and withdrawing â—f his bodily presence is faith in him howbeit he were neuer so farre away let thy soule goe thorow the clouds and take holde on the Lord Iesus where hee sitteth at the right hand of God his Father sticke till him bee sure of him gripe him by the hand of faith and then in the middest of all the confusions of this world which ye see now fall out in these latter dayes thou shalt get comfort and ease to thy soule and it shall bee holden vp among all troubles of this world For why this is the nature of faith in Christ it will make things absent to be present As the Apostle saith to the Heb. 11.1 It maketh things hoped for to be present with vs it will let thee see that felicity that life that glorie which is laide vp in the Heauens for thee which we cannot see with the eyes of our mortall bodies so long as we are here Then so long as thou art absent from him belieue in him that thou mayeâ—t finde euer comfort till thy faith bee turned in sight and then thou shalt find that both sight of the soule the sight of the body into the Heauens shall be perfected then we shall see that clearly which we saw before obscurely and wee shall see him no sooner but our joy shall be full and wee shall bee into his glory with him and as his face shineth so shall ours shine also So ye see the chiefe thing that holdeth vs vp in all troubles of this world is the blinke we haue of Christ by faith Nowe hee proponeth not this argument barely but by way of comparison for he saith as Ye belieue in God so belieue in me for as he said I and the Father am one howbeit the Father and the Sonne be sundry persons yet they are but one blessed Majesty one God in one nature and one substance faith in one of them prejudgeth not another as thou belieuest in the Father so belieue in the Son so belieue in the holy Ghost because they are one in nature and substance they are coessentiall coequall coeternall if the Father and the Sonne were different in substance so that the Father were one
haue entered into this way to the Father by Christ as he is the Trueth wee must next enter into the way to the Father by Christ as he is Life But how enter we into this way by him as he is Life How bringeth Christ vs to the Father as he is Life I answere Whilest we are going to the Father wee must stedfastly belieue and bee fully assured that Christ is Life and that all life is from him as from the Fountaine and that whatsoeuer life wee haue we haue it through him Then ye see Christ is the way to the Father first because he is the Trueth next because he is the Life If thou wouldest come to Life begin at the Trueth for the first leadeth vs to the second For this word of Trueth euen the Gospel of the Lord Iesus when it is preached if we heare it reuerentlie and stedfastly belieue it and let it settle deeply in our soules it will bee powerfull at the last to bring foorth life in vs Were thy soule neuer so dead in sinnes and trespasses yet receiuing this Word of Trueth thou shalt rise from death and liue The Lord in the sixt Chapter of Iohn and the 63. verse letteth vs see this great force of this Word when he saith The words that I speake to you are Spirit and Life that is they are a most powerfull meane to minister and furnish vnto vs that Spirite and that Life of God And in that same Chapter also vvhen the Lord asketh at the Apostles If they would leaue him as many of them did who had followed him before Peter answereth in the name of the rest To whom shall we goe thou hast the words of eternall life where ye see Peter out of his own experience affirmeth that the vvords vvhich hee heard of Christ vvere effectuall to vvorke eternall life vvhich made him and the rest of the Apostles vvith pleasure to remaine vvith Christ Thou that by the hearing of the vvord findest the life of God to bee conuoyed to thy soule vvilt easily bee perswaded that hee vvho is the Author of that vvord is life himselfe for how vvere it possible that there could be such a power in that vvorde to giue life except hee vvhose vvorde it is vvere the Fountaine and Well-spring of all life Then ye see by vvhat order vve come to the Father Wee must first begin at the Trueth then by the vvord of Trueth vve must be led to Life and then we must goe on piece and piece in that Life vvee must continue and perseuer in it and so doing it is not possible but at last vvee shall come into that eternall Life vvhich is hid vp in God and shall bee reuealed in that great day Then in a vvord vvouldest thou haue the summe of all that vve haue spoken in this matter This is it Euen that vvee belieue in the Lord Iesus Christ The vvay to the Father is Christ vvhen vvee belieue in him vvee are vvalking in this vvay vvhen our fayth increaseth piece and piece vvee goe on forward vve continue and perseuer in that vvay Now in the ende of the verse he preuenteth and answereth the thing that some might haue objected against this doctrine That he was the way for it might haue bene said to Christ Albeit thou bee the way to the Father yet thou art not the only way there are many other wayes beside thee To this the Lord answereth I am the onelie waye to come to the Father for sayeth hee None commeth to the Father but by mee That is I am so the waye to the Father that there is none other waye to come to the Father beside me And whosoeuer seeketh to come to the Father by another way beside me or whosoeuer seeketh to come to the Father any other way but by me he shall be disappointed he shall neuer find the Father thou that seeks to come to HeaueÌ„ another way nor by Christ I giue thee that doome thou shalt neuer see Heauen Men dreame to themselues another way to come to Heauen nor by Christ the Papists deceiue themselues and the whole worlde teaching them to seeke Heauen by their owne merits by their own works and to come to the Father by the mediation intercession of Angels of the Saincts departed c. But all this is folly for there is one only way to Heauen and that a very strait and narrow way by Iesus Christ Indeed the way to Hell is a very broade way that is there are many wayes that leade to damnation for there is not a sinne that thou committest against God but it leadeth thee to Hell Whoredome leadeth a man to Hell Murder leadeth a man to Hell Drunkennesse leadeth a man to Hell all the foule affections of thine heart leade thee to Hell But there is one only way to come to Heauen Fayth in Iesus Christ Therefore thou who wouldest come to Heauen and dwell with the Father for euer leaue all other wayes for they are but pathes that leade to damnation and take thee to that only one way belieue in the Lord Iesus Christ and through him thou shalt bee assured to get life and glory To this Lord Iesus with the Father and the holy Spirit be all prayse and honour for euer Amen THE THIRD LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xiiii VERS 7.8.9.10 7 Jf yee had knowne mee yee should haue knowne my Father also and from hencefoorth yee know him and haue seene him 8 Philip said vnto him Lord shew vs thy Father and it sufficeth vs. 9 Iesus said vnto him J haue beene so long time with you and hast thou not knowne mee Philip Hee that hath seene mee hath seene the Father how then sayest thâ—u Shew vs thy Father 10 Belieuest thou not that J am in the Father and the Father is in mee The wordes that I speake vnto you I speake not of my selfe but the Father that dwelleth in mee hee doeth the workes YEE heard Welbeloued in the Lord Iesus among the rest of the comforts that the Lord furnished to his Disciples that they should not bee troubled when hee should depart this was one and the last Yee knowe the place whither I am to goe first and where yee are to goe next in your time and also yee knowe the waye Therefore woulde hee saye comfort your selues with this knowledge while I come againe and take you to that place Vpon this last argument the conference falleth out betwixt Christ and his Disciples and first Thomas one of his Disciples speaketh and vttereth as it were a contradiction to the worde of the Lord Wee know not the place where thou art to goe sayeth hee and howe then can wee knowe the waye Vpon this speach of Thomas the â—ord taketh occasion to instruct Thomas and the rest in these pointes whereof they were ignorant concerning the place where hee was to goe and concerning the waye and first hee pointeth out the waye vnto them hee pointeth the waye
