FIVE AND TWENTY LECTURES UPON THE LAST SERMON AND CONFERENCE OF OUR LORD JESUS CHRIST, With his Disciples immediately before his Passion: Contained in the fourteenth, fifteenth, and sixteenth Chapters of the GOSPEL of Saint JOHN▪  
As also upon that most excellent PRAYER, contained in the seventeenth Chap. of the same Gospel.  
Preached by that Reverend and faithful Servant of God, M. ROBERT ROLLOK, Minister of the Kirke (and Rector of the College) of EDINBURGH.  
EDINBURGH, Printed by ANDRO HART, Anno 1619▪   

TO THE RIGHT HONOURABLE, Their most loving Friend in the Lord, SIR WILLIAM SCOT OF ELIE, KNIGHT, etc. Grace in this life, and everlasting Glory in the Life to come.  
ALBEIT, RIGHT HONOURABLE, the whole Scripture, and every part thereof, be of Divine inspiration, and profitable to teach, to convince, to correct, and to instruct in Righteousness; Yet it is no absurdity to affirm, that some parts thereof, for some respects and causes, are to be preferred, and more accounted of than others. The Apostle giveth us a sufficient proof of this▪ while he preferreth the Gospel to the Law, 2. Cor vers. 3. And the Evangelists, in setting down in w●t sundry things, (john 20. vers. 30.) declare the same to be true in the Gospel, and consequently amongst those things which are written, the Spirit of God would have us to esteem most of those things which he hath more particularly, painfully, carefully, and at greatest length put in Register. Amongst the which, there are none to be preferred unto his last Sermone, which he made to his Apostles and his Prayer unto his Father immediately before his departure. The excellency whereof, and how highly the LORD would have us to regard and account of them, (to speak nothing of the Author, I●●●S CHRIST, because, by his holy Spirit, not only this, but also the whole Scripture, is dited,) shall more evidently appear, if we consider a little, first the time of the uttering of them: next, the manner: and thirdly, the matter therein contained. The time was immediately before his Passion: for after that by his own example, in washing his Disciples feet, he had recommended unto them Humility, as a virtue most singular and beseeming a Christian; he uttereth these words, partly in the time of the Supper, and partly after the Supper. And we know, that the speeches of men, which immediately precede death, as they proceed of a most holy and Heavenly disposition, (for then all affections are laid aside, nature reviveth, and reason getteth place, then most wisely the soul resolveth concerning its own estate and condition, than he testifieth most plainly his will towards his Children, his Servants, his Family, and other Friends whatsoever,) so are they thought worthy to be most attentively heard, most carefully received, and most deeply kept in memory. If we consider the manner, seeing the holy Spirit taketh more pains, and is more plentiful and copious in penning hereof, than of any other Sermone whatsoever, he would have us to know how precious a jewel they are, and how highly we ought to account of them: For if we search all the Records of the lords Sermons in the New Testament, we shall find none so particularly and fully set down in register, as this is. lastly, if we consider the matter, it is full of manifold Heavenly consolations. It is true indeed, sundry 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 variety of Heavenly consolations: For here at length he meeteth and reencountereth almost with every grief, scandal, and particular temptation that exercised and assailed their souls. They were sad and sorrowful, when they heard that he was to leave the world, and to ascend unto the Father. He meeteth this, by bidding them believe in him, and faith in him should supply his bodily absence: and he telleth, that the end wherefore he ascended, was to prepare a place for them, that where he was, there they might be also. It was a grief to them, that they should want such a comfortable Guide, who always directed and conducted them. This he meeteth, by telling them, that he would not leave them comfortless, but he would give them his Holy Spirit. They feared, that they should be deprived of manifold consolations, which they found in his presence. This he meeteth, by assuring them that howbeit in the world they should find trouble, yet in the midst of trouble he should give and leave them that peace that the world should not take from them: and if they believe in him, as the Vine-tree furnisheth the Branches, so he should furnish unto them solid and manifold consolations, and make them to bring forth fruit abundantly. And to the intent that they might have the better warrant to look and expect for those graces in him, as he chargeth them by faith to have union with him, so he chargeth them by love to have communion amongst themselves. The troubles and crosses that were to befall them in the world for CHRIST'S sake, after his departure, might have wonderfully discouraged them, and brangled their faith. This he meeteth, partly by forewarning them before they came to pass, and partly by exhorting them to patience, and partly by setting down many arguments to establish them, He telleth them, that the world should hate them, persecute them, excommunicate them, and put them to death. He comforteth them, partly because he hath forewarned them, and partly because they had done so to him who was their Lord and Master, and partly for the goodness of the cause, because it was for his Names sake. Again, he knew it would be no small temptation unto them, to see his shameful and ignominious handling, to see him, who was their Lord, to be so wonderfully 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 sorts and ranks of people cry out against him, to see him at last to be condemned and ignominiously crucified: he knew that this temptation would be so strong, and so vehement to brangle their faith, that at the last all should be offended in him, and should flee away from him, and leave him. Of this he forewarneth them, and furnisheth consolation unto them, notwithstanding of their foul fall.  
Now again, if ye look to the Prayer, it is wondrous Heavenly and comfortable: For after that as a Prophet he hath instructed the people, and the Apostles, now before (as an high Priest) he offer up his own body upon the Cross, for the sins of the world, he prayeth most earnestly for himself, for his Apostles, and for them who should believe through their ministery. For himself, That the Father would now glorify the Son, when he is going out of the world. For his Apostles, That the Father would always have a car● of them whom he left in the world behind him. And thirdly, for all them that through the ministery of the Apostles should be living to the end of the world, That the Lord would bless them, and by his providence guard them. And so both the matter of the Sermone and Prayer is wondrous excellent, and in them both we may see, not only Divine knowledge, foreseeing and foretelling those things that were to come to pass, which, if he had been only man, he could never have done; but also a love unspeakable, and more than wonderful, in that when the wrath of God was pursuing him for the sins of the Elect, when the bitter Cup of the Passion was to be propined unto him, when the terroures of Death were now before his eyes, when Satan, and all the power of darkness, was now to assail him, when all ranks of men were to rail upon him, and all his own were to be offended at him, when Peter should deny him, Herode should mock him, Pontius Pilate should condemn him, in a manner, he was forgetful of all those things that should come to himself, and mindful always to offer joy and consolation unto his own.  
Now this matter so excellent, have many learned and godly men comfortably and fruitfully handled, and amongst the rest, that famous and worthy Minister of jesus Christ, in the Kirke of EDINBURGH, M. ROBERT ROLLOK, of happy memory, for his painful and comfortable travels therein, and for his manifold other graces, deserveth to be praised with the first: For he was a man whom God beautified with many rare gifts and graces, and whom the Lord made many ways to be steadable to his Kirke: his untimely death, when the Lord first called him, did many lament, and when their tears were spent, they entertained dolour and grief in their hearts: Yea, even now the faithful, seriously considering these days of decay, (wherein that Antichristian rabble set themselves to smoare the Truth, and to bring in darkness again: and wherein by some, Religion is mocked, and disdained, and some are content with a bare show and outward profession, without power and vigour thereof, and a life answering thereunto) are compelled to sigh for the great wound and loss that the Kirke suffered, as in the death of many others, so namely in the death of that most faithful man of God. Through his death this City lost a good Citizen, the Flock a good Pastor, the College a good Rector, his Brethren a faithful Fellow-labourer, wandering sinners a wise guide, and in a word, what sort of people found not some loss, and had not their interest in his death? Who was more careful than he to have GOD glorified? Who walked more carefully with GOD? Who was more crucified to the world? Who was more severed from all entangling worldly pleasures, and commodities? Who more had their conversation in Heaven? Who more careful to gain souls to the Kingdom of GOD, publicly and privately, by voice and by pen, by word and by writ, at home and abroad, alive and dead? And his conversation was so answerable to his profession and calling, that the very malicious Adversaries, and enemies themselves, could not, nor durst not, charge him with any imputation. But we need not, Sir, to praise him unto you, who knew him so well, and who was so familiarly conversant with him; and his words do speak sufficiently to others who knew him not.  
Now, Sir, th●se his LECTURES we grant are not so absolute as many would require, and we ourselves would wish: for neither delivered he them of purpose that they should see the light, neither saw he them ever after he had delivered them▪ neither did his Scholars receive them from his mouth on the purpose, but only for the helping of their own memories: And yet we trust, that such as regard more matter in edification, than delicate language, and plausible words, shall find no small comfort in perusing of them: For, not only for the duty we ought to the Author, our loving Master, but also for your cause and earnest request, to whom we are so much obliged, have we taken some, yea, no small pains, herein, (as they who are accustomed with such cases, may easily consider,) that his own matter might be set down in his own phrase and style so near as possibly we could, that with the greater liking and approbation they might be perused by such as seek ●o be edified.  
And so much the more careful were we herein, because we found that his other LECTURES, published by us before, as on the COLOSSIANS, THESSELONIANS, and other several Texts of Scripture, and nar●lie the Lectures last published, upon the Passion and Resurrection, ever received with great liking and contentment of many, who acknowledge themselves to be greatly edified thereby.  
Now, Sir, these last LECTURES, and our labours therein, we present unto you, to be published abroad under your protection, because most justly in all respects they belong unto you: For first, few are ignorant how loving and always beneficial you were to the Author himself, from the first time ye knew him, even to the hour of his death, and thereafter to his Wife, and now you continue the same kindness to his posthume Daughter. Next, as while he lived he acknowledged and professed himself to be more obliged to you than to any, so at the hour of his death, in his latter Will, he ordained, that whatsoever of his works thereafter should see the light, should come out in your Name, that where his works were read, your deservings might be known, and that they who got fruit of them, might also esteem of you, and give you thanks therefore. thirdly, for the great Pains, expenses, and traveles that ye have bestowed in making them to come to the light. For by you they were gathered in from the hands of SCHOLARS, that wrote them: and by your expenses they were written over and over again: without you they had never been revised and corrected: without you they had not been made meet for the PRESS. Fourthly, because as the Lord hath blessed you with many worldly comforts, with an honourable estate, & good account in the world, so hath he endued you with graces of his Spirit inwardly, with true Piety and Religion in the soul, and outwardly with an answerable profession and practise thereof uttered in the true love which ye carry to all God's Children, and namely to those who carry the Message of reconciliation, in helping and furthering them both privately and publicly, according to your power. And finally, we dedicate our labours herein to you, as a testimony, that we acknowledge ourselves to be many ways debt-bound to you, for your undeserved kindness uttered so many ways towards us, and continuing so long without alteration.  
Now, the Lord, who is infinite in mercy, whose love is constant, without alteration, and endless, who hath hitherto given you plentifully and abundantly manifold tokens of his love, both for the use of the body and this transitory life, and also for the weal and comfort of your soul in this your pilgrimage, and who hath honoured you with many good turns, and namely, with love and kindness towards God's Children for his cause, make you more and more find the love of God shed abroad in your soul, so that you never weary in well-doing, but that ye may daily go on forward in the course of sanctification: that ye seeking, fearing, loving, and always serving him, and being comfortable to his Saints on Earth, ye may be assured, when this short life is ended, the Lord shall crown you with, eternal Glory in Heaven, with all his Saints in JESUS.  
AMEN.  
Yours in the Lord, H. C. W. A.   

THE FIRST LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 1.2. 
LEt not your heart be troubled: ye believe in God, believe also in me.  
2 In my Father's house are many dwelling places: if it were not so, I would have told you: I go to preparé a place for you.  
IN the CHAPTER immediately going before (Brethren) the LORD forewarned his Disciples of his departure, and taking away of his bodily presence out of the world: that moved his Disciples exceedingly; for they had no will he should go from them: Therefore the Lord in this, and in the next two CHAPT. continueth in speaking to his Disciples, to comfort and confirm them after his departure, and taking away of his bodily presence from them. And in the beginning of this CHAPTER he layeth down the proposition of this comfort: Let not your heart be troubled: Thereafter he subjoineth sure arguments to comfort, strengthen, an I confirm them when he should go away: He saith, Let not your hearts be troubled: knowing well, that when he should departed, they should be like as many Lambs among Wolves in the midst of this wicked world; and so they would be troubled in mind when he should go away: therefore the LORD warneth them before his departure, that their hearts should not be troubled. The Disciples fail in this, that they thought that if the LORD had taken away his body, and should absent himself out of their eyes, they should have no more comfort nor grace of him. Ye see the Lesson ariseth here of their example: As the presence of the LORD JESUS▪ ministereth joy, peace, ●nd tranquillity to the heart of the sinner, even so when he draweth away his presence from a sinner, from a miserable creature, than there is no joy, no comfort, no peace, no rest to the heart. It may be indeed, and it cometh oft to pass, that men and women will be lullud up in a carnal security, delighting themselves in the vain pleasures & comforts of this world, in eating and drinking, etc. It may be, some be occupied, they will have a quite life, they will lie down, and sleep quietly, they will rise, and be wanton: but in very truth, they have no true peace, if they find not the Lord jesus present in their heart when they lie down, and when they rise: howbeit they had all the world, they have no peace: (No peace to the wicked, saith the Lord, Esay. 57.21.) Howbeit they seem to have peace, they have none: As for the godly, that have once found his presence, and have once tasted of that joy which is in his face, of that light which cometh from his face, and once he be taken from them, give them all this world, and all the pleasures of this world, they shall have no pleasure, they will never be blithe, till they get a sight of their Lord, their soul dieth without his face: and when he cometh again, it quickeneth, and liveth. This is the true joy: think never ye have true rest without the countenance of the Lord, without the which all the pleasures and comforts of the world are but vain: for all shall leave you, and ye with them shall perish. No question the Disciples, when they began to feel that joy which they found in his presence, rather than they had wanted his company, they would have wanted all the world.  
Now when he hath set down this proposition of comfort, he leaveth them not so: but knowing well, how hard a thing it was to a comfortless heart, to receive comfort, he subjoineth sundry arguments and reasons, to hold them in a good courage and comfort: And first he saith, Ye believe in God, believe also in me. There is an argument wherefore they should not be troubled: The first comfort he ministereth to their comfortless hearts, is Faith in Christ: The meaning is, Howbeit when I go away, ye shall not see me, yet settle your hearts upon me, follow me with the eye of your soul, and look afar off to the Heaven, and look that ye rest and repose upon me by a true and lively faith. Well then, ye see the first remedy against the taking away of the Lord jesus, and withdrawing ●f his bodily presence, is faith in him: howbeit he were never so far away, let thy soul go thorough the clouds and take hold on the Lord jesus, where he sitteth at the right hand of God his Father: stick till him, be sure of him, gripe him by the hand of faith, and then in the midst of all the confusions of this world, which ye see now fall out in these latter days, thou shalt get comfort and ease to thy soul, and it shall be holden up among all troubles of this world: For why, this is the nature of faith in Christ, it will make things absent to be present: As the Apostle saith to the Heb. 11.1. It maketh things hoped for, to be present with us: it will let thee see that felicity, that life, that glory, which is laid up in the Heavens for thee, which we cannot see with the eyes of our mortal bodies, so long as we are here: Then so long as thou art absent from him, believe in him, that thou mayest find ever comfort, till thy faith be turned in sight: and then thou shalt find, that both sight of the soul, & the sight of the body, into the Heavens, shall be perfected: then we shall see that clearly, which we saw before obscurely: and we shall see him no sooner, but our joy shall be full, and we shall be into his glory with him: and as his face shineth, so shall ours shine also. So ye see, the chief thing that holdeth us up in all troubles of this world, is the blink we have of Christ by faith.  
Now he proponeth not this argument barely, but by way of comparison: for he saith, as Ye believe in God, so believe in me: for as he said, I and the Father am one: howbeit the Father and the Son be sundry persons, yet they are but one blessed Majesty, one God, in one nature, and one substance: faith in one of them, prejudgeth not another: as thou believest in the Father, so believe in the Son, so believe in the holy Ghost, because they are one in nature and substance: they are coessential, coequal, & coeternal: if the Father and the Son were different in substance, so that the Father were one God, and the Son another, then in very deed faith in the one, would prejudge the other: for why, faith in the heart cannot lean on two things, or upon two Gods, or three. So that we note here, that faith must be on one thing only: if thou wilt put thy trust in any thing in this world, on riches, or honour, etc. it shall pass thy power to believe in God: if thou make many Gods, it shall pass thy power to put thy trust in them all: and it were no more but this, that faith must be grounded on one only, it is a sufficient argument to bear thee witness, that there is but one God in substance, the Father, Son, and holy Ghost: So it is no prejudice to the Father, that we believe in the Son: yea, I say more, there is no faith in the Father, but thorough the Son: And if thy faith reach not thorough the Son, and thorough the nature of man in him, it shall pass thy power to believe in the Father; for God dwelleth in a light without access: no creature can come there: no, not the Angels, without the Son: there is no sight of that Majesty, but in the Son, the LORD JESUS. Men trowes, the jews trowes, to get a sight of that Father, and to pierce the clouds without the Son: No, there is no sight of him without Christ jesus, and him crucified: for in him only shineth the glory, justice, mercy, and power of his Father; because he is the Image of the Father and the engraven form of his person. So, wouldst thou believe in God, thou must pass thorough the Son to the Father. This is the truth: search and see, if it can be possible to thee to get any grip of God, or if thou canst get any joy, without jesus: No, thou canst not: but when thou apprehendest jesus Christ, thou piercest in to that light, and tastest of that joy. This is the way to believe in God.  
