Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	good_a	tree_n	8,220	5	10.2554	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11006	Fiue and twentie lectures, vpon the last sermon and conference of our Lord Iesus Christ, with his disciples immediately before his Passion contained in the fourteenth, fifteenth, and sixteenth chapters of the Gospel of Sainct Iohn. As also vpon that most excellent prayer, contained in the seuenteenth chap. of the same Gospel. Preached by the reuerend and faythfull seruant of God, M. Robert Rollok, minister of the Kirke (and rector of the Colledge) of Edinburgh.	Rollock, Robert, 1555?-1599.; Charteris, Henry, 1565-1628.; Arthur, William, fl. 1606-1619.	1619 (1619)	STC 21277; ESTC S116143	255,785	280

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

for euer Wee shoulde enter into the way to get his presence Christian Religion standeth not so much in curiositie or in speaches as in the sense of the heart in a practising of that loue of the heart in the life and conuersation The Apostle Paul in the fourth Chap. to the Ephes vers 22.24 telleth vs what it is to learne Christ euen to put off the olde man and to put on the newe man This for the answere Yet hee insisteth in that that they should keepe his Commaundement No it cannot bee preached enough to keepe the Commandement of Christ because our nature is so backward And as before he pointed out the man who loued him so now he pointeth out the man who loueth him not and that is he who keepes not his Command and blessed word that he hath giuen for our weale Who is it then who loueth him not hee who keepeth not his Commandes Marke when yee see a man taking pleasure to displease God and leading a life directlie contrary to the will of God point out that man and saye This is a man who hateth God in his heart Iudge not of a man by his tongue and speaches for oftentimes hee vvho doeth vvorst speaketh best Aske at an hypocrite if hee bee a Christian or not hee will bee angrie with you because hee not seeing himselfe thinketh himselfe as good as any other It is an easie thing to the tongue to cloake the filth of the heart of the hypocrite And vvhat will his hand be doing then It will be vttering it selfe in a filthie life So take not vp the disposition of the heart of man or vvoman by the tongue but by the hand for the hand will saye to the tongue Tongue thou liest John 1. Epist Chap. 2. Vers 4. If any say I know God and keepe not his Command he is a lyar and the trueth is not in him And againe Chap. 4. Vers 20. If any man say I loue God and hateth his brother he is but a lyar Who is it that controlleth the tongue and testifieth before the world that the heart is but false It is the hande and the worke the tongue is but a cloake of falsenesse Marke a faythfull man by his hâ—nde and not by his tongue Our Lord sayeth in the seuenth Chap. of Matth. and the eighteenth vers It is vnpossible that an euill Tree can bring foorth good fruit Yet he insisteth in this matter for hee is very earnest to recommende this obedience to his Disciples and to vs all and hee furnisheth the last argument whereby they should be moued to keep his Commandement and he leadeth them vnto that Fountaine of all his wordes vvhich was that glorious Majestie of his Father The word sayth he vvhich yee heare is not mine but the Fathers vvhich sent mee Would yee haue the ground and fountaine of all fayth of all obedience of all well-doing and of all securitie in this life The ground of all is the onely mouth of the Father So that when a man vnderstandeth that word that hee should belieue into it is not the worde of man but that Verity that floweth from the mouth of the Majesty of God then the heart gripeth vnto it belieueth then the hand executeth it then there followeth obedience But when the heart is not perswaded that the word flowes from that mouth of God but from man then the heart will draw abacke it cannot belieue and the life will not follow it Then Christ learneth vs here If wee would haue the people belieuing and obeying his worde to drawe their eares to heare the Lord speaking and then the hearts of the faythfull will receiue it vvith joye and practise it Away with all the wordes of men of all creatures of all Angels they cannot bee a solide grounde to our fayth neither can the authoritv of the Kirke bee a ground to our fayth albeit the foolish Papists affirme that the cause wherefore vve belieue the Scripture is because the Kirke sayth it is the word of God for except the Scripture bare witnesse of the selfe that it vvere of God and the word of God truely the authoritie of the Kirke could neuer make vs belieue nor perswade vs the same For the ground of our fayth must bee the voyce and testimony of God himselfe speaking to vs. Onely this word of the Olde and Newe Testament vvherein God himselfe speaketh is able to establish our fayth The Lord when hee hath exhorted them perceiuing that his vvorde tooke not that effect in the heartes of his Disciples that it should haue done notwithstanding all his gracious speaking for he knew their hearts he meeteth this and he sayth J haue spoken these thinges being present with you And howbeit they bee not so effectuall in you for the present bee not discouraged for when I shall passe to