word is as Peter saith 1. Epist. Chap. 2. vers 1.2 This place letteth vs see that it was not onely a part of the trueth that was committed to the Ministerie they receiued not an imperfect doctrine but the whole Mysterie of saluation was reuealed and laid before them and that which they receiued they deliuered againe faithfully Paul saith Act. 20. vers 27. I haue not hid any thing from you but I haue showne you the whole counsell of God And whatsoeuer thinges the Apostles preached in the world with their mouth all in effect and substance they wrote with their hands to the weale of the Kirke and there is not one point which either concerneth Gods glory or mans saluation but in effect we haue it registrated in the Olde and New Testament Away with the vnwritten verities whatsoeuer was preached all is registrated to the weale of the people And If all the Apostles were this daye preaching they woulde not preach one worde in effect but that which wee haue already registrated I will affirme that before God the holy Spirite will not teach any thing to the heart but that which is written in the Old and Newe Testament Yea more true fayth will drinke in none other thing but that which is within this compasse of the worde and if thou drinkest in any other thing than this I affirme before God thou neuer hadst true fayth Let no Spirit bee pretended to this let no fayth be pretended to this Away with those Papists who commend so highly the vaine traditions of men and vnwritten verities they haue no true fayth It is only the Spirit who leadeth vs in all verity Then he giueth them the reason Because that Spirit shall not speake of himselfe but whatsoeuer hee shall heare that shall hee speake As if hee had said Yee will credite me and I assure you that Spirite will speake nothing but that which hee hath receiued of mee Whatsoeuer the Spirite of God teacheth the world while as hee is in the Heauen hee receiueth it out of the mouth of Iesus Christ And farder whatsoeuer thing the Lord spake during the time he was in the world hee receiued it out of the mouth of the Father Looke this harmonie of teaching among the glorious persons of the Trinitie He saith not one thing and he another as men doe The Father beginneth and hee speaketh then the Sonne speaketh the same and the holy Spirit speaketh nothing but that which the Father and the Sonne haue spoken Looke the worde and decreet of our saluation It is a conclusion giuen out by all the three persons of the Godhead If it bee so certainly the worde of the Gospel of Iesus Christ it must be a thing of great authoritie For that decree which is laide in the Kings Counsell hath a great authoritie among the Subiectes and the worde of the Counsell is greater than the word of the King only If this be among Kinges in the earth of what authority should this be that commeth from the decree of the glorious Counsell of that blessed Trinitie in respect whereof all the Kinges of the earth are but drosse Nowe would to God the heartes of men could see this great authority of this worde So this worde must craue a great fayth The King would be angry if his decree were not credited then what judgement shall abide vs wormes if wee belieue not the decree of the glorious Trinitie I saye this before God The contempt of the Gospel of Iesus Christ bringeth on with it the heauiest iudgement in the worlde And if such a contempt of the worde in this Land continue an heauy iudgement no question shall light vpon them who haue not credited such a decree Iohn 12. vers 44. Therefore seeing the word of the Gospel is of such authoritie let all men who would see Heauen striue to belieue it in their hearts or else if they belieue not an heauie judgement shall ouer-take them let them beware In the ende of the vers hee bringeth in more particularly what the Spirit shall teach Hee saieth Hee shall shew you the thinges to come that is The thinges which shall followe after my departure mine ascension and glorification the thinges which were acquired by his death and applied by his resurrection as remission of sinnes justification and life eternall hee shall teach you them inwardlie and hee shall seale them vp into your heartes For after the Lord had suffered in the earth then grace came downe then remission of sinnes came downe that free righteousnesse of Christ came downe and life euerlasting came downe as also extraordinarie gifts came downe as the gift of Prophesie the gift of healing of working of miracles of speaking sundry languages c. for why when the Lord Iesus was filled with glory of that fulnesse the members heere in the earth receiued their part and grace for grace came downe as it was prophesied Hee went vp on high and led captiuitie captiue and gaue giftes vnto men And all these things gaue he by the holy Spirit illuminating the mind and working powerfull in the heart for other wayes what auaileth it to haue remission of sinnes life glory and happinesse for euer effected Except the Spirit of Iesus Christ accompany the word illuminate and mollifie the heart all shall bee of none auaile Therefore againe I bid you as yee would liue striue to feele that Spirite working into you Now in the next vers hee taketh vp summarily the effect of all that the Spirit shall teach them He shall glorifie me What is it the Spirit is doing and what is it wee are doing and whereto is all this preaching All is to glorifie Christ If thou bee not an instrument to glorifie Christ Iesus thou shalt haue no part of glorie with him He giueth the reason wherefore the Spirit shall glorifie him Because the thing hee shall shew you hee shall haue it in commission from me If the speaches of an Ambassadour be not to the honour of his Prince hee is but a Traitor The Sonne was sent as an Ambassadour from the Father therefore hee glorified the Father as he speaketh Chap. 17. vers 7. So the holy Spirit is sent from the Sonne therefore hee speaketh all to the glory of the Sonne But this would be well vnderstood how the Spirit of Christ glorifieth Christ vpon the earth Who giueth the Spirite who seeth him or who heareth his voyce How then glorifieth the Spirit the Lord The Spirit glorifieth the Lord Iesus by the Ministerie of the Gospel and by the mouthes of simple men thinke of them as yee will except by the mouthes of men yee shall neuer finde the Spirit glorifying the Sonne seeke where yee will If wee speake anie thing wherein God is not glorified say wee are but liars and the Spirit of Christ is not into vs. If wee begin to speake of Purgatorie and of the merites of men of intercession of Sainctes saye wee are but lyars If wee drawe you from
that onelie merite of Christ saye that the Spirit of God speaketh not by vs but the spirite of Antichrist for heereby are the spirites discerned hee that teacheth Christ onelie speaketh by the Spirit of Christ but hee who teacheth anie thing besides Christ hath the spirit of the Antichrist 1. Ioh. 4. vers 2.3 And this is the spirit that teacheth the Pope and his Clergie and therefore goe away from them or else yee will bee deceiued and one day yee shall see this justified and this day yee should heare with your eares the Lord crying Away out of Babylon as thou wouldest bee safe and see Heauen I haue cryed this oftentimes It might haue beene saide Shall not the Spirit reueale that doctrine hee hath receiued of the Father Hee meeteth that now and saith Whatsoeuer things the Father hath are mine Marke this It appeareth verie well out of this place that the holy Spirit is sent immediatelie of the Sonne and that he hath his direction of the Sonne our Sauiour this may comfort vs indeed the Father sendeth him but by the Sonne and therefore it is saide Hee shall sende him in my Name and againe Whom I shall send from the Father Now that which I speake of the Spirit of Iesus Christ I vnderstand it of the Apostles and of all the faithfull Ministers in the Kirke Wee haue all our commission immediatelie from our Lord Iesus Christ so the silliest Minister that is faythfull hath not his calling from the Father immediatelie but from the Sonne Ephes Chap. 4. vers 11. Hee therefore gaue some to bee Apostles and some Prophets and some Euangelistes and some Pastours and some Teachers And Paul speaking of himselfe calleth himselfe the Apostle of Jesus Christ and he addeth to by the will of the Father whereby hee telleth vs that hee was sent immediatelie from the Sonne and mediatelie from the Father What is the grounde of this The Father hath giuen his Sonne all power in Heauen and in Earth hee hath kept nothing from him All thine is mine as it is said in the next Chap. vers 10. And vpon this it commeth to passe that the holie Spirite commeth immediately from the Sonne and all the Apostles and Ministers in the Kirke are immediately from him and euen now hee sitteth like a King at the right hande of the Father I speake not this as if I affirmed that the Father had put off all power from himselfe wee must not thinke so no no for afterwardes hee saith All mine is thine so this hurteth not the Father And therefore these thinges which are giuen to the Sonne remaine in the Fathers handes But the Sonne is the Store-house of all grace and when the Father would giue grace hee taketh it out of the treasure of the Sonne and giueth it to vs by the hand of the Sonne The Father hath his glorie the Sonne hath his glorie and the holie Ghost hath his glorie but wee glorifie the Father as the Fountaine of all benefites the Sonne as Mediatour and the holie Spirite as our Sanctifier and wee giue them all one equall glorie amongst themselues because they are equall in Glorie and Majestie Therefore let vs glorifie the Father the Sonne and the holie Ghost in this blessed Trinitie who liueth and reigneth world without ende Nowe to goe forwarde After hee hath fore-warned his Disciples of his departure and hath comforted them against that time promising that after his departure they should receiue the Comforter to wit the holie Spirite and therefore hee hath spoken much of the holie Spirite that shoulde come vnto them Nowe in these wordes hee continueth on in the same purpose and hee fore-warneth them of his departure and hee sayeth A little while and yee shall not see mee meaning that hee was to depart out of this worlde Then hee comforteth them in the next wordes Againe a little while and yee shall see mee meaning that after his departure hee should come againe in his Spirite and by his Spirite hee should giue them his presence and hee giueth the reason of this his presence for saieth hee J goe to my Father that is I am to passe vp to the Heauen and am to bee glorified and the Heauen shall not containe my glorie but it shall come downe to the Earth my Spirit wherewith I shall be filled shall come downe to you For albeit that Christ merited by his death all benefites to vs yet they come not to vs but by vertue of his Resurrection Ascension and Glorification for hee merited all thinges to vs as a Priest humbled on the earth but hee communicateth to vs the benefites which hee merited as a glorious King Nowe Brethren yee may see this of these wordes That the LORD hee neuer taketh his presence from his owne altogether if hee will take awaye his bodilie presence as indeede presentlie wee haue not his bodilie presence hee will recompence it with his spirituall presence for this is a sure thing The Godlie heere on the Earth cannot want some sight of CHRIST they cannot liue without some presence of IESVS CHRIST No there cannot bee a Kirke without some presence of him For first Howe is the Kirke made heere vpon the Earth Who maketh the separation Who but IESVS CHRIST Hee letteth such a number haue his presence and sanctifieth them by his holie Spirite and so maketh a Kirke And if there were not a continuance of his presence the Kirke coulde not stande There is not a member of the Kirke that coulde stand in holinesse if it pleased the LORD to withdrawe his presence Wee haue holinesse not of our selues but of the Spirite of the LORD IESVS CHRIST and if hee withdraw his Spirit from vs wee would become as prophane as the most wicked of this worlde So all our grace and all our standing commeth of the Spirit of Iesus Then marke this By what vertue receiue wee the Spirit of Iesus and that presence of Christ by his Spirit Wee receiue it in a word by vertue of his glorious Resurrection Ascension and Glorification in the Heauens for nowe being in the Heauens hee is full of glorie All the Angels in Heauen are nothing comparable to him in glory the Heauens are not able to containe his glory Now the head being full of glory a portion commeth downe from him and in some measure glorifieth the members And as Iohn sayeth Of his fulnesse wee all receiue a part Chap. 1. vers 16. And to the Ephesians Chap. 4. vers 8. Hee passed vp to the Heauens and filled vs all with his grace and so by the passing vp of Christ to the Heauen wee receiue the holy Spirit Therefore when thou considerest the Resurrection and Ascension of Iesus Christ it should moue thee to take a triall whether thou hast gotten the fruit of his Resurrection and glorification to see if thou hast gotten his holy Spirite in some measure or the graces of his holy Spirite for the Apostles by his Resurrection and
that band of perfection of charitie and loue And howe As thou and I am one Thou art in mee and I am in thee so they may bee one in vs that is Through their fayth in vs and that to this ende that the worlde may belieue in mee that thou hast sent mee Yee see howe this Prayer of Christ extendeth it selfe it beginneth narrowlie and then piece and piece it groweth It beginneth first at himselfe onelie and hee prayeth That the Father would glorifie him And then farther hee maketh his petition for his Disciples That hee would first keepe them and then sanctifie them Then he extendeth it farther out to the whole belieuers that shall belieue in him to the ende of the worlde So Brethren it is not contained within that Age in the which Christ was in the Earth this is a great consolation it pertaineth not onelie to those Iewes and Gentiles that were at that time but the Prayer of Iesus Christ euen this same Prayer wherewith hee did consecrate himselfe to the death of the Crosse it reacheth out to vs in this Age And looke howe manie of vs hath fayth in Iesus Christ wee may bee assured that that Prayer which Christ made was made for vs and euerie one that belieueth And when wee reade this Prayer and these wordes I pray not for them onelie but for them that shall belieue there is not one who findeth a sponke of fayth but hee may saye Christ made this Prayer for mee as assuredly as hee prayed for Peter and Iames and the rest of the Apostles For when the Lord prayed his eye was vpon euerie soule that should belieue in him to the ende of the worlde hee recommended euerie soule to his Father in this Prayer Not generallie but the Lord Iesus being God and man hee had euerie soule before his eye that euer was chosen and called or shall bee called to the ende of the worlde and he prayed particularlie for euerie soule So if thou findest fayth in thine heart thou mayest say The Lord made intercession for me as well as hee did for Peter and Paul or the rest But Brethren this is well to bee marked for whom it is that hee prayed not for euerie man and woman but for them who haue fayth for those that belieue in him Neuer soule got part of that Prayer or of his death or of his blessed resurrection or of that glorie that belieueth not Therefore let vs belieue as euer wee would haue anie grace for no grace shall euer appertaine to any soule but to that soule that belieueth It is not for scant of grace that the worlde perisheth The Prayer of Iesus Christ might extende it selfe to a thousande worldes Howe falleth it out then if hee might saue a thousande worldes that the worlde perisheth It is not for scant of vertue in the Prayer or in the death of Christ that the worlde perished but for want of fayth wee are not capable of the vertue of his death no soule is capable of that death but that soule that is faythfull that man that is faythfull is made partaker of all the Prayers of Iesus Christ and the vertue of that death shall strike out to his saluation Onelie belieue and thou shalt finde the effect of that Prayer but if thou belieuest not that Prayer shall not serue to thy saluation But this is to be marked How is this fayth gotten Those sayth hee who shall belieue in mee through their worde Fayth in Iesus Christ is ***** not gotten by euerie worde and euerie dreame and euerie vnwritten verity and fantasie of man The enemies haue filled the world with dreames and giue out fantasies and dreames to bee belieued The inuentions of the Pope and Cardinalls will not breede fayth in thine heart Looke the wordes They who belieue in mee through their worde No worde will breede fayth but the worde of the Apostles Christ will so honour them that hee will neuer worke fayth in the heart of man but by their worde onelie And so to the ende of the worlde no worde is to bee belieued but the worde of the Apostles and Prophets For this excludeth not the worde of the Prophets but the traditions of me If thou settest thine heart to seeke fayth by the worde of the Antichrist thou shalt neuer gette fayth in thine heart If thou wilt haue fayth heare this worde of the Apostles and if thou turnest thine eare from it all the wordes in the worlde shall not worke fayth in thine heart The thing which hee requireth would bee marked What requireth hee Hee requireth That they all may bee one So the thing which hee asketh for vs all to the ende of the worlde it is That wee bee joyned together in that conjunction of loue and made vp in one bodie and one newe man whereof the Head is the LORD IESVS and knitte vp with that band of perfection which is loue Without IESVS CHRIST there is no bodie there is no coniunction with the members no the sibbest conjunction in the worlde is not worth a pennie without IESVS CHRIST No the conjunction of man and woman which is a neare conjunction and the conjunction betwixt brother and sister and in a word all conjunction is nothing but a dispersion which is without Iesus Christ it is nothing but a variance This naturall life is nothing without Iesus Christ I might drawe this matter from the grounde After Adam had fallen and was seuered from God Adam and Eue had no true conjunction nor none of their posterie after them Then Brethren howe get wee our conjunction againe Euen by Iesus Christ and by that vertue in him for except in him nature and all these bandes bee sanctified by them men cannot bee joyned together amongst themselues For in him there is made a gathering together of all thinges both which are in Heauen and which are in Earth Ephes 1. vers 10. Coloss 1. vers 20. He insisteth vpon that vnion and he recommendeth it vnto vs and amplifieth it from the similitude between the Father and the Sonne The Father is in the Sonne and the Sonne is in the Father that is they are one by a wonderful and vnspeakable conjunction in a diuine nature and essence The thing in the world wherein we resemble moste that glorious Trinitie the Father the Sonne and the holie Spirit is this vnion Wouldest thou bee like the Father and like the Sonne and like the holie Ghost then bee vnited in heart and loue with the members of Iesus Christ There is no likenesse with the Father without this vnion A man full of malice in the heart is no more like to Iesus Christ and to the Father than the Deuill is and that is the thing which the Deuill seeketh moste of all to make men vnlike to God For as vnion with God bringeth life euerlasting so vnlikenesse with God and disseuering from him bringeth death euerlasting None shall bee safe in that Great daye but so manie as are vnited with
after hee saieth It is good I depart for otherwayes ye shall not get the Comforter So I say the Spirit hath greater force now than he had then because the Lord is in his full glory in the Heauen Brethren all this consolation we haue by the holy Spirit now shall be nothing in comparison of that that we shall get when we shall bee drawne neare hand him Then those beames of grace those glances of glory that shall strike from him vvhen wee shall get a sight of his glorious Majesty that ioye that shall shine from him shall surpasse a thousand times all the ioy we shall get in this world Lord how great a thing it is to be beside Christ glorified nowe in the Heauen The Lord vvill transforme the creature in that same glory as Paul speaketh 2. Cor. 3.18 So this is our joy to awaite on the fulfilling of that same ioye and it ministreth ioye vnto vs to vvaite for that perfection of glory and blessed is hee that hath this exspectation I vvarne you to looke for his comming and blessed is hee vvho looketh for his comming in glory Wee haue to note in the Text vvho it is that shall giue this Comforter Hee saith The Father shall giue another Comforter It is said in the next Chap. vers 26. The Sonne giueth the Comforter Howe is it then saide The Father shall giue him There is no contradiction for both these stand vvell together The holy Spirit commeth from the Father and from the Sonne but this is the difference the holy Spirit commeth from the Father as from the Fountaine for the Father is the Fountaine of the Godhead Next the holy Spirite commeth from the Sonne as the seconde person both the Father and the Sonne are at the giuiâ—◠〈…〉 Spirite but they differ in order and therefore the Lord himselfe saith That hee vvill send his Comforter from his Father It is to be marked heere The Lord attributeth to the Father the sending of the holy Spirit Yea I say farder Ye shall see in the vvhole Gospel the Lord speaking of the Redemption of man to ascribe it to the Father as to the Fountaine All the graces that proceede from him hee ascribeth them to the Father That is to learne the world All our Redemption and all our grace is from the Father Wee must vnderstand that all grace commeth from the Father as from the Fountaine that wee shoulde giue the glorie of all to him for hee vvho is the beginner of all grace hee must bee the ender The Apostle considering this hee sayeth Of him and thorow him and for him are all thinges to him be glorie and praise and honour for euer Rom. 11.36 The Lord Iesus goeth before and giueth the glory to the Father and biddeth vs giue the glorie of our Redemption to the Father but not forgetting the Sonne for the Father and the Sonne and the holy Spirite haue their owne glory in all their workes The Father as the Fountaine the Sonne as the Mediator the Holy Spirit as the Comforter Nowe let vs see howe the Spirit is giuen and howe hee is gotten Hee is gotten by the meanes of the Lord Iesus when hee was in the worlde hee was euer praying for grace and mercy to the world And in the seuenteenth Chap. ye shall see his prayer to the Father and that prayer shall remaine to the end of the world and it shall neuer goe out of the minde of the Father This grace of the Holy Spirite is gotten first by the death of Iesus Christ and next by the earnest prayer and intercession of IESVS Ere euer man or woman gotte that Spirite it behooued the Lord IESVS to buye him vvith his precious bloode And if God had not died the vvorlde had not gotten the Spirite What dow a man and hee vvere a King and hee gette not that Spirite The LORD meriteth that Spirite by his death Ere euer we gette that Spirite hee hath merited it yea and CHRIST must rise againe and must passe vp to Heauen and bee glorified and there hee must bee an Aduocate and there sitte at the right hande of the Father and make intercession to his Father to giue this Spirite to his owne Chosen before they can gette him So yee see howe harde a thing it is to gette the Spirite of GOD the vvorlde thinketh it none harde thing to gette that Spirite The Spirite of GOD vvill not come vpon a man sleeping No before that Spirite enter into the soule there must bee a seeking morning and euening to gette him So sayeth the LORD Blessed bee they who hunger and thirst for righteousnesse for they shall bee filled Matth. 5.6 Nowe to goe forwarde Hee commaundeth his Spirite to abide with them for euer As hee woulde saye Hee shall bee vvith you not for a daye or a weeke or a yeere onely but in all your temptations and in all your afflictions this Spirite shall bee vvith you hee shall neuer leaue you All the thinges in the vvorlde shall not separate thee from CHRIST and if thou haue this Spirite Howe shalt thou finde this None shall take your joye from you Iohn Chapter 16. Vers 22. If thou findest joye in thy calamitie that is a token of the presence of the Spirite There is no death can separate thee from CHRIST but the greater oppression thou lyest vnder and the greater the paine bee the more sure shalt thou bee of the Spirite the more shall hee comfort thee the greater shall thy joye bee The Martyres vvho haue beene burned in the fire haue felt this This is a false Doctrine that the Spirite of Christ can departe cleane awaye from them who haue once gotten him for as it is vnpossible that the death and intercession of Christ can bee of none effect so as vnpossible is it that the Spirite of God can bee taken awaye from them that haue once receiued him And as Iesus Christ vvho is that foundation vvherevpon all grace is builded for in him all the promises of God are Yea and Amen 2. Cor. Chap. 1 vers 20. cannot bee ouer-throwne no more can these graces that are builded vpon him be taken away The Spirit when he is angered and grieued in any person hee will hide and with-drawe himselfe for a while but neuer fully nor finally for thereafter by repentance he will vtter himselfe againe As wee may see in the person of Dauid Psal 51. This then is our comfort that the Spirit will neuer leaue vs And therefore let vs seeke to be in Iesus that thorow him wee may haue this Comforter to abide vvith vs for euer Nowe in the next vvordes the Lord sheweth to them who is this Conforter whome they shoulde haue in his absence and hee pointeth him out in his proper name and hee calleth him the Spirit of Trueth The Spirite of God is called the Spirite of Trueth because as wee haue heereafter hee instructeth men and women in all trueth And in the 16. Chap. vers 13. Hee