to bee Himselfe I am the Waye the Veritie and the Lâ—fe In a worde the waye to Heauen and the waye to the Father is the Lord Iesus and that because hee is the Trueth and Veritie and because hee is the Life Therefore all who would haue accesse to Heauen must enter in by the Lord Iesus first as he is Veritie and then as hee is Life they must belieue that the Lord Iesus the Sonne of God is Trueth and Life it selfe and that all our life spirituall floweth from him as from a Fountaine and we belieue not these two let vs neuer looke to see Heauen Then hee sayeth Except they enter in by this way they shall neuer come to the Father and thou goe in by another by-path besides the Lorde Iesus thou shalt neuer see Heauen with thine eyes This is thy doome No man from the King to the Beggar shall come to the Father but by him Now when he hath pointed out the way then hee beginneth and instructeth Thomas and the rest concerning the place where hee was to goe and these instructions are giuen by way of reproofe Hee findeth fault with Thomas and the rest that being so long with him they knew not the Father they might haue knowne the Father in him for they who see the Sonne may perceiue in him the Father If saith hee yee had knowne me ye should haue knowne my Father also As he would say Ye neuer knew me because ye know not the Father There is a necessitie that is laide on euery soule that commeth into this world if euer they would haue joy in this worlde and if euer they would dwell in Heauen that the creature knowe the glorious Creator Thou must know God if euer thou wouldest dwell with him Thou must know God not only the Creator but also the Redeemer of the lost world This necessity and burden is laide vpon our backe wee are straited to knowe God the Father for heerein standeth our felicitâ—i Now Brethren it is an hard thing to get a sight of that Majestie The Lord dwelleth in a light that hath none accesse 1 Tim. 6.16 Neuer man saw him Paul sayth He is a God that cannot bee seene the eye of the creature cannot be able to look vpon that passing glory So it is an hard thing to see God to know him therfore let neither man nor woman who preasseth to get a sight of God striue to pierce immediately thorowe that light Then howe shall wee see him The Lord perceiuing our infirmity hath prepared a way wee founde it not out but the Lord hath found it out What is the waye to see the Lorde in his infinite justice power wisedome glory and chiefely in his mercy And thou see him not in his mercy all is but in vaine and thou seest nothing howbeit thou shouldest see all the worlde The Lord hath found out the meane The Lord Iesus his owne Sonne his owne Image representeth vnto vs all the glorie of his Father and hee is the Image of the inuisible God the splendor of his glorie and the imprinted marke of his person Col. 1.15 and Heb. 1.3 The Lord hath ordained that in the Son euen in the nature of man humbled in the flesh wee should see that glory And this is the ende wherfore the Lord Iesus came into the world euen that we might see the glory of the Father in him This is so true that hee who seeth the Sonne seeth also the Father that when in the Gospel thou hearest and seest Iesus Christ humbled and glorified except in him thou see the Father his nature his justice his power his wisedome and his mercie thou canst not bee saide to haue a sufficient knowledge of the Sonne himselfe for hee himselfe sayeth heere If ye had knowne me yee should haue knowne my Father also Then he saith by way of correction No saith he Thomas thou knowest the Father and so I speake of the rest and thou hast seene him say what thou wilt say there is the meaning Vpon this speach two things arise The first the Apostles disciples of Iesus Christ they knew the Father The secoÌ„d they wist not that they knew him How can these two stand They knew him and saw him for Iohn saith We saw him vvith our eyes but they vvist it not What is the grounde of this ignorance that seeing the Sonne they knewe the Father and yet they wist it not It riseth on this they were ignorant that the Father and the Sonne were one in substance essence glory and Majesty And howbeit they sawe the Father and and the glory of God in the Sonne yet being ignorant of this ground they wist not that they knew the Father Nowe Brethren as concerning this seeing there is no solide comfort nor rest in the heart but in the sight of God keepe this sight night and day and sleepe on it for it vvill bee a blacke vvakening and vve rest not on him Wee may vvell rest on these pleasures on these Kingdomes c. but yet miserable shall be thy vvakening vvhen the soule shall bee taken from the body it shall tell thee that there is no rest but in him and thou shalt curse the time that euer thou restedst on any thing in the world There is no joy but in the sight of God Next except a man or woman knowe God to bee God vvhen they see his power and verity to appeare in the world aboue all things his mercy to sinners except they take vp God in these thinges and chiefely in his mercy except they knowe him to be God they vvill neuer haue solide comfort A man vvho hath bene out of his Fathers sight long vvhen hee seeth him and knoweth him not he vvill haue no comfort But then vvhen vvee see him and knowe him to bee our mercifull Father there is our joye When the sinner seeth God in Iesus Christ and knoweth him to bee his Father there is the chiefe joye But how shall we come to the knowledge of this We must know first of all that the Sonne is the splendor of his Father thou vvilt get no accesse to the Father but by the Sonne and therefore seeing the glory of the Father shineth in the Sonne vvhen thou commest to heare the Lord Iesus preached say thus In the Lorde Iesus vvhose Euangel I am to heare I shal see the glory of the Father And vvhen euer ye heare the Euangel striue to get that sight of the Father through the Sonne and then thine heart shall get exceeding joy into it This must euery one of vs doe if vve vvould goe to Heauen When Thomas hath spoken and the Lord hath answered him another of the Disciples spake for they vvere ignorant till the Lordes resurrection Philip speaketh next Lord saith he once shew vs the Father As he vvould say Once let vs see him and vve shall be contented Marke in this question there is one thing commendable and another thing discommendable not that
you also if they haue kept my word they will also keepe yours 21 But all these thinges will they doe vnto you for my Names sake because they haue not knowne him that sent mee 22 If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne 23 Hee that hateth mee hateth my Father also 24 Jf J had not done workes among them which none other man did they had not had sinne but now haue they both seene and haue hated both mee and my Father 25 But it is that the worde might bee fulfilled that is written in their Law They hated mee without a cause 26 But when that Comforter shall come whome I will sende vnto you from my Father euen the Spirit of trueth which proceedeth of the Father hee shall testifie of mee 27 And yee shall witnesse also because yee haue beene with mee from the beginning AFter the Lord Iesus beloued in him hath giuen sundry exhortations to his Disciples at last in the 16. vers he giueth a direction to them that after his ascension to Heauen they should passe out into the world and teach all Nations baptize them The words here are that they should go bring out fâ—uit that is win soules to the kingdome of Heauen Secondly he sets down the ground of his ordinance he sets downe what right he hath to giue it I haue chosen you ye haue not chosen me saith he I preuented you when there was no such thing in your mind therfore I haue just right to giue you this ordinance After he hath giuen this ordinance he begins to furnish them inarme theÌ„ against the time they shold passe out the first piece of armour was prayer they shold pray to the Father But how In his Name Look they heart in prayer be grouÌ„ded by faith in Iesus Christ The next piece of their armour is loue chiefly that loue which euery one should beare to another they ought not only loue him whom they teach but the fellow labourers should loue mutually when the fellow-labourers agree among themselues then the work of the Lord goes forward pleasantly The third piece of armour is patience that they should suffer patiently all the hatred of the world Now he insisteth vpon this place and vseth sundry arguments The first he had was from his owne example hee saieth Haue they not hated mee before you then why should yee take it heauily that the worlde hate you for the seruant is not greater than his Master I goe forward In the beginning of this Text we haue the second argument whereby the Lord moueth his Disciples to beare patiently the hatred of the world If yee were of the world the world would loue his owne saith he but because ye are not of the worlde but I haue chosen you out of the worlde therefore the worlde hateth you The meaning is this in effect If the world hate you it is a good token that I haue chosen you out of the vvorlde and relieued you from that damnation which ye were subject to Ye see in this argument when the world loueth any man certainlie it is a token that there is little good in that man for the wicked worlde ordained for damnation will loue no man without a cause except it find a conformitie with it And as Paul saieth Rom. 12. vers 2. except it find a likenesse in humour and affection it will not loue a man It is true wicked men will loue a good man but neuer for any good neuer for Gods cause but for some particular respect as kinred alliance blood or some policie But for a good cause wicked men will neuer loue a good man By the contrarie when the worlde hateth a man it is