The next argument he useth to comfort them when he should departed, is this, In my Father's House are many dwelling places: if it were not so, I would have told you: I would not lie to you: and now, saith he, I go to prepare a place for you: As though the Lord would say, Be not troubled at my departure; for why, my departure is for your weal: my departure is to prepare a place in Heaven for you: and if I go not before you, ye can have no place there until. There was never yet since the beginning of the world, and since the fall of Adam, man, or woman, that ever entered into Heaven, or shall enter there, and get a place there, but by the virtue of the Ascension of jesus Christ: The Fathers, Adam, Abraham, Isaac, and jaakob, never one of them entered into Heaven, but by virtue of his Ascension: and never one shall enter at that great day, but by virtue of his Ascension. Look how we should believe that Article of our Creed, the Ascension of the Lord jesus. Before the Lord jesus came into the world, in the nature of man, all the Fathers, that lived before him, from the beginning of the world, after they departed this life, came to Heaven only by virtue of the Ascension of Christ. It is true, their souls went to Heaven immediately: the souls of Abraham, Isaac, and jaakob, went to Heaven immediately: But how? By the virtue of jesus Christ, that was to come in the flesh, and by the virtue of his Ascension that was to come. What ever the good they got, they got it all thorough him that was to come: their souls went up to the Heaven by faith in him that was to come: As for us, who live now in this world, after his manifestation, never one of us goeth to Heaven, or seethe him, or getteth any place in Heaven, but by virtue of his glorious Ascension, passed already; as the Fathers got entry into Heaven, by virtue of his Ascension to come: What ever grace hath been, and what ever shall come into the world, all hath been thorough jesus Christ. There is a difference here to be understood, betwixt the measure of grace the Fathers got before the Ascension, and the grace we get now since the manifestation of jesus Christ: We have a great vantage of these Fathers; all the grace they got, was by virtue of Christ to come: but we get grace by virtue of Christ already come: The virtue of him before his coming, was not so great as it was at his coming, and after he passed up to Heaven. Why should we have such a benefit, and not know it? Albeit the souls of mea went up to Heaven before his coming, yet not so many as now go since he came, and since he hath taken place in Heaven himself: before there were but few got entry into Heaven: there was but a little door of Heaven open, the great multitude got not entry there: Therefore the Apostle (Hebr. 9.8.) saith, So long as that old Tabernacle stood, the way to the Sanctuary was not open: But now, what grace, what mercy is shown to us, that are borne since the coming of Christ, if we get a sight of him? But woe to us, if we believe not! The virtue of his coming into the world, hath a thousand times greater force to open Heaven, than of before: Now all the yates of Heaven, since he ascended, stand wide open: and so the Lord saith, Violence is come to the Heaven, and it is violently reaved up, Matth. 11.12. As he would say, Whereas few entered into the Heaven before, now they rush in, since the Lord jesus is come, and the yates shall stand up aye and till the multitude of souls and bodies shall enter in. Seeing we have this grace, therefore, miserable is the man who would not enter in, when the yates are open, and patent to let him in: and well is that soul, that will enter there. But ye will say, Why is there not entry into Heaven, but by the virtue of jesus Christ? I think ye would know the reason of this: There is none that can enter into Heaven, but with an offering of blood: Heaven is won by blood: It is unpossible for a sinner to enter into Heaven, but by a Sacrifice. So there is no remission of sin, but by shedding of blood, Hebr. 9.22. The height Priest of old, who was a Type of Christ, durst not enter into the earthly Sanctuary, which was a figure of Heaven, where the glorious Ark was, but with a Sacrifice, with an offering and blood; otherwise he would have been stricken to death. This meaned, there is none entry to the Heaven, to that Sanctuary which is not made with men's hands, but by the Son of God himself, and by his blood and sacrifice. And why? Because the wrath of God is against sinners; & that wrath cannot be satisfied, but by blood: his mercy cannot prejudge his justice. This ground being laid, The Lord jesus entereth into Heaven by blood: he entereth not there without a Sacrifice: he taketh the most precious sacrifice that ever was in the world: he entered not with the blood of beasts, but with his own precious blood: he carried there his own bloody wounds: and that blood slokned that burning wrath: So that so soon as that justice findeth that blood, the justice is satisfied, & then there is place to mercy. So it followeth, there is no entry to Heaven, but by the Lord jesus, & his blood: and as he entered into Heaven by his own blood, so there is never one of us, man or woman, shall enter into Heaven, except we carry with us that blood: if thou wilt go into Heaven, be sprinkled with that blood, or else the wrath of God shall burn thee up. But how shalt thou get this? By faith in him, that hath gone before thee with his blood, that shall prepare for thee a room, & thou shalt follow thy Head. So ye see, how needful it is to believe in Christ, if we would get entry into Heaven: it was not for his own cause he entered into Heaven, but for us: he passed with his blood before us, to get us an entry. Before he lay down the argument, he lays down the ground thereof, In my Father's house are many dwelling places, & I go to prepare them. Brethren, Heaven is a very fair place, & there ●re many dwelling places into it, there is great honour into it. What is Heaven, but the glory of God? Whereto go we to Heaven, but that we may be partakers of that glory? who now without Christ are deprived of the glory of God. Who is able to measure his glory? for he is infinite, he dwelleth into a light, whereto there is no access: And as the glory of God is infinite, so there are infinite dwelling places in Heaven: Before the Ascension of Christ, there were rowms enough, but they were all unprepared, & closed up till he entered. By virtue of his Ascension, all the yates were dung up. Then what good doth th' Ascension of Christ? It opens all the doors of Heaven to us: there are dwelling places in Heaven for a thousand worlds, for infinite worlds, more worlds than tongue can tell: There is no scarcity in Heaven, but as the glory of God is there, & is infinite, & can never be contained, so there are infinite places: I say more, the Ascension of jesus Christ up to Heaven, is of such force, that it is able to prepare a place for a thousand worlds, & for every reprobat. What is then the cause, that every one goes not to Heaven, seeing the Heavens are able to contain so many? There are many called (saith the Lord) but few elect. What is the cause of this? What is it, but this, No want of Mansions, there is no want in jesus Christ: but the cause is in men & women, who want faith in jesus Christ. Who ever hath faith, they go in: and who wants it, albeit there be many Mansions there, yet there is none for them: When thou hearest there are so many dwelling places in Heaven, say with thyself, Lord, prepare me for grace, as grace is prepared for me: &, Lord, give me faith into this blood, that I, by virtue thereof, may have a place in Heaven. Strive therefore rather to throng in, & to have a part of that life, than to have all the commodities of the world: for if thou hast not this, all the commodities of the world shall go away, & thou shalt be shot in Hell: No, strive rather to get a part of that inheritance, & it were the least Mansion, than the whole earth: for there is more joy there, than in all the world. He saith, And it were otherwise, I would have told you. As he would say, I am not bound to beguile you, and feed you with fair words: and there were not many dwelling places in my Father's house, I would have told you: the promise of the Lord jesus, is not like the promise of the world: for men will promise mountains of gold: All men, of all estates, yea Princes, are liars: but the Lord jesus will promise nothing, but that which he will perform. There was never such promise made, as the Lord jesus made: Look how he speaks of the joy of Heaven, and of that immortal inheritance: think●st thou he beguileth thee? No, no, think not so: for and it were n●●●o, the Lord would never have spoken so of it to thee: thou shalt find it so▪ thou shalt see it with thine eyes: there is none that believeth, but th●y shall find in experience the truth of that promise: There was never a faithful soul yet, who departed, as Abraham, Isaac, and jaakob, etc. but they now find that joy which was promised them in this world: Yea, more, ye shall find more than ever was spoken of. All the words of the world, cannot express the greatness of that joy in Heaven: yea, all the words in the world, cannot express the thousand part of that joy. As the Queen of Saba, when she heard the words of Solomon, and saw his pomp, she began to commend them, & said, It was a true word that I heard in mine own land of thy sayings, & of thy wisdom: but lo, the one half was not told me, for thou hast more than I heard by report: Even so, believe all these reports, and thou shalt find greater things in Heaven, than any thou heardest tell of in the world: thou shalt wonder at them. It is true that the Apostle saith, 1 Cor. 2.9. The eye of man hath not seen, nor the ear of man h●ard, neither hath it entered into the heart of man, touching the things which the Lord hath laid up for them who love him. Hope for greater things, and believe greater things, than thou canst feel: Hope for infinite glory, (thou canst not hope enough,) and thou shalt find in that great day greater joy than ever thou hopedst for, & that, through jesus Christ: To whom, with the Father, and the holy Spirit, be all praise, honour, and glory, for evermore. Amen.   

THE SECOND LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 3.4.5.6. 
3 And if I go to prepare a place for you, I will come again, and receive▪ you unto myself; that where I am, there may ye be also.  
4 And whither I go, ye know: and the way ye know.  
5 Thomas said unto him, Lord, we know not whither thou goest: how can we then know the way?  
6 jesus said unto him, I am that Way, and that Truth, and that Life. No man cometh to the Father, but by me.  
HAving heard already (well-beloved Brethren) two arguments, whereby the Lord comforteth his Disciples, who were heavily casten down for his departing, and taking away of his bodily presence from them: The first is, Faith in Christ: Howbeit when I go away, ye shall not see me, yet settle your hearts upon me, follow me with the eyes of your soul, rest upon me with a true faith, & then in the midst of all troubles, ye shall get comfort & ease to your soul. The second argument is taken from their own weal: My departure is to prepare a place for you in Heaven: if I go not before you, ye can get no place there: (for never man either got, getteth, or shall get place there, but only by the virtue of the Ascension of Christ) It was not for his own cause he entered into Heaven, but for us: he passed with blood before us, to get us an entry by his blood: He by his Ascension opened up to us all the yates of Heaven, that we might go in there. His Ascension to Heaven, is of such force, that it is able to prepare a dwelling place, and it were for a thousand worlds, if men could have faith in him. Now I come to the third argument, whereby he comforts them▪ which is taken from the second coming to Christ to glorify them fully: And this of all other arguments brings greatest comfort to the soul. The former arguments are indeed very comfortable: faith worketh a great joy in the heart of a sinner: because faith makes jesus to be present to the soul, even then when it is absent from the Lord, and walking yet in this pilgrimage here on the earth: Again, it is a greater comfort to the soul, when we hear that Christ hath prepared a place for us in Heaven, wherein faith shall be changed in sight, & we shall see him face to face▪ and glorify him without any stay or intermission: yet none of these will furnish us perfect joy, if there be no more: for the conscience of our own weakness, and the sight and feeling of sin within us, maketh us oftentimes to doubt, brangleth our faith, and stayeth our full consolation. And albeit we hear, that Christ hath prepared a place for us, and opened the Heaven to us, yet our own weakness and infirmity telleth us, we cannot be able to come there, & to enter into the possession of the inheritance prepared for us: But here is matter of perfect joy, and full consolation, when we hear that Christ will come again in his own person, & take us to the Heavens to the place he hath prepared for us: whereunto otherwise, in respect of our weakness, we could never come: If, saith Christ, I go to prepare a place for you, I will come again, & receive you unto myself, that where I am, there may ye be also: As if he had said, I depart not from you to remain absent from you for ever. I purpose not so to do, but I will come again to you, to take you up to the place that I have prepared, that ye may remain with me in the Heavens, & be partakers of my glory for ever. No question, this was a great matter of comfort and joy to the disciples, when they heard, that Christ would come again to them, & take them with himself to glory: & doubtless this made them after Christ's Ascension, to have their eyes, hearts, & affections lift up to Heaven, waiting for his blessed appearance. Brethren, it is the common custom of all the Saints, when they hear & believe that Christ is to come again out of the Heavens, to take them to that place of joy, which he hath prepared for them, te rejoice, under the hope of that glory, with a joy unspakeable & glorious, & to set their hearts above, & to have their conversation in Heaven, from whence they look for our Saviour to come, to change our vile bodies, that they may be like his glorious body, etc. Indeed it is true, our hope & waiting for Christ, is ay conjoined with sighing & sobbing, because we have not as yet gotten the full fruition of our inheritance. And therefore Paul saith, We who have gotten the first fruits of the Spirit, even we, sigh in ourselves, waiting for the adoption, even the redemption of our body, Rom. 8.23. There ye see, with waiting he conjoins sighing: & indeed the sorrow & sighing of the godly, is exceeding great, while as they are absent from their Lord: But it is also true, that with this sighing & sadness, they find a joy unspeakable & glorious: yea, such a joy, as all the joys and outward comforts in the world cannot be able to furnish unto men. The natural man, who seeks to have joy in outward things, never witted what true joy meaned: thou that seeks joy in thy riches, thou never knew true joy: thou who seeks joy in honour or preferment, thou finds but a shadow of joy: thou who seeks joy in the pleasures of the flesh, thou finds nothing in the end, but displeasure, in stead of joy: But the godly, in waiting for the coming of their Saviour, find such a joy, that the heart of no natural man is able to conceive: and if thou found but one spark of this joy into thy heart, thou would count nothing of all worldly joys, in respect of it: yea, thou would be content to renounce all worldly pleasures, that thou might bruik it. Now, Brethren, if our joy be so great, even now while we are absent from the Lord, and are only waiting for his blessed appearance, O how great shall our joy be, when our faith shall be turned in sight, & when we shall see him face to face, and when he shall put us in the full possession of that inheritance, which now we are hoping and longing for! But leaving this, I go forward to the fourth argument of their consolation, which he taketh from the knowledge they had both of the place where he was going to, & likewise of the way which led them to that place: For, saith he, whither I go, ye know, and the way ye know. As if he had said, In the mean time, while I am come again to you, let this comfort you, that both ye know the place whereunto now I am going first, and whereunto next ye shall follow me: and also, that ye know the way wherein ye shall walk, that ye may come to that place: ye know both the one, and the other: And if there were none other thing, but this knowledge, it may serve to comfort you, the time of mine absence from you, while I come again, and take you to that place with myself. Mark the Lesson, Brethren, It is a great comfort, to a man who is absent from the Lord, and would feign be present with him, to know the place where the Lord is, and likewise to know the way how he may come to that place where he may find the Lord, and enjoy his blessed presence: Ye know this by experience, that if a Pilgrim be wandering in his journey, and in the mean time know no place, where at length he may come to rest in, it will be a sore grief to him: and again, ye know, howbeit he knew a place where to find rest, and yet knew not the way how to come to that place, he will be very based, and exceedingly casten down. But by the contrary, if the Pilgrim in his journeying, know both the place wherein to rest, and likewise the way how to come to it, he is greatly rejoiced, because he hath a sure hope to come to his resting place: Even so fareth it with us, who are Gods Children: while in this Pilgrimage we are wandering, absent from the Lord▪ if we neither know the place where the Lord is, and where we may find rest for our souls with him, neither know the way, how to come to it, we cannot but be wonderfully discouraged: but i● on the other part, we know both the place of our resting, (that permanent City that hath a foundation) and also the way how to come to it, it cannot be possible, but our souls must rest in hope to come there. So ye see, the knowledge of the place whither we should go to seek the Lord, and of the way that leadeth to that place, furnisheth great comfort and joy to the soul: Whereas by the contrary, the ignorance and miskenning of the place and way▪ is ever accompanied with great dolour and sadness.  
Now to go forward: The Disciples, when they hear these words that Christ uttereth, of the way and the place, they mistake him, and understand him not: and therefore Thomas, one of their number, opponeth himself to the Lords words: and whereas the Lord had said unto them, they knew both the place whither he was going, and the way, Thomas opponeth himself to both: affirming, That they neither knew the place, nor the way: For, sayeth Thomas, We know not whither thou goe●●● how can we then know the Way? As if Thomas had said●▪ LORD, thou sayest we know whither thou 〈◊〉 s and we know also the way▪ but we know not whither thou goest, and therefore we cannot know the way: both the place and the way are unknown unto us. These words at the first face would seem to have a direct contradiction to the lords words: but if we weigh and consider the matter deeply, as it becometh, we will find that in effect there is no contradiction, but both may stand very well together: for the Lord spoke of a begun and a general knowledge, which the Lord communicateth to every one that is a true member of his body: And this knowledge, how small soever it be, the Lord accepteth of it: for it was prophesied of him, that he should not break the bruised reed, nor quench the smoking flax, Esay. 42.3. But rather where he finds any knowledge begun, he cherisheth it, & maketh the soul to grow from knowledge to knowledge, till it come to perfection. But Thomas mistaketh the Lord, for he thinketh that the Lord speaketh of a distinct and perfect knowledge and this maketh Thomas to oppone against the Lord, and to affirm, that they neither knew whither he went, nor yet the way. And these two speakings may very well stand together, that they had a begun and confused knowledge both of the place whither the Lord went, and of the way to that place: of the which knowledge the Lord spoke: and nevertheless, that they knew not distinctly & perfectly, neither the place nor the way, of the which knowledge Thomas meaneth. The like of this is to be understood when we speak of the knowledge the Prophets had of the calling of the Gentiles: for with good reason we may say, that the Prophets knew the calling of the Gentiles, because they had it foretold them in their prophecies. Yet Paul saith, that the calling of the Gentiles was a mystery which in other ages was not opened up unto the sons of men. These two sayings stand very well together: neither is there any contradiction in them: for the one is to be understood of a begun and imperfect knowledge: the other of a distinct and perfect knowledge. Again, we may say, Christ spoke of the knowledge which the Disciples should have had, and might have had, if they had taken good enough heed to Christ's doctrine and instructions: for how oft had the Lord preached to them, of the kingdom of Heaven, which was the place, whither he was first to go, and they next to follow him? How oft spoke he unto them, of the Father, who sent him for the Redemption of the World? How often spoke he unto them, of the right way that led to Heaven? Yea, he pointed it out with his finger; as when he said, I am the light of the world, JOH. 8. etc. Therefore, seeing the Lord spoke of these things so many times, and so clearly, and was so careful to instruct them, the Disciples might well enough have known both the place and the way: and their negligence cannot be excused, who were so rude and ignorant, and profited so little in these things. And so Thomas by this his answering to the Lord, letteth us see how little knowledge he had attained unto; notwithstanding of all the travel the Lord had taken to instruct them: Always out of these words of Thomas, we may take up a profitable Lesson, concerning the order of our knowledge of heavenly things: Thomas saith first, We know not the place where thou goest: and upon this he gathereth, We cannot know the way: Then the Lesson is, We must first have a knowledge of the place where we should go to, before we can have a knowledge of the way that leadeth unto the place: We must first have a knowledge of Heaven, and that there is life, glory, and happiness laid up for the Saints there: We must know what manner of glory we have to look for; and than it is time for us to inquire what way we may come to Heaven: what way we may attain to that glory and happiness: For there is no man that will take on a journey, till he know where he would be, and what should be the end of his labour: He that runneth, he will set up a mark before him, that he would be at: Paul saith of himself, 1. Cor. 9.26. I so run, not as uncertainly: so fight I, not as one that beareth the air: that is, I run not, nor I fight not, for nought: but I run, to get the crown: I fight, that I may get the victory: He ra●ne with all his might towards the mark, for the prize of the high calling of God in jesus Christ, Philip. 3.14. So, we must first have the prize and the mark of the high calling set before our eyes; and thereafter we must enter into the way that leadeth to that mark. There are none of the Saints, but they have ever Heaven set before their eyes: they desire, they sigh and sob to be there, because they know, that there, in the presence of the Lord, there is fullness of joy; and that at his right hand, there are pleasures for evermore, Psal. 16.11. And therefore Paul saith of them, that they have their conversation in Heaven, from whence they look for their Saviour, even the Lord jesus Christ, who shall change their vile bodies, that they may be fashioned like unto his glorious body, etc. Philip. 3.20. And in the viii. Chapter to the Rom. vers. 23. he saith, that they who have gotten the first fruits of the Spirit, they sigh in themselves, waiting for the adoption, even the redemption of their bodies: And (Tit. 2.13▪) he saith, We look for that blessed hope, and appearing of that glory of that mighty God, our Saviour jesus Christ: And therefore, seeing their eyes are always set upon Heaven, and upon that glory that is there, the Scripture especially insisteth in the way, whereby we may come there: & our Preaching, for the most part, is all of that way: to wit, of jesus Christ, and of that grace that we have of him: And so the Lord jesus, heese in his answer that he maketh to Thomas, speaketh nothing of the place, neither of the Father, to whom he was to go: but presupponing that they had some knowledge thereof, he passeth by them for the present, albeit hereafter he will speak of them. And in his answer to Thomas, he insisteth upon the way, and he saith, I am that Way: And then he telleth more plainly, how he is the Way, when he saith in the words following, that he is that Truth, and that Life: So that if we would come to the Father, we must come by him: for, No man, saith he, cometh unto the Father, but by me. And therefore, we shall see first how Christ is called the Truth, and the Life, that we may see the better how he is the Way. He is called the Truth in sundry respects: as first, he is called Truth, because he is true: as john speaketh of him in his first Epistle, Chap. 5. vers. 20. We know that that Son of God is come, and hath given unto us▪ a mind to know him, which is true: and we are in him that is true: that is, in that his Son jesus Christ. Next, he is called the Truth, because he is full of truth: yea, of his own essence and nature, he is Truth itself. john said before of him, We saw him full of grace and truth, john, 1.14. And Paul saith, that the fullness of the Godhead dwelleth in him bodily, Coloss. 2.9. Thirdly, he is called Truth, because from him, as the Author and Fountain, all truth doth flow and proceed: And therefore john said, Chap. 1. vers. 17. The law is given by Moses, but grace and truth, by jesus Christ. Fourthly, he is called the ●●ueth, because he is the matter and subject of all truth, and all truth is grounded upon him: And in this respect john saith, Every spirit which confesseth, that jesus Christ is come in the flesh, is of God: and every spirit that confesseth not, that jesus Christ is come in the flesh, is not of God, but is the spirit of the Antichrist, john, 4.2. And Paul saith, Another foundation can no man lay, than that which is laid, which is jesus Christ. 1. Cor. 3.11. Fiftly, he is called the Truth, because all truth is in him● that is, ratified, confirmed, and established in him: for as the Apostle Paul saith, in his second Epistle to the Corinthians, Chap. 1. vers. 20. All the promises of God are Yea and Amen in him: that is, all have their foundation, and ground, and all have their accomplishment in him: For and if thou be not in Christ, thou canst have no right to any of the promises of Grace: Thou shalt never find the power and virtue of them to be communicated to thy soul: No, the blood of jesus must be first shed, and next thy conscience must be sprinkled therewith, before that ever thou find the force and power of any of these promises convoyed to thy soul: So all are grounded upon his blood. Then ye see, it is not without good cause, that Christ claimeth this Style as proper to himself, That he is the Truth: because he is true, because he is full of truth, because from him is all truth because of him, as the proper subject, is all truth: and last, because in him all the promises of God have their truth and accomplishment.  