the Son Whateuer they bee that the Lord Iesus loueth they shall see him by his holy Spirit howbeit he be in the Heauens Men will thinke this a matter of no great importance but it is the happiest thing in the worlde though senselesse sinners thinke nothing of it and count it of none importance It is true they who know not what sinne meaneth they who haue a sleeping conscience will make a little account of it and giue them the sight of the world they shall neuer desire to see Iesus Christ but the joyfullest sight that euer a ladened wearied sinner got who seeketh him in any measure is the sight of Iesus Christ I shall make a supposition to you If there were a man condemned to die what would he desire so earnestly as to get a mercifull sight of the Prince Nothing for hee would haue hope of life Now what is the estate of vs all by nature Paul telleth vs it in a word Wee are but dead and we are all concluded vnder sinne and damnation And what is it to die that death eternall Paul telleth vs Rom. 1.18 The wrath of God is manifest against all vngodlinesse and vnrighteousnesse of men from the Heauen The sinner thinketh hee is free when hee sayth and doeth mischiefe but he is captiue to death and damnation and our only deliuerance there from standeth in that mercifull presence of the Lord Iesus by fayth in our soules Thou shalt die that death euerlastingly in Hell and thou get not a sight of Iesus Christ Therefore let vs all striue to see out owne filthinesse the fairest of vs all is filthie wee are all but rotten stockes meete for nothing but to be casten into Hell The first degree till happinesse to a sinner is to feele the sense of his owne misery A sicke body who feeleth not the sicknesse is in most danger A sinner that lieth vnder sinne and feeleth it not is most miserable but a sinner that feeleth sinne and groneth vnder the burthen of it getteth a gracious sight A sad sinner getteth the sight of the Lord Iesus his deliuerer Dauid was glorious yet hee counted nothing of all if hee wanted the sight of the face of God Lift vp the light sayth he Psal 4. vers 6.7 of thy countenance vpon me and giue mee a sight of thy face and I shall bee more joyfull in heart than they will bee when their Wheate and their Wine did abound Therefore preasse to feele sinne that thou mayest seeke the presence of Iesus When the Lord spake this one of his Disciples entred in conference with him named Iudas not the traytor but a kinsman of the Lord Iesus who wrote that Epistle of Iude which is nowe extant hee asketh a question Wherefore is it that thou wilt make thy selfe manifest to vs and not to the world As hee would saye Is there not grace enough is there not mercy sufficient in thee to the whole world Why art thou then so sparing of it that so many die without fayth Is there not grace enough in Iesus Christ to suffice a thousand worlds Why will then God make a choyse See the maruelling of the vvorld Men considering there is so great grace and mercy in Iesus Christ as maye saue a thousande worldes they say Why is it that so fewe are saued in the vvorlde The Lord is not carefull to answere the question because it was more curious than profitable The world wondereth at the same this daye but there is none occasion of wonder It was no wonder that God in his Iustice shoulde cast all men into Hell but the wonder is that God is so mercifull to miserable mankinde that hee should sende his onely Sonne to die for any And the Angels maruell at this and desire to looke in into that mystery 1. Pet. 1.12 And this is the wondering of the godly that euer they should get mercy And this was the wondering of Paul Wonder and thou gette Christ thou hast cause to wonder that euer hee shoulde haue saued thee Paul Rom. chap. 9. vers 19. vvhere he speaketh of the eternall election and the eternall reprobation hee sayeth I hated Esau and I loued Iaakob before the foundation of the worlde The reason of man commeth in and sayth Then God is vnjust what was in Iaakob more than in Esau There is our reason wee make No holde thy tongue sayth the Apostle It was the will of God hee giueth not another cause on whom he will he sheweth mercy and whom he will he casteth off Our Lesson is Whether in time after men bee come into the vvorld it pleaseth God to giue his presence to some and to denie his presence to some other We should not bee curious in this but glorifie God in his mercy to vs vvho haue found the presence of the Lord Iesus and in his justice towards the wicked Or vvhether thou goe higher and consider his election and reprobation from all eternity Be not curious to inquire or to reason but knowing that it was the will of God saye Blessed bee thy will O Lord thou made the creature glorifie thy selfe in the creature Reason not with him but count all that hee doeth just and thou vvho canst count reuerently of God thou shalt reigne with him The reprobate commonly chideth with God and is curious in these thinges But as for the regenerate man hee reuerenceth the vvill of God and giueth him all honour and glory in all his vvorkes vvhether from all eternity or in time albeit hee perceiue not euident causes thereof Therefore speake thou reuerently of thy God and thinke reuerently of hiâ— that thou with him mayst reigne in glory Now to goe forward In the words following he answereth Iudas and marke well hee will not giue a direct answere to the question but leauing to answere to that curiositie hee followeth foorth his exhortation and sayeth Hee who will loue mee will keepe my Commandements Least that should seeme a fectlesse thing to keep his Commandements he sayth J shall loue him and least this should seeme fectlesse hee sayth The Father shall loue him and I and the Father will come and dwell with him This all was exponed in effect alreadie The Lord hee giueth not an answere to this curious question Hereby he learneth vs that we haue nothing adoe to be curious in questions in searching out the secret will of God It is ouer presumptuous a thing to vs to inquire that which is not communicated to the Angels they will not get leaue to sit on his secrete counsell Doe as hee commandeth thee to doe aske not why hee biddeth thee To come to the purpose wee haue in hande Wee shoulde not bee so curious to aske vvhy will not the Lorde saue the vvorlde as to enter into the waye of saluation our selues and to see that wee keepe his Commaundementes and loue him that hee may loue vs and louing vs hee may come and abide with vs and that not for a short space but
1. vers 29. saith To you is giuen for Christ not onelie to belieue in him but also to suffer for his sake They who suffer for Christ may thinke they haue gotten a great gift Farder of this argument I marke this The hatred and loue of men is common to Iesus Christ with his members so that they who loue Iesus Christ they loue also his seruantes and they who are foes to Christ they are foes also to his seruantes But it is well to bee marked that this hatred and fauour of men beginneth euer at Christ ere euer one loue the seruant hee must loue the Master and hee that hateth the seruant hee hateth the Master first Hatest thou him who beareth the Message of Christ thou hatest Christ who sent him saye what thou wilt and thou who louest Christ thou wilt loue the silliest member of Christ Nowe I come to the fourth argument and it is from the cause which they had in hande Whatsoeuer the worlde should doe vnto them it shoulde bee for a good cause it shoulde bee for my Names sake and for my Fathers sake Hee letteth the Disciples see farder than the worlde sawe in their hatred to the Disciples for Christ in all his speaking chiefelie with the Scribes and Pharisees hee letteth them see with whome they had to doe they had to doe first with the Father of Heauen all their persecution was a misknowledging of the Father The malicious persecution of men striketh first vpon the GOD of Heauen first ere it bee on the Sonne it must strike on the Father As the Iewes then that woulde boast that they loued God and hated his Disciples had in their heartes first the hatred of the Father so nowe men will saye in the middest of the hatred of the seruantes of Iesus Christ that they loue Iesus Christ but the Spirite of Iesus Christ sayeth They lie and the ground of their hatred is the hatred of Christ Bee not deceiued I will laye downe this as a sure ground It is vnpossible for one to loue Christ or his Father and to raile vpon the seruantes of Christ This for the fourth argument wherein wee may see the first thing required in a Christian is patience Among all the argumentes to moue a man to patience this suffering for a good cause is principall for it bringeth with it great joy Whē a man suffereth as an euil doer as a thiefe an adulterer or murderer he will not suffer patiently joyfully The Lord will not let joy come of sin but if they haue joy that comes vpon the assurance their sinnes are forgiuen them which caused them to hold down their head Blessed is the man who suffereth for a good cause and the best cause is to suffer for Iesus Christ and if euer one found joy in suffering they found the greatest joy for as it is said 1. Pet. 4.14 of those who suffer for Christ the Spirit of glory of God resteth vpon them the Spirit of Christ sits downe in the soule resteth holdeth vp the soule with joy No words can teach this so wel as experience the Martyrs were witnesses herof who in most exquisit torments were patient rejoyced wonderfully what was the cause thereof Euen because that the Spirit of Christ filled their soules with joy and that joy ouercame ate vp all the pain Therfore if thou wouldest suffer look that it be for a good cause let it be for the cause of Iesus Christ that our suffering may be joyfull in laying down of this life we may be assured that we shal be transported to that blessed life Blessed saith Christ Matth. 5.10 are those who suffer for righteousnesse sake for theirs is the Kingdome of God Now lest the ignorance of the Father shold haue bene thought to haue bene a simple ignorance he saith Jf I had not come and spoken vnto them he meaneth of the Scribes Pharisees they should haue had no sinne that is If I had not reuealed the whole secret of the Father their ignorance had bene tollerable but now they haue no pretence to cloake their ignorance but their mouth shall bee closed vp Nowe yee see in these wordes howe hee bringeth this persecution of his Discilples to the head grounde First There is the hatred of the Disciples Secondly there is the hatred of the Sonne And thirdlie there is the misse-knowledge of the Father The ground of this is the bitternesse of the heart So it is called Act. 8. vers 23. when Peter speaketh to Simon Magus The ground then of ignorance was the roote of bitternesse in the heart resisting the holy Spirit From this maliciousnesse sloweth the ignorance of God the hatred of the Sonne and the hatred of the Disciples All persecution commeth of malice first and then of ignorance All the persecuters that euer were in the world were like as many blind men Indeed I grant that all persecution will not proceede in alike measure from malice and the gall of bitternesse albeit there is none ignorance but it is joyned with some malice of the heart but the malice is not alike great for in some hearts there is nothing but venome and a bag of gall and some there are who haue lesse and that persecution proceedeth of a blinde zeale more than of bitternesse Looke what Paul speaketh of himselfe 1. Timoth. 1. vers 13. hee had such a blind zeale that hee persecuted the Kirke and when he was going to Damascus he had a kinde of zeale but afterwarde when hee saw Christ hee called that zeale a madnesse and woodnesse So there is some persecution that commeth of a blind zeale some there is that commeth of maliciousnesse altogether And as these two differ in grounds so they differ in mercy also Paul 1. Timoth. 1. saith Before I was a blasphemer a persecuter and an oppressour but God had mercy on me for I did it ignorantly thorow vnbeliefe and therefore the Lord laid it not to my charge But as touching the other persecution that cōmeth of maliciousnesse against the holy Spirit woe to that persecuter for surely it is a rare thing for such a man to gette grace And hee who is obdured in maliciousnesse for it is the ground of sinne against the holy Ghost very hardly obtaineth saluation because with great difficultie is it rooted out of the soule Take heed there is none of vs but there is a piece of venome in vs and wee spoute out venome So wee knowing that God despiteth that venome wee should trauell to gette it away by prayer to God as we feele it for there is no power in Heauen nor in earth that can purge vs but that holy Spirit and he who hath this Spirite of Christ when hee feeleth this bitternesse in the heart will loathe at it and then he will haue his refuge to Christ Take vp in this last verse that Christ and his Gospel serueth to make the world inexcusable for their ignorance is wilfull
reprobate Looke the fifth Chapter of this Gospel The Father hath giuen the Sonne all authoritie and judgement and by him doeth adjudge to life the chosen and to death the reprobate So there is neuer a soule exempted from his judgement The Lord himselfe in the 28. Chapter of Matth. vers 18. hee extendeth his authority larger The Father sayth he hath giuen mee all authoritie in Heauen and in Earth So that Iesus Christ hath not only authority ouer man and woman but ouer the Angels in Heauen he hath power ouer them all and ouer the Deuils and at the Name of IESVS all knees must bow of things Heauenlie and Earthlie if they bow not they shall bee broken I shall tell you more which is very comfortable This authority which the Lord hath gotten in Heauen and in Earth is not as he is God onlie bowbeit principally it be as he is God but this power that hee hath gotten ouer the Angels is euen as hee is man howbeit they bee glorious and farre more glorious that men yet they are not so glorious as the man the Lord Iesus So I saye euen as he is man he is head and King of the Angels Looke the 5. Chapter of Iohn vers 27. The Father hath giuen the Sonne all authoritie and judgement as he is the Sonne of man not onely hath hee this power as he is God but euen that nature of ours wherewith he is clad hath this power It is a worthie thing to bee marked what the Lord gathereth of this authoritie In the 28. Chap. of Matth. vers 18. The Father hath giuen mee all authoritie in Heauen and Earth Theâ—fore goe out saith he and preach and baptize all Nations in the Name of the Father of the Son and of the holie Ghost So ye see on that princelie authoritie which the Sonne hath he sendeth out his Disciples to preach And all that the Apostles did in the worlde in preaching and baptizing they did it on the authoritie of Christ Iesus their Lord. There was neuer an Ambassadour that went with such a power as the Apostles of Iesus Christ had in the world And Brethren to come to our selues I say euen this day all this preaching of the Gospel and all this ministring of the Sacraments and Discipline all proceedeth of this princely and kingly authority of the Lord Iesus Marke it The closing vp of Heauen and the opening vp of Heauen to penitent sinners whether it bee by word or discipline all is grounded on an higher authoritie than all the authoritie of the worlde There was neuer a King or Prince that had so great authoritie as this whereon the Discipline according to the worde of GOD and exercise of Religion is grounded And they who contemne this preaching of the Gospel and ministring of the sacramentes and Discipline they contemne not the ordinance of man it were better for them to contemne all the authoritie of Kinges but they contemne the authoritie of the great GOD for in the Kirke there is none authoritie but Christes authoritie and all that is done is founded on this auâ—hority We say not on the authority of Kings or of the Pope The Lord hath not translated this authority to any creature and therefore the Pope hath but an vsurped authority As for the Minister he hath no authority in his own person but onlie in the Lord Iesus And this is the difference betwixt the Kirke and the Policie The Lord Iesus hath giuen a part of his authority to the King or to the Magistrate but the Lord Iesus hath not giuen any part of his authoritie to any of the Kirke In the Policie there are Kinges but in the Kirke there is none but the Lord Iesus And all that tyrannie in the kingdome of the Antichrist is but vsurped there is not a minute of the word of GOD that can be a ground to it When he hath layde downe the ground of life hee telleth who will get this life Will euery one get this life No no neuer one getteth this life from him but the soule that the Father hath pulled out of this world and put into his hand The Lord will know well to whom he will giue this life euerlasting It may be he will throw a Kingdome to a man and giue him these earthly things in great aboundance but hee will not giue to euery one the Kingdome of Heauen If ye will weigh the words ye shall see distinctlie the part of the Father and of the Sonne in the worke of saluation The Father giueth men to the Sonne that is the part of the Father J will giue them life euerlasting that is the part of the sonne First the Father of the Lord Iesus choosed out so manie as hee would haue safe in his Sonne Christ Iesus and then in time hee calleth on them whome hee hath chosen hee knoweth them well enough hee calleth them by his worde and draweth the soules of them vnto him for if they bee not drawne they will not come as hee sayeth in the sixt Chapter of this Gospel vers 44. No man commeth to mee but them whome the Father draweth Hee draweth them by his holie Spirite to the Sonne and then hee and the Sonne keepeth them to the daye of their full redemption and giueth them life euerlasting So yee may see in this place and in the Epistle of Iude at the beginning that all who are safe in Iesus Christ are first called by the Father To them sayeth Iude who are called and sanctified by GOD and are saued by IESVS CHRIST I marke on this what is the grounde of this authoritie where hee sayeth These a home thou hast giuen mee J will giue them life euerlasting Hee ascribeth this authoritie to the Father and hee sayeth hee will saue none but these whome the Father hath giuen him All the Brethren reade of IESVS CHRIST the Sonne of GOD in this Euangel and thorowe out the whole Gospel yee shall neuer reade of him where hee speaketh of anie thing that hee is doing hath done or shall doe but hee giueth the whole glorie of it to the Father What meaneth this This is the ground of it He had his commission from the Father He came from the Heauen to the Earth out of the bosome of the Father he was an Ambassadour sent from his Father Nowe it is good reason that an Ambassadour sent in an Ambassadrie not only in deed but also in worde honour his Prince otherwayes hee is but a traytor The LORD IESVS was an Ambassadour sent from the Father therefore in all his actions and in all his wordes hee honoureth his Father There is not one of vs all but wee haue a commission from GOD and is placed in a calling and there is not one of vs high nor lowe but wee are borne to doe some thing Then if the Sonne of God equall with God hauing a calling of his Father sought to glorifie God so let vs also in word and deed
grorifie God fie on that fleshe that will not glorifie God but will ascribe any thing to himselfe and will stand vp and say I did this or that fie on thee that wilt say so and wilt not honour him who hath honoured thee Beware to speake any thing that may derogate to the glory of God and not only in deede but also in word glorifie him that they who heare you speake may glorifie God thorow your speach and by your example Now hauing spoken of the ground we come to the benefite of life euerlasting it selfe As before wee heard the glorifying of Iesus Christ serued to the glory of the Father so we haue now that the glory of Iesus serueth also to our glory So ye may see of what importance is the glory of Iesus Christ the fairest fruites that euer were follow on that glory thorow his glory glory commeth to the Father and life to the world The chiefe two things in the worlde are The glory of God and the saluation of the Kirke which both proceede from the glory of Iesus Christ Life euerlasting marke it well it commeth and it floweth of the glorious life of Iesus Christ when hee rose from the dead all our life is by the rising of Iesus Christ from death to life What is this life euerlasting or the Spirituall life which wee haue It is but a little sponke that floweth from that fulnesse of that glorious life which Iesus Christ liueth in the Heauens at the right hande of the Father And this quickening Spirit which euery one of vs receiueth in sober measure is nothing but a portion of that Spirit of life which is in Iesus Christ hat is in him in all superaboundance and aboue all measure Wee in the Kirke his members haue the Spirit of life flowing from him in some measure Paul in the 6. Chapter to the Romanes vers 5. hath a notable sentence concerning this matter If wee bee planted with him in the likenesse of his death wee shall bee planted with him in the likenesse of his life meaning that this mortification of the olde man commeth by the vertue of the death and Crosse of Iesus Christ and this newe life commeth by the vertue of his Resurrection and life And in the first Epistle to the Corinthians Chap. 15. vers 17. Jâ— Christ had not risen from the dead wee had yet lyen still in our sinnes So then wouldest thou haue one of the chiefe arguments to knowe whether Christ hath died for thee or not if thou knowest not this thou knowest nothing descende downe into thine heart and see if thou findest in any measure that foule and cankered nature slaine into thee that thou bee dead to sinne if thou finde it thou hast cause to bee blythe for thou hast a sure warrande that the Lord Iesus hath died for thee for if hee had not died for thee thou hadst not had anie mortification of sinne Then wouldest thou knowe if the Lord Iesus hath risen from the death as Paul speaketh for thy justification Looke if thou hast anie part or that spirituall life Woe is to that soule that feeleth no life no spirite no quickening c. for that soule hath no warrande that euer Christ rose to justifie or saue it Therefore as yee woulde knowe if Christ hath died or risen for you looke your warrande and if yee finde anie mortification or anie sense of the Spirite then bee sure yee haue a warrande But and if thou findest it not say not that Christ died for thee thou hast no warrande of the death and resurrection of Christ for thee What is this wee are doing Wee are seeking busilie Charters and Euidentes for Landes and Liuinges and earthlie possessions but seeke a warrande for Landes and all the worlde as thou wilt shame shall come vpon thee if thou wantest the warrande of life euerlasting Now in the next vers This is life euerlasting to know thee to be the only true God and whome thou hast sent Jesus Christ In this vers marke it hee letteth vs see the necessitie there is in glorifying of him if euer such a thing should be that one who is chosen should be glorified for hee reasoneth after this manner Father thou knowest what is life it is a knowledge of thee and of mee whom thou hast sent but except I bee glorified the worlde cannot know thee nor mee therefore Father except I bee glorified there is no life for the worlde So there is the necessitie of the glorifying of Christ to get life euerlasting because there cannot be knowledge of God without Christ and except he be glorified But to consider these wordes more norrowlie hee sayeth This is life to knowe thee to bee the onelie true God not onelie to knowe thee to bee God but to knowe thee to bee the onelie God that is to put a difference betwixt thee and the Idole gods of the Gentiles This excludeth not the Sonne and the holie Spirite but hee respecteth the time for before the comming of CHRIST the Gentiles were not called but the worlde was full of Idoles and men were blinded with errour and ignorance Nowe see what is life there are manie that will speake of life euerlasting and yet they knowe not what it meaneth Life euerlasting standeth in a sight and in a knowledge if thou be ignorant thou shalt neuer gette life It standeth in the light of the mind thou art full of darknesse and that darknesse must bee out and light must come in ere thou gettest life But it standeth not in the knowledge of euery thing many one seeketh knowledge but run where thou wilt to seeke knowledge if thou seest not him who is the Fountaine of life from whome all life floweth thou knowest nothing I meane not of a bare knowledge for if thou haue no more it shall not auaile thee but with the knowledge thou must haue faith in thine heart to drawe out life out of the Fountaine of life Who is the Fountaine of life It is the Father of Iesus Christ who is the Fountaine of all life the life which the Sonne himselfe hath commeth out of that Fountaine as Christ himselfe confesseth in the fifth Chapter of this Gospel The Father hath giuen to the Sonne to haue life in himselfe Then all the life of the Angels and all the life of the creatures and all our life spirituall or naturall floweth out of that Fountaine So except a man or woman get a sight of the Father and of the Lord Iesus they cannot gette life Lord if it bee not a great thing to gette a sight of him For as the Apostle sayth to Timothie Hee dwelleth in a light that hath none accesse That deepnesse of light which hee dwelleth in is wonderfull yea incomprehensible and there is no knowledge of the Father without the Sonne if thou seest not the Sonne thou shalt neuer see the Father and so thou shalt neuer see life Awaye with that dreame of the Iewes and