the Heauen the Comforter which is the holy Ghost whome the Father will sende in my Name shall teach you all thinges and hee shall call these wordes to your remembrance which J haue tolde you We may learne here first the word hath none effect in the heart without the Spirit accompany it Let it bee the worde of God and flowe out of the mouth of God yet and hee concur not with the worde by his Spirit the word shall worke none effect in the heart There are two Doctors who teach vs one Doctor outwarde to the eare and another inwarde that is the Spirit vvho mollifieth the heart Let the outwarde Doctor sounde neuer so long in the eare if the inwarde concur not the worde shall doe no good And except that Spirite open the eye of the soule to see and open the heart as he opened the heart of Lydia Act. Chap. 16. vers 14. to receiue that seede of the worde the heart shall bee as a closed Booke and harder than it was of before Marke another thing The Spirit of the Lord Iesus will not accompany the worde at all times no not in the hearts of the faythfull themselues The Apostles were a proofe of this Howe much spake the Lord to them vvhen he was in the world and how little effect tooke it in them till he went to the Heauens In the 29. chap. of Esay vers 11. ye reade the word of the Lord is like a closed book to the vnfaithful Nowe this is true likewise the worde of God to the godly sometimes is like a closed booke and they will haue such a hardnesse at times that they will haue no sense of it not to indure them but to humble them And if euer there was maâ—ter of humiliation heere it is that when God speaketh thou wilt stande vp and not regarde him and receiue no fruite nor consolation of it Vpon this riseth the Lesson to vs all that the Lord Iesus gaue vnto his Disciples Howbeit at sometimes wee will finde an euill disposition of the soule a deafnesse a blindnesse and senselesnesse Take this consolation Be not discouraged altogether

Iesus but the Father hath them all numbred they are all in his eyes Ye remember in the parable of the Marriage banquet Mat. 22.11 it is said when they were all come in the King commeth in also to view the banquâ—t what meaneth this but the care of the Father that he hath of his branches who are ingraffed in Christ The King is the Father of Heauen he who is married is the Son they who are called are the branches The eye of the Father is vpon all the members good bad yea that hypocrit who wanted the wedding garment was soone seene by him Let him be an hypocrit who wil king or beggar the Lord wil point him out in his own time Now last the husbandman in the own time will dresse the vine tree he taketh away the vnfruitfull and purgeth the fruitful Euen so the Father of our Lord Iesus goeth to his vine tree vieweth the branches in his own time wil come with his snedding knife will cut off the hypocrit he will purge the fruitfull the next yeere it will bring forth more fruit The Father cutteth off hypocrits this we haue seene And then againe in the faithfull he augments regeneration and grace Mark this Text well ye shall see the pleasandest vine tree that euer was in the worlde with the roote the body of the tree the branches the fruits budding forth in euery branch the root of this vine tree is the Father who is the Fountain of all life the body of the vine tree is the Son the braÌ„ches are men women ingraffed by faith in the body the fruit of the tree is good works the sap of life is in the Father he is the grouÌ„d of al grace sendes this his sap to the body of the tree the Son the Son hath all the grace that is in the root then the body of the tree sendes sap to the branches then the braÌ„ches being filled with sap bring forth fruit as necessarily as a vine tree can bring foorth fruite So if yee would take vp the nature of these works ye shal vnderstand that good works spring not from flesh and blood they come not from the power of men women from nature and free-wil So foolish Papists will say that men will doe good workes of nature and of free-will No no these works proceede not of nature no there is not a good worke but it floweth from that life which is in the Father and is communicated to the Sonne there is not so much as a charitable or a good thought but it floweth from the life of God So all the good we doe is as fruits flowing from that roote And thou were not imped in Christ and so as a wild Oliue partaker of the sappe of that true Oliue it would passe thy power to thinke a good thought and thou wouldst do no more good than a withered stocke can Now marke this When as it pleaseth the Lord to transport vs from that rotten roote of Adam and to set vs in Iesus Christ the seconde Adam then whereas before wee brought foorth but stinking fruit and dead workes as the Apostle calleth them all is but filth and stinke without the life of God in Christ let be all these workes which are forbidden in the Law and it were a good worke hee polluteth it because hee medleth with it and there be nothing but nature being once ingraffed in Iesus Christ then the creature beginneth to drawe out so fruitfull sappe and so delicate that all the sappe of the Vine tree is nothing in comparison thereof And when wee haue gotten of that sappe then the fruit commeth out and floweth with a