a token there is some good in that man Ere euer the worlde beginne to hate a man God loueth him Ere euer the worlde beginne to shoote that man out of the worlde the Lord hath exempted him out of the worlde It is true indeede the worlde will hate a wicked man as a man who doeth great and horrible murders committeth adulterie and incest c. but the worlde will neuer hate wickednesse for wickednesse cause because it is an offence to God but for some priuate hurt and dammage as because he is noysome to the Common-wealth and troublesome to the peace of the Countrey and such like This same which I speake of men may bee well drawne to Religion That Religion which the multitude of the worlde runneth after is not most to be approued No the Lord saue me from it Neither that Religion which the world detesteth is to be rejected No the hatred of the Deuill and of the world is a good to ken When the world hateth godly men there is matter of patience and of joye and it is a sure token the hatred of the worlde shall not so soone touch the heart but as soone the Lord shall meet it with his loue and the greater the hatred bee the greater shall the loue of God be Rom. 5. vers 3. Faith worketh patience patience experience to wit of the fauour and loue of God which hee saith afterward is shed abroad by his holy Spirit into our hearts I goe forward The third argument Remember saieth the Lord the word that I saide to you The seruant is not greater than his Master Looke what they did to me they will doe the same to you As hee would say It may suffice you to be in that estate that I was in before you for why yee are but seruantes and I am the Lord and therefore it may suffice you well to bee in that estate that I haue bene in before you He calleth them to remembrance of that word which he spake before in the 13. Chap. and 16. vers when he exhorted them to humilitie Would any man or woman after the example of Christ be humbled lowly and obedient and patient let them euer holde their eyes vpon Iesus Christ and vpon that highnesse and Lordship wherein hee sitteth at the right hand of the Father and then when thou seest howe high hee is looke downe to thy selfe and thou shalt see the fardest that thou canst claime to is this To be but his seruant though thou werest a King and woe be to thee if thou be not a seruant of Christs Then looking vp to Christ and downe to thy selfe reason thus Hath my Lord who is aboue me suffered many things patiently shall not I who am a seruant suffer something patiently And then the soule shall say Suffer patiently for him and I shall count it honour to be partaker of his suffering for of all the honours of the world it is the greatest to suffer for Christ Were not the Apostles blythe while they suffered for Christ Reade Act. 5. vers 41. there it is said They departed from the Councill reioycing that they were counted worthie to suffer rebuke for his Name Paul Phillip
thee if thou hadst conquessed as much as Alexander the great Monarch if thou hadst conquessed all the world I tell thee the trueth if thou goe out of the world without one of these two woe shal be to thee that euer thou came in the world thou shal neuer see life But there is a great difference betwixt the protestation of the Lord Iesus all the protestations that we can make J haue glorified thee saith the Son therfore glorify thou me The Son might haue soght glory because of the excellency of his person but as for vs wee may not craue glorification for our obedieÌ„ce to God because it is imperfect away awaye with that stinking merite of the Papistes awaye with the creature that will attribute such a stinking merite to it selfe Therefore thou must say Lord I craue nothing for my merite but onelie for grace for when thou hast done all that thou canst doe thou art but an vnprofitable seruant and saye I will creepe vnder the winges of thy mercie But if thou come to claime anie thing with a conceite of thy merite suppose thou hadst done workes to glorifie thy God builded Kirkes and made Bridges c. if thou acclaime anie thing for it and wilt stand vp and saye I haue done this thou shalt goe awaye without grace The Pharisie may stand for an example of this There was neuer such a pride as to a stinking creature to stand vp before that Tribunall with a conceit of his merite If thou standest vp so I pronounce the effect of that merite of thine shall bee condemnation When he hath vsed so many arguments to the Father to glorifie him then he concludeth his petition in these wordes Therefore Father glorify me with thy selfe that is to say Not in the Earth I haue glorified thee in the Earth but the glory that I seek is not in the earth but in the Heauens wherein I would reigne not in the Earth as an earthly Prince but in the Heauens at thy right hand The place maketh much It is vnpossible that there can be so much glorie in the Earth as in the Heauens The glory of all the Kinges in the world is nothing to that which we shall haue with Iesus Christ in the Heauens The glory which Adam had in that glorious and earthly Paradise was nothing in respect of that glory which wee shall haue when we shall be lifted vp in the Heauens Looke howe farre distance is betwixt Heauen and Earth as farre shall our glory shine aboue that glory no compare of the darkest Starre with the Sun So compare that glory of Adams with the glory we shal haue with Iesus Christ look how far the Sun passeth in glory aboue a Starre as farre we shall passe that glory and surmount aboue it What a glory is this he seeketh Glorify me with that glory Father which I had from all eternitie that is Glorifie me with that glorie of the Sonne of God the glorie of the second person of the Trinitie glorifie mee with thine owne glorie which is promised mee and glorifie mee with all thy glorie The Sonne may claime all the glorie of the Father and the Father hee communicateth not with the Sonne a parte of his glorie but the whole glorie of GOD. Now Brethren yee shall marke some things shortly Certainlie 〈…〉 no man nor no Angel that can bee capable of this matter that concerneth the incomprehensible glorie of the Father and of the Sonne and therefore wee marke this shortlie First wee see this what a glory this is that the Sonne seeketh of the Father this I tolde you in the beginning It is not so much the glory of the nature of man as it is that glory that the Lord had with the Father from all eternity Then yee see another thing yee see the Sonne of God the Lord Iesus ere euer he came down into this Earth he was in the forme of God and thought it no robberie to be equall with God Hee is the Sonne of God equall in power and Majesty with the Father Let the Heretiques hang themselues who would depriue the Lord Iesus of his Godhead our faiâ—h should not bee grounded on him if he would be no warrand to our faith and if he were not God blessed for euer Then yee see how the Lord Iesus the Sonne of God passed from that glory which hee had with the Father for a time and made himselfe as the Apostle sayeth of no reputation Wee would not bee content of this none of vs all to deject our selues altogether yea euen the filliest of vs yet the Sonne of God made himselfe of no reputation nor estimation Marke this thinke not that the Sonne of God the Lord Iesus euer renounced that glory which hee had with the Father no not then when hee was sorest humbled no not then when he was hanging on the Crosse he renounced not his glory as Cyrillus sayth Missio obedientia non tollunt aequalitatem potentiae essentiae that is The sending and obedience taketh not away the equalitie of glorie and essence Marke it well and be not deceiued Howe then passed hee from this glory This is an higher matter than we can consider yet wee shall expresse it in some measure The Sonne of God equall with the Father suffered for a time that glory to bee obscured with the habite of a seruant the habite of man the glory of the Sonne of God was made of no reputation thorow the taking on of a slough Howe agree these two the mortall and corrupt flesh and the glory of God Will not that slough of our nature obscure the glory of God Then againe the glory of God in the Sonne of God is obscured with the most vile death the death of the Crosse and this was the highest degree of his obedience Yet hee neuer quiteth himselfe of this glory I will vse a similitude Yee see the Sunne shineth faire and bright and if a thicke blacke cloude should passe in betwixt vs and the Sunne the Sunne abideth in his owne nature and the cloude taketh nothing away of the brightnesse of the Sunne only it obscureth the Sunne to our sight that we cannot perceiue the splendor of it It is euen so with the Sonne of God that glorious Sunne of righteousnesse when he taketh first vpon him the cloude of our nature and secondly the cloude of death the glory of the Sonne of God is no more impared by this than the Sunne is impared in his light by the cloude When the Sonne of God tooke vpon him the cloude of our nature for the saluation of mankinde hee kept himselfe close and he vttered not himselfe in that nature of God for if he had vttered himselfe in that force and glory proper vnto him he had beene glorified at his first incarnation and then the redemption of man had not bene done All the Iewes and Pharisees could neuer haue touched him if hee had not humbled himselfe in the nature