I will die for this sinner and this sinner c. His eye was vpon euerie one of them Paul to the Galathians Chap. 2. vers 20. knewe this well The life I liue nowe in the fleshe sayeth the Apostle I liue by faith in the Sonne of God who hath loued mee and giuen himselfe not for the Chosen in generall but particularlie for mee Well then sayeth Paul this wayes that hee died for him particularlie And the Lord sayde before his death I haue a particulare eye to Paul And howbeit hee was an enemie to Christ at that time persecuting him in his members yet hee sayeth I will die for Paul Then euerie one of vs shoulde saye as Paul sayde Not generallie the Lord loued the worlde that Lord gaue himselfe for the Elect but particularlie the Lord loued mee and the Lord loued thee and the Lord died for thee and died for mee and the Lord had an eye to mee in his death and a respect to mee in his prayer c. This particulare respect which the Lord had to mee furnisheth great comforte when I consider it for if the Prince had a respect to anie particulare person hee woulde bee greatlie comforted and shoulde not this particulare respect of the LORD IESVS King of all kinges comfort vs No there is not one Chosen in this life but the Sonne of God in his death had a particulare respect vnto them not generallie but particularlie His eye was on euerie one of vs hee bestowed not confusedlie a common benefite vpon vs without regarde who gotte it No hee knewe well to whome the least sparke or droppe of that bloode shoulde appertaine Nowe to goe forwarde But J pray sayeth the Lord for them that thou hast giuen mee For all mine are thine and thine are mine and I am glorified in them It might haue beene sayde If thou hast gotten them what haue I to doe with them The LORD meeteth this No they are thine not onelie were they thine but Lorde they are thine yet and shall remaine thine euerlastinglie Whomsoeuer thou hast giuen mee I take them not out of thine hande but euer they continue thine So Brethren hee reasoneth generallie All mine are thine and thine are mine whatsoeuer thing I haue is thine and whatsoeuer thing thou hast is mine therefore I take them not out of thine hande for they are thine as well as mine The wordes are plaine wee vse to say commonlie All thinges are common amongst friendes And PAVL alledgeth in his EPISTLE to PHILEMON That friendshippe amongst men will make the goods which they haue to bee common amongst them Yee see by experience Matrimonie maketh common geare betwixt the man and the woman but there is an higher and straiter conjunction betwixt the Father and the Sonne that maketh all thinges betwixt them more common than anie conjunction in this world That conjunction is in one nature and in one essence The Father and the Sonne is but one God blessed for euermore Amen There is an higher conjunction than anie that can be found amongst the creatures And as this conjunction is of one nature and of one essence so is it also of one glory power and majesty It is true they differ in persons the Father is the first person of that glorious Trinitie and the Sonne is the second person of that glorious Trinitie yet they are both one God in essence and in substance Now thorow this conjunction it commeth to passe that that which is the Fathers is the Sonnes and that which is the Sonnes is the Fathers so all is common betwixt them the whole world is as it were common good betwixt them the Elect are common as it were common good betwixt them But here is the difference marke it Brethren the first right is the Fathers I meane the first right by order all appertaineth first to the Father because hee is the first person in order of that glorious Trinitie Then the next right of all things is the Sonnes and it is equall with the Fathers right but a seconde right because the right that the Sonne hath it is by conjunction the Father hath all of himselfe he hath it not from the Sonne because he is the fountaine of the Trinitie All that which the Sonne hath is of the Father euen that glorious essence it selfe let bee the thinges of the worlde Looke whatsoeuer the Sonne hath gotten he hath gotten it by gift of the Father Yet the Father hath not so resigned all quite ouer to the Sonne that hee hath denuded himselfe of all howbeit all be common betwixt them but the thing which is the Fathers hee keepeth it still yet by gift hee maketh it the Sonnes So that donation taketh nothing awaye of the right of the Father because that donation is not so much a donation as a communication Not only giueth hee all things readily to the Sonne but hee communicateth all thinges with the Sonne so this is rather communication than donation for whatsoeuer thing the Father giueth to the Sonne the Father keepeth still the same euerlastingly As for vs Brethren what shal we say more but this Nowe blessed is that man or woman that is of this communitie and of this common good betwixt the Father and the Sonne For he or she that is of that common good betwixt the Father and the Sonne let them bee assured that the common care of the Father and of the Sonne shall watch ouer them euerlastingly the Father shall keepe them and the Sonne shall keepe them euerlastinglie as I spake before it is a wonderfull thing to consider the grounds of our saluation and what care and prouidence the Father and the Sonne haue of the chosen ones and howe fast our saluation standeth so if wee had a sure perswasion and a liuely faith of the grounds of our saluation we would not bee so tossed with doubting as we are concerning our saluation but pleasantly and sweetlie we would repose vpon the care which the Father and the Sonne haue ouer vs But alace there is such a slough of sinne vpon our soules and wee are so senselesse that wee cannot see the groundes wherevpon our saluation standeth But to goe forward Yet he continueth in argumentes and reasons to mooue his Father to keepe his Disciples wee haue heard fiue now hee beginneth the sixth I am glorified in them that is in my Disciples therefore Father keepe them as thou respectest my glory O Father so keepe them because I am glorified in them they haue glorified me by faith in me by confession of me and in their life and conuersation These are the wayes wherein the Sonne is glorified by faith in him by confession of his Name and by an holy life and conuersaâ—ion before the worlde without the which all thy profession is but counterfaite and al is vanity if thy life answere not to thy profession So if this bee an argument that the Sonne vseth to his Father to moue him to keepe his Disciples certainely it
will mourne and groane vnder the burthen as Paul did when he sayth J choose rather to flitte out of this bodie and to goe dwell with the Lord yet the Lord will haue him abyding a while Yea howbeit a man will haue an heauy heart in this his Pilgrimage yet the Lord will haue him to remaine a while here and in the meane time he will aboundantly comfort him and will hold vp his head as he did to Paul when he deliuered him out of the Lyons mouth that is from the bloody Tyrant Nero J am assured sayth he and I haue a confidence that the Lord shall deliuer mee and keepe me to his heauenly Kingdome There is the remedy he wil let thee bide still in the world yet an haire of thine head shall not fall without his will but he will keepe thee to that heauenly Kingdome and when he hath ended his worke with thee he shall make thee to rest in peace and shall bring thee to himselfe in his Kingdome Let no man thinke that so long as the Lord hath any worke adoe with any of his owne that he will let them be taken out of the world It is a vaine speaking when any man is taken out of the Common-wealth or taken away by death If this man had bene liuing this had not bene done and this euill had not come to passe Vnderstand this when the Lord taketh him the Lord hath done his worke with him the Lord knoweth there is no more adoe with him and therefore he taketh him The enemies of the trueth thinke that they get a great victory when a good man is taken out of the world O Fooles is not this the last deliuerance of the godly who glorified God in their mortall bodies For he shall glorifie them in despite of the world they shall triumph ouer the world No the sword the fire c. cannot hinder this their triumph Let wicked men come on their way let them essay and proue on their way they shall find in end that the godly shall triumph and in that Great day they shall see them glorified and then they shall say Thought we not once that these men were vtterly wracked whom now we see so glorious So not only shame and confusion shall light on them for their wickednes but also this shall wonderfully aggreadge their condemnation when they shall see them glorified whom they persecuted in the world Let vs rest in this hope and let vs labour in this world howbeit with hatred and with contempt and we shall get the last remedy the Lord shall take vs to himselfe and we shall cease from all labour and shall be glorified with him in the Heauens thorow Iesus Christ To whom with the Father and the holy Spirit be all honour praise and glory for euermore AMEN THE XXIII LECTVRE OF CHRISTES PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 16.17.18.19.20.21 16 They are not of the world as I am not of the world 17 Sanctifie them with thy trueth thy word is trueth 18 As thou diddest sende mee into the worlde so haue I sent them into the worlde 19 And for their sakes sanctifie J my selfe that they also may bee sanctified through the trueth 20 I pray not for these alone but for them also which shall belieue in mee through their word 21 That they all may bee one as thou O Father art in mee and I in thee euen that they may bee also one in vs that the worlde may belieue that thou hast sent mee THE LORD vsed sundry arguments welbeloued in the Lord Iesus to mooue his Father to keepe and preserue his Disciples and Apostles whom he was to leaue in the world behind him Hitherto we haue nine of them which we recounted the last day Now in the beginning of this Text we haue the tenth and last argument which he vseth in his petition which he maketh That the Father would keepe and preserue his Disciples Shortly to come to the words They are not of the worlde Then would he conclude Therefore Father keepe them What is this Not to be of the world Not to be of the world is To be borne againe to be regenerate and separate from the pollution and wickednesse of this world By what meanes this is done vnto vs we heard the last day to wit by the word of God For as Peter sayth the word of God is that immortall seed of the eternall God who liueth euerlastingly wherewith he begets vs of new again separates vs froÌ„ the world from the ignominie filthinesse and wickednesse wherein the worlde lieth naturallie for the worlde is drowned in filthinesse and wickednesse Then he recommendeth to the Father the estate of them who were separated from the world by a comparison with himselfe As I am not of the worlde so are they not of the world Looke this matter in the seuenth Chapter to the Hebrewes vers 26. Our high Priest is vndefiled that is The Lord Iesus is vndefiled separated from sinners and made higher than the Heauen Indeed it is true it is vnpossible for vs so long as we liue in this mortall body to be altogether separated from sinne and vncleannesse but he was out of measure holy and equall with the Father in glory Yet we are in some measure like vnto him Alwayes ye see in this that this recommendeth our estate that we are like the Sonne of God and this commendeth our separation from the world in that that in this separation from the world and the pollution thereof we are like the Sonne of God Brethren whatsoeuer our estate be so that in it we resemble him howbeit for his sake it be shamefull and ignominious in the sight of the world it is glorious if we be like to him in ignominie we shall be like to him in glory Our shame is neuer so great in the sight of the world if it be for his sake but it is better than all the honour and glory in the world But to leaue this The thing which I vnderstand is this shortly The farther that we be from the world the Lord hath the greater care ouer vs and keepeth vs the better And the nearer that we are to it the lesse is the care of our God ouer vs and we are the worse kept What is the keeping of God else but the drawing of vs out of this world and the seuering of vs from the company of it And when he hath drawne vs out of the world the keeping of vs out of it againe â—hat we meddle not with it and that we may be quite of it and deliuered from it This is not my meaning that any man should draw himselfe to liue as an Heremite and in the Wildernesse separated from the society of men as the Monkes doe This is nothing but the craft of the Deuill that men should draw to Cloysters liuing in Harlotry and in a Den of wickednesse liuing in a vaine speculation feeding their bellies and doing no good to
FIVE AND TWENTIE LECTVRES VPON THE LAST SERMON AND CONFERENCE OF OVR LORD IESVS 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 that Reuerend and faythfull Seruant of God M. ROBERT ROLLOK Minister of the Kirke and Rector of the Colledge of EDINBVRGH EDINBVRGH Printed by ANDRO HART Anno 1619 TO THE RIGHT HONOVRABLE Their most louing Friende in the Lord SYR WILLIAM SCOT OF ELIE KNIGHT c. Grace in this life and euerlasting Glorie in the Life to come ALBEIT RIGHT HONOVRABLE the whole Scripture and euerie parte thereof bee of Diuine inspiration and profitable to teach to conuince to correct and to instruct in Righteousnesse Yet it is no absurditie to affiâ—me that some partes thereof for some respectes and causes are to bee preferred and more accounted of than others The Apostle giueth vs a sufficient proofe of this while he preferreth the Gospel to the Law 2. Cor vers 3. And the Euangelistes in setting downe in wâ—t sundrie thinges Iohn 20. vers 30. declare the same to be true in the Gospel and consequentlie amongst those thinges which are written the Spirite of God would haue vs to esteeme most of those thinges which hee hath more particularlie painfullie carefullie and at greatest length put in Register Amongst the which there are none to bee preferred vnto his last Sermone which hee made to his Apostles and his Prayer vnto his Father immediatlie before his departure The excellencie whereof and howe highlie the LORD would haue vs to regarde and account of them to speake nothing of the Author Iâ—â—â—S CHRIST because by his holie Spirit not onelie this but also the whole Scripture is dited shall more euidentlie appeare if we consider a little first the time of the vttering of them next the manner and thirdlie the matter therein contained The time was immediatelie before his Passion for after that by his owne example in washing his Disciples feete he had recommended vnto them Humilitie as a vertue most singular and beseeming a Christian hee vttereth these wordes partlie in the time of the Supper and partlie after the Supper And wee knowe that the speaches of men which immediatelie preceede death as they proceede of a moste holie and Heauenlie disposition for then all affections are layde aside nature reuiueth and reason getteth place then moste wiselie the soule resolueth concerning its owne estate and condition then hee testifieth most plainlie his will towardes his Children his Seruantes his Familie and other Friendes whatsoeuer so are they thought worthie to bee moste attentiuelie heard most carefullie receiued and most deeplie kept in memorie If wee consider the manner seeing the holie Spirit taketh more paines and is more plentifull and copious in penning heereof than of anie other Sermone whatsoeuer hee would haue vs to knowe howe precious a Iewell they are and howe highlie wee ought to account of them For if wee search all the Records of the LORDES Sermons in the New Testament wee shall finde none so particularlie and fullie set downe in register as this is Lastlie if wee consider the matter it is full of manifolde Heauenlie consolations It is true indeede sundrie times before the LORD in his Sermons hath comforted his Apostles and all penitent sinners but in no place at so great length and with such varietie of Heauenlie consolations For heere at length hee meeteth and re-encountereth almost with euerie griefe scandale and particular temptation that exercised and assailed their soules They were sadde and sorrowfull when they heard that hee was to leaue the worlde and to ascende vnto the Father Hee meeteth this by bidding them belieue in him and fayth in him should supplie his bodilie absence and hee telleth that the ende wherefore hee ascended was to prepare a place for them that where he was there they might bee also It was a griefe to them that they should want such a comfortable Guide who alwayes directed and conducted them This hee meeteth by telling them that hee would not leaue them comfortlesse but hee would giue them his Holie Spirit They feared that they should bee depriued of manifolde consolations which they found in his presence This hee meeteth by assuring them that howbeit in the worlde they should finde trouble yet in the middest of trouble hee should giue and leaue them that peace that the worlde should not take from them and if they belieue in him as the Vine-tree furnisheth the Branches so hee should furnishe vnto them solide and manifolde consolations and make them to bring foorth fruite aboundantlie And to the intent that they might haue the better warrand to looke and exspect for those graces in him as hee chargeth them by fayth to haue vnion with him so hee chargeth them by loue to haue communion amongst themselues The troubles and crosses that were to befall them in the worlde for CHRISTES sake after his departure might haue wonderfullie discouraged them and brangled their fayth This hee meeteth partlie by fore-warning them before they came to passe and partlie by exhorting them to patience and partlie by setting downe manie argumentes to establish them Hee telleth them that the worlde should hate them persecute them excommunicate them and put them to death Hee comforteth them partlie because hee hath fore-warned them and partlie because they had done so to him who was their Lord and Master and partlie for the goodnesse of the cause because it was for his Names sake Againe hee knew it would bee no small temptation vnto them to see his shamefull and ignominious handling to see him who was their Lord to bee so wonderfullie humbled to see him taken and bound by wicked and profane men to see him made a spectacle of derision first in the Hall of Annas and thereafter of Cajaphas to see all sortes and rankes of people crie out against him to see him at last to bee condemned and ignominiouslie crucified hee knewe that this temptation would bee so strong and so vehement to brangle their fayth that at the last all should bee offended in him and should flee away from him and leaue him Of this hee fore-warneth them and furnisheth consolation vnto them notwithstanding of their foule fall Now againe if yee looke to the Prayer it is wonderous Heauenlie and comfortable For after that as a Prophet hee hath instructed the people and the Apostles nowe before as an high Priest hee offer vp his owne bodie vpon the Crosse for the sinnes of the worlde hee prayeth most earnestlie for himselfe for his Apostles and for them who should belieue through their Ministerie For himselfe That the Father would nowe glorifie the Sonne when hee is going out of the worlde For his Apostles That the Father would alwayes haue a carâ— of them whome hee left in the worlde behinde him And thirdlie for all them that
the power of any creature What Angel or what man can worke such thinges If my works bee not aboue all works belieue not in â—ee but if it be otherwise belieue in mee And there were nonâ— other argumâ—nt in the worlde to moue men to belieue that the Lorde â—esus is the God of glory and that in his Manhood the Godhead dwelleth the very effects the words the works the deed testifie and â—hee is able to conuict all the conscienceâ— of men and Angels and make them say The Lord Iesus is the God of glory Yea Brethren and there were no more to peswade vs that Iesus is the God of glorie but the word wee haue of Iesus this power of the word of the Crosse and this grace and Majesty that shines in the Scriptures it testifieth plainly that the Lord the Author of that worde is the God of Heauen for it hath such a power in the soules of men and women that either it conuicteth them or else it conuerteth them and therefore it is called the power of God And it were the word of man that worde coulde neuer haue such power to conuict the worlde or to bring the soules of men to saluation So the effectes that come from the Lord testifie to the world that he is God and is able to conuict the consciences of all the enemies in the worlde yea euen of the Deuill himselfe But and there bee no more they will neuer bring thee to saluation Therefore if thou wouldest haue that solide fayth in Iesus Christ and that taste of his sweetnesse in thine heart thou must haue another witnesse â— the holy Spirite must concur with the outwarde worde and the outwarde works drawing alluring and perswading thee by renewing thine heart and that bringeth with it the greatest joye and sweetnesse in the world When the Spirit is inwardly in the heart draweth it to Christ as the eye seeth the workes the soule beginneth to rest and repose vpon the Lord with a joy vnspeakeable Therfore euer preasse to get the presence of that Spirite or otherwise the works will but conuict vs and make vs inexcusable in that great day Yet he insists he bringeth another argument to allure them to belieue Verilie verilie sayth the Lord belieue mee that I am in the Father if ye belieue this it shall be for your owne weale it shall not only bee for my glory but for your weale Yee thinke my workes great but belieue in me and I shall make you worke these workes and greater than these So this argument is taken for their owne weale Who getteth greatest vantage in the honouring of God Who getteth greatest vantage in belieuing Is it the Lorde No he may want thee and all thy well-doing and not an haire the more bee impaired of his glory All the vantage commeth to the creature and the glory of the creature standeth in glorifying the Creator The felicity of man and woman in earth is in belieuing Christ Iesus So wilt thou be blessed belieue In a word and thou belieue the best is thine owne and all the profite redoundeth to thee What vantage bringeth fayth with it There is not a man or a woman that will once belieue in the Lord Iesus but as soone his heart will be filled with that Spirit and with all good things and with power to worke all manner of good works surmounting all the powers of nature So a poore body belieuing in Christ Iesus will haue more power to doe good than all the Kinges in the world that haue no more but nature So it is saide of Steuen that he was full of fayth and of the Spirit and of power And what followeth he was so powerful in reasoning that the Pharisees could not resist him he had a wonderous working with him And in the Primitiue Kirke after the Lorde had suffered and when hee was glorified they who did belieue in him got such a power that was marueilous to the world Looke the Actes and the last Chapter of Marke So they who belieue in Christ surpasse the worlde It is true those extraordinary and miraculous workes cease now but yet the power that followeth on the fayth in Christ abideth effectuall if not in such miraculous works as were to cast out Deuils to speake with Tongues c. which were in the Primitiue Kirke Yet in such workes as the worlde cannot worke The wordes of a sinfull man are powerfull to regeneration and to renewe a dead soule And it is no lesse wonder to raise vp a dead soule than to raise a dead man out of the graue yea it is a greater work And if ye wil go to works fayth maketh vs meete to work the works of charity And I say it is better to worke a charitable worke than such miraculous workes the one is more excellent and precious than the other Iudas wrought wonders but hee could not worke the works of charitie These works of charity are as as many witnesses of our election and they bring greater joye with them than all miraculous works When the Disciples returned to Christ rejoycing that they had wrought great miracles through his Name the Lord saieth vnto them Rejoyce rather in this that your names are written in the Heauens Luke 10.17 If vvee finde the power of fayth in working charitable workes wee may thinke vs well for we are lifted aboue this world and are become Citizens in Heauen awaiting for that redemption to come So I say fayth is powerfull in worde and deede and hee who wanteth this fayth hee wanteth power in word and deede and so blessed is he who hath this fayth Now there ariseth a question in the words Some would thinke this a marueilous thing that the Lorde will giue power to his Disciples to worke greater workes than himselfe wrought I answere It is true indeed the Disciples of Iesus Christ after his Ascension wrought greater workes than the Lord did in his owne person but it was not so much the Disciples as it was the Lorde of glory that wrought these works by the Disciples hee vttered his power vsing them as ministers Yet should not the Lorde haue wrought greater workes himselfe in his owne person than hee wrought by his Disciples Should he not himselfe haue wrought greater works when he was in the earth than hee wrought by his Disciples when he was in Heauen I answere No for the Lord so long as he was in the earth was but humble that diuine power did keep it self close vttered not it selfe in the full measure and so it behoued to be that the Godhead should not vtter the selfe in his humiliation Buâ— when he is glorified in the nature of man in the Heauen then the power of that Godhead in him vttered it self in greater power than in the earth And if there were no more to proue that Christ glorified wrought greater thinges by his Apostles than he did in his owne person when hee was humbled this one