sweet smelling sauour fra once the heart begin to sucke of that life the verie smelling of the life of Iesus Christ wil appeare in the works in the words It is true indeed we may find it al there is euer in all our fruites in all our deeds and wordes that proceede out of our mouth some bitternesse sournesse in the best of vs all the cause is howbeit we be ingraffed in Christ yet that old life abideth intill vs all so the fruit we bring out as it hath a sauour of Christ so it stinketh of the old man the best worke that wee bring out is partly sweete and partly soure and the worde sauoureth of bitternesse but and we be highly displeased for the bitternesse then wee haue this comfort We may bee assured the Father is purging vs and this hope That when we shall bee with Christ our fruits shall all sauour of that life of God in Christ and this should augment our joye Next wee see whaâ— neede wee haue euen to bee purged and to make a perpetuall progresse in regeneration if the Father should leaue off to cleanse the liuely branches that are in the Lord Iesus as soone the liueliest should turne in rottennesse and then the naturall corruption should ouer-goe vs except hee were euer snedding vs and of liuely members wee should become dead All our standing and perseuerance is of him Another thing as vnpossible as it is that the Father of the Lord Iesus Christ should leaue off to purge the members of Christ euen as vnpossible is it that that meÌ„ber can fal away if it were possible that the Father should leaue off his office then it might be possible that men should fall away No the Father can neuer leaue off his office they who are once ingraffed in Iesus Christ shall neuer be cut off It is a false doctrine of the Papists who say that a man once sanctified may become vnsanctified it is an horrible blasphemie and a lie against the holie Ghost The last thing I marke Looke how needfull is it that the Father play the part of an husbandman in purging as needfull it is that euery branch grow in holinesse sanctification the Father cannot purge the branches in vain but as he purgeth the branches from their own nature so the branches must bring out berries So if they who professe themselues to be Christians make no grouth neuer mend in holinesse it is a tokeÌ„ that the Father of our Lord Iesus purgeth them not and then they are not branches So take heed Men will hunt greedily after honor riches and pleasure but this is the thing thou shouldest chiefely striue to That thou make much grouth in Iesus that thou find thy soule in better disposition this yere than it was the last that thou may be a true member of Iesus Christ This for the denunciation of the sentence against the branches that bring foorth no fruit and the promise to them that bring foorth fruit These words might haue moued his Disciples to be feared and to haue heauy hearts therfore the Lord who saw all their cogitations meeteth them to comfort them Howbeit he speake not to vs he comforteth vs by his holy Spirit and he letteth them know

he must gripe vs first all thinges begin at him and his affection is to vs first ere we loue him hee loueth vs and because he imbraceth vs so friendly with his loue therefore wee loue him and the sense of the loue of God in Iesus Christ were not in vs first wrought wee would neuer loue him Euen so is it in that conjunction if he neuer conjoyned himselfe with vs first we would neuer gripe him Paul to the Philippians Chap. 3. Vers 12. he striueth to get a gripe of him by whom he was first griped And this should bee our strife To striue euer to gripe Christ and if this bee not thy strife miserable shall bee thine ende as it is in that conjunction so it is in the perseuerance No man can perseuer in that loue and in that fayth except it please the Lord to abide with vs by his Spirit In one worde all grace beginneth at Christ and if we haue any grace all floweth from him Our Lesson is When we heare the Lord exhorting vs after this manner Abide in mee and I in you answere Abide in mee Lord and I shall abide in thee Lord except thou abide in me I will fall and such like when the Lord sayeth Belieue in me say Lord take a gripe of mee by thy Spirit first So when it is said Loue mee answere Lord loue thou mee first for the loue I haue to thee floweth from the loue thou hast to me Now wee come to the reasons the Lord vseth to moue his Disciples to abide in that vnion with him The first argument hee vseth is from good works and a sanctified life and this is the argument Except yee abide in that vnion with me there cannot bee such a thing that any of you can bring foorth fruit Therefore as thou wouldest liue an holy life abide in me and sticke fast by me He declareth this bâ— a comparison Except the branch abide in the Vine tree it can bring foorth no fruit So except yee be ingraffed in me and abide in me the true Vine tree no more can yee produce good works Marke it this reason craueth a consideration of an higher ground the ground is this There is a necessitie laide vpon euerie man and woman in the worlde to liue an holie life as euer they would see the face of God Nowe this necessitie being laide come to the reason But so it is No man can liue an holie life except he abide in Christ Therfore as euer any man wold taste of