most precious sacrifice that euer was in the world hee entered not with the blood of beasts but with his own precious blood he carried there his owne bloody wounds and that blood slokned that burning wrath So that so soone as that justice findeth that blood the justice is satisfied then there is place to mercy So it followeth there is no entry to Heauen but by the Lord Iesus his blood and as he entered into Heauen by his own blood so there is neuer one of vs man or woman shall enter into HeaueÌ„ except we carry with vs that blood if thou wilt go into HeaueÌ„ be sprinkled with that blood or else the wrath of God shall burne thee vp But how shalt thou get this By faith in him that hath gone before thee with his blood that shall prepare for thee a rowm thou shalt follow thy Head So yee see how needfull it is to belieue in Christ if we would get entry into HeaueÌ„ it was not for his own cause he entred into Heauen but for vs he passed with his blood before vs to get vs an entry Before he lay down the argument he layes downe the ground therâ—f In my Fathers house are many dwelling places I go to prepare them Brethren Heauen is a very faire place there â—re many dwelling places into it there is great honour into it What is Heauen but the glory of God Whereto go we to Heauen but that we may be partakers of that glory who now without Christ are depriued of the glory of God Who is able to measure his glory for he is infinit he dwelleth into a light wherto there is no accesse And as the glory of God is infinit so there are infinit dwelling places in Heauen Before the Ascention of Christ there were rowms enough but they were al vnprepared closed vp til he entred By vertue of his Ascension al the yates were dong vp Then what good doth th' Ascension of Christ It opens all the doors of Heauen to vs there are dwelling places in HeaueÌ„ for a thousaÌ„d worlds for infinit worlds mo worlds than tong can tell There is no scarcity in HeaueÌ„ but as the glory of God is there is infinit can neuer be contained so there are infinit places I say more the Ascension of Iesus Christ vp to Heauen is of such force that it is able to prepare a place for a thousaÌ„d worlds for euery reprobat What is then the cause that euery one goes not to HeaueÌ„ seeing the HeaueÌ„s are able to contain so many There are many called saith the Lord but few elect What is the cause of this What is it but this No want of Mansions there is no want in Iesus Christ but the cause is in men women who want faith in Iesus Christ Who euer hath faith they goe in and who wants it albeit there be many MaÌ„sions there yet there is none for them WheÌ„ thou hearest there are so many dwelling places in Heauen say with thy selfe Lord prepare mee for grace as grace is prepared for me Lord giue me faith into this blood that I by vertue therof may haue a place in HeaueÌ„ Striue therfore rather to throng in to haue a part of that life than to haue all the commodities of the world for if thou hast not this all the coÌ„modities of the world shall go away thou shalt be shot in Hell No striue rather to get a part of that inheritaÌ„ce it were the least Mansion than the whole earth for there is more joye there than in all the world Hee saieth And it were otherwise J would haue tolde you As hee would say I am not boune to beguile you and feed you with faire wordes and there were not many dwelling places in my Fathers house I would haue told you the promise of the Lord Iesus is not like the promise of the world for men will promise mountaines of gold All men of all estates yea Princes are liars but the Lord Iesus will promise nothing but that which he will performe There was neuer such promise made as the Lorde Iesus made Looke how he speaketâ— of the joy of Heauen and of that immortall inheritance thinkâ—st thou he beguileth thee No no thinke not so for and it were nâ—â—â—o the Lorde would neuer haue spoken so of it to thee thou shalt find it so thou shalt see it with thine eys there is none that belieueth but thâ—y shall find in experience the trueth of that promise There was neuer a faithfull soule yet who departed as Abraham Isaac and Iaakob c. but they now find that joy which was promised them in this world Yea more yee shall finde more than euer was spoken of All the words of the world cannot expresse the greatnesse of that joy in Heauen yea all the words in the worlde cannot expresse the thousand part of that ioye As the Queene of Saba when she heard the wordes of Solomon and saw his pompe she began to coÌ„mend them said It was a true word that I heard in mine own land of thy sayings of thy wisdome but lo the one halfe was not told me for thou hast more than I heard by report Euen so belieue all these reports and thou shalt find greater things in Heauen than any thou heardest tell of in the world thou shalt wonder at them It is true that the Apostle saith 1 Cor. 2.9 The eye of man hath not seene nor the eare of man hâ—ard neither hath it entered into the heart of man touching the things which the Lord hath laide vp for them who loue him Hope for greater things and belieue greater thinges than thou canst feele Hope for infinite glory thou canst not hope enough and thou shalt finde in that great day greater joye than euer thou hopedst for that through Iesus Christ To whom with the Father and the holy Spirit be all praise honour and glory for euermore Amen THE SECOND LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xiiii VERS 3.4.5.6 3 And if I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where J am there may yee bee also 4 And whither I goe yee know and the way yee know 5 Thomas said vnto him Lord wee know not whither thou goest how can wee then know the way 6 Iesus said vnto him J am that Way and that Trueth and that Life No man commeth to the Father but by mee HAving heard already welbeloued Brethren two arguments whereby the Lord comforteth his Disciples who were heauily casten downe for his departing and taking away of his bodily presence from them The first is Faith in Christ Howbeit when I goe away ye shall not see me yet settle your hearts vpon me follow mee with the eyes of your soule rest vpon me with a true faith then in the midst of all troubles ye shal get comfort ease to your soule
gotten the first fruits of the Spirit they sigh in themselues waiting for the adoption euen the redemption of their bodies And Tit. 2.13 he saith We looke for that blessed hope and appearing of that glory of that mighty God our Sauiour Iesus Christ And therefore seeing their eyes are alwayes set vpon Heauen and vpon that glory that is there the Scripture especially insisteth in the way wherby we may come there our Preaching for the most part is all of that way to wit of Iesus Christ and of that grace that we haue of him And so the Lord Iesus heeâ—e in his answere that he maketh to Thomas speaketh nothing of the place neither of the Father to whom he was to goe but presupponing that they had some knowledge thereof he passeth by them for the present albeit heereafter hee will speake of them And in his answere to Thomas hee insisteth vpon the way and he saith J am that Way And then he telleth more plainly how he is the Way when hee saith in the words following that hee is that Trueth and that Life So that if wee would come to the Father we must come by him for No man saith he commeth vnto the Father but by me And therefore wee shall see first how Christ is called the Trueth and the Life that wee may see the better howe hee is the Way He is called the Trueth in sundry respects as first he is called Trueth because he is true as Iohn speaketh of him in his first Epistle Chap. 5. vers 20. We know that that Son of God is come and hath giuen vnto vs a minde to know him which is true and wee are in him that is true that is in that his Sonne Iesus Christ Next hee is called the Trueth because hee is full of trueth yea of his owne essence and nature he is Trueth it selfe Iohn said before of him Wee saw him full of grace and trueth Iohn 1.14 And Paul saieth that the fulnesse of the Godhead dwelleth in him bodily Coloss 2.9 Thirdly hee is called Trueth because from him as the Author and Fountaine all trueth doeth flowe and proceede And therefore Iohn saide Chap. 1. vers 17. The law is giuen by Moses but grace and trueth by Iesus Christ Fourthly hee is called the â—â—ueth because hee is the matter and subject of all trueth and all trueth is grounded vpon him And in this respect Iohn saieth Euery spirite which confesseth that Iesus Christ is come in the flesh is of God and euery spirite that confesseth not that Iesus Christ is come in the flesh is not of God but is the spirite of the Antichrist Iohn 4.2 And Paul saith Another foundation can no man lay than that which is laid which is Iesus Christ 1. Cor. 3.11 Fiftly hee is called