argument hee subjoyneth more perswasiue If yee belieue in mee sayeth the LORD yee shall worke the workes that I worke And I saye more Yee shall worke greater workes than yee haue seene mee working Thereafter hee layde downe the grounde of this For I goe sayeth hee to my Father and I shall come againe in my full power to you and so worke greater workes by you than I wrought by my selfe Then hee layde downe another grounde of the great and wonderous workes that they shoulde worke The grounde is Prayer whereby they should draw out of Heauen that wonderfull power and whatsoeuer they shoulde aâ—ke of him they shoulde gette it Thereafter hee came to the next exhortation To obey him and keepe his Commandements Now when he hath craued obedience at the handes of his Disciples hee letteth them see in the wordes which we haue read that they shall not serue him for nought No man serueth the Lord for nothing but hee getteth a thousande times better than hee giueth What shall I doe to you sayeth the Lord when ye shall be doing this I shall meete you and I shall pray my Father and hee shall giue you a Comforter to comfort you euen the Spirit of Trueth and that not for a daye or a yeere but for euermore to abide with you while I come againe Then he telleth who it is that comfortes them It is the Spirit of God Now because these are great and weighty wordes let vs consider them I marke first here that these words import this The Lord Iesus so long as hee abode with his Disciples and gaue them his bodily presence comforted his Disciples they had consolation in the sight of his bodily presence Ioh 6.67 vvhen the multitude had fallen away the Lord saith Will ye leaue me also Peter said Lord vvhere shall vve go to for thou hast the words of eternal life So it appeareth that all the joye the Disciples had in the worlde vvas the sight of their Lord because they saw more than other men in him Iohn sayeth chap. 1. vers 14. We saw him full of grace truth And his words were so sweete that they conceiued an vnspeakeable joye vvhen they heard him speake So I say he vvas their comfort so long as hee vvas among them What did hee more It appeareth vvell hee kept them as they had beene Children from the assaultes of the Deuill and from the malice and affliction of men This appeareth well in the ninth Chapter of Matthew and the fifteenth verse in the complaint of the Disciples of Iohn the Baptist We say they fast and mourne continually but your Disciples are in joye The Lord answereth Can it bee that the Children of the Marriage Chamber can mourne so long as they see the Bridegroome That is so long as they haue mee they shall not mourne they shall haue joye and they shall feele no persecution Another thing yee maye see heere When the Lord Iesus vvas taken out of the vvorlde the Disciples beganne to bee afflicted and to bee tossed to and froe for the vvordes importe this They shall gette another Comforter than mee So if they shall get another Comforter they shall haue neede of another Comforter The time shall come sayeth the Lord vvhen the Bridegroome shall depart and then they shall gette leaue to fast and mourne And to drawe this to vs Nowe vvhen the Lord is absent the Deuill and the Wicked in the vvorlde maketh their vantage of it The Deuill seeing the Lord Iesus in the Heauen and his poore members heere in the Earth goeth about like a roaring Lyon to deuour them And the Wicked of the vvorlde striue to cutte off the members of the Lord Iesus before his comming And the Deuill vvas neuer more busie than nowe hee is and howe farre hee hath preuailed in the absence of the Lord miserable experience can testifie nowe in the dayes of Antichrist when darknesse hath croppen in so into the Kirke of Iesus Christ And this Age telleth vs howe busilie the Deuill worketh by his members to suppresse the Gospel of Iesus Christ in his absence But we learne this comfort out of this place Howbeit the Lord bee absent from vs according to his bodily presence yea hee is as farre from vs as the Heauen is from the Earth yet the Lord leaueth not his owne without a Comforter This is generall There are none that appertaineth to him but if hee take one comfort from them hee will giue them another This is vnpossible That the members of the Lord can want all comfort if he take away one he shall giue thee another and if hee take away thy Children or Wife or Husband or Friends hee shall giue thee another comfort as the Lord comforted his Disciples in his absence So I say howbeit he be in the Heauen he will not leaue his owne without comfort but hee sendeth downe his Spirite to worke joye in the heartes of men and women and the more glorious he is sitting at the right hand of the Father the more powerfull will his Spirite bee When the Lord was in the Earth his glorious power appeared not but as soone as the Lord Iesus passed vp to Heauen and entered into that place of Majesty then it mightily appeared So nowe the power that commeth out from the Lord Iesus is more powerfull than when he was in the Earth And as the force of his holy Spirit becommeth greater it must followe that that consolation that commeth from him nowe must bee greater than the comfort that the Disciples found when he was walking with them bodily To open this more deeply All comfort that commeth from Christ it is all by his Holy Spirit This is a sure ground The comfort that al the Fathers had before the Lord came in the nature of man it was all by the holy Spirit That Spirit of Christ gaue that comfort to Abraham to Dauid and to the rest Come to the time when hee came into the worlde The comfort the Disciples had was by his Spirite and Doctrine and they in whome the Spirite wrought not had no comfort in his sight The Iewes the Pharisees had no comfort in him Come on yet After his Ascension we knowe all this by experience The comfort wee all haue is by his holy Spirite and none haue joye but they that haue this Spirite And to come on yet farder When wee shall come to Heauen the joy we shall haue shall be by the working of his holy Spirit In a word All the joye of the creature shall bee by the holy Spirit It is not so much the presence of the Lord as it is the holy Spirit that worketh joye in the heart Then this must followe The greater force and effect the Spirite hath the greater is the joye This is true But after the passing vp of the Lord Iesus to Heauen in full glory his Spirite had a greater force than before For before it was saide The Spirit was not yet giuen And
difference of men it is not by nature for by nature all men refuse this Spirite The Lord of Heauen who offereth this Spirite to the worlde in some hee will make him to worke effectually with ioy in others when he offereth the Spirit he maketh the heart hard and vvhen the worde beateth at it it will resist and fight with both the handes to holde backe the worde So Steuen Act. 7. vers 51. saith of the Iewes Yee resist euer the holy Spirit The multitude euer striueth to holde out the Spirite out of their heartes and the more the Spirit bee offered the harder is their heartes Well it lieth in no mans hand to giue this Spirite or to take it There is no free will in the heart but it is of the free will of God So when wee heare the worde our whole endeuour shoulde bee to looke to him from whom the Spirit commeth and say Lord it lieth not in my power of my selfe to receiue this Spirit but Lord open thou mine heart as thou openedst the heart of Lydia to receiue this Spirit Now to goe forwarde Hee setteth downe the cause wherefore the world was not able to receiue this Spirit Hee sayth The world cannot receiue him because it seeth him not not knoweth him not When wee know a thing perfectly it is good for vs the knowledge will waken a desire in our heartes to haue it and to brooke it Againe by the contrary And it were neuer so good a thing and neuer so meete for vs and we haue no knowledge of it wee will not haue a desire of it yea and it were Heauen it selfe for the common saying is true Ignoti nulla cupido The Lord sayth to the Samaritane woman Iohn 4.10 And thou knewest that gift of God that is offered to thee this day and thou knewest him who asketh thee drinke thou wouldest seeke of him the water of life The Lord meaned shee asked not the water of life because shee knew it not but when she knew the sweetnesse of that water and tasted of it that Well of Iaakob which shee thought so precious before she left it behind her and ran into the Towne and proclaimed that grace But to come to the particular And a man knew how great a grace the Spirit were he would giue all the things in the worlde for a gripe of him and for a taste of his sweetnesse But a man who knoweth not the Spirit of Christ for the worlde knoweth not what grace is in that Spirite of Christ so the misknowledge of the Spirit maketh the contempt of the Spirit that man hath no desire of him Woe to that soule that cannot saye Lord indue mee with thine holy Spirit for it is a sure thing that those who want this Spirite they haue not Christ for Christ is possessed by his Spirite and when hee is out of the heart there Christ is away Euer seeke knowledge of God and of Iesus Christ and of the holy Spirit as yee would bee saued hereafter And euer when yee heare any speaking of this blessed Trinitie bee busie to vnderstand what is spoken Knowledge worketh a thirst of grace and sayeth the Lord Matth. 5.6 Blessed is hee who hungereth and thirsteth for righteousnesse for he shall be filled What would a man seeke but his fill In this life they shall get a taste of that water of life and heereafter they shall get a satietie For as Dauid sayth Psal 16.11 In thy face is fulnesse of joy and at thy right hand are pleasures for euermore So striue to get a knowledge for it worketh a desire and knowledge growe not desire cannot grow When hee hath laide downe the grounde wherefore they were not able to receiue the Spirit of God the Disciples who looked to the estate of the worlde might haue saide This estate of the world is miserable What Lord is our estate Lie we in blindnesse and ignorance as the worlde doeth The Lord meeteth this and sayeth Yee knowe him and the worlde knoweth him not And hee addeth the reason He bideth with you And he then maketh a promise to them of a farder acquaintance of the Spirit of God with them he sayeth Hee shall bee in you And then in the verse following to confirme vs hee repeateth it and sayth J shall not leaue you comfortlesse That is I shall come againe to you in my Spirit The first thing wee haue to marke When the Disciples haue heard of the miserable estate of the worlde they are carefull to vnderstand their estate whether they bee like to the worlde or not and as they are carefull to vnderstand so the Lord is carefull to make them vnderstand it This vvorld is miserable now the multitude is hardened lying without the sheepe-folde of the Lord So when we heare of the darknesse of the worlde as of the Iewes the Turkes and Pagans yea euen to amplifie and extende this to the kingdome of Antichrist and of the Papistes also for they are but miserable I say and I proclaime in the Name of the great God of Heauen and in the ende they shall see it glory in their knowledge as they will they shall be casten out in darknesse When wee heare of this I say should we heare of it securely as if it belonged not to vs Or should wee set our eyes only vpon the worlde No wee should set our eyes vpon our selues and trie our owne estate and saye Lord what am I Haue I sought grace Shall I get Heauen This should be our care to see that we be not like the world And if we be carefull as the Disciples were to search our estate and to trie our knowledge of the holy Spirit the Lord will be ready to answere as he answered them he will speake to thee by thy conscience Thou art not like to the worlde Blessed art thou thou hast the knowledge of the holy Spirit When we heare of the world all is but misery multitudes lying in blindnesse and ignorance when we heare of this wee should not rejoyce of this but wee should bee carefull of our selues and say Lord let me not bee like the world but let mee haue a knowledge of the Lord. No wee should not rejoyce in the misery of the multitude but lament for it The second thing I marke is the waye to come to the knowledge of the Spirit of Christ Wee know all this Brethren when a man is acquainted with another man and haunteth with him the man will knowe his familiar and knowe his power and let them speake they will know other So acquaintance will make knowledge Well wouldest thou know the Spirit of Iesus Christ be acquainted with him for there is no knowledge without familiaritie and hee must dwell with thee night and day ere thou knowe him Barrest thou him out thou wilt neuer know him So the way to know him is onely dwelling with thee hee must dwell in thine heart and then he will let thee see such a power
he moueth them to belieue from this argumeÌ„t of good works The end of faith is a sanctified life and the end of that vnion with Christ is good works As the grace of God in Christ is to make a regenerate man and of a dead sticke to make a liuelie branch and Christ came into the worlde to repare that lost image of God in man the ende of election is to liue an holy life Ephes Chap. 14. The ende of our vocation of our justification is to liue an holie life To Titus Chap. 2. vers 11.12 The grace of GOD that bringeth saluation to all men hath appeared and teacheth vs that vvee shoulde denie vngodlinesse and vvorldlie lustes and that vvee shoulde liue soberlie righteouslie and godlily in this present world There is the whole end of the grace of God and of the Gospel So if a man haue not good works in some measure he felt neuer the grace of Christ the grace of God may shine in their faces but not in their hearts Now followeth the third argument Except a man abide in me first hee shall bee taken and casten out out of the Vineyarde and next as it were an vnfruiâ—full branch hee shall wither then when it is withered wherefore serueth it Shall it be imped againe No but it shall bee casten into the fire The fire of Hell is for them who will not come to Christ A man goeth not to Hell at once but by degrees Hee who hath not adoe with Christ hee is casten out of the Kirke that is the societie of the Lords Elect that is the true and inuisible Kirke howbeit for a season they remaine in the visible Kirke outwardly Another degree Being out of that societie hee withereth and the last degree he is casten into the fire If faire offers will not moue a man to belieue in Christ Iesus then let the fire of Hell moue him If thou wilt not belieue for faire promises thou shalt see nothing but horrible judgement and as the Apostle speaketh to the Hebrewes an vnquenchable fire Tell a man nowe of beliefe in Christ and of a sanctified life if they will belieue in him it will not moue them because their delite is in murther filthinesse and adulterie Then I tell thee in the Name of the great God thou who art not moued with these promises the fire of Hell abideth thee tell them this Indeede it is true the godliest man that liueth hath euer need to be holden in Christ by a flame of fire we are so inclined to infidelitie Knowing sayth the Apostle of himselfe 2. Corinth Chap. 5. the terriblenesse of the Lord wee bring men to Christ that is to say Wee doe our duetie in our calling And if hee had neede to bee holden in awe much more had wee The godlie who haue a wakened conscience will finde this as soone as they beginne to fall away a flame of fire striketh vpon them for without Christ there is nothing but fire and the wrath of God seaseth vpon the necke of the sinner and neuer leaueth him till it bring him to destruction and shoote him into the fire of Hell Indeede men and women will bee out of Christ where there is one who belieueth there are ten who belieue not and it is a rare thing truelie to belieue in Christ Some there bee who denie Christ altogether and some who are prophane hypocrites and yet the very infidels will finde rest into this worlde and who will bee so wanton as they the greatest infidels the wantonnest But thinke not howbeit they bee at rest that the wrath of God leaueth them No the wrath of God is most vpon them when they are least sensible of it and perceiue it least for the wrath of God striketh first the heart with a deafnes stupidity and next followes the bitterest dririest wakening that euer was When the wicked cries peace then that judgement comes on suddenly as the pains on a woman trauelling in birth and then driery sorowfull shall that wakening be Now to end take vp here the way to Hell and that step by step The first step of all misery is infidelity when a man is without Christ and hath no part with him So when one departeth from Christ either to the one hand or to the other he is in a step to Hell The second fra he fall away from Christ he is taken and flung ouer the Dike as hauing no society with the members of Christ I vnderstand the number of his secret ones if the Lord in the Heauen excommunicate him The third degree Once casten ouer the Dike then they begin to wither and drie vp and all grace goeth away There is no grace no mercy no life but to them who are in that blessed society Last wherefore serue they when they are rotten and drie In that great day they are gathered together and casten into the fire of Hell If any man would eschew the last degree to Hell thinke not Hell a Bogill for it is the sorest burning in the world beware of the first degree beware thou neuer swerue from Iesus Christ in any step but striue to bind thy selfe in that vnion When thou risest in the morning looke that hee be with thee and thou with him and so when thou liest downe at euen looke euer thou bee in Christ and if thou finde the heart sweruing from him and coldnesse to grow in it and thee to growe slacke striue euer to claime till him againe and say Lord holde mine heart still that I decline not an ihtch from thee Therefore striue euer to holde thee with Christ and let not thy heart be blyth except thou feele him againe in thy soule and euer grow in holinesse be exercising thee this way and thou shalt find in stead of feare an infinit joy in Christ And I promise to you if ye will belieue in Christ the joyfullest end that euer was Only belieue and seeing it standeth in no mans handes to belieue say to the Lord in your hearts Lord worke thou that fayth in vs for Christes sake To whom with the Father and the Spirit of Trueth be all praise honour and glory for euermore AMEN THE TENTH LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. XV. VERS 7.8.9.10.11.12.13.14 7 If yee abide in mee and my wordes abide in you aske what yee will and it shall bee done to you 8 Heerein is my Father glorified that yee beare much fruite and bee made my Disciples 9 As the Father hath loued mee so haue J loued you continue in that my loue 10 If yee shall keepe my Commaundementes yee shall abide in my loue as I haue kept my Fathers Commaundementes and abide in his loue 11 These thinges haue J spoken vnto you that my joye might remaine in you and that your joye might bee full 12 This is my Commaundement That yee loue one another as I haue loued you 13 Greater loue than this hath no man when anie man bestoweth
There is neuer a soule that is condemned or goeth to Hell that can pretende ignorance because their ignorance is voluntary It is true that ere euer a man goe to Hell he is blinded and the eyes of him are taken away by his owne corruption But it is also true that ere euer a man die his mouth shall bee closed and hee shall not haue a worde to speake in the daye of judgement No damned soule shall haue a word to speake in that day when that voyce is pronounced against them they shall passe awaye with the greatest shout that euer was because they dare not pretende ignorance for his ignorance shall bee inexcusable Any man would thinke that if any were excused for ignorance that the Gentiles would be excused yet the Apostle saieth Rom. 1. vers 21. There is not a Gentile that died but their conscience shall make them inexcusable because of the light of nature that they had into them Looke then to the sharpnesse of the judgement of God And if thou hadst no more but the light of nature all these creatures shall stande vp against thee condemne thee though there were no more to condemne thee If that light of nature make men inexcusable in that great day let vs take heed how we heare the Scriptures for if the Gentiles were inexcusable what shall bee the estate of the people who haue not onely the light of nature but that spirituall light from Heauen reuealed by the mouth of Iesus Christ Shall that soule speake a word in that day Therefore I beseech you in the bowels of Iesus Christ to receiue knowledge or else it were better for vs that wee had neuer heard of Christ and better shall it be with the Gentiles and with Sodome and Gomorrha than with vs the greater light the greater condemnation Therefore as wee would see Heauen let this light shine in our heartes that wee may bee transformed from the course of the world and shine before Christ in newnesse of life Nowe in the next wordes hee giueth the seconde argument of that hatred and aggreageth it more They who hate mee hate the Father also And he is speaking of the obstinate Iewes who pretended a loue to God We heard heretofore that the hatred of the world against the Disciples of Christ was against Christ himselfe the hatred that extended to the one part extended also to the other Now we heare that the hatred of the world against Christ extendeth to the Father also and that hee who hateth Christ hateth God also And euen as the Iewes hated the Disciples because they sawe some grace of Christ in them and because they were indued with his Spirite for the worlde will neuer hate one that is his owne so for that same cause hateth the world Christs members yea the hatred of the world against Christ himselfe was for none other cause but because they saw God dwelling in him bodily they saw that glorious Godhead dwelling in the nature of man howbeit they cast vp his kinred to him yet they hated him not because of the fleshe but because God dwelt in him The thing that the men of this world hate most is the God of Heauen if they hate any creature of God it is for Gods cause It is a wonderfull thing that such a thought can be in the hart of the creature against the Creator Let vs then see the cause God is light saith Iohn 1. epist 1. vers 5. And whatsoeuer man in the world doth wickedly he hateth the light deadly yea if it were but the day light and the light of the Sun hee hateth it because it craueth a decent behauiour Rom. 13. vers 13. And the wicked soule craueth aye filthinesse and much more they hate the light of the worde of God because it pierceth into the consciences of men it stingeth them and then most of all they hate God himselfe who is the light when hee beginneth to shine vpon their consciences they find such an horror dread our that they would wishe him out of the worlde so vehementlie they hate him they can abide to see the Deuil or any creature but they cannot abide the sight of God Now looke our nature darknes light sight not so much heat cold fight not so much together as God and our nature and this battell shall neuer haue an ende no not when the miserable catiue is in Hell Whereon riseth Hell but vpon the dissention betwixt the Creator and the creature So this battell shall neuer take an ende except it please God of his grace who made light to shine out of darknesse to inlighten and to reforme the soule and to scatter this palpable darknesse wherein wee are wrapped I goe forwarde to the thirde argument If I had not wrought such works among them which none other man in this world did they wold not haue had sinne The argument then is taken from his workes They sawe Iesus Christ to bee such a man as there was neuer the like of him They sawe that diuinitie in him and this sight aggreageth their hatred By the workes I vnderstand all the prooues the Lord gaue of his Diuinitie to the worlde whether they were the miraculous workes in restoring the blinde to sight the lame to limmes the deafe to eares or it was his holy life in the worlde Neuer man liued so holily and heauenly as he for he saith Iohn 5. vers 36. My works testifie of â—e that I am not a man only And indeede not only those who were his friendes and his Disciples and seruantes tooke this vp Iohn saith We saw him full of grace and veritie and wee saw his glorie like the glorie of the onely begotten Sonne of God John 1. vers 14. but also his very enemies saw it when as the souldiours came to take him they said Neuer one spake as he speaketh John 7. vers 46. His words bound the mens hands and the Pharisees who were his enemies were compelled to say If he had beene a sinner he could not haue healed the blind John 9. vers 16. And so we who now liue howbeit we see him not bodily working wonders in the world thereby to perswade or to conuince vs yet by this worde of the Crosse preached which to his owne is the power and wisdome of God we are perswaded that Christ is the only Sonne of God there is such a Majesty in it And so if there were no more to testifie vnto vs but this word of the Gospel it conuinceth the consciences of all men that the Lord of whom it is spoken is not man only but God also Then hee saieth They haue both seene and haue hated both mee and my Father There is a maruell that they knowing God they hated God it would seeme tollerable if they knewe not God to hate him but to know him and hate him it is a thing not to bee comporteth with It was saide of before that the worlde who hated