Now let us see how he is called Life: and this Style the Lord taketh to himself for sundry respects: And first, because he liveth, and liveth eternally: yea, he is Life itself. Secondly, because he liveth by himself: he liveth not by another, as creatures do: for he saith of himself, As the Father hath life in himself, so hath he likewise given to the Son, to have life in himself, john. 5.26. Thirdly, because through him, and by him, all things that have life, live: Yea, this same natural life, that we live here on the earth, we live it by him: For john, speaking of him, saith, (john, Chap. 1. vers. 4.) In it (that is, the word JESUS CHRIST,) was Life: and that Life was the light of men: That is, he gave life to men, even in the very first creation: and not only live we this natural life by him; but also, by him we live a supernatural life: I am crucified with Christ, (sayeth the Apostle Paul to the Galatians, Chap. 2. vers. 20.) but I live: yet not I any more: but Christ liveth in me: and that that I now live in the flesh, I live by Faith in the Son of God, who hath loved me, and given himself for me. There ye see clearly, that the Apostle Paul affirmeth, that the Spiritual Life, is only the benefit of CHRIST. And john testifieth the same, in the first Chapter of his evangel, and the fift verse where he sayeth▪ That Light shineth in darkness: That is ●●ter that through our Fall, and defection from GOD, ● wonderful and horrible great Darkness had entered in, and over-gone the soul of man, so that there was nothing to be looked for of man, but utter darkness, and eternal death; then he illuminated the soul of man with spiritual light, that he might be restored again to eternal life: Therefore, seeing Christ liveth, seeing he liveth by himself, seeing all things live by him, good reason hath he to call himself that life. Now hitherto we have let you see in what respects Christ is called the Truth and the Life; whereby we may easily perceive how Christ is called the Way: Christ is called the way to the Father in two respects: First, he is the Way, as he is the Truth: Next, he is the Way, as he is the Life: for we must first go to the Father by Christ, as he is the Truth: and thereafter we must go to the Father by him, as he is the Life: for this way to the Father hath two parts: The first part is Truth: the second Life: and therefore if we would come to the Father, we must begin at the Truth: we must enter into the way to him by Truth. Now, how enter we into this way to the Father, by the Truth? How is the Truth, the beginning of the way? I will tell you: Whilst we address ourselves to God, to the Father, we must first of all persuade ourselves and have full assurance, that Christ is the Truth: that all his words are true: that all the promises of God are true, and are accomplished in him. After we have entered into this way to the Father, by Christ, as he is the Truth, we must next enter into the way to the Father, by Christ, as he is Life: But how enter we into this way, by him, as he is Life? How bringeth Christ us to the Father, as he is Life? I answer, Whilst we are going to the Father, we must steadfastly believe, and be fully assured, that Christ is Life, and that all life is from him, as from the Fountain; and that whatsoever life we have, we have it through him. Then ye see, Christ is the way to the Father: first, because he is the Truth: next, because he is the Life. If thou wouldst come to Life, begin at the Truth; for the first leadeth us to the second: For this word of Truth, even the Gospel of the Lord jesus, when it is preached, if we hear it reverently, and steadfastly believe it, and let it settle deeply in our souls, it will be powerful at the last, to bring forth life in us: Were thy soul never so dead in sins and trespasses, yet receiving this Word of Truth, thou shalt rise from death, and live. The Lord (in the sixth Chapter of john, and the 63. verse) letteth us see this great force of this Word, when he saith, The words that I speak to you, are Spirit and Life: that is, they are a most powerful mean, to minister and furnish unto us, that Spirit, and that Life of God. And in that same Chapter also, when the Lord asketh at the Apostles, If they would leave him? as many of them did, who had followed him before, Peter answereth, in the name of the rest, To whom shall we go? thou hast the words of eternal life: where ye see, Peter out of his own experience, affirmeth, that the words which he heard of Christ, were effectual to work eternal life: which made him, and the rest of the Apostles, with pleasure to remain with Christ. Thou that by the hearing of the word, findest the life of God to be convoyed to thy soul, wilt easily be persuaded, that he who is the Author of that word, is life himself: for how were it possible, that there could be such a power in that word, to give life, except he, whose word it is, were the Fountain and Wellspring of all life? Then ye see, by what order we come to the Father: We must first begin at the Truth, then, by the word of Truth, we must be led to Life: and then, we must go on, piece and piece, in that Life: we must continue and persever in it: and so doing, it is not possible, but at last we shall come into that eternal Life, which is hid up in God, and shall be revealed in that great day. Then, in a word, wouldst thou have the sum of all that we have spoken in this matter? This is it, Even that we believe in the Lord jesus Christ: The way to the Father, is Christ: when we believe in him, we are walking in this way: when our faith increaseth piece and piece, we go on forward, we continue, and persever in that way.  
Now in the end of the verse, he preventeth, and answereth the thing, that some might have objected against this doctrine, That he was the way: for it might have been said to Christ, Albeit thou be the way to the Father, yet thou art not the only way; there are many other ways beside thee. To this the Lord answereth, I am the only way to come to the Father: for (sayeth he) None cometh to the Father, but by me: That is, I am so the way, to the Father, that there is none other way to come to the Father beside me: And whosoever seeketh to come to the Father by another way beside me: or whosoever seeketh to come to the Father any other way, but by me, he shall be disappointed, he shall never find the Father: thou that seeks to come to Heaven another way, nor by Christ, I give thee that doom, thou shalt never see Heaven, Men dream to themselves another way to come to Heaven, nor by Christ: the Papists deceive themselves, and the whole world; teaching them to seek Heaven, by their own merits, by their own works, and to come to the Father by the mediation & intercession of Angels, of the Saints departed, etc. But all this is folly, for there is one only way to Heaven, and that a very straight and narrow way, by jesus Christ: Indeed the way to Hell is a very broad way: that is, there are many ways that lead to damnation: for there is not a sin that thou committest against God, but it leadeth thee to Hell: Whoredom leadeth a man to Hell, Murder leadeth a man to Hell, Drunkenness leadeth a man to Hell; all the foul affections of thine heart, lead thee to Hell: But there is one only way to come to Heaven, Faith in jesus Christ. Therefore, thou who wouldst come to Heaven, and dwell with the Father for ever, leave all other ways, for they are but paths, that lead to damnation: and take thee to that only one way: believe in the Lord jesus Christ, and through him thou shalt be assured to get life and glory. To this Lord jesus, with the Father, and the holy Spirit, be all praise, and honour, for ever. Amen.   

THE THIRD LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 7.8.9.10. 
7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.  
8 Philip said unto him, Lord, show us thy Father, and it sufficeth us.  
9 jesus said unto him, I have been so long time with you, and hast thou not known me, Philip? He that hath seen me, hath seen the Father: how then sayest th●u, Show us thy Father?  
10 Believest thou not, that I am in the Father, and the Father is in me? The words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doth the works.  
YE heard (Well-beloved in the Lord jesus) among the rest of the comforts that the Lord furnished to his Disciples, that they should not be troubled, when he should departed, this was one, and the last, Ye know the place whither I am to go first, and where ye are to go next in your time: and also ye know the way: Therefore, would he say, comfort yourselves with this knowledge, while I come again, and take you to that place. Upon this last argument, the conference falleth out betwixt Christ and his Disciples: and first Thomas, one of his Disciples, speaketh, and uttereth, as it were, a contradiction to the word of the Lord: We know not the place where thou art to go, sayeth he, and how then can we know the way? Upon this speech of Thomas▪ the ●ord taketh occasion to instruct Thomas, and the rest, in these points whereof they were ignorant, concerning the place where he was to go, and concerning the way: and first he pointeth out the way unto them: he pointeth the way to be Himself: I am the Way, the Verity, and the L●fe: In a word, the way to Heaven, and the way to the Father is the Lord jesus, and that because he is the Truth and Verity, and because he is the Life: Therefore, all who would have access to Heaven, must enter in by the Lord jesus first, as he is Verity: and then as he is Life, they must believe that the Lord jesus, the Son of God, is Truth and Life itself, and that all our life spiritual floweth from him, as from a Fountain: and we believe not these two, let us never look to see Heaven. Then he sayeth, Except they enter in by this way, they shall never come to the Father: and thou go in by another bypath, besides the Lord jesus, thou shalt never see Heaven with thine eyes: This is thy doom. No man, from the King to the Beggar, shall come to the Father, but by him. Now, when he hath pointed out the way, than he beginneth, and instructeth Thomas, and the rest, concerning the place where he was to go: and these instructions are given by way of reproof. He findeth fault with Thomas, and the rest, that being so long with him, they knew not the Father: they might have known the Father, in him: for they who see the Son, may perceive in him the Father: If, saith he, ye had known me, ye should have known my Father also. As he would say, Ye never knew me, because ye know not the Father. There is a necessity that is laid on every soul that cometh into this world, if ever they would have joy in this world, and if ever they would dwell in Heaven, that the creature know the glorious Creator. Thou must know God, if ever thou wouldst dwell with him. Thou must know God, not only the Creator, but also the Redeemer of the lost world: This necessity and burden is laid upon our back: we are straited to know God the Father, for herein standeth our felicit●i.  
Now, Brethren, it is an hard thing to get a sight of that Majesty: The Lord dwelleth in a light that hath none access. 1 Tim. 6.16. Never man saw him, Paul saith. He is a God that cannot be seen; the eye of the creature, cannot be able to look upon that passing glory. So it is an hard thing to see God, & to know him: therefore, let neither man nor woman, who presseth to get a sight of God, strive to pierce immediately thorough that light. Then, how shall we see him? The Lord perceiving our infirmity, hath prepared a way: we found it not out, but the Lord hath found it out. What is the way to see the Lord, in his infinite justice, power, wisdom, glory, and chiefly, in his mercy? And thou see him not in his mercy, all is but in vain; and thou seest nothing, howbeit thou shouldest see all the world.) The Lord hath found out the mean: The Lord jesus, his own Son, his own Image, representeth unto us all the glory of his Father: and he is the Image of the invisible God, the splendour of his glory, and the imprinted mark of his person. Col. 1.15. and Heb. 1.3. The Lord hath ordained▪ that in the Son, even in the nature of man, & humbled in the flesh, we should see that glory. And this is the end, wherefore the Lord jesus came into the world: even that we might see the glory of the Father in him. This is so true, that he who seethe the Son, seethe also the Father: that when in the Gospel thou hearest and seest jesus Christ, humbled and glorified, except in him thou see the Father, his nature, his justice, his power, his wisdom, and his mercy, thou canst not be said to have a sufficient knowledge of the Son himself: for he himself sayeth here, If ye had known me, ye should have known my Father also. Then he saith by way of correction, No, saith he, Thomas, thou knowest the Father, and so I speak of the rest and thou hast seen him: say what thou wilt say▪ there is the meaning. Upon this speech two things arise: The first, the Apostles & disciples of jesus Christ, they knew the Father▪ The second, they witted not that they knew him. How can these two stand? They knew him, and saw him: for john saith, We saw him with our eyes: but they witted it not. What is the ground of this ignorance, that seeing the Son, they knew the Father, and yet they witted it not? It riseth on this, they were ignorant, that the Father and the Son, were one in substance, essence, glory and Majesty: And howbeit they saw the Father, and and the glory of God in the Son, yet being ignorant of this ground, they witted not, that they knew the Father.  
Now, Brethren, as concerning this, seeing there is no solid comfort nor rest in the heart, but in the sight of God, keep this sight night and day, and sleep on it, for it will be a black wakening, and we rest not on him: We may well rest on these pleasures, on these Kingdoms, etc. but yet miserable shall be thy wakening: when the soul shall be taken from the body, it shall tell thee, that there is no rest, but in him: and thou shalt curse the time that ever thou restedst on any thing in the world. There is no joy, but in the sight of God. Next, except a man or woman know God to be God, when they see his power and verity to appear in the world, & above all things, his mercy to sinners: except they take up God in these things, and chiefly in his mercy: except they know him to be God, they will never have solid comfort. (A man who hath been out of his Father's sight long, when he seethe him, and knoweth him not, he will have no comfort.) But then when we see him, and know him to be our merciful Father, there is our joy. When the sinner seethe God in jesus Christ, and knoweth him to be his Father, there is the chief joy. But how shall we come to the knowledge of this? We must know first of all, that the Son is the splendour of his Father: (thou wilt get no access to the Father, but by the Son:) and therefore, seeing the glory of the Father shineth in the Son, when thou comest to hear the Lord jesus preached, say thus, In the Lord jesus, whose evangel I am to hear, I shall see the glory of the Father: And when ever ye hear the evangel, strive to get that sight of the Father, through the Son: and then thine heart shall get exceeding joy into it. This must every one of us do, if we would go to Heaven.  
When Thomas hath spoken, and the Lord hath answered him, another of the Disciples spoke: for they were ignorant, till the lords resurrection. Philip speaketh next, Lord, saith he, once show us the Father: As he would say, Once let us see him, and we shall be contented. Mark, in this question there is one thing commendable, and another thing discommendable: not that there is any good in us: there is aye a piece of imperfection in the best of us all. Then, that which in Philip is to be commended, is this: that he hath a desire to see God: one of the greatest graces that ever was: for Christ sayeth, (Matth. 5.6.) Blessed are they that hunger and thirst for righteousness. Woe to that soul, that neither hath seen the Father, neither yet hath any desire to see him. Another thing is commendable: He thought, if once he could get a sight of God, he would be contented. Indeed, the only contentment that man or woman hath in this world, is into the sight of God: All the things in the world, will not give a contentation to the soul: but the more thou hast of an earthly thing, as Riches, Honour, and pleasure, the more ever shalt thou crave: But and once thou seest the face of God, in the which there is satiety of all joy, there shalt thou find full rest to thy soul, and thou shalt have such a joy and contentation, that thou shalt crave no more: for all fullness is in his face, and he filleth the creature with the beams of his glory. And this Philip speaketh: We shall then be contented, getting a sight of that glorious Majesty.  
There are other things discommendable: He uttereth a great ignorance, even of this ground, That the Son is the Image of the Father: The Son and the Father are but one in nature, essence, and Majesty. He misknew this ground, without the which there is no comfort. There is another thing discommendable in him: Christ was instructing them in this ground, and he uttereth a dullness in the mean time, as if Christ had not spoken one word: These are two faults: Ignorance is a fault, and the ignorance of God chief: And their dullness and stupidity of heart is another fault, whereby men and women are so senseless and blockish, that they are neither moved with the thing that they hear, nor able to conceive the same: as for the first, and thou shouldest know all the world, and misknowe God, thou hast no knowledge. Paul, (Philipp. 3.) professeth, he would misknow all the things in the world, for the knowledge of that eminence of Christ: He was a great Scholar, and a wise man: yet in respect of that knowledge of Christ, he counted all but damage: yea, he counted all but dirt: but he calleth it, Eminence, because it surmounteth all the knowledge in the world: it reacheth farther than Heaven: yea, above the third Heaven. So ignorance is an evil thing: and ignorance of God, is the worst thing in the world: It is not so great a misery, to be in a dark pit, as to be wrapped in such darkness, that they cannot see the Lord jesus. If an ignorant creature, who knoweth nothing of the Creator, have a desire, and an hunger, and thirst, to be fred out of that pit of ignorance, there is grace: and it must follow of necessity, that that creature, who feign would know the Lord jesus, must get knowledge: the Lord shall draw him out of that darkness, which is the beginning of Hell. Christ sayeth, They who hunger and thirst for righteousness, shall be filled. Blessed are they who hunger for God, for of necessity that creature must be filled: And on the other part, a man, or a woman, who knoweth not God, and then in the mean time hath no desire to know God: (as, alas, over many there be, who desire not to know God, as if there were no Heaven nor Hell after this life:) It is a sure token, they will be casten into utter darkness, a world of all misery.  