the Trueth because all trueth is in himâ— that is ratified confirmed and established in him for as the Apostle Paul saieth in his seconde Epistle to the Corinthians Chap. 1. vers 20. All the promises of God are Yea and Amen in him that is all haue their foundation and ground and all haue their accomplishment in him For and if thou bee not in Christ thou canst haue no right to any of the promises of Grace Thou shalt neuer find the power and vertue of them to bee communicated to thy soule No the blood of Iesus must bee first shed and next thy conscience must bee sprinkled therewith before that euer thou find the force and power of any of these promises conuoyed to thy soule So all are grounded vpon his blood Then ye see it is not without good cause that Christ claimeth this Style as proper to himselfe That he is the Trueth because he is true because he is full of trueth because from him is all trueth because of him as the proper subject is all trueth and last because in him all the promises of God haue their trueth and accomplishment Now let vs see how hee is called Life and this Style the Lord taketh to himselfe for sundry respects And first because he liueth and liueth eternally yea he is Life it selfe Secondly because hee liueth by himselfe he liueth not by another as creatures doe for he saith of himselfe As the Father hath life in himselfe so hath hee likewise giuen to the Sonne to haue life in himselfe Iohn 5.26 Thirdly because through him and by him all thinges that haue life liue Yea this same naturall life that wee liue heere on the earth wee liue it by him For Iohn speaking of him saieth Iohn Chap. 1. vers 4. In it that is the Worde IESVS CHRIST was Life and that Life was the light of men That is hee gaue life to men euen in the very first creation and not onely liue wee this naturall life by him but also by him wee liue a supernaturall life I am crucified with Christ sayeth the Apostle Paule to the Galatians Chap. 2. vers 20. but I liue yet not I anie more but Christ liueth in mee and that that I nowe liue in the flesh I liue by Fayth in the Sonne of God who hath loued mee and giuen himselfe for mee There yee see clearely that the Apostle Paule affirmeth that the Spirituall Life is onely the benefite of CHRIST And Iohn testifieth the same in the first Chapter of his Euangel and the fift verse where hee sayeth That Light shineth in darknesse That is â—â—ter that through our Fall and defection from GOD â— wonderfull and horrible great Darknesse had entered in and ouer-gone the soule of man so that there was nothing to be looked for of man but vtter darknesse and eternall death then he illuminated the soule of man with spirituall light that hee might be restored againe to eternall life Therefore seeing Christ liueth seeing hee liueth by himselfe seeing all thinges liue by him good reason hath hee to call himselfe that life Now hitherto wee haue let you see in what respectes Christ is called the Trueth and the Life whereby wee may easily perceiue howe Christ is called the Way Christ is called the way to the Father in two respects First he is the Way as hee is the Trueth Next hee is the Way as hee is the Life for we must first goe to the Father by Christ as he is the Trueth and thereafter we must goe to the Father by him as he is the Life for this way to the Father hath two parts The first part is Trueth the second Life and therefore if we would come to the Father we must begin at the Trueth wee must enter into the way to him by Trueth Now howe enter wee into this way to the Father by the Trueth Howe is the Trueth the beginning of the way I will tell you Whilest we addresse our selues to God to the Father wee must first of all perswade ourselues and haue full assurance that Christ is the Trueth that all his wordes are true that all the promises of God are true and are accomplished in him After we
leadeth vs in the way of trueth and verity We are all out of the way till he leade vs in the way of saluation There is neuer man nor woman who is not naturally full of vanity and his heart full of lies no trueth chiefly in the way that leadeth to life and saluation The spirit of errour occupieth naturally the heartes of men and women vntill this blessed Spirite enter into their heartes The name is to bee marked First hee is called the Comforter Secondlie the Spirit of trueth The one of these is the cause of the other And the Spirite of GOD is the Comforter and ministreth comfort to the soules of men and vvomen because hee is the Spirite of veritie For Brethren this knowledge of God is the grounde of all comfort and vvithout the knowledge of our saluation there is no comfort in this life When the Spirite of God entereth into the soule of a man or woman he first beginneth to let the creature see the sinfulnesse that lieth in nature the miserie death and damnation that followeth on sinne The first knowledge we can haue is to knowe vvhat we are by nature So the first worke of the Spirit of Veritie is when he letteth a man or woman see that hee is but sinfull and dead vnder sinne The second point of knowledge that the Spirite vvill leade thee vntill hee vvill let thee see mercy in thy deliuerance from sinne and death The best sight that euer a miserable creature sawe and the ioyfullest this sight vvill bee accompanied vvith such a ioy as the heart of man cannot expresse As the sight of sinne was heauy so this sight of grace mercy in Iesus Christ is sweet yea the ioyfullest sight that euer the creature got The third point of knowledge he vvill leade thee vnto is hee vvill let thee see the vvay howe thou shouldest meete that mercifull God and vvhat shoulde bee thy duety for such a mercifull deliuerance If any man or vvoman haue this Spirit of Verity he must see these three things and if they see not these three they vvist neuer what vvas the Spirite of Verity Looke vvhat followeth on these three sights all the ioye in the vvorlde the heart vvist neuer vvhat ioye vvas vvhile then If one had all the riches in the vvorlde all the pleasures in the vvorlde if they vvant the Spirite they vvant that true ioye in death in life hee that vvanteth that Spirit can haue no ioy vvhen death commeth to him and the vvorld leaueth him how can he reioyce no he cannot So vvouldest thou haue ioye and chiefely in the houre of death and that is a sad houre when the vvorlde is leauing thee and thou leauing it for thou must leaue it Get this blessed sight and this Spirite of Verity and hee shall vvorke comfort in thy soule both in thy life and in the houre of death Now againe the second time he aggreageth this benefite for the benefite of the soule cannot bee aggreaged enough before he aggreageth it in that it should abide vvith them for euer Now he aggreageth it from the condition of the vvorld and hee sayth Hee is such a Spirit that the worlde cannot receiue The aggreaging of this benefite to the soule is by opposition to the vvorlde The vvorld sayth the Lord receiued not this Spirit of Verity vvhom yee shall receiue It hath a great force the Spirite of GOD vvhen hee vvoulde amplifie the grace that the Chosen gette in the vvorlde vseth to sette downe a grace opposite to the worlde vvho getteth not this grace but in place of it getteth miserie So in the threescore Chapter of Esay and the twelfth Verse hee sayeth The Lord shall rise vp and make the beames of his mercie to shine vpon his owne Hee setteth not downe this simplie but to let them see the greatnesse of the benefite hee subjoyneth an opposition And darknesse sayeth hee shall couer the Earth and grosse darknesse the people but the Lord shall rise vp to shine vpon thee with the beames of that his mercy and his glory shall bee seene vpon thee This is done that the godly should see the greatnesse of the mercy of God towards them One contrary will make another the better to be knowne Brethren wee see this all the aduersaries vse this argument against vs Your Kirke is contracted in little boundes and your Profession is but narrow and fewe imbrace it where yee finde one who professeth as yee professe ye will find an hundreth who contemne your Doctrine So say they because the multitude imbraceth it not it is not the true Light But these wordes condemne them The Lord sayeth The vvorlde cannot receiue the Spirite of Veritie They say The vvorlde must receiue the Spirite of Veritie or else it is not the Spirite of Veritie So to ende this Wee must bee so farre from that to count the lesse of this blessed Light and of these whome the Lord vsed as instrumentes after hee had taken them out of the darke Kingdome of the Antichrist to make this Light shine like the Sunne that euen by the contrary wee must count the more of it And it is an argument that it is the Trueth because the Lord will not communicate it with the multitude And woe is the soule that neuer saw this Light Precious thinges are but rare The more pecious a grace bee euermore since the beginning of the worlde it is the rarer No man getteth this Light communicated to them but those secret ones whom the Lord hath chosen And we one day shall blesse this Light that euer we saw it The worde is to bee marked The worlde cannot receiue him This worde importeth that the fault wherefore the worlde receiueth not this Spirite is not in the Spirite but the fault is in the vvorlde it selfe vvho vvanteth the hand and so neither will nor can receiue such a grace The Lord in his worde offereth to all men indifferentlie this Spirite and as it were by his vvorde knocketh at the heartes of men and women to receiue such a guest There is none of vs who heareth this glorious Euangel but the Lord knocketh at the doore of his soule to take in this Holy Spirit to dwell with him But looke howe hee is answered All receiueth not this Spirit and all hearts are not opened to take him in yea very fewe there bee who take in this Spirite in their heart when they heare this Euangel Take heed there is no grace nor welfare without this Spirit and howe can the heart bee glad without him Yet they are few who get him To speak the trueth There is no man nor woman who is naturally borne to receiue this Spirit of God The naturall man sayth Paul is not capable of the thinges that are of God 1. Cor. 2.14 So by nature all men and women are alike Then who maketh the difference sayth Paul to the Corinthians What hast thou that thou hast not receiued 1. Cor. 4.7 Then if there bee a