any other felicity and therefore they were woe at such speaches for they were more carnall than spirituall and tooke more heede to that carnall than spirituall ioy So this is our nature that if we can get in the world such aboundance of riches pleasure honour and such companie as we would we would neuer desire to goe out of this world but ay to remaine And when wee heare tell that wee must slit out of this worlde the rememberance of death will sting vs to the heart the Disciples were sad because the Lord was to goe from them It is the hardest thing in the worlde to gette the soule disseuered from the world and to get the eye set vpon Heauen and to get an hope of that Life Woe to that soule that getteth not hope to reach aboue this worlde that soule is in an euill estate And the Lord knowing this hee will take awaye from vs that companie that will drawe vs from him and piece and piece hee will take vs vnto himselfe for no man getteth the desire of Heauen in a moment but a man piece and piece stealeth out of the worlde and goeth to Heauen Thinke not thou therefore them happie who haue the worlde at their will No no it is well for that creature whom the Lord draweth out of the worlde by taking from them the thinges of the worlde For miserable are wee if ou◠hope bee not extended beyonde all earthlie yea spirituall comfortes that euen can befall vs in this life as Paul saieth Of all men wee are moste miserable if in this life onely wee haue hope in Christ 1. Cor. 1. vers 19. I goe forward As before hee gently reprooued them so in the next vers hee comforteth them Jt is expedient for you that J goe away for it J goe not away the Comforter shall not come to you but if J goe away I will sende him to you Heereby wee see that the holie Spirit commeth by the Resurrection and Glorification of IESVS CHRIST and therefore it is saide The holie Spirite was not giuen because Iesus was not as yet glorified Chap. 7. vers 39. And whatsoeuer grace was of the holie Spirite into the worlde was by vertue of that Resurrection of Christ to come and all this consolation wee haue floweth out of his Resurrection Glorification for out of his fulnesse we receiue a part he is full of glorie his soule is repleat and passeth all the Angels in glorie and so out of his fulnesse all grace floweth vnto vs and euerie one of the members of Christ hath a measure of that Spirit as hee thinketh meete and therefore Paul saieth Hee ascended on high and gaue giftes to men Ephes 4. vers ◠And so wouldest thou haue joy cast vp thine eye to heauē and fasten thy faith on Iesus Christ thou shalt find a portion of that Spirit Wee see two sortes of the presence of Christ One bodilie as the Disciples saw another spirituall Howbeit hee bee distant from vs in the Heauen yet he sendeth down his holie Spirit by that Spirit he worketh a feeling in the hearts of his owne and they will heare his voyce and will see him with the eyes of their soule And they will haue this sense with such a joye that the tongue of him who findeth that joye is not able to expresse the thousand part of it Both these presences are very good and they who saw him had a great benefit Many Kings longed to see him but they saw him not as Dauid and Abraham The men who saw him when hee was an Infant thought they gotte a greater grace than if all the worlde had beene giuen them But for all this the other presence is better for hee saieth Jt is good that I goe away from you It had beene good for the Iewes that they had neuer had his bodily presence because they had not the spirituall presence of the Lord in their hearts But as for that spiritual presence in all respectes it is to bee preferred to his bodily presence in the dayes of his humiliation because by vertue of that presence albeit so farre distant from vs wee receiue the holy Spirite and all his graces Looke to Heauen and see him glorified that presence is the chiefe presence and as soone as wee see that glory in that day the beames of his glory shall transforme vs and catch vs vp in the clouds So great is the glory of the Lord that it will not remaine within the Heauens with our Head but of necessity it must flowe to his members vpon earth Nowe when thou findest grace and joye and pleasure into thine heart And thinke not thou hast joy enough howbeit thou hadst all the pleasures in the world except thou haue that joye of Christ then assure thy selfe that Iesus Christ thine Head is glorified in the Heauens And if wee finde such a pleasure that wee will bee rauished aboue the worlde being now so farre distant from Christ what shall bee that joy and pleasure wee shall conceiue in our heart when wee shall see him face to face The tongue cannot tell it but the heart that hath felt it can best testifie it The Lord grant that while as wee are in the earth wee may walke as Citizens in the Heauens euer waiting that these vile bodies may bee transformed and made conformable to that glorious body of Iesus Christ Now to goe forward After he hath fore-warned his Disciples of the afflictions which after his departure they shold suffer That they should bee excommunicate and also slaine And after hee hath set downe the ende wherefore hee fore-warned them to wit that they should not be offended but confirmed And after he hath reproued them gently that they rejoyced not when he tolde them that he was to depart And after he hath begun to comfort them by letting the◠see that is was for their weale that hee was to depart from them For thorow his blessed Ascension they should bee partakers of the holy Spirit and his graces which if hee did not ascend to his Father they would not get In the words following he falleth out vpon another head of doctrine instructeth them concerning the office of the Spirite which hee was to discharge in the worlde during the time of his absence and this office is in respect of the world and chiefely of the obstinate Iewes who would not belieue in Christ when hee was present with them When hee shall come that is when that Spirite of trueth shall come after that I am gone away he shall rebuke the world that is the faythlesse and obstinate in the worlde hee shall conuict them But yee may saye No man heareth the voyce of the Spirite speaking with his owne mouth howe shall the Spirite then rebuke the worlde The meaning is The Disciples whome that Spirite shall comfort shall by their Ministerie rebuke the worlde Wee haue then two effectes of the Spirite heere The first is in respect
of the godlie and those who belieue in Iesus Christ the Spirite entereth into their heartes and worketh the greatest joye and consolation that euer was There was neuer a soule that knewe what true joye meaned but those that felt the Spirite The other effect is in respect of those who abide rebellious against Christ In respect of them the holy Spirite is aye rebuking and threatning them to their damnation and that by the Ministerie of poore men for hee will set them vp and make them stand vp and rebuke all the obstinate yea euen the Kinges of the earth if they will not belieue All these reproofes that come out of the mouthes of the seruauntes of IESVS CHRIST howe simple soeuer they bee they proceede not so much from the mouthes of men as from the holie Spirite and they contemne the holie Spirit who contemne those men his Ministers and the Lord of Heauen will bee auenged on them in that great Daye But to come to the particulars Hee shall rebuke the worlde and conuict it of three thinges The first is Hee shall conuict the worlde of sinne Next Of righteousnesse And thirdlie Of judgement The first of these three concerneth the faythlesse vvorlde and the other two concerne the Lord Iesus Hee shall conuict the world that the Lord Iesus is not only holy and righteous but also the great and glorious Iudge of the world First he saith The holy Spirit when hee shall come hee shall conuict the world of sinne Then hee sheweth the ground Because the world belieueth not in me The sinne is infidelitie in that they belieue not in Iesus Christ the heauiest sinne that can fall vpon any man for it bringeth on the greatest guiltinesse and condemnation that euer was Hee who belieueth not in mee saith Christ he is condemned already Iohn 3. vers 18. Looke how soone thou sinnest if thou refuse to turne thine heart to the Lord Iesus as soone thou art condemned the Lord delayeth not the sentence to the last daye but when thou hast sinned the Lord immediately ascendeth as a Iudge to his Tribunall and giueth out the sentence of wrath against thee because thou belieuest not in the onely begotten Sonne of God So there is no greater sinne than infidelity for where it is all sinnes are imputed as by the contrary the greatest righteousnesse that any man in this world can haue is to belieue in Christ it is such a righteousnes that taketh away all the sin whatsoeuer where it is no sinne is imputed Art thou a Murderer a Blasphemer an Adulderer c. belieue in Christ that he died for thee and thy sins shal not be laid to thy charge for the righteousnes of Christ cloatheth a guilty man with righteousnes And this moued a notable seruaÌ„t of God to say There is no sin without infidelity no righteousnes without faith Meaning that of al the sins in the world the sin of infidelity is the greatest for if thou belieue not the least euil thought that thou canst think shal abide before God coÌ„tinually so long as infidelity abideth all sin abideth take it away all thy sins shall be taken away This is then the meaning would ye haue proofe of this how the holy Spirit shal reproue the world of sin look Paul 1. Cor. 14.24 there ye will find the experience hereof for hee saieth Jf a man prophesie conforme to the worde if an idiote commeth in at the doore oâ— an vnlearned man that belieueth not hee is rebuked of all and is judged of all and so are the secretes of his heart made manifest to wit that infidelitie that laye in his heart is made manifest and then hee falleth downe on his face and worshippeth GOD and sayeth plainlie GOD is in you indeede We haue the experience of this in our own selues when Iesus Christ is preached there are none that heare and are guiltie but their heartes are conuicted there is none of you but ye find this for if thou be an harlot when thou hearest harlotry preached thou art conuicted except thou be conuerted by the holy Spirit and canst come to God and say Lord for Christes sake haue mercy on mee for that person that doeth so is not onelie vnconuicted but also is comforted by the Spirite And happie is that soule which findeth this wrought into it Nowe What is the next thing when the Spirite shall come whereof he shall conuict the world and vnbelieuing Iewes Hee shall conuict the world saith the Lord of justice that is He shall conuict the worlde and the vnbelieuing Iewes That the Lord Iesus was that holy One for the Iewes counted him the most vnjust man that was in the world they put him in the ranke of thieues they preferred Barabbas to him But the Spirit of God when hee shall come hee shall conuince the worlde That hee was the holiest man in the world as hee is called Act. 7. vers 52. The ground of the conuiction is this Hee passed vp to the Father It appeared that he was the justest man in the worlde seeing hee passed vp to Heauen after his glorious resurrection For if he had bene a sinner hee had neuer entâ—ed into that Heauenly Sanctuary No vnholy thing can enter into Heauen if a man haue but so much as one spot of sinne he cannot come there So then there was neuer soule that gotte entry into Heauen that got accesse to the Majesty of God but the Lord Iesus first And then so many as shall bee washen from their sinnes by faith in his blood so many onely shall enter into that Sanctuarie as shall bee clad with the righteousnesse of Christ If thou wouldest goe to Heauen striue to bee clad with that garment that is Haue faith or else thou shalt neuer haue entresse into Heauen The proofe of this That the Lord was the holiest man in the world appeared soone after Christ ascended An example yee haue in the second Chapter of the Acts of the Apostles vers 23. where Peter or rather the Spirit of God by the mouth of Peter immediately after Christes ascention objecteth to the Iewes that him whome they had slaine with wicked handes the Lord had raised him from the dead and glorified him in the Heauens Whereby the holy Spirite so conuicted and pricked their heartes that they saide to Peter and the rest Men and Brethren what shall wee doe That is How shall we be cleansed from that innocent blood So nowe it appeareth that Christ was the justest man that euer liued in the worlde thorowe the working of the Spirit that conuicteth them thereof The thirde point whereof the holy Spirite shall reprooue the world is of judgement So as the Lord is just so is hee the glorious Iudge of the worlde On what ground shall this passe Because the prince of this worlde is judged The LORD IESVS is the Iudge of the worlde in that hee hath condemned the Deuill hee hath not judged the silliest and the weakest in the
world but him who had the greatest power in the world And so in judging him the holy Spirit conuicteth the worlde That hee was the Iudge of the worlde Colloss 2. vers 15. it is saide When hee hung vpon the Crosse he sate most gloriously in a Chariot There was neuer an Emperour who was carried in such a glorious Chariot as the Lord howbeit hee was abject in the sight of the worlde In that Chariot hee taketh the Deuils and taketh all their power and leadeth them in triumph and maketh an open showe of them So there is his victory which hee gotte ouer the Deuill the prince of this world Indeede I grant that the Deuill as yet hath a great power in this worlde Ephes Chap. 2. vers 2. And hee runneth about like a roaring Lion yet he is ouercome and chained in darknesse Iud. 6. That is Hee is in chaines of terrible horrour and anguish howbeit hee will deceiue men women and make them to thinke that he is free to doe what he will be lies he is in a great horror Now the godly who find the mortification of that sinfull nature find that the Deuil is ouercome for except the Deuill were ouercome sinne would reigne in the worlde for the kingdome and tyranny of the Deuill and the kingdome of sinne and death are euer conjoyned So the godly who find that the old man is crucified finde that the Deuill is ouercome The vngodly also in whom the Deuill the prince of this world reigneth 2. Corint 4. vers 4. they are conuicted in their consciences That the Lord hath ouercome the Deuill The Murderers Blasphemers Adulterers c. are conuict by the light of the Gospel That Sathan whom they serue as as many slaues is but a slaue himselfe vanquished by Christ Iesus and bound with chains of darknesse albeit thorowe induration and malice of their heartes they prefer his bondage to the liberty of the Kingdome of Christ And I denounce In the Naâ—e of the Great GOD of Heauen If they continue their portion shall bee with the Deuill the Lord Iesus shall be auenged on them For albeit the Lord Iesus be in Heauen sitting at the right hand of that glorious Majesty yet hee leaueth not his poore members destitute of comfort As before hee said I will not leaue you comfortlesse as soone as he went to Heauen he sent downe his Spirit by whom hee reigneth in the worlde Nowe that Spirit is either conuerting the soules of men to Christ or else he is conuicting and condemming the obstinate And bee thou assured that if the holy Spirit conuert not thy soule by this worde hee shall conuict thee and stoppe thy mouth and keepe thee in chaines to that great Iudge the Lord Iesus and thou shalt bee so conuict in this world that thou shalt not haue a worde to saye in that great Day Paul speaketh of this 2. Cor. 10. vers 5. Those who will not bee conuerted but remaine disobedient I shall cause vengeance light vpon them and I shall bee the sauour of death vnto death to them So either shalt thou bee conuerted by the worde or else bee conuicted and condemned Now when he hath dipped into this doctrine hee cutteth off the speach and saieth J haue many moe things to speake to you but ye cannot beare them now That is ye are not capable of them now There were other causes no doubt that here vrged him to cut short his language as namely because the houre of his death was at hand as Chap. 14. vers 30. Another was because as hee saieth Chap. 15. vers 15. All thinges that I haue heard of my Father haue J made knowne vnto you and therefore now hee would not insist to repeate or expound theâ— heere but hee remitteth farder reuelation to the Spirite Foolishe therefore are the Papistes who grounde on this place their Traditions for all grace and power to vnderstand anie thing of Iesus Christ and of the saluation of man is of the Spirit The Lord knew well what power he hath giuen to euerie one to vnderstand the waye of saluation and according therevnto hee measureth his instruction hee submitteth himselfe to their rudenesse and capacitie If thou be an Infant hee will not giue thee solide and strong foode but Milke So hee willeth a Minister to measure the doctrine conforme to the grouth and power of the hearers The Ministers in euerie Congregation should know who are Infants and who are not and accordinglie vse discretion This worde is to bee marked I haue manie thinges to tell you and yet I will not tell you them now The Minister should instruct the soberest in meanest thinges and yet he should subjoyne this There is an higher mysterie if thou werest capable thereof that they may desire to growe in knowledge Some foolishe men will saye If I had the Creede and Pater noster and the Commandementes I care not for more knowledge that will not serue thee no no as thou gettest a sight of Christ so shouldest thou haue a great desire to receiue farder grouth and in-sight and striue to get a perfection for albeit wee appeare to our selues sometimes to haue cunning and knowledge enough yet it is but little which the best of vs hath in respect of that which wee should haue for heere wee see but in a part wee knowe but in a part Reade 1. Corinth 13. vers 9. We should therefore neuer be content of the knowledge we haue but should aye striue to get more and with all these Preachinges striue to get Iesus Christ and to see his face more and more as it were in a glasse till once our fayth bee turned into sight and then wee shall get sacietie of knowledge Howe dangerous a thing it is to a man who hath gotten but little knowledge there to bide the Apostle to the Hebrewes Chap. 6. vers 4. declareth for there he denounceth an heauie judgement against those who haue gotten a piece af knowledge and stand there yea and fall away from it hee saieth there is no place of repentance for them And indeed it is not possible but if a man gette once a solide taste and sight of those heauenlie thinges but hee will striue most earnestlie to haue a farder knowledge sight and fore-tasting of them night and daye euen till hee get full sacietie of joye and glorie 1. Petr. 2 vers 2. Therefore I beseech you neuer to rest till yee get a sight of Christ by and aboue all knowledge that in him yee may haue all perfection To whome with the Father and the holie Spirit bee all praise honour and glory worlde without ende So bee it THE XIV LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xvi VERS 13.14.15.16.17.18.19.20.21.22 13 Howbeit when hee is come which is the Spirite of trueth hee will leade you into all trueth for hee shall not speake of himselfe but whatsoeuer hee shall heare shall hee speake and hee will shew you the thinges to
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
Ascension had hope that they should receiue the holy Spirite and his graces and so they did in effect And if thou find that thou hast not gotten the Spirit in no measure no illumination no reformation of thy corrupt nature sore may thine heart be for in respect of thee in vaine is hee risen and glorified Therefore as thou wouldest bee partaker of his glory striue to gette his holie Spirite ere thou goest out of this worlde or else thou shalt neuer get light nor life in the world to come Farder hence wee may see the Lord leaueth neuer altogether his owne Kirke for if hee giue not his bodilie presence yet hee will giue his spirituall presence for without his presence his Kirke his Sainctes on earth cannot â—aue a being for by reason of his presence the Kirke hath her beginning for what I pray you is the Kirke else but a societie of men and women seuered from the rest of the worlde by the presence of that holie Spirit whereby they are sealed Thus farre hath he partlie fore-warned them of his departure partly comforted them It followeth in the Text Then saâ—d some of his Disciples amongst themselues What is this that hee sayeth vnto vs A little while and yee shall not see me c. They are mooued at these wordes and some of them begin to whisper amongst themselues at the wordes which the Lord spake Yee see here a marueilous ignorance of the Disciples of Christ hee hath beene speaking to them so long and yet they vtter a great ignorance It is a wonderfull thing to see how blinded and how hardened a man will be before hee haue receiued the holie Spirit at the preaching of the Gospel euen at such voyces as would pierce stocks and stones Yet a man hearing with reason sense will conceiue no more of things heauenly than the stockes and stones I tell you this that no wordes no preaching if there be no more but wordes and preaching can make any man to conceiue heauenly thinges yea no admonition no threatning no iudgement if there be no more shall make the hardned heart to be the better The blindest thing in the world is the heart of man So except the inward Teacher come out of the Heauens illuminate mollify the heart al the preaching of the world shall do the hart no good but rather euil so that thou mayst see this to be true that the naturall man is not capable of the things that are of the Spirit of God but wheÌ„ it pleases the Lord t' accoÌ„pany his word with his Spirit theÌ„ two words shall do more good than a whole preaching before th' Apostles of Christ after they got this Spirit profited more in one day than all their dayes before So albeit thou heare many preachings except thou haue that inward Doctor into thine heart all auails not Therfore carry that inward teacher into thine hart chaÌ„ge him neuer so if thou want him run to this preacher or that if thou wast hardned before thou shalt be so still A sound in the eare wil do no more good than a blast of wind without the Spirit It follows Now Iesus knew c. He perceiues them wel enough and of what thing they were debating He answereth them gentlie I know would he say what ye are thinking and inquiring and then hee teacheth them more gently Might not the Lord haue bene angry with them who vnderstood him not at the end of the Preaching But the Lord as it was prophesied of him Isay 42. hee quenched neuer the smoaking Flaxe nor brake the bruised Reede he was euer about to intertaine grace and not to put it out All Teachers may take their Lesson here they ought not to cast off people howbeit they get no fruit of Preachinges let euer that worde bee driuen into their eares and let aye that seede bee sowne for he hath the Spirit and he will giue him when hee pleaseth and let both the auditor and the Preacher pray to God to giue the Spirit It is true indeede the seede of the worde of God will lie long lurking into the heart but at last the Spirit will put to his hand to the worde as yee heard Iohn 14. vers 16. and will make the worde to fructifie and to bud out not onely to the illumination of the soule inwardly but also to good workes outwardly Bee thou euer sowing that blessed seede bee euer preaching and then commit the successe of all to God When hee hath made a preface to them yee see thereafter with what great lenitie hee instructeth them both concerning his departing and concerning his returning Hee instructeth them by the effects both of the one and the other and they are these The first is Yee shall weepe and lament The other is The worlde shall rejoyce These are the effects of his departing Then he declareth his returning by the effect But your mourning shall bee turned into ioye That is I shall come againe and then ye shall haue matter of joye Ye see here a very effectuall kinde of teaching Hee spake this of before but nowe hee speaketh the same thing more effectually To speake of things barely and to propone them simply it is not so effectuall to mooue the mindes of the hearers as to declare the same by the effectes following that taketh a greater roote and impression in the heart As for example When wee are fore-telling that by all appearances the Lord Iesus is to depart out of this Land for wee are not worthie of him albeit this mooue vs yet this mooueth vs more when it is said It shall come to passe that thou shalt mourne thy selfe thou shalt weepe nowe laugh on as thou wilt woâ—full shall be thine ende and shame and confusion shall light vpon thee I denounce this to thee in the Name of God And againe yee thinke it a light thing to saye The Lord Iesus shall come but to saye Thou who mournest shalt rejoyce when hee shall come that mooueth more But nowe to come to the matter Yee shall weepe and lament and the world shall rejoyce Some shall be weeping and some laughing this is the difference Yee see the departure of Iesus Christ is a sorrowfull thing to the godly when Christ is awaye the godly are in sorrowe the pleasure of the godly is aye in the presence of Iesus Christ and therefore when they see that they want his presence they see nothing but matter of sorrowe and giue them all the pleasures of the worlde if they misse the Lord awaye they will haue no joye And by the contrary place them in all the sorrowes in the worlde if they get a sight of Iesus Christ they gette joye enough But on the other side the wicked and the vngodly who neuer tasted how sweet the Lord was neuer rejoyce but when they want the Lord Iesus out of their sight they haue no pleasure in his presence they haue neuer pleasure to heare of Christ