life let him striue to bee in Christ and neuer let Christ depart from him not a foot breade Ye see in this reason the way to strait any man to belieue in Iesus Christ first thou who wouldest belieue in Christ hast a necessity laid on thee that thou leade an holy life thou must be changed thou must haue a new life otherwayes take thee thy doome thou shalt neuer see the face of God I pronouÌ„ce in the Name of the great God that if thou liue not an holy life in some measure thou shalt neuer see the face of God The Lord saith to Nicodemus Ioh. 3. Except a man be borne againe he cannot see the Kingdome of God The next ground Without Christ Iesus there is no power to doe good without him thou canst not think a good thought without him thou art but a drie sticke without anie sappe Then I aske how can the Papistes who affirme that we haue free-will naturallie to doe good how can they I say perswade a man to belieue in Christ They deceiue the worlde Can this bee a good doctrine No I pronounce in the Name of the great God of Heauen Except a man denude himselfe of nature except hee stand vp naked and say Lord there is no power in me to anie good whatsoeuer hee shall neuer get Christ Except wee bee perswaded that without Christ we can doe nothing and that wee are but drie stickes the soule shall neuer cleaue till him But when the soule shall heare and knowe this then it shall runne with griedinesse to gripe him This for the first argument The next argument taken from good workes is in these words in the next verse I am the Vine tree and yee are the branches And if ye abide in mee yee will bring out much fruite They might aske Is it not possible to bring foorth fruite without thee Hee answereth Without mee yee can doe nothing The argument If ye abide in mee yee shall bring out much fruite Not onelie fruit but much fruite The longer a man bee in Christ the holier hee is Take vp another ground of fayth and an alluring argument to drawe the heart to Iesus Christ this is the ground That if a man would belieue in him they should not onelie be holie and leade an holie life but growe in holinesse This ground differeth from the other the former straiteth the soule as for this it is not a binding argument but a secret alluring argumeÌ„t If thou shalt belieue in Christ thou shalt abound in holinesse Whom moueth this Only those who see themselues withered and faine would haue that sappe of life in Iesus Christ Tell the soule who seeth the owne misery that and if it bee in Christ it shall liue and will get the sappe of life it will rejoyce it will not moue them who delite in a filthie and polluted life Marke our nature for the Lord knoweth it well and according to it he setteth down arguments in order there is not one but ere they come to Christ they must be straited and necessitie laid vpon their backe otherwayes we wil neuer seek to Christ because we are stubborn by nature That necessitie that was laid vpon Nicodemus must be told to vs all there is neuer one of vs but wee are straited with the same straite and when wee are straited this way except wee bee obstinate wee will run to Christ Next it is not enough to boast a man if there bee but boasting onelie there will bee no beliefe The Lord knewe this well and therefore hee subjoyneth to this a faire alluring argument Wee must not begin with faire words but we must strait men as they would liue to belieue in Christ and then come on with sweete promises If the Lord moue vs not with faire promises wee will bee obstinate for euer Surelie when a man seeth hee must doe such a thing and if hee doe it hee will get such a rewarde that hee shall bee filled with sappe to bring foorth an holie life well will hee say I see not onlie a necesitie to belieue but I see also that if I doe it I shall bâ— made a fruitfull branch whereas I was but a rotten sticke to be casten into the fire and then he wil say to his soule My soule belieue in Christ and sticke vpon him and thou shalt see a blessed end Now another thing I gather I see heere hee counteth much of good works which he calleth fruits

useth is taken from the glorie of the Father In this is my Father glorified that yee bring out much fruite Surelie a moouing argument at least it shoulde mooue all soules to doe well seeing God is glorified in my well doing for I am set in the worlde to glorifie God Take vp the grounde Whome will this argument mooue Not euerie man Tell to a man who hath no zeale to God nor no sight of the glorie of God Doe well and glorifie God hee will not care for it But to tell a man who loueth God alace whome can hee loue and if hee loue not God tell him if hee will doe manie good workes hee will glorifie God hee will doe all that lieth in his power yea hee will suffer that he may glorifie God as Moyses and Paul wished to renounce Heauen to get their God glorified And if Paul could gette God glorified he cared neither for life nor death Then when wee come to the hearing of the word where such exhortations are giuen vs we shold bring hearts filled with zeale to the glory of God and if thou bring such an heart when thou hearest such an argument it will bee verie sweete to thee Yee see here in these wordes a faire effect following on good workes when a man doeth well the fairest effect that euer was followeth to wit the glory of God thy Creator The Papists think there can folow no gooâ— of good works except a man merit and get life by his works as though the Prophet had said The just shall liue by his good works No he said not so but The iust shall liue by faith Habac. 