If there be any of you who is ignorant, and hath no desire to be fredde thereof, I say to you, and ye continue so, and die so, your soul shall go to that darkness of Hell. If any body be in darkness, and taketh a delectation therein, and if he were a King, Emperor, or Monarch: howbeit he had all the knowledge in the world, he is but a miserable caitiff: For what is all the wisdom of this world, without the knowledge of JESUS CHRIST? But mere folly: And the LORD shall make that wisdom, which the Great men of this Land count much of, to be a snare to trap them into: All the things that they have, and the favour of men, shall not save them from judgement, because of the ignorance of JESUS CHRIST.  
So ye see in Philip what was commendable, and what was discommendable: If we be in ignorance, let us desire to be fredde from it: And if we be dull and senseless, let us be careful to understand the word of the LORD: Let us lay it up in our heart, and meditate on it day and night, with prayer to GOD, to give us understanding hearts: for to him that knocketh, it shall be opened.  
Now the LORD answereth to Philip: Indeed, considering how he had instructed them from the beginning, He might have reproved him, and said, I have instructed you, and as I perceive, ye have profited nothing. But the Lord yet tireth not, nor casteth them not off: but teacheth them with patience, and with lenity, because he knew what was in man. There is not a Teacher, who is unperfect in himself, who will teach with such lenity, as the Lord did, who had no ignorance in him, but the fullness of all knowledge. He leaveth his example to be followed, that all Teachers may teach with lenity after him. So Paul biddeth Timothy, being a young man, teach with lenity, 2. Timoth. 4.2. It was not for nothing, he● bore with them▪ but that they should bear with others afterward, when they should teach others: for they who feel the hardness and dullness of nature best, they have greatest compassion upon others. The doctrine he useth, is by way of rebuke: and it is but a gentle rebuke: for he saith, How sayest thou, Show us the Father? As if he would say, How is this, Philip, that thou sayest, Show me the Father? He is not content with this, but he rebuketh and teacheth Philip, in the grounds of the knowledge of God: and he saith, He who knoweth me, and seethe me, he seethe the Father: but so it is thou seest me; it is a shame to thee, to misken me: therefore how askest thou at me, Show me the Father? Yet he saith, Believest thou not, Philip, that the Father is in me, and I in him? One in essence, glory, and Majesty, howbeit diverse in persons: Philip, believest thou not, that I am the splendour of his glory? For he is the express form, of him who cannot be seen. Therefore, wouldst thou see the Father, to thy comfort, that thou mayest be transchanged to the like glory? (We may see men, yea, Kings, in glory, and we will get none of it: but when we see that Majesty, the beams that strike on us, shall transchange us.) So, I say, wouldst thou see thy felicity, wouldst thou see God? and as thou wouldst desire to live, thou must desire to see him: then press to get a sight of the Son: look that thou pass not by him. Wilt thou do as the jew does? The jews got not a sight of him, because they passed by the Messiah. So let all thy travel be, to get the Lord jesus: But ye will say, The Disciples might easily see him, because he was with them bodily and sensibly: but how can I see him? I answer, There are two kinds of sights; the one is the Spiritual sight, of the eye of the soul, which we call Faith, when thou hearest the glorious evangel of jesus, and beliuest into it: The other sight is with ●hy bodily eyes: and thou who seest him here with the eye of the soul, by faith, thou shalt see him hereafter, with thy bodily eyes. Then we must not be so gross, as to think, except we see the Lord jesus with the eyes of the body▪ that we get no sight of him: for the sight we have with the eye of faith, is a precious sight: and this sight maketh his members here to love him exceedingly. john, 20.29. he saith, Thomas, because thou hast seen me, thou believest: but blessed shall they be, who hath not seen me, and yet believeth. Believe but a short while, and thou shalt see the fairest sight that ever creature saw: and in the mean time, thou shalt get joy in believing, while thy faith be turned in sight, 1. Pet. 1.8. he saith, Though we see him not, yet believing in him, we rejoice with a joy that is unspeakable and glorious. O then what shall that joy be, when thou shalt see his face! But how is it, that in Christ we see the Father? There is the ground: The Father and the Son are one in glory, in power, in wisdom, justice, mercy, etc. Mark well this ground: When ye come to hear of Christ, bring it with you, and settle it into your heart: The Father and the Son are one, and the Son is the Image of his Father: And this ground being settled into your soul, than the sinner shall rest in hope, and shall have joy, and shall reach in to the Father: and then the creature findeth the self sure and fast: and it were in the fire, and thou were in the den with the Lions, and in the midst of death and extremity, thy soul shall get rest: for what shall separate thee from the love of God? Yea, as Paul saith, Rom. 8. Thou shalt find thyself more than victorious. And without this security in Christ jesus, I will not give a penny for all the security of men, and for all the remission of the Prince: the Lord shall bruise thee down, for all thy remission. Well, well, the Lord be merciful to us, and to our Prince, etc.  
When he hath laid down this last ground, he useth sensible arguments, to convince them, That they behoved to say, That the Father was in him, and he in the Father: that is, that the godhead dwelled bodily in him. The first argument is from the ●ordes he spoke: The second, from the works he wrought: So, would he say, would ye have sure arguments, that the Father and I am one? take heed to my words, take heed to my works▪ and in them ye shall see, that I, who speaketh, am the Son of God▪ The words that the Lord spoke in the world, and the works he wrought, bare witness to them that saw him, and heard him, that he was God: He spoke with such a grace, and with such authority, and such a Majesty, that they who heard, wondered at his doctrine: In a word, he was such a Man, as never was. Look what the servants of the Pharisees said, when they had no power to touch him: Never man spoke as this man, john, 7. vers. 46. The Pharisees themselves understanding the work that he wrought, in giving sight to the man that was borne blind, were forced to say, It cannot be, but this man is of God, Chap. 9 vers. 16.  
But, Brethren, come to his Disciples: The enemies were astonished, but his Disciples were not so: but they felt the sweetness that was in him: as Peter confesseth, Where shall we go to? thou hast the words of eternal life, Chap. 6 vers. 68 He said, The words of jesus had power to life. So the two Disciples, when they were going to Emmaus, after he had left speaking to them, and was gone away, they said, Did not our hearts burn within us, while he talked with us by the way, and when he opened to us the Scriptures? Luke, 24.32. The word of the Lord hath power to burn up the dross of the heart. We also, by the preaching of the Gospel, find by experience, that life is convoyed to our soul. What meaneth this? It meaneth, that the Lord, who spoke, was life, and that the Godhead dwelled in him. Set me up a Philosopher, will his words give life? No, the words of man can give thee no life: but the words of the Author of Life, giveth life. It is true, we have not the Lord himself, outwardly speaking unto us: but all that is spoken of him now, it is spoken by infirm men, and sinners, weak silly bodies: (and this is the cause why the world contemneth the Gospel:) It pleaseth the Lord so to confound the wisdom of the world. But it is also true, If they who preach the Gospel, seek the glory of the Lord jesus, and the salvation of man, they shall have this vantage; The Lord will accompany the word spoken by them so powerfully, by his Spirit, that it shall furnish life to the hearers. Ye see this in experience, and all the Saints, who have any sight of jesus Christ, witness it: And it were but a silly base man, who is speaking the word, that same word will have power to life: And this is the mean the Lord useth, while his coming again. And albeit the word of the Cross of jesus, to speak of an hanged man, dying a death which was cursed by God himself, of jesus nailed on the Cross, be the basest thing, and the most foolish thing in the world; yet Paul sayeth, The word of the same Cross of JESUS, is the power of GOD to Life, to them who believe: It is the power of GOD, and the wisdom of GOD: The greatest wisdom and power that any faithful soul can feel, is the Cross, which is foolishness to the world: and they think all the wisdom of men, to be but foolishness, in respect of the meanest portion of that wisdom. What meaneth this wisdom, preached by weak men, of the Cross, of a crucified man, which convoyeth life into the soul? It meaneth this, that the crucified man, is the GOD of glory. Therefore hold fast this ground, and then thou shalt find power coming from him, to quicken thy dead soul: and through his death, thou shalt get life: If he had not died, thou hadst never seen Life. So, all our life, and all our joy, is in his death: And therefore let this be all our glory, and our joy, to rest upon the Cross of CHRIST: To whom, with the Father, and with the Holy Spirit, be all praise, honour, and glory, for evermore. Amen.   

THE FOURTH LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 11.12.13.14.15. 
11 Believe me, that I am in the Father, and the Father in me: a● the least, believe me for the very works sake.  
12 Verily, verily, I say unto you, He that believeth in me, the works that I do, he shall do also, and greater than these, shall he do: for I go● unto my Father.  
13 And whatsoever ye ask in my Name, that will I do, that the Father may be glorified in the Son.  
14 If ye shall ask any thing in my Name, I will do it.  
15 If ye love me, keep my Commandments.  
WE have heard in this Chapter, (Beloved Brethren) how Christ comforted his Disciples, against the time he should have withdrawn his bodily presence out of this world; he began, and said to them, Be not troubled, let not your hearts be troubled: As he would say, When I go away, ye will find matter of trouble: be not troubled with all the things ye shall find: And thereafter he furnishes them arguments of comfort. The first is, Faith in him: Believe in me, howbeit ye will not have my bodily presence in earth, yet send your faith to Heaven, and fasten yourselves upon me. The second argument, I go away not for your hurt, but for your weal, to prepare a place for you in my Father's house: therefore be not troubled. The third argument, When I have passed away, I will not abide for ever away; but I shall come again, and take you to myself, and place you in Heaven, with myself. The fourth argument is, Comfort yourselves with the knowledge, that ye know the place where I go to, and the way. Pilgrims that wander in a strange Country, are comforted in the mean time of their Pilgrimage, that they understand the way, and the place where they shall repose themselves: Even so the Lord would say, Comfort yourselves with this, that ye know the place and the way, while I come, and take you with me.  
After the Lord hath comforted his Disciples, Thomas first, and Philip next, beginneth to doubt, and utter their ignorance, chiefly concerning the place; and the way. Thomas beginneth: and he first uttereth his ignorance, first of the way. The Lord answereth him, and instructeth him, and saith, I am the Way, the Verity, and the Life: no man cometh to the Father, but by me. Secondly, concerning the place, to wit, the Father's dwelling place. If ye had known me, saith he, ye would have known the Father: & in misknowing the Father, ye utter an ignorance of me. Philip uttereth his ignorance, and he saith, Let us see the Father, and that shall suffice us. The Lord answereth Philip, as he answereth Thomas, with a reproof: Philip, saith he, he that hath seen me, hath seen the Father: how then sayest thou, Show us the Father? Then he proveth this, that he who hath seen the Son, it behoved him to see the Father: I am in the Father, and the Father in me: we are but one in Majesty, substance, and glory: he therefore who hath seen me, hath seen also the Father. So the Lord hath brought his Disciples to the first ground of the knowledge of the Father: the ground is, The Son is one with the Father, and he is the Image of the Father. When he hath reasoned this way with them, and comforted them, in this Text we have read, he entereth into an exhortation: he leaveth nothing off, that may serve for their weal. And in this Text, he exhorteth them to two things: The first is, to faith in him, to believe him, that God dwelleth in his manly nature: the Majesty and the glory of God dwelleth in him bodily. The second is, in the last verse we have read: and it is, that they should keep his Commandments, if they loved him.  
To come to the first, Believe me, sayeth the Lord, that I am in the Father, and he in me: As if he would say, Believe this I have been speaking, That I and the Father are one in nature, in substance, glory, and Majesty: Let not this base and infirm nature of man, that I am clad with in the world, stay your faith: Look in the thorough the vail of my flesh, and see the Majesty of the great God. The Lesson we have, is this: The Lord is very earnest with his Disciples, in this pointing out of himself, that under that vail of the nature of man, his Disciples should see the glorious Majesty of the great God of Heaven. This earnestness letteth us see, it is one of the hardest things in the world, for man and woman, to take up, and see that Majesty and Godhead that dwelleth in JESUS CHRIST: And it is hard for flesh and blood, yea, it passeth the reach of all men, to believe it, except there be another way, than by the eyes of nature: by the eye of nature, the soul will never perceive, nor take up, the glorious GOD to dwell in so base a lodging. The LORD sayeth to Peter, (in the sixteenth Chapter of the evangel of saint Matthew, and the seventeenth verse) when he confessed him to be the Son of the living OOD▪ Blessed art thou, Simon, the son of jona, flesh and blood hath not revealed that to thee, but my Father which is in Heaven.  
So I say, to see the Majesty of GOD dwelling in earth, it behoveth man and woman to be raised above nature, to the Heavens, to have a Spiritual eye, and the Spirit of the great GOD, to see that glorious Majesty.  
Now another thing followeth here on this earnestness to wit, A necessity to know the Father, that we may get salvation. Had not the LORD known that it was a needful thing for his Disciples, and for the whole world, that they might get life, to know that the nature of God dwelled in him, he would not have been so earnest in this point. It is a thing that the world must know, or then there is no salvation. The third thing followeth: seeing it is so hard a thing to a natural man, to see the glory of God, in jesus Christ; and seeing it is so necessary a thing to salvation, that except we see him to be God, as well as man, there shall be no life. If ever we would enjoy life everlasting, and Heaven, we must be lifted up above nature, and in a manner, we must be supernatural and heavenly. And this change be not made in this life, let never man look to see Heaven: that is the necessity that is laid upon thee, look to it as thou wilt. When he hath proponed his exhortation, he bringeth reasons to cause them believe this. The first argument he useth, is in the end of the verse: At the least, believe me for the very works sake. And there were not another argument to cause you to believe this, that God dwelleth in me, look to my works, and see if they pass n●t the power of any creature. What Angel, or what man, can work such things? If my works▪ be not above all works, believe not in ●ee: but if it be otherwise believe in me. And there were non● other argument in the world, to move men to believe, that the Lord ●esus is the God of glory, and that in his Manhood the Godhead dwelleth, the very effects, the words, the works, the deed: testify, and ●hee is able to convict all the conscience● of men and Angels, and make them say, The Lord jesus is the God of glory. Yea, Brethren, and there were no more to persuade us, that jesus is the God of glory, but the word we have of jesus, this power of the word of the Cross, and this grace and Majesty, that shines in the Scriptures, it testifieth plainly, that the Lord, the Author of that word, is the God of Heaven: for it hath such a power in the souls of men and women, that either it convicteth them, or else it converteth them: and therefore it is called the power of God. And it were the word of man, that word could never have such power to convict the world, or to bring the souls of men to salvation. So, the effects that come from the Lord, testify to the world, that he is God, and is able to convict the consciences of all the enemies in the world: yea, even of the Devil himself: But, and there be no more, they will never bring thee to salvation. Therefore, if thou wouldst have that solid faith in jesus Christ, and that taste of his sweetness in thine heart, thou must have another witness ● the holy Spirit must concur with the outward word, and the outward works, drawing, alluring, and persuading thee, by renewing thine heart: and that bringeth with it the greatest joy and sweetness in the world: When the Spirit is inwardly in the heart, & draweth it to Christ, as the eye seethe the works, the soul beginneth to rest, and repose upon the Lord, with a joy unspeakable. Therefore ever press to get the presence of that Spirit, or otherwise, the works will but convict us, and make us inexcusable in that great day. Yet he insists, & he bringeth another argument to allure them to believe: Verily, verily, saith the Lord, believe me, that I am in the Father: if ye believe this, it shall be for your own weal: it shall not only be for my glory, but for your weal: Ye think my works great, but believe in me, and I shall make you work these works, and greater than these. So, this argument is taken for their own weal. Who getteth greatest vantage in the honouring of God? Who getteth greatest vantage in believing? Is it the Lord▪ No, he may want thee, and all thy well-doing, and not an hair the more be impaired of his glory: All the vantage cometh to the creature; and the glory of the creature standeth in glorifying the Creator: The felicity of man and woman in earth, is in believing Christ jesus. So wilt thou be blessed, believe. In a word, and thou believe, the best is thine own, and all the profit redoundeth to thee. What vantage bringeth faith with it? There is not a man, or a woman, that will once believe in the Lord jesus, but as soon his heart will be filled with that Spirit, and with all good things, and with power to work all manner of good works, surmounting all the powers of nature. So, a poor body believing in Christ jesus, will have more power to do good, than all the Kings in the world, that have no more but nature. So it is said of Steven, that he was full of faith, 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 wondrous working with him. And in the Primitive Kirke, after the Lord had suffered, and when he was glorified, they who did believe in him, got such a power, that was marvelous to the world. Look the Acts, and the last Chapter of Mark. So, they who believe in Christ, surpass the world. It is true, those extraordinary and miraculous works cease now: but yet, the power that followeth on the faith in Christ, abideth effectual, if not in such miraculous works, as were to cast out Devils, to speak with Tongues, etc. which were in the Primitive Kirke: Yet in such works as the world cannot work. The words of a sinful man are powerful to regeneration, and to renew a dead soul: And it is no less wonder, to raise up a dead soul, than to raise a dead man out of the grave: yea, it is a greater work: And if ye will go to works, faith maketh us meet to work the works of charity: And I say, it is better to work a charitable work, than such miraculous works; the one is more excellent and precious than the other. judas wrought wonders, but he could not work the works of charity. These works of charity, are as as many witnesses of our election, and they bring greater joy with them, than all miraculous works. When the Disciples returned to Christ, rejoicing that they had wrought great miracles through his Name, the Lord saith unto them, Rejoice rather in this, that your names are written in the Heavens. Luke, 10.17. If we find the power of faith, in working charitable works, we may think us well: for we are lifted above this world, and are become Citizens in Heaven, awaiting for that redemption to come. So, I say, faith is powerful, in word and deed: and he who wanteth this faith, he wanteth power in word and deed: and so blessed is he who hath this faith.  