And yee nowe therefore are in sorrowe but J will see you againe and your heartes shall reioyce and your ioye shall no man take from you 23 And in that daye shall yee aske mee nothing Verilie verilie I saye vnto you Whatsoeuer yee shall aske the Father in my Name hee will giue it you 24 Hitherto haue yee asked nothing in my Name aske and yee shall receiue that your ioye may bee full 25 These thinges haue I spoken vnto you in parables but the time will come when J shall no more speake to you in parables but I shall shewe you plainly of the Father 26 At that day shall yee aske in my Name and I saye not vnto you that I will pray vnto the Father for you 27 For the Father himselfe loueth you because yee haue loued mee and haue belieued that J came out from God FRom the thirteenth Chapter of this Gospel Brethren to the seuenteenth the Lord holdeth purpose only with his Disciples and Apostles for hee had now ended all his speaking and doing with the people of the Iewes Hee hath hitherto giuen sundrie exhortations vnto them and hee hath giuen them Cammandements and instructed them and giuen them sundrie argumentes of consolation because they were heauie for his departure and so prepared them against the time hee was to goe his way and to leaue them Nowe his conference and speach draweth to an ende for it endeth with this present Chapter In the ende of his speach and conference he recounteth to them particularlie part by part that felicitie and blessing that they shall haue after hee is gone away from them to his Father to be glorified in the Heauens by his comming again to them not in the bodie but in his Spirit He hath said immediately in the vers going before When ye shall see mee againe that is when I shall come againe to you in my Spirite after my glorious ascension to the Heauen then your heart shall reioyce and no man shall take your ioye from you all the world shall not bee able to twinne you and that joye which my Spirite shall furnish you So then Brethren there is the joy which they shall haue when the Lord shall come againe they shall haue ioye and ioye euerlastinglie and spirituall ioy and that for euermore This is the first part of their blessednesse the wordes are easie and I spake of them before onely this for the present Wee must not thinke that this ioye which Christ promised to his Disciples by his Spirite went awaye and died with the Apostles when they departed out of this worlde but it abideth in the Kirke of Iesus Christ to the ende of the world Euen as that holy Spirite whome the Lord sent downe to the world abideth in his Kirke till Christ come againe and supplieth as it were the bodily presence of Iesus Christ for the Spirite of Christ is the Vicare of Christ in the earth and not the Pope as the Papists say Euen so I say by that Spirit abideth here in the Kirke of God solide ioye to the ende of the world for wheresoeuer the Spirit is there is ioye and inward consolation and that soule in whom the Spirite of God dwelleth feeleth as sensibly as one feeleth with their hands the ioy peace of the holy Spirit for that Spirit is the Spirit of ioy peace and they who feele not the sense of this ioye alace they want this Spirit They who feele not spirituall ioy at anie time hath matter of sorrow and mourning for they haue not the Spirit of Iesus Christ and they who want his Spirite haue not adoe with Christ Rom. 8. vers 9. and consequently neuer shall taste of ioye but thou who hast felt this ioy hast cause to reioyce yea as Paul sayeth to reioyce euermore 1. Thes 5. vers 16. Paul recommendeth ioye vnto vs not for an houre or a day or a moneth or a yeere but perpetually meaning that there is great matter of continuall ioy offered by that Spirit who graciously lighteneth our soules assureth vs of saluation What should mooue thee to ioy Should not good tidings mooue thee to reioyce Yet we reioyce not this want of ioy declareth that we make resistance to the holy Spirit wee will not suffer the Spirit to come in when he cōmeth in we giue him sober intertainment but by our euill life we cause him to depart with sadnes Now to goe to that second part of that blessednesse which they shall haue when the Lord shall returne to them by his holie Spirit Jn that day yee shall aske mee nothing that is Yee shall not aye doubt for yee heard before when hee saide Yet a little while and yee shall not see mee and againe ye shall see mee there they doubted what he meaned Now would he say ye shall not doubt then but the holy Spirit shall teach you he shall inlighten the darknes of your soules make you to belieue To apply this to our selues Euē as I said before of the first part of the blessednes promised to the Apostles so I say of the second part of their blessednes for what recks vs what light or what knowledge the Apostles got if we get not a part of it which stands in the inward teaching of the holy Spirit by taking away the vaile from them opening vp of their blind eyes to see saluation This Spirit went not away out of the world with th' Apostles but he abideth stil in the world till Christ come again Euen as the Spirit abides so the inward teaching of the soul by the Spirit abides in the Kirke for as the Spirit is the Spirit of ioye so he is the Spirit of knowledge he opens the eye of the soule which is dark mollifies the hart that with such a sweetnes to receiue grace as the tong neither of man nor Angel can expresse And the godly no doubt at the preaching of the Gospel of Christ will feele that inward operatiō of the Spirit in their soule Study ay to feele this by experiēce for what auails Christ to vs if we feel him not they will feele a light shining in their soules as the shining of the Sunne they will feele their heart that was hardned before with a sweet consolation to be mollified as it is said of Lydia the Purple seller that by the preaching of the Gospel her hart was opened Act. 16. And on the contrary let the man or woman who wants this sense who seeth no light nor finds no opening of the soule blame thēselues and not the light for Christ offereth himselfe to all alike the inlacke thereof proceedeth of the contempt of the word of that light that shineth so brightlie without thy soule and goeth not in And surelie it is a fearefull thing to contemne this Light for if thou contemne this light I tell thee long shalt thou sit hearing and shalt not bee the better but shalt growe aye the
of the worlde Now by them there is no doubt but the LORD shineth into the heartes of some men that they may giue light vnto others light aboundantlie shineth into the worlde so that none haue cause to bee darkened for fault of light but as the Apostle Paul sayeth in the seconde Epistle to the Corinthians the fourth Chapter and thirde vers If the Gospel bee hid it is hid to them that perish So saye I if thou bee not lightened thou shalt die and if thou gettest not illumination by these same men count of them as thou wilt and lightlie them as thou pleasest die shalt thou euerlastinglie and saye with thy selfe And if I gette not illumination I will die without remedie And I denounce against thee that if thou gettest not illumination by this same Ministerie count of it as thou wilt thou shalt die for euer The last part of that felicitie is this A readinesse and easinesse of GOD to heare their prayers night and daye Yee shall aske in my Name sayeth the LORD and J saye not that I shall praye the Father for you Indeede would hee saye I praye continuallie And no doubt the LORD IESVS in the daye of his humiliation prayed and neuer one prayed as he prayed with such a faith such a zeale and such a sense No let him haue the degree aboue all that euer prayed from the beginning of the worlde Hee felt best the miserie of man and pittied it And when hee went thorowe the Streetes of HIERVSALEM or wheresoeuer he went hee behelde the miserable bodies and hee prayed for them vnto his Father And thou likewise therefore when thou goest thorowe the streetes of EDINBVRGH looke about thee vnto the miserable multitude and see if thou hast not cause to praye to GOD for them that hee would bee mercifull to them This should bee thine exercise and no doubt CHRIST was so exercised heere on earth but nowe when CHRIST is exalted to his glorie to saye that hee will kneele downe on his knees and praye to the Father as the Papistes saye it is but a dreame for all that was a parte of his humiliation The LORD IESVS is an euerlasting Mediatour and there is none ende thereof And that Crosse is as liuelie before the Father as that same night wherein hee was crucified and so are his prayers for hee is an Aduocate not like our Aduocates hee is a crucified Aduocate Looke to him for there is no life but in the sight of him And as for his praying and humbling himselfe thinke not that all is vanished no all abideth euerlastinglie for that Prayer which yee shall heare in the CHAPTER following and all his Prayers which hee made to his Father abideth yet and shall abide euerlastinglie Then sayeth hee thinke not that I shall praye then for you as I was wont to doe but yee shall bee hearde Because the Father loueth you Yee see a man who loueth another hee will heare him willinglie And wherefore loueth hee you Because sayeth hee yee loue mee GOD will requite loue with loue yea GOD will preuent thy loue with his infinite loue and then thine heart is drawne to him And looke howe often thou wilt loue him hee will as often compasse thy loue with his loue and what is thy loue but a sorie thing in respect of that infinite loue of his Then hee sayeth Yee haue belieued that I am come out from GOD. Yee see the grounde of this readinesse is fayth in IESVS CHRIST I will ende in one worde and woulde to GOD this loue could enter into our heartes Wilt thou loue the Sonne of GOD from thine heart and not in worde onelie For loue standeth not in a worde and wilt thou belieue him that hee hath died for thy sinnes and risen for thy glorie Then euerie daye and houre his eare shall bee readie to heare thy prayer A man will thinke it no small matter to haue the eare of a King patent and readie when hee calleth The LORD shall bowe his eare to thee night and day if thou belieue in IESVS CHRIST Is this anie small thing that the LORD of Heauen shall heare thee when thou shalt call vpon him So his eare through loue by faith in IESVS CHRIST is euer patent to heare his owne Yet there is an higher grounde of this to wit that wonderfull loue which the Father beareth to the Sonne If thou louest him hee will loue thee and if thou bee an enemie to him hee will bee an open enemie to thee If there bee anie man who loueth not the LORD IESVS let him bee Anathema and Anathema Maranatha 1. Corinth Chap. 16. Vers 12. That is Cursed for euer Hee who loueth the LORD IESVS is blessed for euer and he who hateth the LORD IESVS is cursed for euer Nowe would to GOD wee had an heart to saye with Paul The man who loueth not CHRIST let him be Anathema From whence rose this From a wonderfull loue which the Apostle bare to the LORD IESVS And from whence rose this loue to CHRIST Looke what the Apostle sayeth in the second Epistle to the Corinthians in the fifth Chapter and the fourteenth Vers The loue of CHRIST constraineth mee Nowe woulde to GOD that wee had the halfe of this loue and if it were so wee woulde haue little patience to see thinges as they are and to see the enemies of CHRIST IESVS set vp the Altar of the Deuill against the Altar of CHRIST wee woulde not onelie make imprecations against theâ— but wee woulde by all meanes hinder them And this carelesnesse which wee haue testifieth that wee loue not CHRIST and if wee loue him not an heauie judgement shall light vpon vs. Nowe therefore seeing all grace is from the loue of CHRIST the LORD fill our heartes with that loue that wee may bee partakers of grace heere and heereafter bee glorified with CHRIST To whome with the Father and the holie Spirite bee all praise honour and glorie for euermore AMEN THE XVI LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xvi VERS 28.29.30.31.32.33 28 I am come out from the Father and came into the world againe J leaue the world and goe to the Father 29 His Disciples said vnto him Loe now speakest thou plainly and thou speakest no parable 30 Now know we that thou knowest all things and needest not that anie man should aske thee By this we belieue that thou art come out from God 31 Jesus answered them Doe you belieue now 32 Beholde the houre commeth and is alreadie come that yee shall bee scattered euerie man into his owne and shall leaue mee alone But I am not alone for the Father is with mee 33 These thinges haue J spoken vnto you that in mee yee might haue peace in the world yee shall haue affliction but bee of good comfort J haue ouercome the world BEfore in this Chapter Brethren the Lord fore-warned his Disciples that hee was to depart but hee spake to them in a parable
vnto you that in mee yee might haue peace All tendeth to this ende that yee maye enjoye that peace and rest that gladnesse and joye thorowe the holie Spirite This joye bringeth with it a verie great ease and quietnesse Well there are manie eases in the worlde but neuer one wist what ease was in the soule but hee who findeth this ease that is thorowe a good conscience in CHRIST and that peace which commeth of the forgiuenesse of sinnes Woulde yee haue the true estate of a Christian man or vvoman There it is in one word That they are peaceable hearted and they are joyfull hearted The true Christian man hath the wonderfullest peace and joye in the soule that can be And this was the end of all the speaking of the Lord Iesus to his Disciples and this is the ende of the Gospel and of all our preaching to haue a good conscience and that peace and rest in the soule Nowe they neuer knew what rest and peace was but they who knowe what it is to haue a sore heart for sinne And O howe sore the conscience will bee tossed when it hath the taste of the judgement of God â— that body would giue a thousand worlds for a word of that peace for what is the peace in Iesus Christ It is the beginning of Heauen if thou beginnest not that peace heere thou shalt neuer see peace hereafter And this is the ende of all our sanctification and justification to get this peace in Christ And what is Heauen It is peace and rest with God that is our Heauen So that if thou haue no peace and rest in the soule and neuer findest that true peace in Iesus Christ and that Spirit of joye all this preaching is vaine to thee all is vaine to thee if thou gettest not that peace Take heed to it as yee would see this life in Christ and when thou hearest of this worde of peace looke thou preasse to goe home with a peaceable soule and if thou canst not get this peace bee sadde and mourne for it and thou shalt get it another time Bee this wayes exercised that thou mayest feele the fruites of this word Nowe lest they should thinke that this peace which hee promised them should want sorrow and that they should neuer be troubled he putteth this out of their mind and sayeth In the worlde yee shall haue affliction your peace shall be without peace The rest of a Christian is no rest your joye shall bee with sadnesse and your comfort with heauinesse inwardly yee shall haue joye but outwardly ye shall haue heauinesse This heauinesse which the godlie haue is so farre from that that it taketh away their pleasure that their joye riseth of tribulation and then they haue greatest joye when they are sorest vexed and in greatest tribulations Take heed to it came not the same to passe in the Disciples they had neuer such a joye as they had then when as soone after Christ departed and was glorified in the Heauens they were brought in before the Councill and scourged for the Name of Iesus Christ and commanded straitly that they should neuer speake in the Name of Iesus then they went out with joye that they were counted worthie to suffer for that Name They had not such ioye all the time that they were with Christ in the world Yet he giueth them a comfort against these tribulations Yet bâ—â— of good comfort all these afflâ—ctions shall haue an ende they shall ende with victory to you J haue ouercome the world If we looked not for an ende of these troubles howbeit wee had aye this peace with troubles yet it would be heauy to vs therefore the Lord comforteth them with this that in the end they shall haue a solide joy and all teares shall bee wiped away and they shall get the victory not in themselues but in him that hath gotten the victory The Lord Iesus is the only Conquerour and he it is that is only victorious and hath ouercome the worlde and the Deuil But as for vs his members 1. Epist Iohn Chap. 5. vers 4. this is the victory that hath ouercome this worlde euen our fayth Fasten thee on him who hath gotten the victory and then the Battell is perfected To speake it properly we haue not a battell with the Deuill to get the victory but to keepe Christ by fayth for the Deuill and all our enemies are ouercome and the battell is stricken and the fielde is wonne Christ sitting on the Crosse vanquished the Deuil and tooke him and ledde him captiue in a triumph all the Deuils are reserued in chaines to that great day So we haue not a battell for the victorie is wonne already but all our victory is to keepe fayth in him who hath ouercome our enemies and purchased the victory to vs and all the battels of the Deuill are to twin vs and Christ and all the battels wee haue with him are about fayth for if the Deuill be able to twin vs and this fayth we haue done with Christ and therefore al the exhortations of the Apostles are to stand in faith Looke the 6. Chap. to the Ephesians What then should I exhort you to or what shoulde bee our exhortations to them who are fighting And woe to them who are not fighting against these deadly enemies wee should all bee sweating in the battell Let euery one crie to another Sticke fast to Christ hold the gripe and let it not goe and hold on the way and striue on a little while and thou shalt brooke Iesus Christ and all his graces and thou shalt leaue ouer and repose and rest vpon him sweetly vntill that daye that he come and deliuer thee from all trouble then thou shalt be crowned with that Crowne of glory which hee hath purchased with his blood To him therefore with the Father and the holy Spirit be all praise honour and glory for euermore AMEN THE XVII LECTVRE OF CHRISTS PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 1. THese thinges spake Iesus and lift vp his eyes to Heauen and saide Father that houre is come glorifie thy Sonne that thy Sonne also may glorifie thee WEE heard Welbeloued in the Lord Iesus Christ the large Sermon which the Lord hath to his Disciples from the beginning of the fourteenth Chapter of this Gospel to this present Chap. which is the seuenteenth Now in the seuenteenth Chap. he endeth his Sermon with an earnest Prayer to the Father For the better vnderstanding of this Prayer wee haue to know thus farre The Lord Iesus when he was in this world manifested in the fleshe abiding amongst the Iewes and conuersant with his Disciples he abode amongst them as an high Priest that eternall high Priest of whome all the high Priestes amongst the Iewes before his comming were onely but types and figures and when he came he put an end to all the types being the very bodie it selfe Nowe as it became the high Priest to make intercession
for the people so he being high Priest made intercession for his own people The intercession which the Lord made for his owne consisteth in two points to wit in prayer and in offering vp of a sacrifice Then as for the first part of this intercession when the Lord was in the world he prayed continually for the people hee neuer ceased night nor daye from prayer As for the other part of his intercession when he had bene in the world awhile at the last hee offereth vp that sweete Sacrifice of his owne body to the Father and so hee putteth an ende to all those sacrifices which were but types of him the true Sacrifice As for the Prayers whereby the Lord interceded betwixt God and man they were manie and made at sundry times But amongst all the rest it may bee easilie seene that this prayer in this Chapter was one of the moste excellent and so it hath pleased the holy Spirite to register this Prayer especially and to recommend it to the posteritie to the end of the worlde First this Prayer is no able in respect of the time in the which hee made it it was euen about that time when hee offered himselfe vp to the Father Next in respect of the vse it is notable because by this prayer he did consecrate and dedicate that blessed Sacrifice to the Father for sacrifices were dedicated to Goâ— by prayer Thirdly in respect of the subject and matter of it for as ye may see in the Chapter it selfe first the Lord prayeth for himselfe and for that eternall glory which he had with the Father from all eternity the fairest thing and the greatest matter that euer was was that which hee prayed for and this hee doeth in the first fiue Verses Then he commeth on and prayeth for his Disciples which he should leaue behinde him in the worlde that the Lord would take the custody of them after his Ascension vnto the Heauens and would preserue them from all perill and this hee doeth from the fifth Verse to the twenty And last hee prayeth for the whole Kirke for life euerlasting and justification and this he doeth to the ende of this Chapter So yee s ee it is a notable subiect Last of all will ye looke to the force of this Prayer yee shall see the excellencie of it The force was not for the present or for a time but the force of it abideth continually to the ende of the worlde And this same Prayer is a meane whereby all men and women who are safe and shall bee safe to the ende of the world obtaine saluation And so this Prayer may bee well called A ground wherevpon the Kirke standeth And as our saluation standeth on the Sacrifice of Iesus Christ so it standeth on that Prayer that was offered to his Father But to come to the Text When Jesus sayeth John the writer of the Gospel had spoken these thinges hee lifted vp his eyes to the Heauen and he said as followeth This is the entrie to the Prayer wherein Iohn first concludeth the Sermon which the Lord made to his Disciples When Iesus had spoken these thinges to his Disciples Then hee proponeth the Prayer that followeth Hee lifted vp his eyes to Heauen and said There is the proposition of the Prayer In the proposition he noteth narrowly the behauiour of Christ in his Prayer Hee lifted vp his eyes to Heauen So in the eleuenth Chapter of this Gospel he noteth this behauiour in praying when hee thanketh his Father that he heard him before he raise â— Lazarus from the dead he lifted vp his eyes to Heauen Nowe Brethren to speake of gesture in Prayer it needeth not much will ye reade the Scriptures yee shall reade these gestures to bee in prayer First Godly men haue humbled themselues before that Majesty It becommeth the best of vs all to bow vs before God They signified by the bowing of their knees the humbling of the heart Offer not if ye haue a proude heart to come before that Throne Then they were wont to haue their handes and their eyes lift vp to the Heauens that signified the lifting vp of the eye of the soule to God to looke to him and to see him thorowe all these cloudes and these visible heauens to come to that light that hath none accesse and this agreeth with the other There are many who shall see Heauen but with an humbled heart when the heart is humbled and brought lowe then it is conuoyed thorowe these heauens euen to that light of God It becommeth all Christians to bee humbled on their knees and to lift vp their eyes to Heauen but all standeth in the heart What recks of the outward disposition if the soule be not heauenly disposed If it haue a sense of Heauen then the outwarde gesture will followe then wee will bowe our knees and humble vs before that Maiesty An humbled heart will fall downe but a proude sinner who is not touched with a sense of his sinnes will hardly bow his knee Nowe wee come to the Prayer first hee maketh his petition for himselfe and why not the most precious thing in the worlde is the glory of Iesus Christ Hee sayeth Father glorifie thy Sonne There is his petition Marke the style it is a very warme and hearty stile that he giueth him speaking familiarly to God the heart of him warmeth sweetly with him and as a Sonne he calleth him Father The stile which he giueth him vttereth that he had a sense of that fatherly loue and affection towards him While as he nameth him Father hee vttereth that Sonly affection and loue that hee bare to him A Sonly loue craueth a Fatherly loue and conciliateth a Fatherly affection from Heauen Why should we not striue to be like the Lord Iesus and in Prayer chiefly Woulde any man or woman finde the Fatherly affection of God Would they haue that loue that Fathers beare to their Children Let them vtter in Prayer that affection that a Sonne or a Daughter shoulde haue to their Father If thou wouldest haue the Fatherly loue of God the sweetest thing in the worlde looke that the Names which thou gluest him testifie that thou louest him as a deare Childe loueth his Parentes and looke aye wee pray with that Spirite which is the Spirite of Adoption that testifieth to our soules that wee are adopted to bee the Sonnes and Daughters of God for it is that Spirite that giueth libertie to the heart and openeth the mouth and causeth thee as the Apostle sayeth to crie Abba Father And if thou haue not this holie Spirite of Adoption and if that Spirite open not thine heart and lowse thy tongue call him Father as thou wilt hee is nothing else to thee but a terrible Iudge to take vengeance on thee and thou art nothing els but a slaue to him and not a Sonne Looke aye therefore that thou haue that Spirite that shall testifie to thee that thou art not the childe of wrath