I charge thee till thou gettest that life without the which there is no quietnesse thou mayest be quiet for a while but blacke shall bee thy wakening and say thou Lord liue in my soule for and he liue not heere in thy soule thou shalt not get that life to come Now to draw to an ende Hee letteth them see what vantage they shall haue of that sight It is no small vantage to see Christ In that day would the Lord say what shall yee see vvhen yee see mee Yee shall see two thinges two vnions in the sight of which standeth the joye of the creature The first is the vnion betwixt me and the Father J am in the Father that is I am God with the Father And next ye shal see yourselues to stand in this societie That is That yee are in mee and I in you to your joye and comfort One may aske Howe shalt thou see him vnited with the Father A man or vvoman shall not so soone set the eye of the soule vpon Iesus Christ shall not so soone belieue in him but as soone they shall knowe and belieue the vnity of the essence and glory of the Father and of the Sonne By fayth in Christ they shall gripe an infinite power Who is he that belieueth in Iesus Christ vvho findeth not in his heart an infinite power and an infinite mercy And vve feele not this vvee feele nothing And vvee feele not by fayth an vnspeakeable loue vvee feele nothing In one vvord vvhen one belieueth in Christ they shall see in him an infinit Majesty othervvayes fayth could not rest on him for fayth can rest on nothing but on God I remember Paul to the Ephesians Chap. 1. Vers 18.19 hee prayeth the Lord to illuminate the hearts of the Ephesians to see heauenly thinges and among the rest to see that excellent greatnesse of power There is none that belieueth in Christ but they finde an excellent power Then if fayth finde the Majesty of God in him the man vvill lay this conclusion and say I see my Sauiour is God and is one vvith the Father And there the soule getteth a sweet repose to rest vpon So ye see as soone as the soule belieueth in Christ it feeleth an vnspeakeable power and Majesty and so gathereth hee is God and one vvith the Father Except hee were God and one with the Father it coulde not bee that one belieuing in Christ coulde haue such joye and peace in the heart This is the Trueth and hee were not God mine heart could not haue joye in belieuing in him So this power wee finde striking from the Lord in belieuing telleth vs that the Lord is God Nowe to speake of the second vnion Howe is this that when wee looke to Christ by fayth wee finde vs joyned with him in that blessed society The eye shall not so soone bee set on Christ and gette a blinke of him but in him it shall finde the satiety of joye In the face of Christ is all light and joye as Paul sayeth Turne the heart till him the vaile shall vanish awaye and the minde shall bee illuminated because the Lord is a Spirit 2. Cor. Chap. 3. vers 16.17 When thou belieuest in him his face shall shine in thy soule thou shalt see no light but in him Is this the effect of fayth What then shouldest thou gather Thou vvouldest neuer finde ioye except the Spirit had vnited thee and him All this light power and ioye which is in our soules floweth from that vnion of Christ with vs. Then Brethren the sight of Christ will let vs see the two ioyfullest sightes that euer wee saw First that vnion betwixt him and his Father and so thou wilt see thy Sauiour to bee God equall with the Father in glory and Maiesty The next is Thou shalt see thy selfe to stand in that societie with the Father and the Sonne Men would be in honest societie What more gracious yea what more blessed societie woldest thou haue than to be in societie with the blessed Trinitie in glory for euer For this is the felicitie of man to bee ioyned with that blessed Trinitie euen with the Father with the Sonne and with the holy Spirit To whom be praise and honour foreuer and euer Amen THE SEVENTH LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xiiii VERS 21.22.23.24.25.26 21 Hee that hath my Commandements and keepeth them is hee that loueth mee and hâ—e that loueth mee shall bee loued of my Father and I will loue him and will shew mine owne selfe to him 22 Judas saide vnto him not Iscariot Lord what is the cause that thou wilt shew thy selfe vnto vs and not vnto the world 23 Jesus answered and said vnto him If any man loue mee hee will keepe my word and my Father will loue him and wee will come vnto him and will dwell with him 24 Hee that loueth mee not keepeth not my words and the word which yee heare is not mine but the Fathers which sent mee 25 These thinges have I spoken vnto you being present with you 26 But the Comforter which is the holy Ghoste whome the Father will send in my Name hee shall teach you in all thinges and bring all thinges to your remembrance which I haue tolde you WEE haue heard welbeloued Brethren how Christ hath insisted much with his Disciples to assure them that after his departure out of this world he would giue them another Comforter to wit the holy Spirit the Spirit of Trueth and he would giue them his presence from the Heauen Hee hath repeated his promise often to assure them of the trueth thereof Nowe hee returneth vnto that seconde exhortation and exhorteth his Disciples of newe to keepe his Commandementes in his absence Hee sayeth the Lord who hath my Commandements and keepeth them is hee who loueth mee As he would say Wouldest thou know the man who loueth me when I am in the Heauens It is hee who keepeth my CoÌ„mandements here on earth Ye see the Lord is very earnest to exhort his Disciples to keep his CoÌ„mandemeÌ„ts as they vvould testifie to the vvorld that they loue him The Lord knew vvell enough the hypocrisie of this vvorlde and in this latter age chiefely that men vvomen vvould haue a pretence of loue and faith and haue none indeed in their heart and therfore he insisteth vvith his Disciples that men should kythe it indeede The babler and the speaker onely is not the louer but the doer Iohn in his first Epistle Chap. 3. vers 18. saith My little Children let vs not loue in word neither in tounge but in deed and trueth They who belieue are not those who speake most but those who doe most James Chap. 2 vers 18. saith Let me see thy fayth by thy workes and I will shew thee my fayth by my works Christ is not a voyce or a sound sounding in mens eares but the Lord Iesus is in deede and effect and there are none who haue Christ