Now there ariseth a question in the words: Some would think this a marvelous thing, that the Lord will give power to his Disciples, to work greater works than himself wrought. I answer, It is true indeed, the Disciples of jesus Christ, after his Ascension, wrought greater works, than the Lord did in his own person: but it was not so much the Disciples, as it was the Lord of glory, that wrought these works: by the Disciples, he uttered his power, using them as ministers. Yet should not the Lord have wrought greater works himself in his own person, than he wrought by his Disciples? Should he not himself have wrought greater works, when he was in the earth, than he wrought by his Disciples when he was in Heaven? I answer, No: for the Lord, so long as he was in the earth, was but humble, & that divine power did keep itself close, & uttered not itself in the full measure: and so it behoved to be, that the Godhead should not utter the self in his humiliation. Bu● when he is glorified, in the nature of man, in the Heaven, than the power of that Godhead in him, uttered itself in greater power than in the earth. And if there were no more, to prove that Christ glorified, wrought greater things by his Apostles, than he did in his own person, when he was humbled; this one argument were sufficient, that after his Ascension, by their ministery the whole world was converted, which came not to pass, whilst he himself was on the Earth, because the Godhead kept the self close.  
But to come to the words following: The Lord layeth down the ground of this: I go to my glory, and I am passing to the Father, and therefore my glory shall utter itself. The power of jesus Christ, must appear in the world, at that time of his Ascension: when he went to his Father to Heaven, than the power striketh wonderfully upon the Earth, from the Heaven. When we have the Lord jesus now glorified in the Heaven, we have a more glorious power of the Lord jesus, than the jews, who had his bodily presence. So, the reason is, Because he was to pass up to the Father. So ye see, Brethren, this gift the Disciples should get, that they should work greater works▪ than he did, is nothing prejudicial to the glory of our Saviour. Howbeit it pleaseth the Lord, to work more glorious works by such weak instruments, than he did in his own person; it is not prejudicial to his power. If the instruments of themselves had done these works, it would have prejudged his glory: but seeing they did them by his power, it hindereth nothing his glory. Yea, I say, his glory seemed the more in the world by their working: because it testified, that he who was so base in the world, had such a power in him, when he ascended. He cometh to another ground, of working of greater works: What ever ye shall ask in my Name, ye shall get it: That is, Send up your prayers to me to the Heaven, when I am glorified, and what ye shall ask in my Name, it shall be granted. So, this is another ground, wherefore the Apostles wrought greater works after his Ascension: They prayed to him, and drew down his power out of Heaven, by prayer▪ It is a power incomprehensible, that is in the Lord jesus. Now if any man or woman would be partaker of that power, he must send up his prayer to Heaven, by faith in him, to draw down that power to the world. We see the Apostles (Act. 4.) pray earnestly, that by their hands he would work signs and wonders, and they obtained it. It is a pity, that there should be so great a power in JESUS CHRIST to life, and we, miserable creatures, having so great need and want of it; should have no part of it: the fault lieth not in CHRIST: for there is power and virtue enough in him to save a thousand worlds. But this is the fault: Men and women cannot pray, because they want faith. So all the want that is in us, that we want Heaven, and life everlasting, all the fault is in ourselves, that cannot pray, and say, Lord, there is a wonderful power in thee, and thou canst save a thousand worlds: Therefore, Lord, by thy power save me. It is a foul shame, that this should inlake on our part, that we cannot open our mouths to seek grace, seeing such abundance, such an infinite power and treasure is in him. And if there were a great treasure to be dealt, so that every man might have his part, he would condemn himself who went not to get a share. Now there was never such a treasure, as is life eternal: and he who getteth not a share of it, but lieth behind sleeping, having no care to get it, he is worthy a thousand deaths. So, we should seek this grace by prayer, and chiefly that we may have the Spirit of prayer: for all men cannot seek Heaven, It is a sore thing to us to want a share of that rich treasure, for fault of hearts to seek it.  
He repeateth this promise twice, If ye ask any thing in my Name, I will do it. And indeed he did it in effect: for when the Lord had ascended, they pray that they should work miracles, and so they did: So he is true in all his promises. And mark it, Brethren: he sayeth, he will do it: and not, they shall do it: for Christ, by his own power, worketh miracles: the which power he communicateth not to his instruments, but he reserveth it to himself: and by the ministry of men, poureth forth his gifts upon others. Then he setteth down the end of all the wonders: That the Father may be glorified. All the power of the Lord, serveth to the glory of his Father: All the power he hath gotten, it diminisheth not the glory of his Father, but augmenteth it: and the glory of the Father standeth in the power of the Son, because he is the splendour of his glory: And the Son be not glorified, the Father wanteth glory: and he who will not glorify the Son, he will not glorify the Father. This is not to be omitted, While he is speaking of the uttering of his power, forgetteth he the Father? No, he setteth down the Father's glory, as the end of his power. When the Lord jesus was in the world, he spoke never a word, but he had a respect to glorify the Father: And so he saith, when he was to go out of the world, Father, glorify me, for I have glorified thee. Blessed is he that can with a good conscience protest this, that he ever had an eye to the glory of God: & can say, Thou wast mine only But, and whether I ate or I drank, or what ever I did, it was all to thy glory. We should press to do this: howbeit we cannot come to a full perfection: certainly that man shall be partaker of his glory, that in all his actions can hold his eye on the glory of God: By the contrary, that man, what ever he be, and he were a King, or a Prince, who desireth not to glorify God, if he continue so, he shall never see that glory: This shall stand, and all the world shall not bring it back. Let this be our mark in all our callings, that we may have power to glorify God in them. And if we do not this, and though we should make all the vantage in the world, and heap up great riches, gold, and treasures, etc. we shall perish miserably. Therefore the Lord give us grace, since there is no vantage, but in the God of glory, that we may glorify him, and be glorified with him, through jesus Christ.  
Now we come to the next exhortation, which is contained in these words, If ye love me, keep my Commandments. As he exhorted them before to believe in him, so now he exhorteth them to be obedient to him, or to do his will: Faith and obedience are chief grounds of Christianity: If one would be a Christian, first he must believe in the LORD JESUS. Then next, this faith must not be idle, but it must burst forth in the effects: they must strive to do his will: to be charitable, that is the LORDS will. In the thirteenth Chapter, and the thirty four verse, the Lord spoke these words to his Disciples, A new Commandment give I to you, That every one of you love another▪ Being to depart out of this world, this is the special Commandment he leaveth to his Disciples, That in his absence, every one of them should love one another. So this is the chief Commandment the LORD hath left us till his coming again, That every one of us should love one another, and every one of us should bear the burden of another: If we do not this in the absence of the LORD, when he cometh again, we shall not be able to abide a trial of him, or to render an account to him of our doing. But to come to the Command: The meaning is, as the Lord would say, As ye would protest before the world, ye love me, make it known in mine absence, by keeping my Commandments.  
Now, Brethren, to insist upon this matter more at large: Ye know this, A servant, who loveth his Master well, he will be about to do all things that can pleasure his Master: his whole endeavour will be to do the will of his Master, and chiefly in the absence of his Master, when he hath gone far from home, at that time chiefly he will kithe his love to his Master, in doing his turns with pleasure. Howbeit love, as the Apostle sayeth, (1. Thessal. 13.) be painful, yet if a man have a true love in his heart, he will have a great pleasure also. Love hath pain, but with the pain it hath pleasure: It will not take care what pain or what tribulation it have. So this servant doing the will of his Master in his absence, will testify to the world, that he loveth his Master. To draw this to our purpose, Brethren: The Lord jesus, the Lord of the world, is gone out of the world, as it were, to a far Country, to the Heaven, and hath left us all behind him: yea he hath left us here in the Earth, and he is absent from us in the Heaven: He is a gracious Master: and woe to him, who is not his servant. Then we being his servants, and we love him, there will be nothing that is his will, but we will be about to do it: and he that loveth him here in the Earth, because the LORD is absent, according to his body, in the Heaven, he will be the more earnest to pleasure him in his calling, and to do the turns of the Lord jesus in his absence. He who loveth him, will employ his whole senses, and force, and power to pleasure him: as Paul said, 2 Cor. 5.14. The love of the Lord jesus constraineth me, and bindeth up my soul. I say more: In suffering all extremities for the Lord, the Fire, the Sword, and it were a thousand deaths, he will have a greater joy and pleasure, than any man will have in doing any turn for a man, whom he loveth well. Then, would any man kythe that love he heareth to the Lord jesus in his absence? (And who amongst us will not say, We love the Lord jesus?) wouldst thou then kythe this love? Do heartily his will. It is not enough to love in word, but indeed. Love not in word only, saith the Apostle john in his first Epistle, Chap. 3. Vers. 18. for it is the heart must do the Lord service. So, and thou wouldst love the Lord jesus, do his will: and that is, Love thy neighbour. And thou be a murderer of thy neighbour, and then say, I love the LORD JESUS, I say thou liest, and the Lord sayeth it also. Wilt thou oppress the poor members of the Lord jesus, and say thou lovest the Lord jesus? I say thou art a liar: Good works kythe the love in the heart. The ground of Murder, hatred, etc. that is betwixt man & man, is the hatred of the Lord jesus. So the ground of all sin, is the hatred of the Lord in the heart. Matth. 24.40. where the Lord speaketh of good servants, and evil servants, he saith, The good servant, who in the absence of his Master, pressed to do all things to pleasure his Master, when his Master cometh home, at that hour he knew not, (so the Lord will come when we look not for him) and findeth the good servant doing his will, will bless him, and make him Ruler of all his goods▪ Blessed is he who serveth the Lord in a small vocation. What doth the other servant? He is striking the rest of the Family: Woe to that servant, saith he, he will be casten out, and his part will be with the hypocrites, who was but an hypocrite in his Master's house. If we be well occupied, and waiting aye for the home-comming of the Lord jesus: if we be well occupied in directing our life to him and his glory, blessed shall we be, and we shall get a portion with him in glory. But if we be evil occupied, in oppression, and in wickedness, he shall cast us out of his Family. To put an end to this matter: In any vocation, we should all go about to pleasure our Master in the Heaven, and press to kithe it in our works, that in our hearts we have loved the Lord jesus: Words will not avail: and thou couldst tell all the Scriptures, it availeth not without doing. Let us all, therefore, strive to make manifest, that we have not only an outward show and profession of love, but that it is fixed and settled in our hearts, as ever we would desire to find comfort and joy in that great day of the appearance of our Lord jesus: To whom, with the Father, and the Holy Spirit, be all praise, honour, and glory, now and forever. Amen.   

THE FIFT LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 16.17.18. 
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever,  
17 Even the Spirit of Truth, whom the world cannot receive, because it seethe him not, neither knoweth him: but ye know him: for he dwelleth with you, and shall be in you.  
18 I will not leave you comfortless, but I will come to you.  
WE have heard (Beloved Brethren) in this Chapter, how the Lord jesus, being to leave the world, to ascend to his Father, hath set himself partly to comfort his Disciples, who were sad for his departure, (and sundry arguments of consolation hath he given them) and partly to exhort them. The first exhortation ye heard, was, That they should believe in him, and that the Father was in him, and he in the Father: That is, that he and the Father were one in substance, glory, and Majesty: and that the Godhead dwelled in the nature of man bodily: And to prove this, he used an argument taken from the works that he wrought: At least, believe me, sayeth he, for the very works sake which I work: That is, Supposing there were none other argument to move you to believe that I am in the Father, and the Father in me; yet let the very works, wherein the properties of God are so clearly manifested, move you to believe. Another argument he subjoineth, more persuasive, If ye believe in me, sayeth the LORD, ye shall work the works that I work: And I say more, Ye shall work greater works than ye have seen me working. Thereafter he laid down the ground of this: For I go, sayeth he, to my Father: and I shall come again, in my full power, to you, and so work greater works by you, than I wrought by myself. Then he laid down another ground, of the great and wondrous works that they should work: The ground is Prayer, whereby they should draw out of Heaven that wonderful power: and whatsoever they should a●ke of him, they should get it. Thereafter he came to the next exhortation, To obey him, and keep his Commandments. Now when he hath craved obedience at the hands of his Disciples, he letteth them see in the words which we have read, that they shall not serve him for nought. No man serveth the Lord for nothing: but he getteth a thousand times better than he giveth. What shall I do to you, sayeth the Lord, when ye shall be doing this? I shall meet you, and I shall pray my Father, and he shall give you a Comforter, to comfort you, even the Spirit of Truth: and that not for a day, or a year, but for evermore, to abide with you while I come again. Then he telleth who it is that comforts them: It is the Spirit of God. Now because these are great and weighty words, let us consider them: I mark first here, that these words import this: The Lord jesus, so long as he abode with his Disciples, and gave them his bodily presence, comforted his Disciples: they had consolation in the sight of his bodily presence. Ioh 6.67. when the multitude had fallen away, the Lord saith, Will ye leave me also? Peter said, Lord, where shall we go to, for thou hast the words of eternal life? So it appeareth, that all the joy the Disciples had in the world, was the sight of their Lord, because they saw more than other men in him. john sayeth, chap. 1. vers. 14. We saw him full of grace & truth: And his words were so sweet, that they conceived an unspeakable joy, when they heard him speak. So, I say, he was their comfort so long as he was among them. What did he more? It appeareth well, he kept them as they had been Children, from the assaults of the Devil, 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 john the Baptist: We, say they, fast and mourn continually, but your Disciples are in joy. The Lord answereth, Can it be, that the Children of the Marriage Chamber, can mourn, so long as they see the Bridegroom? That is, so long as they have me, they shall not mourn, they shall have joy, and they shall feel no persecution. Another thing ye may see here: When the Lord jesus was taken out of the world, the Disciples began to be afflicted, and to be tossed to and fro: for the words import this, They shall get another Comforter than me. So if they shall get another Comforter, they shall have need of another Comforter. The time shall come, sayeth the Lord, when the Bridegroom shall departed, and then they shall get leave to fast and mourn.  
And to draw this to us: Now when the Lord is absent, the Devil, and the Wicked in the world, maketh their vantage of it. The Devil seeing the Lord jesus in the Heaven, and his poor members here in the Earth, goeth about like a roaring Lion to devour them: And the Wicked of the world, strive to cut off the members of the Lord jesus before his coming. And the Devil was never more busy, than now he is: and how far he hath prevailed in the absence of the Lord, miserable experience can testify now, in the days of Antichrist, when darkness hath croppen in so, into the Kirke of jesus Christ. And this Age telleth us, how busily the Devil worketh by his members, to suppress the Gospel of jesus Christ in his absence. But we learn this comfort out of this place, Howbeit the Lord be absent from us according to his bodily presence, (yea, he is as far from us, as the Heaven is from the Earth;) yet the Lord leaveth not his own without a Comforter. This is general: There are none that appertaineth to him, but if he take one comfort from them, he will give them another. This is unpossible, That the members of the Lord can want all comfort: if he take away one, he shall give thee another: and if he take away thy Children, or Wife, or Husband, or Friends, he shall give thee another comfort, as the Lord comforted his Disciples in his absence: So, I say, howbeit he be in the Heaven, he will not leave his own without comfort: but he sendeth down his Spirit, to work joy in the hearts of men and women: and the more glorious he is, sitting at the right hand of the Father, the more powerful will his Spirit be. When the Lord was in the Earth, his glorious power appeared not: but as soon as the Lord jesus passed up to Heaven, and entered into that place of Majesty, than it mightily appeared. So now, the power that cometh out from the Lord jesus, is more powerful than when he was in the Earth: And as the force of his holy Spirit becometh greater, it must follow, that that consolation that cometh from him now, must be greater than the comfort that the Disciples found when he was walking with them bodily.  
To open this more deeply: All comfort that cometh from Christ, it is all by his Holy Spirit. This is a sure ground: The comfort that all the Fathers had, before the Lord came in the nature of man, it was all by the holy Spirit: That Spirit of Christ, gave that comfort to Abraham, to David, and to the rest. Come to the time when he came into the world: The comfort the Disciples had, was by his Spirit and Doctrine: and they in whom the Spirit wrought not, had no comfort in his sight. The jews, the Pharisees, had no comfort in him. Come on yet: After his Ascension we know all this by experience, The comfort we all have, is by his holy Spirit: and none have joy, but they that have this Spirit. And to come on yet farther: When we shall come to Heaven, the joy we shall have, shall be by the working of his holy Spirit. In a word: All the joy of the creature, shall be by the holy Spirit. It is not so much the presence of the Lord, as it is the holy Spirit, that worketh joy in the heart. Then this must follow: The greater force and effect the Spirit hath, the greater is the joy: This is true. But after the passing up of the Lord jesus to Heaven, in full glory, his Spirit had a greater force than before: For before it was said, The Spirit was not yet given: And after he saith, It is good I depart, for otherways 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 Heaven.  
Brethren, all this consolation we have by the holy Spirit now, shall be nothing in comparison of that, that we shall get, when we shall be drawn near hand him. Then those beams of grace, those glances of glory, that shall strike from him, when we shall get a sight of his glorious Majesty: that joy that shall shine from him, shall surpass a thousand times all the joy we shall get in this world. Lord, how great a thing it is to be beside Christ, glorified now in the Heaven! The Lord will transform the creature in that same glory, as Paul speaketh, 2. Cor. 3.18. So this is our joy, to await on the fulfilling of that same joy: and it ministereth joy unto us, to wait for that perfection of glory: and blessed is he that hath this expectation: I warn you to look for his coming: and blessed is he who looketh for his coming in glory.  