consider the deepnes of this glorie yet wee may knowe that all glorie commeth of the Father and passeth on the Sonne and on the holie Spirit and as it were in a circle the beames of that glorie commeth backe againe glancing on the Father and the glorie of the Father is not diminished but euer hee remaineth infinitelie glorious and the Sonne and the holie Spirite are nothing inferiour in power majestie or glorie vnto the Father for they differ nothing except in order The Father is first and the Sonne is the seconde person of the glorious Trinitie begotten of the Father and the blessed holie Spirite the thirde person proceedeth of the Father and the Sonne all alike glorious Nowe I will leaue this There is euen such a meeting betwixt God and man in a manner for all the glorie which wee haue commeth of the Father for what is the glory of a King but a little small beame of that infinite glorie So the glorie of the creature redoundeth to God Looke to the Heauen and to the Earth there is great glorie in them yet the glorie of them shall all come to him againe and Heauen and Earth shall perish ere he want a jote of his glorie Rom. 11. By him thorow him and to him are all thinges So that to him redoundeth all glorie in ende all commeth home againe till him as in a circle And marke this he saith not this That thou mayst be glorified in the Sonne but That the Sonne may glorifie the Father If anie man hath gotten a sparke of that glorie let him not thinke that that glorie shall onelie come backe againe to God but let him bee the conuoyer of it and let him say yea if he bee a King who hath gotten a Crowne Lord I wil take this Crowne and with as good will as thou hast giuen it to mee will I giue it to thee againe for wee haue nothing but that which commeth from this God And so if thou hadst nothing but this life say Now Lord with as good will as I gotte it with as good will will I render it to thee otherwayes hee will bee glorified in thee whatsoeuer thou doest doe what thou canst but thy life shall bee turned into death and thine honour into shame and ignominie Therefore whensoeuer it pleaseth him to seeke our liues euen with heart and good will we should render them vnto him for if he take them from vs he will giue vs life euerlasting and if hee take a Crowne from a King hee will giue him the Crowne of life euerlasting And if hee take this worldly riches from thee hee will giue thee that rich treasure of glory in Iesus Christ and so with all other worldly things but if we giue them not with good will he will take them from vs wil giue them to others and we shall get shame and ignominie So in despite of thine heart God shall be glorified in whatsoeuer thing hee bestoweth on thee Therefore let euery one of vs whatsoeuer wee receiue of God bee so disposed that if it please God to haue our life riches or whatsoeuer commodities of this world we render all vnto God willingly as Job saieth The Lord giueth the Lord taketh blessed bee the Name of the Lord. As hee would say I haue gotten all from thee and I will giue all to thee againe What got Iob for rendring all to the Lord He gaue him the double Euen so thou shalt get the double Nowe the Lord prepare vs to offer vp this life willingly vnto him and to spende it thankfully for his glory and seruice being assured that wee shall gette a better life layde vp in the Heauens for vs through IESVS CHRIST To whom with the FATHER and the holie SPIRIT bee all Prayse Honour and Glorie world without ende AMEN THE XVIII LECTVRE OF CHRISTS PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 2.3 As thou hast giuen him power ouer all flesh that hee should giue eternall life to all them that thou hast giuen him And this is life eternall that they knowe thee to bee the onelie verie God and whom thou hast sent Iesus Christ WEE shewed you the last daye Welbeloued in the Lord Iesus Christ that this Prayer which the Lord made to his Disciples before his death standeth in three parts First hee prayeth for himselfe and his owne glory Secondly he prayeth for his Apostles and for their preseruation Last he prayeth for the whole Faythfull the whole Kirke that should bee on the face of the earth to the ende of the worlde The last day we entered into the first part His petition in the first part was Father glorifie thy Sonne The first argument of his petition was The houre is at hande that is to saye The houre of my death is at hande therefore it is time that I should be glorified Let mee not lie for euer would hee he say in that terrible and ignominious and offensiue death but after the death after that shame and ignominie that I shall suffer immediately glorifie me Then the next argument was Glorifie thy Sonne Father that thy Sonne may glorifie thee I shall glorifie thee againe would hee saye and in mine exaltation and glorifying me thou shalt be glorified and so the whole glory shall redounde to thee therefore Father glorifie me In this Text which wee haue nowe read followeth the thirde reason of his petition why hee desireth that the Father should glorifie him The thirde reason is That I may giue life euerlasting to them that thou hast giuen to mee As he would say Father glorifie mee and I shall giue life euerlasting to thy Chosen it shall not bee for nothing but as my glory shall redounde to thy glory so it shall redounde to the saluation of thy Chosen to the ende of the world Ere he come to the argument he layeth downe the ground of it which is the authority that the Father had giuen to him Thou hast giuen mee authoritie ouer all flâ—sh sayth the Lord. This ground of the gift of life euerlasting is a power and authority which the Father hath giuen to the Sonne Whosoeuer giueth life hee must haue a great authority and a greater than all this earth hath All the Kings in the worlde haue not authority to giue life to a gnat Indeede the authority of a King may take away the life but they haue no power no if it were but to giue this life naturall let bee life euerlasting And so that power must be great to giue life euerlasting So this Princely and Kingly authority the Lord Iesus hath receiued of his Father Ye know his offices his Kingly office his Priestly and Propheticall office Life euerlasting and the gift of it is grounded on that Kingly authority which the Lord hath gotten from his Father But howe farre extendeth it Thou hast giuen mee authoritie ouer all flesh Neuer man nor woman is exempted from the Kingly power of Iesus Christ whether they be chosen or
of man Looke to this and in the meane time gather howe much wee are beholden vnto him What King would haue humbled himselfe so No there is no King who would haue put on a Beggars weed for a slaues cause let bee to humble himselfe so far Now looke how we are indebted to him yea if it were a thousand liues it is too little to giue for him who hath so humbled himselfe for vs. Nowe last yee see in what sense and meaning the Sonne of God seeketh this glory Hee seeketh not a glory which hee had not the time that he sought it for he had iâ—â—â—wayes from all eternity He sought not also to bee quite of the nature of man for then hee should not haue bene our Sauiour Hee seeketh not to be quite of the first cloude but of the second He seeketh to be quite of death and hee seeketh that that Godhead should glorifie the Sonne of man that the beames of that Godhead should strike out and glorifie the nature of man And indeede howe soone that Godhead that dwelt in him began to vtter it selfe when his head was lying low in the graue then the man getteth vp and life commeth into our nature And next when the Godhead vttered it selfe in that nature then that man is lifted vp to the Heauens And last when the Godhead vttered it selfe the man Christ is placed at the right hand of the Father and that nature of man shineth in such sort that it passeth all the glory of the Angels This is very comfortable Thou wilt say What recks me of all this glory and what is that to mee Howbeit that that man be glorified yet I abide here in the earth a vile body what recks mee if the worlde were glorified if I got not a share of it Now wilt thou take but once holde of that nature of man and once fix thine eye vpon it that is Wilt thou belieue in Iesus Christ God and man set thine heart on him that he first died for thee and secondly that he rose for thee belieue that all this was once done for thee then certainly as sure as the nature of man in Iesus died and was glorified as sure thou shalt bee glorified and as soone as thou touchest him the glorie shall strike out and ouershaddow thee in this life when thou lookest into the mirrour of his Gospel for wee see him here but in a mirrour it shall ouer-shaddow thee I say but when faith shall be changed into sight and wee see him face to face and sit fore-anent him and looke to his glorious face those glaunces which shall proceede from him as it is saide to the Philippians CHAP. 3. VERS 21. shall transforme thy vile bodie and shall conforme it to his glorious bodie There is such an effectualnesse in his power whereby hee subdued all thinges that if thou shalt gette a sight of him hee shall chaunge thy bodie in a moment and hee shall make it to shine more brighter than the Sunne Onelie belieue so long as thou art heere A man who hath faith in him shall see this glorie If thou gettest not a sight of Christ by fayth in this worlde thou shalt neuer see him heereafter to life and glorie So let vs belieue and stirre vp euerie one of vs another with exhortations that as euer wee would see glorie wee belieue in Iesus Christ To whome 〈◊〉 the Father and holie Spirit bee all honour glorie and pray 〈◊〉 world without ende AMEN THE XX. LECTVRE OF CHRISTES PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 6.7.8 6 I haue declared thy Name vnto the men which thou gauest mee out of the worlde thine they were and thou gauest them mee and they haue kept thy worde 7 Nowe they knowe that all thinges whatsoeuer thou hast giuen mee are of thee 8 For I haue giuen vnto them the wordes which thou gauest mee and they haue receiued them and haue knowne surelie that I came out from thee and haue belieued that thou hast sent mee HItherto Welbeloued in the Lord IESVS in this Prayer the Lord hath prayed for himselfe that the Father would glorifie him To this purpose hee vsed sundry argumentes First sayeth hee The houre is come that is The houre of my death is at hand therefore Father glorifie mee Then hee sayeth Father if thou wilt glorifie mee I will glorifie thee therefore glorifie mee Yet farder If thou wilt glorifie mee J wll giue life euerlasting to these whome thou hast giuen mee therefore Father glorifie mee Yet marke I haue glorified thee on the Earth and I haue ended that worke which thou gauest mee to doe What resteth then sayeth hee But that thou O Father shouldest glorifie mee Then hee concludeth Therefore Father glorifie mee with thy selfe not in the Earth but in the Heauens with that glorie which I had with thee before the worlde was Nowe in the next parte of his Prayer the Lord prayeth for his Apostles eleuen in number Hee prayeth not for Iudas because hee was a reprobate There are two thinges which hee seeketh at the Father for them The first â—s That when hee shoulde goe his waye to the Heauen the Father shoulde keepe them from all euill in the worlde The seconde is That the Father shoulde sanctifie them to that worke which they were appointed vnto There are sundrie argumentes and reasons of this first parte of this Petition for his Disciples That the Father woulde keepe them and saue them Hee heapeth in the beginning manie argumentes as namelie from their calling and vocation from their election from that they were the Fathers from that they were giuen to him from that that they belieued the Worde and from that that hee was going to the Father He heapeth together these arguments reasons in praying for them that the Father would keepe and saue them But let vs marke the words narrowly and goe thorow euery argument and obserue such doctrine as shall be to our edification as God shall giue the grace He begins sayth first J haue declared thy Name vnto the men which thou gauest me out of the world So the first reason wherewith he moueth the Father to keepe them is from that hee had manifested vnto them the Name of the Father That is to saye That hee had called them by the Preaching of the glorious Euangel of IESVS CHRIST So our vocation and calling standeth in the manifestation of GOD in IESVS CHRIST by the preaching and hearing of the Gospel Wee are called when God and his will is manifested to vs by the preaching of the Gospel of Iesus Christ Well then if the Lord Iesus vseth this as an argument and reason to moue his Father to keepe them and to saue them now certainly when any person findeth that GOD calleth on them by the preaching of the Gospel as he is calling on you this day Then certainly they haue an argument and token that that God who calleth on them wil keepe and saue them both in this
nowe am I no more in the worlde but these are in the worlde and J come to thee Holie Father keepe them in thy Name euen them whome thou hast giuen mee that they may bee one as wee are WElbeloued in the Lord Iesus in the seconde part of this Prayer the Lord prayeth for his Disciples whom hee was to leaue in the world behinde him when he should passe vp to the Heauens Hee vseth many arguments of his request and petition which hee maketh to his Father first from their calling out of the world by the Gospel from their election and choosing them from al eternity from this that they were the Fathers from this that they were giuen to him from this that they belieued in the Father and in him Now in the wordes which wee haue read first after many arguments yea a cloud of arguments all gathered together the Lord concludeth his petition and prayer and sayth O Father I pray for them As hee would saye Seeing so many thinges concur in them their vocation their election and the rest therfore I haue good cause to praye for them I praye for them O Father that thou wouldest keepe them it cannot be but thou must keepe them vpon whome thou hast showne so many graces Now happie are they on whom God beginnes to show any grace for on whom he begins to shew grace once there is none end of grace but continually grace vpon grace mercy followes mercy till at the last they bee glorified in the Heauens for euermore But to goe forward When he hath said I pray for them hee defineth them in speciall who they are for whom he prayeth J pray nor for the world sayth he not for the worlde that is not for the Reprobate and the wicked of the world but for them that thou hast giuen me these are they for whome hee prayeth hee excludeth the reprobates from his prayers he includeth only the Elect whom the Father hath giuen him for as the decreete of the election of God from all eternitie was limited and bounded al were not chosen all men and women were not written vp in that Booke of Life and euen as the gift that the Father gaue to the Sonne was limited and bounded hee gaue not all to the Son he gaue not euerie man and woman in this world but so many as hee had chosen to life euerlasting them hee gaue to the Sonne and no moe So I say as the decreet of election is bounded and as the gift of the Father to the Sonne is bounded euen so the intercession of the Sonne to the Father is bounded The Sonne intercedeth not with the Father for euery man and woman in this world and whether ye look to the intercession by prayer as ye see now he prayeth for the Chosen and for his Disciples in speciall whether yee looke to that intercession that was by his death and by that sacrifice the Lord he prayeth not for all that is a sure thing And when he died he died not for all but onlie for so many as the Father had chosen out from all eternity and hauing chosen them out he gaue them to his Sonne the mediator Only the Lord in the worlde made intercession for these Chosen that are giuen him So Brethren what shall wee say blessed is that man or woman that is of that chosen number and blessed is that person whom the Father hath put into the handes of the Sonne For for him the Sonne maketh intercession And woe is that soule that is not chosen and is not put into the hands of the Sonne to be kept and redeemed by him no intercession for that soule the prayer of the Lord Iesus appertaineth nothing to that soule nothing abideth that soule but anguishe and damnation euerlastingly So ye see how needfull a thing it is to haue assurance of our election to be assured perswaded in our harts that we are of that chosen number giuen to Iesus Christ This is the perswasion wee should seeke in this life if euer wee would haue comfort either in life or death and wee should aâ—e haue that respect of the life to come and set our hearts on another life than this life Therefore the thing that we should seeke most is to bee of the number of the Chosen and to be one of the number of them who are in the keeping of Iesus Christ But alas wee are so beastlie and senselesse that wee thinke there is no life no joye no glorie c. but in this life such is the blindnesse and beastlinesse of the nature of man Nowe Brethren and if yee marke againe the wordes well yee shall see a great difference betwixt the Prayer that Christ made and betwixt the Prayer of the faythfull in the worlde When wee pray for others our prayer is confused wee cannot separate the Reprobate from the Elect wee will praye for altogether good and euill because wee knowe not who is chosen and how is reprobate and casten awaye Then when wee pray for the Elect and for the Kirke our prayer is but confused and generall wee cannot praye for euerie particulare man or for euerie chosen one because wee knowe them not but generallie wee recommende vnto God the whole Kirke this is the manner of our prayer But it is farre otherwayes in this prayer which the Lorde maketh for his Disciples and for the Chosen The Lorde prayeth for his Elect but hee prayeth not for the Reprobate and particularlie heereafter hee excludeth Iudas because the Lord knewe who was elect and who was reprobate Then againe when hee prayeth for the Elect hee prayeth not confusedlie as wee doe but in his prayer his eye is set vpon euerie one of the Chosen particularlie There was neuer one of the Chosen that was that time that Christ was in the worlde or was since the beginning of the worlde or shall bee to the ende of the worlde but the LORD prayed for euerie one of them particularlie hee prayed for mee and hee prayed for thee and hee sawe euerie one of vs before the beginning of the worlde and nowe hee recommendeth vs to the Father Thinke not that the Lord Iesus prayeth confusedlie and generallie for all men no hee prayeth particularlie for the Chosen there is not one Chosen but the eye of the Lord is vpon them all Why The Lorde knewe who was chosen No there was not one little one yea the poorest vpon the face of the earth of the chosen number but in that time hee had his eye vpon them that the holie Spirit might flowe to them out of his death When the Lord died yee must not thinke that hee died for all hee died but for some hee died not for anie reprobate he separateth the Elect from the Reprobate by vertue of his death When hee offered himselfe to the death his eye was set vpon euerie one of the Elect that was in the worlde and when hee was going to death hee saide in his heart
That as the Father and the Sonne are one not onelie in that mutuall loue but in that verie Godhead substance and essence that is that vnitie one GOD the Father the Sonne and the Holie Spirite so wee also are one Nowe it is not required that wee bee one in essence but one in heartes and soules that is to saye Let euerie one of vs loue another let peace bee amongst vs and in this point wee must represent GOD and this is that vnitie that our heartes bee joyned with others in loue No man is knitte to CHRIST or yet to the Father but in loue and when wee are knitte vnto them our heartes are knitte euerie one to another So in one worde when wee see loue amongst men and especiallie amongst Christians when wee see their heartes joyned in loue wee may saye The Father keepeth these because they are in vnitie one with another and hee hath a care ouer them or else they coulde neuer haue this vnitie of minds in loue And where there is nothing but dissention and euerie one byting and backe-byting another they are not in the custodie of GOD for if they were in his keeping they woulde bee one as the Father and the Sonne are one So in one worde the LORDES care is not ouer those Therefore as euer yee woulde bee sure that the LORD hath a care ouer you looke that yee haue an vnitie amongst your selues And this is it that the Apostle Paul moste recommendeth vnto vs an vnitie of minde So as wee woulde testifie vs to bee the members of IESVS CHRIST let vs bee in vnitie with our neighbour for by this wee testifie to the worlde that wee are GODS and giuen to IESVS CHRIST and where there is no loue no amitie there the members are not joyned with the Head and wee haue no part with CHRIST for where fayth is there is loue and where fayth is there the members will concur together in vnitie of minde The LORD giue vs fayth in IESVS CHRIST in whome standeth all our happinesse and felicitie and to whome with the Father and the Holie Spirite bee all honour prayse power and dominion for euermore AMEN THE XXII LECTVRE OF CHRISTES PRAYER BEFORE HIS PASSION IOHN CHAP. xvii VERS 12.13.14.15 12 While J was with them in the worlde I kept them in my Name those that thou giuest mee haue I kept and none of them is lost but the childe of perdition that the Scripture might bee fulfilled 13 And nowe come J to thee and these thinges speake I in the worlde that they might haue my joye fulfilled in themselues 14 I haue giuen them thy worde and the worlde hath hated them because they are not of the world as I am not of the world 15 I pray not that thou shouldest take them out of the worlde but that thou keepe them from euill IN the second part of this Prayer Welbeloued in the Lord Iesus the Lord being to depart out of this life and to rise againe and to ascend vp to the Heauens he recommendeth his Disciples whome he was to leaue behinde him to the keeping and preseruation of the Father To this purpose hee hath sundry arguments and reasons First sayeth he I haue manifested thy Name to them therefore Father keepe them Then Thou hast chosen them out of the worlde from all eternitie therefore Father keepe them Then They were thine therefore Father keepe thine owne And againe Thou hast giuen them to mee therefore keepe them And againe They haue kept thy worde and belieued in mee that thou hast sent mee therefore keepe them And againe I am glorified in them therefore keepe them And last of all I am to leaue them behinde mee in the worlde therefore keepe them These arguments and reasons wee haue heard Nowe hee goeth forwarde and addeth to the eight reason beginning at the Text which wee haue read The eight reason is from his owne keeping of his Disciples while hee abode with them in the world While J was with them in the worlde I kept them in thy Name and saued them And those whome thou gauest to mee I haue kept so that there is not one of them lost saue one the sonne of perdition meaning Iudas that the Scripture might mee fulfilled euen that Scripture which fore-tolde of his destruction therefore I kept them so long as I was with them Now Father I recommende them vnto thee and I put them into thine hand Yet the words would bee better weighed This keeping of his Disciples he amplifieth by sundry circumstances The first circumstance is A carefulnesse diligence and earnestnesse in keeping them This carefulnesse appeareth in doubling of the words hee is not content to say once J haue kept them but he sayth it ouer again The Sonne of God the Lord Iesus whom he keepeth hee keepeth them faithfully and carefully not slackly but diligently night and day his eye is vpon them and as hee himselfe sayth O Hierusalem as the Henne gathereth her Birdes vnder her winges so would I haue done to thee And no doubt the Lord gathereth his owne vnder the wings of his grace and keepeth them after a most tender and intiere fashion of keeping So wee may learne at his example those whom God hath concredited vnto vs to be kept in this world by vs whether they bee in our Familie whether they be in the Kirke of God or whether they bee in the Policie or Commonwealth wheresoeuer they be one or moe how many or how few they be who are concredited vnto vs and giuen out of the hand of God to be kept and defended in this world by vs. Wee learne heere by the example of Christ to keepe them so carefullie and faithfullie that they lose not in our hand The Prophet sayeth Woe to them that doeth the worke of the Lord negligentlie and slacklie Ierem. 48. vers 10. There hee meaneth Who slayeth not and wracketh not as the Lord commandeth to slay and wracke Therefore much more shall woe curse appertaine vnto them who keepeth not them faithfully whom the Lord hath concredited vnto them and commandeth them to keepe If woe was denounced against them who slewe not and wracked not at the commandement of the Lord a double woe shall appertaine vnto them who neglecteth them whom the Lord hath concredited to their charge Nowe I come to the seconde circumstance J haue kept them in they Name that is to say By thy vertue and power All the power that the Sonne hath hee hath it giuen him of the Father and all the power that the Sonne hath is the power of the Father and therefore he acknowledgeth the keeping of these Disciples to be by the power of the Father and so he glorifieth his Father in Heauen The Sonne in any thing that he doth he euer glorifieth the Father Who is he in this world who is able to keepe a soule by his owne power Who hath power in his own hand to keepe a body or a Child or