Rom. 7. feeling this rebellion in him thorow the remains of sinne crieth out Miserable man that I am who shall deliuer me froÌ„ this body of death Indeed if thou make rebellion to God if thou hadst all the pleasures in the world thou art miserable Felicity is when the heart is loosed to serue God for the end of gifts spirituall temporall is to glorifie him and misery is whâ—n the heart is locked vp in hardnes rebellion to God God giue vs grace to see this that we may be instant with God to get oâ—r hearts loosed to glorifie him and so haue that felicity which is only true felicity through Iesus Christ To whom with the Father and the Spirit of grace be all praise honour and glory for euer Amen THE NINTH LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. XV. VERS 1.2.3.4.5.6 I Am that true Vine and my Father is that Husband-man 2 Euerie branch that beareth not fruit in mee hee taketh away and euerie one that beareth fruite hee purgeth it that it may bring foorth more fruite 3 Now ye are cleane through the word which J haue spoken vnto you 4 Abide in mee and I in you as the branch cannot beare fruite of it selfe except it abide in the Vine no more can yee except yee abide in me 5 I am that Vine yee are the branches hee that abideth in mee and I in him the same bringeth foorth much fruit for without mee can yee doe nothing 6 If a man abide not in mee hee is casten foorth as a branch and withereth and men gather them and cast them into the fire and they burne WEE heard alreadie Brethren in the fourteenth Chapter of this Gospel the Lord a little before his departure out of the world his conference onlie with his Disciples and partly comforteth them partly exhorteth them Nowe in this Chapter and the next hee insisteth in that same purpose partlie exhorting partly comforting them â—â—rst in this Chapter hee exhorteth his Disciples to that vnion with him Secondly to that brotherly loue last hee returneth to that consolation begun in this Chapter comforting them against the hatred and persecution of the worlde Before hee come to the exhortation to that vnion with him hee premitteth in the beginning of the Chapter a generall doctrine wherein he denounceth an heauy judgement The cutting away of such members who bring foorth no fruite and hee promiseth an increase of grace to them who would bring foorth fruit so he prepareth them to that vnion wherevnto he exhorteth them He setteth down these grounds as coÌ„mon both to the denuntiation and to the promises First that he himselfe is the true Vine tree Secondly that the Father is an Husbandman On this ground hee deduceth a judgement to those who will not bring foorth fruite and mercy to them who will bring foorth fruit The Lord when he was in the worlde was wont to stand vp in the middest of the people and with an high voyce to point out the fulnesse of grace that was in himselfe and that serued to life and that by similitudes and comparisons taken from thinges earthly seruing to the comfort of this life Sometimes hee sayth I am that Bread of Life as in the sixt Chap. of this Gospel Vers 48. Sometimes hee sayeth I am the Light of the worlde as in the eight Chap. vers 12. Sometimes he sayth J am the Way the Trueth and the Life as in the 14. chap. vers 6. The Lord then is the Bread and the true Bread that feedeth the soule to life euerlasting the Lord is the only Light that illuminateth the dead soule the Lord is only that Way that leadeth to Life the Lord is that Vine tree which furnisheth all sap juyce and sustentation to all them who as branches are ingraffed in him and take him away all men are drie like a sticke and no man without him can bring foorth fruit no more than a withered sticke can bud out in flowres In comparison of other thinges hee is sayde to bee the true Bread the true Light the true Vine c. because he substantially and essentially is so the creatures are onely so accidentally and by way of participation The second ground My Father is an Husbandman The comparison betwixt the Father of our Lord Iesus and the husbandman standeth not in all points the husbandman giueth not the sap and nourishment or life to the Vine tree the Vine tree of the own nature hath the sap within it only the husbandman intertaineth the sap and life which is in the tree But this Husbandman the Father communicateth with his Son the whole sap of life which is himselfe As the Father hath life in himselfe so hath he giuen to the Sonne to haue life in himselfe Ioh. 5.26 The Father in that eternal generation communicateth his life with his Son but the comparison standeth in this As the husbandman in time of yeere cutteth downe the vnfruitfull vine tree and cherisheth that which is fruitful so the Father of our Lord Iesus dresseth his vine trees cutteth away rotten members purgeth the fruitfull that they may be more fruitfull Take vp this ground shortly The Father of our Lord Iesus is such an husbandman as neuer one was first he giueth sap to his Son then thorow him all sap coÌ„meth to all men women all sap floweth out of the Lord Iesus which is the Vine tree to all his owne children Now we come to the denuntiation Euery branch that bringeth not foorth fruit in me the Father will cut away The promise is Euerie one who is ingraffed in me beareth fruit the Father will purge them so that they may be able to bring foorth more fruit Wee haue to marke what are these branches what is this fruit By these braÌ„ches I vndersand the whole visible Kirkes in the world whether they bee ingraffed truly or not in the Lord Iesus whether they be corn or chaff sheep or goats true Christians or hypocrits they are called branches By the fruit is vnderstood good works It is as needful to them who are ingraffed in the Lord Iesus to bring foorth good works as to the vine tree to bring forth wine berries being filled with sap But for the farder clearing of this mater we shal speak somthing of this comparison as the husbandman who hath a vineyard wil haue all his care set vpon the vineyard because it is both his pleasure his profit so the whole care of the Father is vpon Iesus Christ his Son for he is his vine tree the whole joy glory of the Father is in the Son all the care the Father hath is in the Son in him he acquisces is well pleased Next if there be a vine tree in the vineyard that the husbandman loueth wel he wil haue al the branches numbred of that tree he wil not let them go out of his eye So there is not in all this world a seruant of the Lord
come 14 Hee shall glorifie me for hee shall receiue of mine and shall shewe it vnto you 15 All thinges that the Father hath are mine therefore saide I that hee shall take of mine and shew it vnto you 16 A little while and yee shall not see mee and againe a little while and yee shall see for I goe to the Father 17 Then saide some of his Disciples among themselues What is that hee sayeth vnto vs A little while and yee shall not see mee and againe a little while and yee shall see mee and For J goe to my Father 18 They saide therefore What is this that hee sayeth A little while wee know not what hee sayeth 19 Now Iesus knewe that they would aske him and saide vnto them Doe yee inquire among your selues of that I saide A little while and yee shall not see mee and againe a little while and yee shall see mee 20 Verily verily I say vnto you that yee shall weepe and lament and the world shall reioyce and yee shall sorrow but your sorrow shall bee turned into ioye 21 A woman when shee trauelleth hath sorrowe because her houre is come but as soone as shee is deliuered of the childe shee remembreth no more the anguish for ioye that a man is borne into the world 22 And yee now therefore are in sorrow but J will see you againe and your heartes shall reioyce and your ioye shall no man take from you WEE heard the last daye Beloued Brethren howe the Lord in that long discourse and speach which he continueth with his Disciples a little before his departure out of this worlde after hee had forewarned them of their afflictions and had gentlie reprooued them and comforted them by telling them that it was good for them that hee did ascend for then hee should send them the holy Spirit hee entered into a profound doctrine concerning the holy Spirit whome hee was to sende to his Disciples after his departure to Heauen Hee shewed them what the Spirite should doe chiefely in respect of the obstinate worlde and the Iewes who would not belieue when hee shall come hee shall conuict them of three thinges The first is of that sinne the greatest sinne in the worlde the sinne of Infidelitie The next is that Iesus Christ whome they esteemed to bee an vnjust man the holy Spirit shall conuict them that that Christ is the holiest in the world The third thing that he is not only just and holy but he is the glorious Iudge of the worlde And that shall appeare in this chiefely that he hath condemned the Deuils When he hath dipped into this doctrine hee cutteth it off saying I haue manie things to speake to you whereof ye are not capable Then lest the Disciples should haue beene offended with him that hee would not goe forwarde in teaching them in the first wordes of this Text the Lord meeteth this and hee comforteth them with a promise That when that Spirit shall come which is the Spirit of trueth he should leade them in all kind of trueth and instruct them in all those thinges which the Lord spake not to them In this Text the Lord continueth his speach of the holie Spirite and of those thinges hee should doe in the worlde This appeareth of the first wordes wee haue read that the Lord would haue his Disciples to vnderstand that the holy Spirit should be a more profitable Teacher to them than Christ himselfe was by his owne voyce before his Passion and therefore hee remitteth farder doctrine to the Spirite It is better to haue the Spirite of Christ without Christes bodilie presence than to haue the presence of Christ not teaching thee inwardlie by the Spirite Yea I saye more It is better to haue the voyce of a poore simple man speaking to thee in the Name of Iesus Christ together with the holie Spirit than to haue the presence of Iesus Christ himselfe and his outward voyce if thou haue not the Spirite What auailed it to the obstinate Iewes who belieued not into him that they sawe him and heard him It had bene better that they had neuer knowne him It is not the voyce that doeth the turne but the powerfull working of the holie Spirite the