We have to note in the Text, who it is that shall give this Comforter: He saith, The Father shall give another Comforter. It is said in the next Chap. vers. 26. The Son giveth the Comforter. How is it then said, The Father shall give him? There is no contradiction: for both these stand well together: The holy Spirit cometh from the Father, and from the Son: but this is the difference, the holy Spirit cometh from the Father, as from the Fountain: for the Father is the Fountain of the Godhead. Next, the holy Spirit cometh from the Son, as the second person: both the Father and the Son are at the giving 〈…〉 Spirit, but they differ in order: and therefore the Lord himself saith, That he will send his Comforter from his Father. It is to be marked here, The Lord attributeth to the Father the sending of the holy Spirit: Yea, I say farther, Ye shall see in the whole Gospel, the Lord speaking of the Redemption of man, to ascribe it to the Father, as to the Fountain. All the graces that proceed from him, he ascribeth them to the Father. That is to learn the world, All our Redemption, and all our grace, is from the Father. We must understand, that all grace cometh from the Father, as from the Fountain: that we should give the glory of all to him: for he who is the beginner of all grace, he must be the ender. The Apostle considering this, he sayeth, Of him, and thorough him, and for him, are all things, to him be glory, and praise and honour, for ever, Rom. 11.36. The Lord jesus goeth before, and giveth the glory to the Father: and biddeth us give the glory of our Redemption to the Father: but not forgetting the Son, for the Father, and the Son, and the holy Spirit, have their own glory in all their works: The Father, as the Fountain: the Son, as the Mediator: the Holy Spirit, as the Comforter. Now let us see, how the Spirit is given, and how he is gotten: He is gotten by the means of the Lord jesus: when he was in the world, he was ever praying for grace and mercy to the world. And in the seventeenth Chap. ye shall see his prayer to the Father: and that prayer shall remain to the end of the world, and it shall never go out of the mind of the Father. This grace of the Holy Spirit is gotten first by the death of jesus Christ: and next, by the earnest prayer and intercession of JESUS. Ere ever man or woman got that Spirit, it behoved the Lord JESUS to buy him, with his precious blood: And if God had not died, the world had not gotten the Spirit. What dough a man, and he were a King, and he get not that Spirit? The LORD meriteth that Spirit by his death. Ere ever we get that Spirit, he hath merited it: yea, and CHRIST must rise again, and must pass up to Heaven, and be glorified, and there he must be an Advocate, and there sit at the right hand of the Father, and make intercession to his Father, to give this Spirit to his own Chosen, before they can get him. So, ye see how hard a thing it is, to get the Spirit of GOD: the world thinketh it none hard thing to get that Spirit. The Spirit of GOD will not come upon a man sleeping: No, before that Spirit enter into the soul, there must be a seeking, morning and evening, to get him. So sayeth the LORD, Blessed be they who hunger and thirst for righteousness, for they shall be filled. Matth. 5.6.  
Now to go forward: He commandeth his Spirit to abide with them for ever: As he would say, He shall be with you not for a day, or a week, or a year only: but in all your temptations, and in all your afflictions, this Spirit shall be with you: he shall never leave you. All the things in the world shall not separate thee from CHRIST, and if thou have this Spirit. How shalt thou find this? None shall take your joy from you. (john, Chapter 16. Vers. 22.) If thou findest joy in thy calamity, that is a token of the presence of the Spirit. There is no death can separate thee from CHRIST: but the greater oppression thou liest under, and the greater the pain be, the more sure shalt thou be of the Spirit, the more shall he comfort thee, the greater shall thy joy be. The Martyrs, who have been burned in the fire, have felt this. This is a false Doctrine, that the Spirit of Christ can depart clean away from them who have once gotten him: for, as it is unpossible that the death and intercession of Christ can be of none effect; so as unpossible is it, that the Spirit of God can be taken away from them that have once received him: And as jesus Christ, who is that foundation whereupon all grace is builded, (for in him all the promises of God are Yea, and Amen. 2. Cor. Chap. 1 vers. 20.) cannot be overthrown; no more can these graces, that are builded upon him, be taken away. The Spirit, when he is angered, and grieved in any person, he will hide and withdraw himself for a while, but never fully nor finally: for thereafter, by repentance, he will utter himself again: As we may see in the person of David, Psal. 51. This then is our comfort, that the Spirit will never leave us: And therefore let us seek to be in jesus, that thorough him we may have this Comforter to abide with us for ever.  
Now in the next words, the Lord showeth to them who is this comforter whom they should have in his absence, and he pointeth him out in his proper name, and he calleth him the Spirit of Truth. The Spirit of God is called the Spirit of Truth, because, as we have hereafter, he instructeth men and women in all truth. And in the 16. Chap. vers. 13. He leadeth us in the way of truth and verity: We are all out of the way, till he lead us in the way of salvation. There is never man nor woman, who is not naturally full of vanity, and his heart full of lies: no truth, chief in the way that leadeth to life and salvation: The spirit of error occupieth naturally the hearts of men and women, until this blessed Spirit enter into their hearts. The name is to be marked: First he is called the Comforter: secondly, the Spirit of truth: The one of these is the cause of the other: And the Spirit of GOD is the Comforter, and ministereth comfort to the souls of men and women, because he is the Spirit of verity: For, Brethren, this knowledge of God is the ground of all comfort: and without the knowledge of our salvation, there is no comfort in this life: When the Spirit of God entereth into the soul of a man or woman, he first beginneth to let the creature see the sinfulness that lieth in nature, the misery, death, and damnation that followeth on sin: The first knowledge we can have, is to know what we are by nature. So the first work of the Spirit of Verity, is when he letteth a man or woman see, that he is but sinful, and dead under sin. The second point of knowledge that the Spirit will lead thee until, he will let thee see mercy, in thy deliverance from sin and death. The best sight that ever a miserable creature saw, and the joyfullest: this sight will be accompanied with such a joy, as the heart of man cannot express: As the sight of sin was heavy, so this sight of grace & mercy in jesus Christ, is sweet: yea, the joyfullest sight that ever the creature got. The third point of knowledge he will lead thee unto, is, he will let thee see the way how thou shouldest meet that merciful God, and what should be thy duty for such a merciful deliverance. If any man or woman have this Spirit of Verity, he must see these three things: and if they see not these three, they witted never what was the Spirit of Verity. Look what followeth on these three sights: all the joy in the world: the heart witted never what joy was, while then. If one had all the riches in the world, all the pleasures in the world, if they want the Spirit, they want that true joy, in death, in life: he that wanteth that Spirit, can have no joy when death cometh to him, and the world leaveth him: how can he rejoice? no, he cannot. So, wouldst thou have joy, and chiefly in the hour of death, (and that is a sad hour) when the world is leaving thee, and thou leaving it: (for thou must leave it) Get this blessed sight, and this Spirit of Verity, and he shall work comfort in thy soul, both in thy life, and in the hour of death.  
Now again the second time he aggreageth this benefit, (for the benefit of the soul cannot be aggreaged enough) before he aggreageth it, in that it should abide with them for ever. Now he aggreageth it from the condition of the world, and he saith, He is such a Spirit, that the world cannot receive. The aggreaging of this benefit to the soul▪ is by opposition to the world: The world, saith the Lord, received not this Spirit of Verity, whom ye shall receive. It hath a great force, the Spirit of GOD, when he would amplify the grace that the Chosen get in the world, useth to set down a grace opposite to the world, who getteth not this grace, but in place of it, getteth misery. So in the threescore Chapter of Esay, and the twelfth Verse, he sayeth, The Lord shall rise up, and make the beams of his mercy to shine upon his own. He setteth not down this simply, but to let them see the greatness of the benefit, he subjoineth an opposition: And darkness, sayeth he, shall cover the Earth, and gross darkness the people: but the Lord shall rise up to shine upon thee with the beams of that his mercy, and his glory shall be seen upon thee. This is done, that the godly should see the greatness of the mercy of God towards them.  
One contrary will make another the better to be known. Brethren, we see this all: the adversaries use this argument against us, Your Kirke is contracted in little bounds, and your Profession is but narrow, and few embrace it: where ye find one who professeth as ye profess, ye will find an hundredth who contemn your Doctrine: So, say they, because the multitude embraceth it not, it is not the true Light. But these words condemn them. The Lord sayeth, The world cannot receive the Spirit of Verity: They say, The world must receive the Spirit of Verity, or else it is not the Spirit of Verity. So, to end this: We must be so far from that, to count the less of this blessed Light, and of these whom the Lord used as instruments, after he had taken them out of the dark Kingdom of the Antichrist, to make this Light shine like the Sun: that even by the contrary, we must count the more of it. And it is an argument, that it is the Truth: because the Lord will not communicate it with the multitude. And woe is the soul that never saw this Light. Precious things are but rare: The more pecious a grace be, evermore since the beginning of the world, it is the rarer. No man getteth this Light communicated to them, but those secret ones, whom the Lord hath chosen. And we one day shall bless this Light, that ever we saw it.  
The word is to be marked: The world cannot receive him. This word importeth, that the fault wherefore the world receiveth not▪ this Spirit, is not in the Spirit, but the fault is in the world itself, who wanteth the hand, and so neither will nor can receive such a grace. The Lord in his word offereth to all men indifferently this Spirit: and, as it were, by his word knocketh at the hearts of men, and women, to receive such a guest. There is none of us who heareth this glorious evangel, but the Lord knocketh at the door of his soul, to take in this Holy Spirit, to dwell with him. But look how he is answered: All receiveth not this Spirit, and all hearts are not opened to take him in: yea, very few there be, who take in this Spirit in their heart, when they hear this evangel Take heed, there is no grace nor welfare, without this Spirit: and how can the heart be glad without him? Yet they are few who get him. To speak the truth, There is no man nor woman who is naturally borne to receive this Spirit of God. The natural man, saith Paul, is not capable of the things that are of God, 1. Cor. 2.14. So by nature, all men and women are alike. Then who maketh the difference, saith Paul to the Corinthians? What hast thou, that thou hast not received? (1. Cor. 4.7.) Then if there be a difference of men, it is not by nature: for by nature all men refuse this Spirit. The Lord of Heaven, who offereth this Spirit to the world, in some he will make him to work effectually with joy: in others, when he offereth the Spirit, he maketh the heart hard: and when the word beateth at it, it will resist, and fight with both the hands, to hold back the word. So Steven (Act. 7. vers. 51.) saith of the jews, Ye resist ever the holy Spirit. The multitude ever striveth to hold out the Spirit out of their hearts: and the more the Spirit be offered, the harder is their hearts. Well, it lieth in no man's hand to give this Spirit, or to take it: There is no free will in the heart, but it is of the free will of God. So, when we hear the word, our whole endeavour should be to look to him from whom the Spirit cometh, and say, Lord, it lieth not in my power, of myself, to receive this Spirit: but, Lord, open thou mine heart, as thou openedst the heart of Lydia, to receive this Spirit.  
Now to go forward: He setteth down the cause wherefore the world was not able to receive this Spirit: He saith, The world cannot receive him, because it seethe him not, not knoweth him not. When we know a thing perfectly, it is good for us: the knowledge will waken a desire in our hearts to have it, and to brook it. Again, by the contrary: And it were never so good a thing, and never so meet for us, and we have no knowledge of it, we will not have a desire of it: yea, and it were Heaven itself: (for the common saying is true, Ignoti nulla cupido) The Lord saith to the Samaritane woman, john, 4.10. And thou knewest that gift of God that is offered to thee this day: and thou knewest him who asketh thee drink; thou wouldst seek of him, the water of life. The Lord meaned, she asked not the water of life, because she knew it not: but when she knew the sweetness of that water, and tasted of it; that Well of jaakob, which she thought so precious before, she left it behind her, and ran into the Town, and proclaimed that grace. But to come to the particular: And a man knew how great a grace the Spirit were, he would give all the things in the world, for a gripe of him, and for a taste of his sweetness. But a man who knoweth not the Spirit of Christ, (for the world knoweth not, what grace is in that Spirit of Christ: so the misknowledge of the Spirit, maketh the contempt of the Spirit) that man hath no desire of him. Woe to that soul that cannot say, Lord, endue me with thine holy Spirit: for it is a sure thing, that those who want this Spirit, they have not Christ: for Christ is possessed by his Spirit: and when he is out of the heart, there Christ is away. Ever seek knowledge of God, and of jesus Christ, and of the holy Spirit, as ye would be saved hereafter: And ever when ye hear any speaking of this blessed Trinity, be busy to understand what is spoken: Knowledge worketh a thirst of grace: and, sayeth the Lord, Matth. 5.6. Blessed is he who hungereth and thirsteth for righteousness, for he shall be filled. What would a man seek, but his fill? In this life they shall get a taste of that water of life, and hereafter they shall get a satiety: For as David saith, Psal. 16.11. In thy face is fullness of joy, and at thy right hand are pleasures for evermore. So, strive to get a knowledge, for it worketh a desire: and knowledge grow not, desire cannot grow.  
When he hath laid down the ground, wherefore they were not able to receive the Spirit of God; the Disciples, who looked to the estate of the world, might have said, This estate of the world is miserable: What, Lord, is our estate? Lie we in blindness and ignorance as the world doth? The Lord meeteth this, and sayeth, Ye know him, and the world knoweth him not. And he addeth the reason, He bideth with you. And he than maketh a promise to them of a farther acquaintance of the Spirit of God with them: he sayeth, He shall be in you. And then in the verse following, to confirm us, he repeateth it, and saith, I shall not leave you comfortless: That is, I shall come again to you in my Spirit. The first thing we have to mark: When the Disciples have heard of the miserable estate of the world, they are careful to understand their estate, whether they be like to the world, or not: and as they are careful to understand, so the Lord is careful to make them understand it: This world is miserable now, the multitude is hardened, lying without the sheepfold of the Lord: So when we hear of the darkness of the world, as of the jews, the Turks, and Pagans, yea, even to amplify and extend this to the kingdom of Antichrist, and of the Papists also, for they are but miserable: I say, and I proclaim, in the Name of the great God of Heaven, and in the end they shall see it: glory in their knowledge as they will, they shall be casten out in darkness. When we hear of this, I say, should we hear of it securely, as if it belonged not to us? Or should we set our eyes only upon the world? No, we should set our eyes upon ourselves, and try our own estate, and say, Lord, what am I? Have I sought grace? Shall I get Heaven? This should be our care, to see that we be not like the world: And if we be careful, as the Disciples were, to search our estate, and to try our knowledge of the holy Spirit, the Lord will be ready to answer, as he answered them: & he will speak to thee by thy conscience, Thou art not like to the world: Blessed art thou, thou hast the knowledge of the holy Spirit. When we hear of the world, all is but misery, multitudes lying in blindness and ignorance: when we hear of this, we should not rejoice of this, but we should be careful of ourselves, and say, Lord, let me not be like the world: but let me have a knowledge of the Lord. No, we should not rejoice in the misery of the multitude, but lament for it.  
The second thing I mark, is the way, to come to the knowledge of the Spirit of Christ: We know all this, Brethren, when a man is acquainted with another man, and haunteth with him, the man will know his familiar, and know his power: and let them speak, they will know other: So acquaintance will make knowledge. Well, wouldst thou know the Spirit of jesus Christ, be acquainted with him: for there is no knowledge without familiarity: and he must dwell with thee, night and day, ere thou know him. Barrest thou him out, thou▪ wilt never know him. So the way to know him, is only dwelling with thee, he must dwell in thine heart, and then he will let thee see such a power, the like whereof thou never sawest: even the illumination of the soul. So he dwelling, and working within thee, thou shalt know him. Our Lesson is, Dwell with us who so will, and let us dwell with whom we will in this world, and if it were with Kings, and we dwell not with the Spirit of CHRIST, and he dwell not into us again, we are but miserable in our dwelling. So, let men look what ever they be doing, that the Spirit of CHRIST be with them: sleep they, wake they, go they to their bed, look that he be with them. And in one word, look that he be a companion with thee; for otherways, and thou hadst all the world with thee, thou art but a miserable solitary body.  
The words following: I will not leave you Fatherless, but I will come to you. It is the same thing in effect he spoke of before, to confirm them: I will not leave you like Fatherless Children. And man wanted Father and Mother, and all his Kin, and all moyen worldly, (look how precious a thing it is to have the Spirit of Christ) and he were casten out into the Wilderness, and he have the Spirit of God, he is not alone, he wanteth not a good guide in this world: the Spirit of jesus is with him, and he shall love him, that in the greatest dangers in the world, he shall save him: and suppose he lose his life, he shall get a better life: and suppose he have a battle, he shall triumph: and suppose he die, and the body be dissolved into dust, the Spirit shall not leave the dust, till he lift up the body, and place it in the Heaven. David, Psal. 146. vers. 5. sayeth, Blessed is he who hath the God of jaakob for his help, whose hope is in the Lord his God. It followeth not, thou hast not a Father, therefore God will be thy Father: or, thou wantest a Mother, therefore God will be thy Mother. It will not follow, It will not be want, that will make GOD to be thy Defender: this must be, that David sayeth, Ere ever GOD be the GOD of the Fatherless, the Fatherless must hope in him, and the Widow must lean to him. Would the Stranger and the Fatherless have God with them, let them lean upon God, and the Heaven shall fall, ere this leaning stock fall: Our hope must be in God.  
Now on the other part, Brethren, this riseth on these words, Let a man have his Father, and his Mother, and all the world, yet want he this companion, the Spirit of Christ, to accompany him, to go with him, he is ever Fatherless: And he were a King, and he were riding in the midst of his troop, and Guns and Canons about him, he is but solitary, and Fatherless, and without a Guard, and a prey to the Devil, and to his enemies. Experience teacheth us this, in all ages the greatest men have fallen down miserably, who wanted this Spirit to be their guard. In one word, Let all the world guard a man, and GOD guard him not, he hath no guard: All things are nothing without GOD, and GOD is all things. As ye would be saved in this life, and in that life to come, never rest, night nor day, without ye find the company of this Spirit: and say, and it were but this word when ye rise, LORD, let thy Spirit rise with me, and accompany me the whole day: and LORD, let me have his blessed society, that I may be defended from mine enemies. In this broken band should we not take us to him, who hath power to defend us? and should we not be acquainted with him, who will not leave us? And seeing there is none of us, who findeth not in ourselves a thousand wants, and that we are subject to many dangers: and seeing he hath promised the presence of his Spirit, to all who wanteth and crieth for grace, we ought every one in these troublesome days, to seek the presence of this Spirit, to supply all our wants. To this Spirit, with the Father, and the Son, be all honour and glory, for evermore. Amen.   

THE sixth LECTURE, OF CHRIST'S BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 19.20. 