time that the conscience be first sprinkled with the blood of Iesus and then the conscience being once thus sprinkled the soule will find such joy as no tongue can expresse Thus much for the eight argument The ninth argument is from that hatred wherewith the world persued his Disciples hated them The world hateth them therfore Father keep thou them they chase them here and there now Father be thou their refuge Alace it is a great misery to be chased hunted here there to be persued in the world in the mean time to get no rest in God when thou gettest no rest with God no rest in the world miserable is thy estate but when thou gettest rest in the bosom of God thou hast joy quietnes in thy hart this is it he recōmēdeth to the Father Father the world hateth them therfore let them get rest in thee because they are not of the world it hateth them the world loueth none but godles ill men now I haue giuen thy word to them it is thy word that hath sanctified them separated them frō the world for it is this word that will take thee out of the world if the word of Christ separate thee not from the pollution of the world thou shalt perish in the pollutiō stink of the world Then he compareth them with himselfe They are like vnto me thou shouldst loue them the better for the world loues them the worse that they loue me the word of Iesus as it makes vs vnlike the world so it makes vs like Iesus Christ if the word of Iesus make thee not holy nothing shal mak thee holy thē nothing shall euer mak thee like Iesus Christ but this holy word of Christ as it makes vs vnlike the world so it makes vs like our head Now he meanes that this likenes with him was the ground of persecution the world persecuted them becaus they were like him whom the world loued not for Brethren this is the ground of persecution to wit the hatred of God the hatred of the Light and the hatred of that Majestie of selfe Well then yee see the hatred and the persecution of this worlde is wrong vnderstood men thinke that when any man is persecuted or hated of the world that God hateth them also this is the judgement of the worlde when they see any man troubled for the cause of Iesus Christ they will saye God hateth this man Nowe this is so false a judgement that by the contrary the hatred of this world is the surest token that can be that God loueth thee If there were no more to tell thee but the sence and experience that godly men haue of Gods presence in the middest of the hatred of this worlde it will tell thee that God loueth them A man who is persecuted for Iesus Christ will feele such a presence in his heart of God that the tongue of man nor Angel cannot tell And when he is chased till he pant and bee breathlesse hee will feele such a presence that hee will count nothing of all the trouble of the world as Paul sayth Rom. 8. vers 31. Jf God bee with vs who can bee against vs And againe Who can separate vs from the loue of God in Iesus Christ Hee who feeleth this hee will stand vp and spit in the face of all the Tyrantes in the world he will defie the world the man who is farthest out of the worlde Iesus Christ is nearest him Goe out of the worlde goe out of Hierusalem bearing the reproach of Iesus and so thou shalt haue a sense of that joye the more thou conformest thee to the worlde the nearer man or woman is joyned with this cursed generation the moste cursed generation that euer was on the face of the earth thou shalt finde that thy God shall bee the farther from thee when thou liuest as they liue and speakest as they speake I appeale thy conscience if thou findest then the comfort and joye which thou foundest being from that societie And if thou sayest thou hast it thou liest If it were no more but that sense it may tell thee that this doctrine is true Nowe I shall ende the conclusion When he hath vsed this argument he subjoyneth I pray not that thou shouldest take them out of the worlde but that thou shouldest keepe them from the euill of the worlde for I haue a worke to doe with them that is to sende them out to this cursed generation therefore Father keepe them this is the thing that I praye when I shall send them out to the world that thou leaue them not but in the middest of persecution keepe them till my worke bee ended He craueth not that they should be free of persecution for of before ye heard he sayth In the world yee shall haue oppression but bee of good comfort in me ye shall haue peace therefore hee craueth not that they should bee free of all persecution but that in the middest of persecution the Father should bee with them and make them victorious more than victorious euen to triumph Yee may marke in these words two remedies against the persecution of the worlde The godly haue two remedies against the persecution of the world the first is When the Lord taketh his owne out of this miserable world to dwell with himselfe in joy and felicity The other remedy against persecution is when the Lord letteth his owne still fight on in a battell and in the meane time keepeth them wonderfully in the middest of persecution so that the world will be compelled to wonder that a man or a woman who feeleth the Lordes presence will so triumph in affliction All this worlde hath no power to take their life so long as the Lord hath his worke in their hands All the Tyrants vnder the Heauen haue no power to harme them and namely a Preacher till he end his worke for the which the Lord set him in the world all the Tyrants in the Earth cannot take his life from him no they cannot touch the least hair of his head for they are numbred yea rather ere he get any harme the Lord will send his Angel out of Heauen as he sent him to Peter and pull him out of the throat of death Now Brethren looke to the order which the Lord vseth in these remedies he will not incontinent take his owne out of the world howbeit the world be vnworthy of them this world is not worthy of a good man he will let them tarry till his work be ended There is not one of vs when the Lord hath put a piece of work into our hands in our own calling that he will take out of this world till we end it to the glory of his holy Name As I told you of before it is a wonderfull thing how the Lord will keep his own and he will not at an instant take them out of this world Howbeit a man
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
gaue some to be his Apostles some to be Euangelists some to be Pastors and some to be Doctors The ground of all is this The Father hath giuen all power in Heauen and in Earth to the Sonne Thou shouldest vnderstand this well What is the Sonne of God He is the Treasure-house of all the grace and mercy of the Father Whosoeuer would haue grace and mercy from the Father let him addresse himselfe vnto him for in him is the fulnesse of all grace and passing knowledge and wisedome in him is the deepnesse and fulnesse of the Godhead bodily as Paul sayth to the Coloss Chap. 2. vers 9. and all grace immediately is powred out from him on the Kirke Let him that would haue any grace addresse himselfe to the Sonne and desire him that the Father would giue some portion of grace out of that Treasure-house Iesus Christ If thou passest by him thou shalt neuer taste of grace Seeke grace where there is fulnesse of all grace in the world The thing which I marke of this argument is this shortly To mooue his Father to sanctifie his Disciples he vseth this argument Father I send them out to the world Now ye see the Lesson that riseth Whosoeuer commeth to the world to draw this world out of that pollution and filthinesse wherein it lieth to sanctifie the world and to make this world holy of an vncleane world to make it cleane of necessity hee must bee sanctified Alace Brethren an vnfaithfull and vnholy man let him bee a Minister as for Apostles we haue none not separated from the world but in all things like the world is vnmeet to preach and to be an Instrument or Minister of God to sanctifie the wicked worlde or to win soules to Heauen An vnholy man and in no measure separated from the world but in life and conuersation like the worlde in all vanity let him not open his mouth to speake of Christ There is not one that the Lord Iesus sendeth but in some measure hee will make them holy and therefore that man that liueth like this worlde and hath his conuersation in all pointes like the worlde I say and I assure thee the Lord neuer sent that man So if a Minister would haue a good conscience in his calling and would goe out to the worlde to draw men to Heauen let him try himselfe if he be separated from the world or no And if hee finde that hee is separated from the world then with the better conscience hee may speake of Iesus Christ and then hee may put out his hand to miserable men and draw them piece and piece out of this sinful world otherwayes he can haue no boldnesse Nowe let vs come to the seconde argument The seconde argument which hee vseth is from the ende of his sanctification For their sakes I haue sanctifie my selfe To what end That they may be sanctified through thy trueth I haue sanctified my self that is I haue consecrated my selfe to the death to bee a Sacrifice that by my death and thorow it they should be made holy and that by the ministerie of the Crosse The ground of all our sanctification is the Crosse and death of Iesus Christ It is that blood and that Sacrifice that maketh vs holy and which is that meritorious cause that hath procured holinesse to euerie one of vs. Well Brethren as little as men will count of holinesse our holinesse is deare bought there is not one that hath a sponke of holinesse little or much but it is bought by the precious blood of the immaculate Lambe it is the dearest Merchandize that euer was bought in the worlde So the ground of holinesse is the blood of God But I say againe except that the Crosse of Christ and his blood and his death and Sacrifice be made thine and applied to thee and apprehended to thee and except so to speake it the Crosse of Iesus Christ bee in thine heart and thy conscience sprinkled with his blood the Crosse of Iesus shall neuer doe thee good to make thee holy Now yee see the meane and instrument whereby the death of Christ is made ours It is the worde of Christ euen the worde of the Crosse This same Gospel of Iesus Christ wherein the Lord in a manner is crucified and painted out to thine eye that is the meane which applyeth to thy soule that death that it may bee effectuall in thee to sanctification and holinesse of life It will not bee Christ and his Crosse without thee that will sanctifie thee except thou belieue in him and by fayth drawe Christ and his blood into thine heart thou mayest well bee worse and the Crosse of Christ may condemne thee but thou shalt neuer bee the better of him But if thou belieuest this worde of the Crosse and so make Iesus Christ and his Crosse thine by fayth then the blood of Iesus Christ shall gushe out to thy sanctification It cannot bee ydle but it must sanctifie and separate thee from the worlde and make thee an Heire of Life Looke howe yee should haue a sight of the Crosse of Christ thinke it not enough that Christ suffered and died for sinners except when thou hearest this worde of the Crosse thine heart griedilie gripe and drawe Christ in to thy selfe and this aye should bee our exercise in the hearing of the word of the Crosse of Iesus Christ to get such a solide apprehension of the Crosse that thou mayest say The Lord Iesus died for me the greatest sinner in the world Look that thou find the effect and fruit to flow of that Crosse to the sanctification of thy soule mortification slaughter of thy sinfull nature day night So heare not with the eares only but with the apprehension of the heart or els that Crosse shal neuer be effectual to saue thee but for all this benefit of the word of the Crosse of Iesus Christ euerlasting death and damnation shall be thine ende Bee not secure in hearing but drawe in to thy selfe Iesus Christ and there shall followe such a joye and consolation that all the tongues of men nor Angels cannot expresse there is no pleasure comparable to that pleasure which the heart of a faythfull man will finde Now hitherto hee hath prayed for himselfe first That the Father would glorifie him and next for his Disciples eleuen in number for Iudas hath no part of that Prayer Now last he extendeth his Prayer farder out beyonde all the Apostles to the whole faythfull that shall belieue in him to the ende of the worlde And this is the third part of this Prayer a Prayer for the whole faythfull that should belieue in him to the ende of the worlde But to come to the wordes Not for them onelie that is Not for my Disciples alone doe I pray But J praye also for all them that shall belieue in me through their Worde And vvhat prayeth hee for them That they may bee made vp in one bodie joyned with
heareth of the Gospel the soule is the more illuminate and the bodie that will take heede will finde the glorifying of the soule in some measure and then when wee shall see him out of the bodie when we shall blinke on that glorious countenance then both bodie and soule shall bee glorified He draweth the glorie which the Father hath giuen him from the ground Because thou hast loued mee before the foundation of the worlde was laid The glory the Father giueth to the Sonne is of an infinite loue and vnspeakeable Would yee measure the glorie of the Sonne and the greatnesse of it and when it beganne Looke to the loue the Father bare to the Sonne in greatnesse it is infinite thine heart is not capable of the thousand part of that loue It is infinite Who can tell it How can my finite heart tell it If the loue be infinite then the glory is infinite He sayd his Father loued him from all eternitie that loue had neuer a beginning therfore the glory had neuer a beginning as hee sayth himselfe before in the 5. vers of this Chap. Wouldest thou know the end It hath none ende It is not like the loue of man the loue of the Father to the Sonne it is euerlasting and therfore the glory of Iesus Christ it shall neuer haue an end howbeit it was obscured for a time Farder ye may perceiue when he speaketh of his glory he draweth in the loue of the Father to himselfe This is an argument that in speaking of that glory he hath a sense of that infinite loue So the joye and the glory of the Sonne of God wherein standeth it His ioy and glory standeth in that he hath gotten it not with reafe or robbery but with the loue of the Father Wouldest thou possesse any benefit of God with pleasure wouldest thou haue ioy with it What if thou hadst all the world and hadst no pleasure nor ioy in it All gifts are from the Father of Heauen the Father of Iesus Christ Wouldest thou then haue pleasure in the gift Looke that the giuer loue thee striue to feele that hee giueth thee it in loue and then though the gift bee neuer so small yea if it were but a Dinner or a fill of Meat thou shalt haue more ioy in the participation of it if thou take it because he loueth thee than if he wold cast vnto thee a Kingdome if thou feelest not his loue Hee will throwe a Kingdome to a Loune to a wicked man c. as who would throw a bone to a Dogge But as for thee wheÌ„thou gettest any thing looke thou get it not in anger or els it shall neuer doe thee good if thou wouldest haue it to bee vnto thee an ernest-pennie of heauenly things looke that thou findest the loue of the giuer otherwayes esteeme nought of it thou mayest well haue it but it shall be for thy destruction but if thou gettest it of loue he will warne thee he will make the holy Spirit to powre into thine heart a greater sweetnesse of his loue than thou canst finde in the participation of the benefit it selfe Therefore in all benefites thou receiuest euer cast thee to feele that God loueth thee in Iesus Christ who hath died and risen for thee And if thou haue a sense of that loue that Spirit shall worke in thy soule an vnspeakeable ioye which shall bee the earnest-pennie of that eternall ioy which thou shalt get in the Heauens through Iesus Christ To whome with the Father and the holy Spirit be all honour and prayse for euermore AMEN THE XXV LECTVRE OF CHRISTES PRAYER BEFORE HIS PASSION IOHN CHAP. xxvii VERS 25.26 25 O righteous Father the world also hath not knowne thee but I haue knowne thee and these haue knowne that thou hast sent mee 26 And J haue declared vnto them thy Name and will declare it that the loue wherewith thou hast loued mee may bee in them and J in them WEE haue heard Welbeloued in the LORD IESVS CHRIST that the LORD in the last parte of his Prayer which hee maketh to his Father prayeth not onelie for his Disciples but generallie for the whole faythfull to the ende of the worlde Now in this TEXT which wee haue read hee returneth againe to his Disciples and hee maketh a Prayer especiallie for them because they had most adoe in the worlde and were to bee sent out into the worlde to win others to the Kingdome of Heauen Therefore the Lord most of all remembereth them in his Prayer and most earnestlie recommendeth them to the Father for those whome the Lord hath ordained to win others of all men in the worlde they haue most neede of Prayer because if they bee not vpholden not only are they lost themselues but also in them standeth the losse of the whole worlde and of the whole Congregation of Iesus Christ to whome they are sent Therefore the Lord in all his Prayers and especiallie in this his last Prayer is moste earnest in recommending of them to the Father Now in the last wordes which were immediatelie before these wordes which we haue read the Lord speaketh of that loue which the Father bare to him ere euer the ground-stone or foundation of the worlde was layde And now in this petition that hee maketh for his Disciples hee beseecheth his Father to communicate with them that loue which hee bare vnto him For all graces and of all benâ—fites in the world the loue of God is the greatest and hee or shee that hath gotten the loue of God in their heart and feelâ—th that God loueth them haue the most precious Iewell that euer was Therefore the Lord beseecheth the Father in the ende of this Prayer that the louâ— that hee bare to him hee would communicate it to his Disciples whome he was to leaue behinde him in the worlde The argument that he vseth is taken from that ende both of the knowledge that the Sonne hath of his Father and of that whole obedience that the Sonne gaue to the Father as also of the knowledge that the Disciples had of him the ende of all this is That the Father should loue them And therefore seeing the ende of all was That the loue of the Father should bee in them the Lord beseecheth the Father to loue them in these wordes O righteous Father There is the stile which he giueth him O righteous Father the worlde hath not knowne thee but I have knowne thee and these haue knowne that thou hast sent mee and I haue manifested thy Name vnto them and shall manifest it farther and all to this ende That thy loue may bee in them and I in them There is the whole TEXT Hee stileth him Father a warme word and a louing stile Hee stileth him Righteous Father respecting the petition which hee had in hand It is a verie righteous and just thing which hee seeketh of the Father Therefore hee calleth him Righteous Father Thou wilt graunt that thing
Iames Chapter 5. Vers 16. Is it the Prayer of euerie man that will auaile No It is the Prayer of the just man who hath the Spirite of Prayer It is a wonderfull thing to consider howe piercing the Prayer of that man will bee and howe it will passe vp and pierce thorowe the visible clowdes and all these visible Heauens and neuer rest till it come to the eares of the Lord It will passe thorowe that light which hath none accesse That Spirite that conuoyeth thy Prayer to the Heauens is not thy spirite or the spirite of a man but it is his owne Spirite and the Lord knoweth what is the sense of his owne Spirite That thing I speake of Prayer I vnderstand it of all the works and of all the turnes that proceede of the man that is acceptable to God if hee haue that holie Spirit whatsoeuer hee doeth it is as a sweete smelling Sacrifice in the eyes of the Lord. All that proceedeth of that man who hath the holie Spirite and whose person is acceptable in the sight of God is so sweete to the Lord that hee accounteth much of it And by the contrarie Brethren A man or a woman whose person is not acceptable to God and whome God liketh not of no bee what hee will although hee were a King of the worlde the Lord will not looke vpon anie thing that will proceede from that man or that woman though it had neuer so faire an outwarde showe Looke to ABEL and KAIN When ABEL offered an Offering to the LORD the LORD looked on ABEL and his Offering he accepted first of the man and therefore of the Offering Come to KAIN I thinke hee had as good an Offering and largelie better yet the LORD would not looke to the Offering because hee would not looke on him that offered it The LORD hated KAIN and therefore because the person was not acceptable hee would not looke vpon the Offering This is a necessarie Lesson If thou wouldest doe anie thing in this worlde or speake or praye for thy selfe anie thing else looke that God haue a liking of thy person looke that thou bee acceptable and in the fauour of thy God studie to bee approoued of God studie to sanctification and holinesse of heart and sticke to Iesus Christ for fayth in him maketh thee pleasant vnto God wantest thou fayth thou stinkest in his sight and the Lord will not looke vpon thee no more than on a dead carion if thou bee not clad with that innocencie of his So let euerie one of vs take heede to our selues Now to goe forward When he hath set downe his knowledge hee commeth to the knowledge of his Disciples And they knowe that thou hast sent mee and I haue reuealed thy Name vnto them and will reueale it more that thy loue wherewith thou hast loued mee may bee in them and J in them Heere is a promise of the thing to come If yee will consider the wordes the knowledge of his Disciples which hee setteth downe before the Father it is partlie present and partlie to come The knowledge present is partlie of the Sonne That the Father sent him and partlie of the Father himselfe Concerning the Sonne They knowe that thou hast sent mee That is to saye Father they haue knowne that I am thy Sonne and thine onelie begotten equall with thee from all eternitie and in time sent to this miserable worlde and that I am the Fathers Ambassadour and that I am the Redeemer of the worlde The Lesson is this Hee recommendeth his Disciples to the Father and that from the knowledge which the Disciples had first of the Sonne and then of the Father I sayde before that the person of him who maketh prayer is of great weight in the sight of God I saye the same of him for whome one prayeth if hee bee one that hath the knowledge of God and hath fayth in Iesus Christ one whome the Lord regardeth and who is acceptable to God surelie the Lord verie readilie will heare prayers for him for Brethren there is some folke in this worlde that if all the prayers of the worlde were powred foorth for them and if all the worlde should praye for them it shall neuer auaile in the sight of God as it is sayde in the fifteenth Chap. of Ieremie Though Moses and Samuel should pray for some men hee would not heere If Noah Daniel and Iob should intercede that is though all the godlie of the worlde shoulde pray for such men yet the Lord would not heare them because there are some men in this worlde whom the Lord hath no liking of and all the prayers in the worlde will not auaile for them for the Lord hath casten them off It is a good thing once to gette one grace of God for thou wilt verie readilie gette another if it were but the grace of Election the bodie that is chosen the Lord will verie readilie heare prayer for him Hee who is justified in the blood of Christ the Lord will accept of him and hee who is sanctified by the holie Spirite the Lord will giue him life euerlasting But that man that neuer yet hath gotten grace in Iesus Christ alace all the prayers in the worlde will not auaile him if hee bee not once justified and sanctified It may well bee that the Lord will cast vnto him a temporall benefite as a man will cast a bone to a Dogge but as for Spirituall grace as Life euerlasting Iustification Sanctification c. that man will not gette one of those as it is sayde Hee that hath not let all bee taken from him and to him that hath let it bee giuen Hast thou one Spirituall grace in Iesus Christ thou shalt gette moe and thou who hast none that that thou hast that is which thou conceitest to haue shall bee taken from thee Then as euerthou wouldest haue the prayer of the godlie to doe thee good at the handes of God take heede that thou stand in the fauour of God take heed that thou stand in grace for if that thou bid anie pray for thee and in the meane time thou bee gracelesse and a contemner of grace all the prayers of the worlde shall not auaile thee Would to God men would take heede to this and chiefelie they who are in high rowmes as Kinges who would haue the prayers and supplications of others and for whome the Subjectes of duetie are bound to praye It is not enough for them to take their pastyme and to haue the sillie people vnder them praying to GOD for them I praye to GOD that our KING maye take good heede to this that hee maye bee acceptable and gracious in the sight of GOD or else all our prayers that we will make for him will bee of little auaile Nowe BRETHREN there is another thing heere to bee marked What is the grounde of our knowledge And howe is it builded vp and howe goeth it forwarde First of all hee beginneth at the