holie Spirite reformeth the mindes If the voyce of CHRIST were sounding among you this daye as sweete as it is it would doe you no good without the Spirit Therefore take not so much heede to the man who teacheth outwardlie as to the Spirite and as yee would be safe as yee heare that outwarde teaching striue to feele the Spirit of Christ instructing illuminating and mollifying your hearts other wayes it were far better for you neuer to heare a word Yet to marke the words more narrowlie hee saieth That Spirit which is the Spirite of trueth shall leade you in all trueth that is Concerning your saluation In stiling the Spirite hee giueth an argument wherefore hee shall teach them the trueth Because he is the Spirite of trueth the true Spirite can teach nothing but the trueth If a man or woman therefore woulde bee instructed by that Spirite of Trueth and woulde bee ledde into all Trueth then let this bee setled into their heartes That that Spirite which speaketh is true Yee knowe that no man will credite another in weightie matters without hee knowe hee bee true Euen so if this opinion bee not setled into thine heart that he is true thou will neuer belieue the Scriptures of God To goe to an higher ground If one would be instructed in the trueth by the Spirite hee must haue a loue to the verity and desire to knowe the verity where there is no loue of the trueth there must be an hatred of the trueth Hee who is not with mee is against mee And where the Deuill findeth such an heart hee is effectuall in it in all vanities because as Paul saieth 2. Thessal 2. vers 9. where men haue not a loue of the trueth God giueth them ouer to belieue lies that they might bee condemned and carried into perdition So as thou wouldest liue hunger for the trueth as a man hungereth for temporall foode then when this appetite is wakened settle this perswasion in thine heart that that holy Spirit who speaketh is true then the heart of man and woman will drinke in the doctrine of the trueth with greater sweetnesse and joye than euer any hungry man hath had in eating Meat Yet the words would be better marked He saith not simply he shall leade them in the trueth but in all trueth there shall bee no point of trueth but hee shall instruct you therein It will not bee a piece of the trueth that will fill the heart but the sinner that wold be safe would vnderstand the whole way to saluation hee can neuer be satisfied to drinke in the trueth and the more hee drinketh in he desireth aye to drinke more This is the disposition of a sinner who hath tasted how sweete that Milke of the
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
the world But this is it that I meane That men euen liuing in the society of this worlde yet they should not liue as the worlde doeth they should separate their life from the society of the world Paul to the Philippians Chap. 2. vers 16. desireth them to liue like as many Lights Where Not in a backside but in the middest of this naughty and wicked generation bearing before them the word of life Thus should we liue as he sayth Philipp Chap. 3. vers 20. that while we be liuing we be Citizens in Heauen and howbeit our bodies be here that yet in the meane time our conuersation be in the Heauen and that we liue an Heauenly life as if we were not liuing in the Earth but in the Heauen with the Angels and with our Mediatour Now to goe forward shortly Hauing vsed this argument from their separation from the world in the next Vers he insisteth in it and of it he taketh the occasion of a new petition He hath prayed the Father to keepe his Disciples now he prayeth the Father to sanctifie them that is that as once the Father had begun to separate them from the world so he would continually separate them from the worlde till hee tooke them out of the worlde It is not enough to begin to bee sanctified that is to bee separated out of the world it is not enough once to begin to be holy but continually night and day wee must warble out of the pollution and filthinesse of this world and grow in holinesse of life and sanctification But wherewith shall they bee sanctified With the trueth It is the trueth of God in Iesus Christ that maketh man or woman holie Not euerie trueth maketh man or woman holie but the trueth of God in Iesus Christ who is the Way the Trueth and the Life This trueth is the worde of God which separateth thee from the world Well then it is the word that sanctifieth and maketh men and women holie for as the worde is the immortall seede whereby wee are borne againe so it is that sweete and sincere Milke as Peter sayeth whereby wee growe in him It is the worde that begetteth vs in him and maketh vs to growe on till wee see our Sauiour Wouldest thou begin to bee holy heare the word thou shalt neuer bee sanctified till thou heare the word Wouldest thou grow on here still that is the onlie meane that God hath appointed in this worlde Heare aye and grow on and at last thy glorie shall be perfected in Iesus Christ Brethren to mark somwhat here He prayeth that they may bee sanctified that is that more and more they may bee seuered from the world Then we must aye grow on in holinesse as ye reade in the Reuelation of Iohn Chap. 22. vers 11. Hee who is just let him bee just still and hee who is holie let him bee holie still c. Well it is a good thing to beginne to bee holie for he who beginneth truely to be holy he groweth on still Now the meane whereby we grow in holinesse is Prayer Ye see here the Lord he prayeth that his Disciples who were begun to be holy should grow on in holinesse and should be separated from the world So the speciall meane is Prayer Pray continuallie It is our sluggishnesse in prayer that causeth vs to want an holy hart and growth of that sanctification Wouldest thou be aye holy Pray euer If thou prayest not but loathest prayer thine holinesse shall faile Wouldest thou grow in holinesse Continue in prayer Now the instrument that maketh thee holy and that God hath ordained to take away the filth of thy nature and that the holy Spirit taketh in his hand as it were to wash away the pollution of thy nature is the word of Trueth As he vseth the meane of Prayer so he vseth the word of Trueth When the word of God is preached lay to thine eare to heare and pray still and heare on still How shalt thou heare In hearing pray that is when thou hearest the word of Trueth pray him that by the word of trueth he would sanctifie thee that is that by his holy Spirit that word may be effectuall in thy soule Say this wayes Now Lord as this is the only instrument appointed to sanctifie may soule and scoure away the corruption of my dead nature so let thine holy Spirit take it in his hand and conuoy it into my soule to sanctifie my soule Pray ay and heare euer and craue that the word may take effect to make thee holy When he hath made his petition to his Father to sanctifie and to separate his Disciples from the world and from the pollution of the world to this purpose he vseth one or two arguments in the words following The first is in these words As thou hast sent mee into the worlde so haue I sent them Father I haue sent them into the world therefore Father sanctifie them He declareth this by a comparison from himselfe As thou hast sent mee so haue I sent them Ye heard he made them like to himselfe in holinesse so now he maketh them like to himselfe in vocation It is a blessed thing to be like to Christ in many things And so by this likenesse with himselfe he recommendeth them to the Father The Disciples of Christ whom ye call the Apostles they were like Christ in calling and vocation The Lord Iesus was the great Apostle of our profession Hebr. 13. vers 11. and they were also sent by the will of the Father So they were in a manner like vnto him in calling and vocation but here is the difference The Lord Iesus was an Apostle immediately sent by the Father the Father sent him to the world immediately but the Apostles were not sent immediately by the Father but they were sent immediately by the Sonne The Lord Iesus as he was sent of the Father immediately so he sent his Apostles immediately yet at the will of the Father Looke the Epistles of Paul he calleth himselfe the Apostle that is the Ambassadour of Iesus Christ But how By the will of the Father So it fareth with the Pastors and Teachers in the Kirke of God No commission they haue from Iesus Christ but at the will of the Father As this is true that the Pastor or Teacher in the Kirke is immediately sent by the Sonne So it is true in al grace that commeth from Heauen to the Kirke all commeth immediately from the Sonne and not from the Father Whatsoeuer grace it be as vocation justification sanctification and life euerlasting or whatsoeuer gift it be all commeth immediately from the Sonne as in the fourth Chap. to the Ephes vers 10.11 where he citeth the testimony of Dauid Hee passed vp on high meaning of Christ that is to the Heauens hee ledde captiuitie captiue and hee gaue giftes to men that is the Lord Iesus who was humbled being exalted to glory sendeth downe grace on his Kirke he