19 Yet a little while, and the world shall see me no more, but ye shall see me: because I live, ye shall live also.  
20 At that day shall ye know that I am in my Father, and you in me, and I in you.  
WE heard (Beloved in Christ) the Lord being shortly to leave this world, and to take his bodily presence from it, and from his Disciples, he not only comforteth them against that time, but he exhorteth them, to do their duty in his absence. The first exhortation was to faith, Believe me, sayeth he, that I am in the Father, and the Father in me. The second was, to the keeping of his Commandments. The argument was first, in keeping his commandements, they should testify before the world, that they loved him in his absence. None loveth the Lord jesus in his absence, but they who strive to keep his Commandments till his coming. The next was a moving argument, If they should keep his Commandments, he should recompense his absence: and whereas when he was present with them, he was their Comforter, if they should keep his Commandments in his absence, he should send them another Comforter out of the Heavens, who should abide with them. He calleth him the Spirit of Truth, whom the world could not receive, because it knew him not, nor saw him not; but they knew him, because they were familiar with him. Then he maketh a farther promise to them, that the Spirit should be in an higher measure present with them after his Ascension, than ever he was before his Ascension. Then he repeateth this same promise in other words, and he sayeth, I shall not leave you comfortless, but I shall return again to you. Not as he shall come in the day of judgement, but in his Spirit, and in his power. So, if ye mark well, ye will see the Lord hath promised three times his Spirit to comfort them, and to abide with them: First he said, That he should pray the Father, and he should give them another Comforter. Secondly, That that Spirit should be into them. Thirdly, That that Spirit should not leave them.  
In the beginning of the Text we have read▪ he repeateth the fourth time the same promise in effect: Yet a little while, and the world shall not see me, but ye shall see me. That is, in my Spirit, and in that Spirit ye shall see me more effectually, than ever I was of before, during the time of my bodily presence. What meaneth this oft repetition of the promises of the Spirit? Had it not been enough once to have promised this Spirit? Brethren, it is an hard matter for sinners to receive comfort: to miserable creatures to look for grace or mercy: they will be casten in such perplexity & difficulty, that in a manner they will see no outgate: all the words in the world will not give them comfort. But to ripe up the matter more deeply, & to clear how he is said to come: there appears in this Chap. & in other places, three come of the Lord jesus: The first was, when he came into the world, humbled into the nature of man, (a very base coming into the world) & this was the coming that the Fathers of old looked for: All the Fathers, from Adam, till Christ, looked ay for that first coming of the Messiah: and it was a very hard thing to the Fathers, to look for such a grace to come in the world: All the grace of the world, is in the coming of the Lord jesus: his presence bringeth joy into the world: And take him away, there is no grace in the world. The thing in the world that Abraham would feignest have seen, was Christ: and it is said, he longed to see that day: and he saw him, and he rejoiced: but he saw him but afar off. Feign would the Kings, and the Prophets of old, have seen him.  
Now considering this hardness they had, in looking for such a grace, the Lord had respect to it. In time of old, and from the beginning till his coming, the promise of his coming was repeated to Adam, Abraham, and jaakob: to the people, by the Prophets: it was driven into their ears continually, till the Lord came, and put an end till all, and fulfilled all the promises.  
The second coming, is the coming in his Spirit: After his glorious Ascension, he came to his Disciples, in the full measure of his Spirit, Act. 2. Now, as it appeareth in this place, the Disciples thought it hard enough, to look for this second coming of the Lord in his Spirit: and therefore this promise is oft repeated to them, I shall pray the Father, and he shall give you another Comforter: The Spirit shall be in you: I shall not leave you comfortless: the world shall see me no more, but ye shall see me. What means this? This frequent repetition means, that it was an hard thing to cause the Disciples to look for this second coming of the Lord in his Spirit: there are two come past & done: the coming of the Lord in his body: the coming of him, in his Spirit, is now come to pass: for all the grace we have, is from him in his Spirit. Rests his last coming, when he shall come in proper person, perfectly glorified: not coming like the first: (for then he came in humility) but he shall come more glorious, than any King, Emperor, or Monarch, or any creature in heaven, or in earth. Ye see by experience, in so many miseries, it is a very hard thing to look for so great a grace, and deliverance, (for he shall bring with him that rich reward, and everlasting redemption) and a thousand impediments will be casten in, to stay us to look for that coming, to cause us misbelieve it. There is no man, that ever hath set his mind on that coming, who findeth not these impediments. No, there is none, who will set their eyes on that coming, but they shall find a cloud of darkness to cover their eyes, to cause them misbelieve that glorious coming. The Lord hath, considering this well, and knowing this hardness, he hath doubled, & tripled, the promises of his coming in the New Testament. And it is the will of the Lord, that they who preach this Gospel to the world, should drive in the ears of the people, that the Lord jesus shall come once in glory. Let scorners say what they will, one day he shall come again: and when he cometh, he shall bring the full redemption of his own. In a word, all our preaching should be of the last coming of the Lord jesus, to cause the faithful raise up their hearts to heaven, to await for that coming: For in that second coming, standeth the full joy and felicity of the faithful. So, we should ever keep in our hearts this promise, that the Lord jesus will come, and take us to himself, that we may have joy: And he who hath not this joy, in waiting for the coming of the Lord, he wanteth the true joy: And this should be the joy of a Christian, and he should sigh and long for it.  
Now to come to the Text: Ere he come to the repeating of the promises of the coming of the Spirit, he setteth down what shall be the estate of the world: The world, saith he, shall see me no more: let me once go out of the world, the jews, the Pharisees, who contemned me, shall never see me again: but ye shall see me. This is an accustomable thing to the Spirit of God, to the end the grace of God should appear the greater, to set it down in opposition to the world: so that when we see that we get a grace, that the world getteth not, we should make much of it: We shoul●● make much of this Gospel, for the world hath not gotten it: great Nations want it: it should make us very loath to want this light, and to be careful that it slip not away. Woe to our Princes, and to our lords, and woe to all the estates of this Land, and they let this light go out, seeing the Lord hath beautified us with such grace and light, as he hath denied to other Nations, better than we are: we are unworthy of it.  
To come to the words: The world shall see me no more: meaning the Scribes, Pharisees, & malicious jews: As he would say. They have seen me once, & contemned me: Well, for this contempt, when I shall go away, they shall never see me again. Once contemn any presence of Christ; when that presence shall be taken out of thy sight, thou shalt never get another presence. The jews had him amongst them, and might have seen him, (howbeit he was base,) yet full of grace and verity: if they had looked well to him, they might have seen him the God of glory: but they would not look to him, but contemned him: fra once he was taken away, they never got a sight of him again. This is the thing wherewith he threateneth the Pharisees so oft, Ye would feign have me away: Well, I shall go, but where I go, ye shall not come.  
Brethren, we have a presence of the Lord jesus, howbeit not in his body, yet in Spirit, he shines in his word: we find that power and Majesty to come down from the Heaven, and work in us by his word: wilt thou contemn this presence? darest thou contemn it? Be thou King, Lord, Baron, etc. I shall give thee this wearde, Thou shalt never see his last presence, in his glory, but to thy shame.  
Brethren, the world beguiles themselves: they will contemn the word, and that base kind of the presence of Christ in the Gospel, and they will not deinzie the word with their presence: and if they will be present, they comtemne it, and will drive over their days in security: and if ye ask at them, if they will go to Heaven? they will say, it is a foolish question, I will be there as soon as any Minister of them all; howbeit they contemn this word, and this presence of the Lord. This is like to profane Esau, who sold his part of Heaven, for the filling of the belly of him: what doth he in the mean time? passeth over the time and thinketh, he hath his Birthright: he looketh for that blessing: but when it cometh to the blessing, it is taken from him, and it is given to jaakob. So men will not think, that this contempt of the Spirit will close Heaven from them, until that latter sentence. Esau mourned and wept, when the blessing was given to jaakob: but mourn as he would, he could not get that blessing, but lay still with the curse on him. So, at that day, sore shall the lamenting be, and we shall hear them, roaring, howling, and crying, who contemn this word. But let them howl, and they were kings, they shall never mend themselves, or free themselves from that eternal fire. So, as we would see Christ coming in that day to our joy, let us make much of this word, in the which Christ is present: Or else, I give thee doom, and thou do it not, thou shalt never see him, but to thy shame.  
When he hath set down the estate of them who contemn him, next he layeth down the estate of his Disciples, who contemned him not: But, saith he, ye shall see me: Howbeit that this sight that now ye have, be taken away, yet shall ye get another sight more comfortable. This sight is the sight of jesus in his Spirit, thorough his word. The Spirit is not without the word. And there be no word, there is no Spirit. Contemnest thou the word? thou contemnest the mean that the Lord hath appointed to get that Spirit. Then the word of the Gospel, and the Spirit that followeth on the word, letteth a man or woman see Christ. Hast thou heard the word preached? and by the word hast found consolation? thou hast seen Christ, thou hast felt and gripped him. The Spirit of Christ, by the word and Sacraments, entereth into the soul of man and woman, and filleth the soul, and bringeth Christ into the soul, and filleth the whole senses with him. The hands will feel him, the eyes will see him. Get this Spirit, thou shalt get himself: and when thou hearest that word out of the mouth of a weak instrument, thou shalt hear his own voice, and thine heart shall gripe him, even as sensibly, as thine hands will gripe a sensible body, and thou shalt have more joy, sweetness, and peace, than all the world can give thee. Have ye ever heard him or tasted him, then have ye felt this joy. Howbeit we see him not, yet as Peter saith, we believe, and rejoice with a joy that is unspeakable. So this faith we speak of, and this Gospel, is not vain words that pass away, not a superficial thing, but the most effectual thin● 〈◊〉 the world to our consolation. The Christian Religion is the most solid and most joyful thing of all things in the world; all other Professions are but vanity, they have no solidity: But to believe in CHRIST, both in life and death, is most comfortable. And once thou get that Spirit, thou mayest feel that Spirit better, than all the things in the world: And we want this joy, the fault is not in the Spirit, but in us, who cannot apprehend him. He subjoins the reason why they should see him: this is it, There is nothing that can slay this sight, but death: and he proveth that death cannot stay it: If death could stay it, it must be either your death, or my death, but so it is I live, and ye shall l●ue, ye shall not die, therefore death shall not stay it: as for me, I have life eternally, I have the life of God: a● for you, ye shall live by the life which is in me. The manner of speaking would be marked: Ye shall live, because I live. He saith not, I shall live: but I live: This is a weighty speech: the meaning is, I live from all eternity, my life had never a beginning. The form of speaking importeth a life from all eternity, a life by gone, a life present, and a life to come. And the Lord liveth not as the creatures, but he is life itself, and the Fountain of all life: therefore he liveth by himself. In the end of the eight Chapter he speaketh such like, Ere Abraham was, I am: that is, I had my beginning from all eternity: As in the Revelation, Chap. 1 vers. 4. I am he, who is, was, and shall be. And there were no more to testify that Christ is God, and one with the Father, this is an argument to tell us, that our Lord is God. There is no creature, man nor Angel, can say, I am: it is proper to God. Exod. 3.14. This phrase importeth a being by himself: and by him we live, move, and are. Act. 17.28. No creature can say, I live: only the Lord can say it. So this word importeth necessarily, that the Lord is God of Heaven. The thing I note on this argument, is, We may see the ground of sight, is life: and no man can see, except he be living: What can the eye of a dead body see? The ground of the natural sight, is natural life: So they who would see heavenly things, must have life: A dead man will never see Heaven. This life, what a life must it be? Must it be a natural life? No● And thou hadst ten thousand natural lives, thou wilt never see Christ, without another life. I say more: This life natural is so defiled with sin, that it hindereth us from the sight of Heaven: And the more powerful the natural man be in his own sight, the more are his eyes closed from Heaven: As Paul saith, The natural man is not capable of Spiritual things, for they are foolishness to him. The natural man will think the Cross of Christ is but scorn: It is an hard thing for a natural witted man, to receive Christ, because his head is full of natural wit. So, ere a man get a sight of that life, there must be a mortification of this corrupt nature, and wisdom of the flesh. And thou wouldst be heavenly wise, be a fool to the world, that thou mayest be wise. 1. Cor. 3.18▪ Thou must learn to make this worldly wit, a servant to this Heavenly knowledge. So this life, which is the cause of sight, must be the life of Christ: there shall never one see Christ, but he who hath this life into him in some measure. A man who hath gotten a spunk of the life of Christ, he will see Christ, for he liveth not by himself, as Paul sayeth, but he liveth by Christ. Gal. 2.20. As ye would see jesus Christ, be not content to have a natural life, occupied in the things of the world: but see thou find that life of jesus be in thee. Rest not night nor day, as thou wouldst live, I charge thee, till thou gettest that life, without the which there is no quietness: thou mayest be quiet for a while, but black shall be thy wakening: and say thou, Lord, live in my soul: for and he live not here in thy soul, thou shalt not get that life to come.  
Now, to draw to an end: He letteth them see what vantage they shall have of that sight: It is no small vantage to see Christ: In that day, would the Lord say, what shall ye see, when ye see me? Ye shall see two things, two unions, in the sight of which standeth the joy of the creature: The first is the union betwixt me and the Father: I am in the Father: that is, I am God with the Father: And next, ye shall see yourselves to stand in this society: That is, That ye are in me, and I in you, to your joy and comfort. One may ask, How shalt thou see him united with the Father? A man or woman shall not so soon set the eye of the soul upon jesus Christ, shall not so soon believe in him; but as soon they shall know and believe the unity of the essence and glory of the Father, and of the Son: By faith in Christ they shall gripe an infinite power. Who is he that believeth in jesus Christ, who findeth not in his heart an infinite power, and an infinite mercy? And we feel not this, we feel nothing. And we feel not by faith an unspeakable love, we feel nothing. In one word, when one believeth in Christ, they shall see in him an infinite Majesty: otherways, faith could not rest on him: for faith can rest on nothing, but on God. I remember, Paul to the Ephesians, Chap. 1. Vers. 18.19. he prayeth the Lord to illuminate the hearts of the Ephesians, to see heavenly things: and among the rest, to see that excellent greatness of power. There is none that believeth in Christ, but they find an excellent power. Then if faith find the Majesty of God in him, the man will lay this conclusion, and say, I see my Saviour is God, and is one with the Father: And there the soul getteth a sweet repose to rest upon. So ye see, as soon as the soul believeth in Christ, it feeleth an unspeakable power and Majesty, and so gathereth, he is God, and one with the Father: Except he were God, and one with the Father, it could not be, that one believing in Christ, could have such joy and peace in the heart: This is the Truth, and he were not God, mine heart could not have joy in believing in him. So this power we find striking from the Lord in believing, telleth us, that the Lord is God.  
Now to speak of the second union: How is this, that when we look to Christ by faith, we find us joined with him, in that blessed society? The eye shall not so soon be set on Christ, and get a blink of him, but in him it shall find the satiety of joy. In the face of Christ, is all light and joy: as Paul sayeth, Turn the heart till him, the vail shall vanish away, and the mind shall be illuminated, because the Lord is a Spirit, 2. Cor. Chap. 3. verse, 16.17. When thou believest in him, his face shall shine in thy soul: thou shalt see no light, but in him. Is this the effect of faith? What then shouldest thou gather? Thou wouldst never find joy, except the Spirit had united thee and him. All this light, power, and joy, which is in our souls, floweth from that union of Christ with us.  
Then, Brethren, the sight of Christ will let us see the two joyfullest sights, that ever we saw: First, that union betwixt him, and his Father: and so thou wilt see thy Saviour to be God, equal with the Father in glory and Majesty. The next is, Thou shalt see thyself to stand in that society with the Father and the Son. Men would be in honest society: What more gracious, yea what more blessed society wouldest thou have, than to be in society with the blessed Trinity, in glory for ever? For this is the felicity of man, to be joined with that blessed Trinity: even with the Father, with the Son, and with the holy Spirit: To whom be praise, and honour, forever and ever, Amen.   

THE SEVENTH LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 21.22.23.24.25.26. 
21 He that hath my Commandments, and keepeth them, is he that loveth me: and h●e that loveth me, shall be loved of my Father: and I will love him, and will show mine own self to him.  
22 Judas said unto him, (not Iscariot) Lord, what is the cause that thou wilt show thyself unto us, and not unto the world?  
23 Jesus answered, and said unto him, If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and will dwell with him.  
24 He that loveth me not, keepeth not my words, and the word which ye hear, is not mine, but the Fathers which sent me.  
25 These things have I spoken unto you, being present with you.  
26 But the Comforter, which is the holy Ghost, whom the Father will send in my Name, he shall teach you in all things, and bring all things to your remembrance, which I have told you.  
WE have heard (well-beloved Brethren) how Christ hath insisted much with his Disciples, to assure them, that after his departure out of this world, he would give them another Comforter: to wit, the holy Spirit, the Spirit of Truth and he would give them his presence from the Heaven: He hath repeated his promise often, to assure them of the truth thereof▪ Now he returneth unto that second exhortation, and exhorteth his Disciples of new, to keep his commandements in his absence: He, sayeth the Lord, who hath my Commandments, and keepeth them, is he who loveth me: As he would say, wouldst thou know the man who loveth me, when I am in the Heavens, It is he who keepeth my Commandments here on earth. Ye see the Lord is very earnest, to exhort his Disciples to keep his Commandments: as they would testify to the world, that they love him: The Lord knew well enough the hypocrisy of this world; and in this latter age chiefly, that men & women would have a pretence of love and faith, and have none indeed in their heart: and therefore he insisteth with his Disciples, that men should kithe it indeed: The babbler and the speaker only, is not the lover, but the doer. john in his first Epistle, Chap. 3. vers. 18. saith, My little Children, let us not love in word, neither in tongue, but in deed and truth. They who believe, are not those who speak most, but those who do most. James, Chap. 2, vers. 18. saith, Let me see thy faith by thy works, and I will show thee my faith by my works. Christ is not a voice, or a sound, sounding in men's ears, but the Lord jesus is in deed and effect: and there are none who have Christ, but they will be fectfull: There is not a man or a woman, who delighteth in evil, that hath Christ dwelling within them.  