2.4 May not this serue them that God is glorified in well doing Yee see the wordes that are heere are borrowed from the Vine tree Then let vs take vp the comparison to make the matter more cleare Wee see by experience that the branches of the Vine tree doe not liue vpon the fruite nor take no sappe from the Berries the Berries doe not furnishe life to the branches Therefore can they conclude heereof that the Berries auaile nothing because they giue no sap nor food to the vine tree Hath not the berrie none other vse Yes it hath a better vse for it serueth chiefely to refresh and make chearfull the heart of man It is euen so with our good workes the good workes are not causes of our justification or life they are but the fruites of justification A man doeth not good workes to bee justified but is â—ustified to bring out good workes they haue their owne vse they are not onelie comfortable to them who worke them to confirme their election calling justification and life but also those who stand by and looke to them the Apostle sayeth they are edified by their on-looking as yee may reade in the first Epistle of Peter and the first Chapted Yea more edified by one worke than by a thousand wordes And not onelie are men edified but thereby God is glorified Christ sayeth Matth. Chap. 5. vers 16. Let your light so shine before men that they may see your good workes and maye glorifie your Father which is in Heauen So by good workes the God of Heauen is glorified and men are holpen The second argument Ye shall bee my Disciples As hee would say God shall not onlie be glorified but ye shall get good your selues yee shall bee my Disciples It is the same in effect with that which he said Chap. 13. vers 35. By this a man or woman is knowne to be the Disciple of Christ by mutuall loue Then let vs see what doctrine is taught in the Schoole of Christ there is the summe of the doctrine Doe well bring out much good fruite bring out many good workes All the doctrine that is taught of fayth is to the ende that a man may do well The Apostle to Titus chap. 2. vers 11. telleth vs what is the end of the Gospel to wit that the grace of Iesus Christ hath shined in the worlde that wee may liue soberlie temperatelie and godlilie in this present world So the end of the Gospel is that men and women should liue an holy and sanctified life and he who liueth an holy life he is indeed a disciple of Christ not he who knowes most but he who doth most is the best scholler and he who doth euill and deliteth in mischiefe hath no more to doe with Christ than the Deuill hath Ephes 4.20 After that hee hath set downe the life of the Gentiles that they gaue themselues to wantonnes and to commit wickednes with all kinde of griedinesse he turneth to the Ephesians and he saith Ye haue not learned Christ so whosoeuer leadeth an euill life vnder the name of a Christian they haue neuer heard Christ speaking to them by his Spirite in their soule Thou hast not learned at Christ to bee a murderer an adulterer and drunkard Then if thou wouldest shewe to the worlde that thou hast learned at Christ striue to doe much and not to speake much In one worde As thou wouldest shew thy selfe to bee a Scholler in the Schoole of Christ doe euer many good workes Then when hee hath exhorted to good works he commeth to the grounds of good works the grounds are two the loue of God and the loue of thy neighbour the whole Commandements are grounded on these two Then hee exhorteth his Disciples to loue It is not enough to begin to loue Christ but to continue Hee giueth the argumentes J haue loued you wherefore then should ye not loue me The best thing we can doe is to meete him with loue in some measure who hath loued vs so wel so dearlie and tenderlie I haue loued you therefore loue ye me And that they should not thinke this a common loue hee saith As the Father hath loued me so loue I you I loue you not as men loue men but as the Father loueth mee Then wee see here that Iesus Christ is not onlie aye the first louer for if we loue him it is because hee loueth vs first loue aye beginneth on the part of Christ ere wee beginne to thinke to loue him hee loueth vs but also wee learne more heere What kinde of loue Christ beareth to vs. 1. John Chap. 3. vers 1. What a loue hath the Father borne to vs that hath called vs his sonnes So the loue of Christ to vs is a tender loue such as the loue of the Father is to him what tongue can expresse the loue of the Father to the Sonne So all the tendernesse of the worlde is nothing to that loue that Christ hath to vs it is passing in tendernesse and passing in measure Indeede the Apostle speaketh of a great sense of this loue to men Rom. 5. where he sayth This loue of God is powred out from the Heauens and powred out in the hearts of men women Who doeth it The holy Spirit sheddeth it abroade in our heartes and indeede a man will feele the loue of

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

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