When the Lord hath pointed out the man who loveth him, the Disciples might have thought, What vantage shall men then have to love thee? for we will do nothing without vantage: thy love appeareth to be a burden till us, because thou chargest us to keep thy Commandments. The Lord meeteth this, and he saith, He that loveth me, shall be loved of my Father: he shall not love me for nothing, my Father shall meet him with love: Whosoever loveth the Lord jesus, the Father loveth him: whosoever hateth the Lord jesus, the Father hateth him: There is nothing but hatred in God against the jews and Pagans: who loveth not the Lord jesus, let him be Anathema. It would seem by these words, Brethren, that our love precedeth and passeth before the love of God, and because we love him first, therefore he loveth us: But this is not the beginning of love that is meant here: God beginneth the love, and then we love him: Thereafter he meeteth us with love: God loveth us ay first: when we were his enemies he loved us: he loved us ere ever we were, or had any being: and because he loved us, he chose us. In this standeth love, faith john, 1. Epist. Chap. 4. vers. 10. not that we loved him first, but that he loved us first: to kithe this, he sent his only begotten Son, to be a propitiation for our sins. So God beginneth first to love us, ere ever we begin to love him. Paul saith, Rom. 5. The love of God must be shed abroad in our hearts, & the holy Spirit must testify unto us of that favour that God hath till us: and he must water our dry hearts with a sense of that love: and then when the Lord letteth us see that he loveth us, and hath assured us of the remission of our sins, by the death of Christ: then we begin to meet him with love. So, the love we have to God, is nothing, but like a little spring of water, flowing from that great Fountain of his love. Now when the Lord seethe us begin to love him in some measure; we begin not to love him so soon, but as he began to love us; he cometh about, and compasseth our love. He is ever the first lover, and the last. There is none heart able to comprehend the love of the Lord: The love of the Lord to his own, is endless. Paul sayeth to the Ephesians, Chap. 3. vers. 18. Ye being rooted and grounded upon the love of God, (there is our root, and our foundation we stand upon) ye may be able to comprehend with all the Saints, what is the breadth, and length, and depth, and height of that love. The love of God is infinite. The heart will feel the love of God: But the heart of the sinner cannot comprehend it in full measure. But to speak of our love, it is very sober, it is nothing to speak of: and except God meet this spunk of love continually with that passing love, that spunk, would soon be quenched: except he continued his grace upon us, our love would soon vanish away. We may find this all by experience: For when God hath heaped his benefits upon us, we meet him not aye with love: but our love is like to die and vanish out of our hearts. When God hath given a benefit, who is it that at the receipt of it hath his heart drawn to God? When thou hast eaten, and drunken, and slept, hast thou thine heart drawn to God? The world forgetteth God, when it hath gotten the benefits of God. In a word: Our love is so small and weak, that albeit he press to entertain it, it is like to die, and dwine away. It should not be so: For it will not be well with them, and they were Kings, Lords, or Earls, when they get the benefits of GOD, who will not acknowledge him for them. And think once of the love of GOD, thou shalt not love him so soon, but thou shalt find that love of GOD in thine heart. Press to love the LORD, and he shall strive to love thee, and shall not rest to love thee, till he glorify thee in the Heavens.  
He addeth to, and he sayeth, Not only shall the Father love him, but the Son shall love him also. The love of the Father and of the Son is unseparable: whom the Father loveth, the Son loveth: & on the contrary, whom the Father hateth, the Son hateth also. So, and thou wouldst have the love of the Father, have the love of the Son. Howbeit these two loves be set down as sundry loves, as though the Father had one love, and the Son another love, as we see amongst men, it is not so with the Father of Heaven, and with the Son of God. As there is but one essence of the Father, and of the Son, and one Majesty: and as there is but one power, and justice, and wisdom; so there is but one and that self same love of the Father, and of the Son: and that same love which is the Sons, is also the Fathers: the nature of God is love: if there be but one nature of the Father, and of the Son, it must therefore follow, there is but one love of the Father, and of the Son. How then get we the sense and feeling of this love of God? Experience telleth us, that all the sense of love that is in the Father, is all thorough the Son. Never man yet got a sight or sense of the love of the Father, but by the Son. He who never saw the Lord jesus, saw never the love of God, because he is the splendour of his glory, and the image of the invisible God. The jews may strive to see the Father, but never shall they see him, till they turn them to the Son. What man is he that ever felt the love of God without Christ? And what dough a sinner without a sense of love and mercy? Look if it will not pass thy power to have any sense of the love of God, without jesus Christ: but when the heart is drawn to look to him by faith in Christ, than thou shalt get such a sweetness, rest, and joy, as cannot be uttered. What meaneth this? It meaneth, that the mercy that is laid up for sinners, it is laid up in Christ. So, let us address ourselves to Christ, and thorough him we shall have access to the deepness of that grace in God. That then is the vantage they shall get who loveth him, to wit, they shall be met with a twofold love.  
Now lest they should think this love but fectlesse, as is the love of the creature, he telleth them what fruit shall come to them there thorough: If the Father shall love you, & I, than I shall show mine own self to you: I shall give you mine own presence. So there is the profit that redoundeth of the love of the Father, and of the Son: Whatever they be, that the Lord jesus loveth, they shall see him by his holy Spirit, howbeit he be in the Heavens. Men will think this a matter of no great importance, but it is the happiest thing in the world, though senseless sinners think nothing of it, and count it of none importance. It is true, they who know not what sin meaneth, they who have a sleeping conscience, will make a little account of it, and give them the sight of the world, they shall never desire to see jesus Christ: but the joyfullest sight that ever a ladened & wearied sinner got, who seeketh him in any measure, is the sight of jesus 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 merciful sight of the Prince? Nothing: for he would have hope of life. Now, what is the estate of us all by nature? Paul telleth us it in a word: We are but dead, and we are all concluded under sin and damnation. And what is it to die that death eternal? Paul telleth us, Rom. 1.18. The wrath of God is manifest against all ungodliness, and unrighteousness of men, from the Heaven. The sinner thinketh he is free, when he saith, and doth mischief: but he is captive to death and damnation: and our only deliverance there from, standeth in that merciful presence of the Lord jesus, by faith in our souls. Thou shalt die that death everlastingly in Hell, and thou get not a sight of jesus Christ. Therefore let us all strive to see out own filthiness: the fairest of us all, is filthy: we are all but rotten stocks▪ meet for nothing, but to be casten into Hell. The first degree till happiness, to a sinner, is to feel the sense of his own misery: A sick body, who feeleth not the sickness, is in most danger: A sinner, that lieth under sin, and feeleth it not, is most miserable: but a sinner, that feeleth sin, and groaneth under the burden of it, getteth a gracious sight: A sad sinner, getteth the sight of the Lord jesus his deliverer. David was glorious, yet he counted nothing of all, if he wanted the sight of the face of God. Lift up the light (saith he, Psal. 4. vers. 6.7.) of thy countenance upon me, and give me a sight of thy face, and I shall be more joyful in heart, than they will be, when their Wheat and their Wine did abound. Therefore press to feel sin, that thou mayest seek the presence of jesus.  
When the Lord spoke this, one of his Disciples entered in conference with him, named judas, not the traitor, but a kinsman of the Lord jesus, who wrote that Epistle of Jude which is now extant: he asketh a question, Wherefore is it, that thou wilt make thyself manifest to us, and not to the world? As he would say, 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 faith? Is there not grace enough in jesus Christ, to suffice a thousand worlds? Why will then God make a choice? See the marveling of the world: Men considering there is so great grace and mercy in jesus Christ, as may save a thousand worlds, they say, Why is it that so few are saved in the world? The Lord is not careful to answer the question, because it was more curious than profitable. The world wondereth at the same this day: but there is none occasion of wonder. It was no wonder that God in his justice should cast all men into Hell: but the wonder is, that God is so merciful to miserable mankind, that he should send his only Son to die for any: And the Angels marvel at this, and desire to look in into that mystery, 1. Pet. 1.12. And this is the wondering of the godly, that ever they should get mercy. And this was the wondering of Paul. Wonder and thou get Christ: thou hast cause to wonder, that ever he should have saved thee. Paul, Rom. chap. 9 vers. 19 where he speaketh of the eternal election, and the eternal reprobation, he sayeth, I hated Esau, and I loved jaakob, before the foundation of the world. The reason of man cometh in, and saith, Then God is unjust: what was in jaakob, more than in Esau? There is our reason we make. No, hold thy tongue, saith the Apostle, It was the will of God: he giveth not another cause: on whom he will, he showeth mercy, and whom he will he casteth off.  
Our Lesson is, Whether in time, after men be come into the world, it pleaseth God to give his presence to some, and to deny his presence to some other: We should not be curious in this, but glorify God in his mercy, to us, who have found the presence of the Lord jesus, and in his justice towards the wicked. Or, whether thou go 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, say, Blessed be thy will, O Lord, thou made the creature, glorify thyself in the creature. Reason not with him, but count all that he doth just: and thou who canst count reverently of God, thou shalt reign with him. The reprobate commonly chideth with God, and is curious in these things: But as for the regenerate man, he reverenceth the will of God, and giveth him all honour, and glory, in all his works, whether from all eternity, or in time, albeit he perceive not evident causes thereof. Therefore speak thou reverently of thy God, and think reverently of hi●, that thou with him mayst reign in glory.  
Now to go forward. In the words following he answereth judas: and mark well, he will not give a direct answer to the question: but leaving to answer to that curiosity, he followeth forth his exhortation, and sayeth, He who will love me, will keep my Commandments. Lest that should seem a fectlesse thing to keep his Commandments, he saith, I shall love him: and lest this should seem fectlesse, he saith, The Father shall love him, and I, and the Father, will come, and dwell with him. This all was exponed in effect already. The Lord he giveth not an answer to this curious question. Hereby he learneth us, that we have nothing ado to be curious in questions, in searching out the secret will of God. It is over presumptuous a thing to us to inquire that which is not communicated to the Angels: they will not get leave to sit on his secret counsel. Do as he commandeth thee to do: ask not, why he biddeth thee.  
To come to the purpose we have in hand: We should not be so curious to ask, why will not the Lord save the world? as to enter into the way of salvation ourselves, and to see that we keep his Commandments, and love him, that he may love us: and loving us, he may come, and abide with us: and that not for a short space, but for ever. We should enter into the way to get his presence. Christian Religion standeth not so much in curiosity, or in speeches, as in the sense of the heart, & in a practising of that love of the heart, in the life and conversation. The Apostle Paul, in the fourth Chap. to the Ephes. vers. 22.24. telleth us, what it is to learn Christ, even to put off the old man, and to put on the new man. This for the answer. Yet he insisteth in that, that they should keep his Commandment: No, it cannot be preached enough to keep the Commandment of Christ, because our nature is so backward. And as before he pointed out the man who loved him, so now he pointeth out the man who loveth him not: and that is he who keeps not his Command and blessed word, that he hath given for our weal. Who is it then who loveth him not? he who keepeth not his Commands. Mark, when ye see a man taking pleasure to displease God, and leading a life directly contrary to the will of God; point out that man, and say, This is a man who hateth God in his heart. judge not of a man by his tongue and speeches: for oftentimes he who doth worst, speaketh best. Ask at an hypocrite, if he be a Christian or not? he will be angry with you, because he not seeing himself, thinketh himself as good as any other: (It is an easy thing to the tongue to cloak the filth of the heart of the hypocrite.) And what will his hand be doing then? It will be uttering itself in a filthy life. So take not up the disposition of the heart of man or woman by the tongue, but by the hand: for the hand will say to the tongue, Tongue, thou liest. John, 1. Epist. Chap. 2. Vers. 4. If any say, I know God, and keep not his Command, he is a liar, and the truth is not in him. And again, Chap. 4. Vers. 20. If any man say, I love God, and hateth his brother, he is but a liar. Who is it that controlleth the tongue? and testifieth before the world, that the heart is but false? It is the hand, and the work: the tongue is but a cloak of falseness. Mark a faithful man by his h●nde, and not by his tongue. Our Lord sayeth, in the seventh Chap. of Matth. and the eighteenth verse. It is unpossible that an evil Tree can bring forth good fruit.  
Yet he insisteth in this matter, for he is very earnest to recommend this obedience to his Disciples, and to us all: and he furnisheth the last argument whereby they should be moved to keep his Commandment: and he leadeth them unto that Fountain of all his words, which was that glorious Majesty of his Father: The word, saith he, which ye hear, is not mine, but the Fathers which sent me. Would ye have the ground and fountain of all faith? of all obedience? of all well-doing? and of all security in this life? The ground of all, is the only mouth of the Father. So that when a man understandeth that word that he should believe into, it is not the word of man, but that Verity that floweth from the mouth of the Majesty of God: then the heart gripeth unto it, & believeth: then the hand executeth it: then there followeth obedience: But when the heart is not persuaded, that the word flows from that mouth of God, but from man, than the heart will draw aback, it cannot believe, and the life will not follow it.  
Then Christ learneth us here, If we would have the people believing, and obeying his word to draw their ears to hear the Lord speaking, and then the hearts of the faithful will receive it with joy, and practise it. Away with all the words of men, of all creatures, of all Angels: they cannot be a solid ground to our faith: neither can the authoritv of the Kirke be a ground to our faith, albeit the foolish Papists affirm, that the cause wherefore we believe the Scripture, is, because the Kirke saith, it is the word of God: for except the Scripture bare witness of the self, that it were of God, and the word of God, truly the authority of the Kirke could never make us believe, nor persuade us the same: For the ground of our faith must be the voice and testimony of God himself speaking to us. Only this word of the Old and New Testament, wherein God himself speaketh, is able to establish our faith.  
The Lord when he hath exhorted them, perceiving that his word took not that effect in the hearts of his Disciples that it should have done, notwithstanding all his gracious speaking (for he knew their hearts) he meeteth this, and he saith, I have spoken these things being present with you: And howbeit they be not so effectual in you for the present, be not discouraged: for when I shall pass to the Heaven, the Comforter, which is the holy Ghost, whom the Father will send in my Name, shall teach you all things, and he shall call these words to your remembrance, which I have told you. We may learn here first the word hath none effect in the heart, without the Spirit accompany it. Let it be the word of God, and flow out of the mouth of God, yet and he concur not with the word by his Spirit, the word shall work none effect in the heart.  
There are two Doctors who teach us: one Doctor outward to the ear, and another inward, that is, the Spirit, who mollifieth the heart: Let the outward Doctor sound never so long in the ear, if the inward concur not, the word shall do no good: And except that Spirit open the eye of the soul to see, and open the heart, as he opened the heart of Lydia, (Act. Chap. 16. vers. 14.) to receive that seed of the word, the heart shall be as a closed Book, and harder than it was of before. Mark another thing: The Spirit of the Lord jesus will not accompany the word at all times, no, not in the hearts of the faithful themselves: The Apostles were a proof of this: How much spoke the Lord to them when he was in the world? and how little effect took it in them, till he went to the Heavens? In the 29. chap. of Esay. vers. 11. ye read, the word of the Lord is like a closed book to the unfaithful. Now this is true likewise, the word of God to the godly sometimes is like a closed book: and they will have such a hardness at times, that they will have no sense of it; not to endure them, but to humble them. And if ever there was ma●ter of humiliation, here it is, that when God speaketh, thou wilt stand up, and not regard him, and receive no fruit nor consolation of it.  
Upon this riseth the Lesson to us all, that the Lord jesus gave unto his Disciples, Howbeit at sometimes we will find an evil disposition of the soul, a deafness, a blindness, and senselessness, Take this consolation, Be not discouraged altogether: Let not the Minister leave off to preach, and let not the people leave off to hear: but let ever the s●ede be sown, and let ever the heart receive the seed, and hold ever up the ear: and in despite of thine heart, when thine heart would loath it, ever hear, and strive to hold up thine ears, and abide in patience, till the Lord send better. Peter, in his first Epist. chap. 1. vers. 23. he calleth the seed of the word an immortal seed. It will never die: it may be choked, & holden down: It can no more die, saith Peter, than God can die. So of necessity, in the end, when it shall please God to waken that word, by his holy Spirit in the heart, than it shall afford solid joy and consolation till us: these sentences shallbe called to our remembrance, which we heard before without fruit and edification. We have found this in experience, when man or woman hath most ado in affliction, this same very Comforter will come to the heart, and renew the remembrance, and will cause them to have a joy in that word which they heard before with deaf ears. And this is true, that at the last he shall comfort his own with that word which they heard with deaf ears: for the word cannot pass away without some effect. He sayeth, The holy Spirit shall teach them all things. We know, he who teacheth, is called a Teacher: yet when he saith, The holy Spirit shall teach, he calleth him not a Teacher, but a Comforter, because all his doctrine tendeth to consolation. There is no comfortable doctrine, but that doctrine of the holy Spirit inwardly working in the soul. We will say, Men will teach comfortable doctrine: but all the comfortable doctrine we hear, proceedeth of this, that the holy Spirit accompanieth their doctrine, and worketh comfort inwardly. If thou hast any consolation inwardly by teaching, thou mayest rejoice, and be assured, that thou hast a glorious Doctor, even the third person of the Trinity, in thine heart, There is no consolation in the outward Teacher, without him, whom the Father shall send in my Name. The Father sendeth the holy Spirit in the Name of the Son, and sendeth that Spirit by his Son, as Mediator. The Spirit and all his graces, floweth till us from the Father, but mediately thorough the Son, as a mediate person. There cometh not a grace till us, but thorough the Son. All power is given to him, and thorough him immediately all joy is convoyed to the creature. The jews and Pagans pass over this, and think to climb up to God the Father without the Messiah: but they shall never see him: for the God of Heaven hath placed in him, as in a storehouse, all grace, which he shall bestow upon the world: as justice, Mercy, Sanctification, joy, Peace, and tranquillity of Conscience: and he hath bought them by no less price, than by his Blood: they are all bought by the blood of the immaculate Lamb of God. Thou who hast gotten a spunk of that grace▪ thou hast gotten a greater grace, than if thou hadst gotten all the Kingdoms of the world.  
But what shall he teach you? All things: Not all the fantasies of men, not the inventions of the Pope, but all things I have told you. The Lord be merciful to this world, which wandereth after the inventions of men: And blessed art thou who restest upon that word which the Spirit hath told. Mark: hath the word preached none effect, but by the Spirit convoying it? Not: Even so on the other part, the Spirit will teach nothing, but that which hath come out of the mouth of jesus Christ. Be not deceived: What call I the word of Christ? That is the word of Christ, that ●he Prophets spoke of old, as Peter testifieth: for the Prophets spoke by the Spirit of Christ. Next, I call the word of Christ, that which he spoke himself in the world. Thirdly, that which the Apostles spoke. Last, I call the word of God, the Scriptures of the Old and New Testament, which the Lord hath registrated in his mercy: And take it away, miserable darkness shall come upon the world: Let it stand, give it the own power, it shall shine like light unto the world. They will say, it hath not all that Christ spoke, and that the Apostles spoke. I answer, The Lord jesus spoke nothing, nor his Apostles spoke nothing, but all in effect is contained in this written word. There is not a word that the Spirit of jesus shall speak unto thy soul, but only that which is registrated in the Old and New Testament. That Truth shall stand inspite of the world. This place therefore confuteth all them that are enemies to the Scriptures. Mahomet began, & said, the Scripture was imperfect: The Pope brought in men's Traditions, to supply the wants of the Scriptures. Others, as the anabaptists, await on that revelation of the Spirit, besides that revelation of jesus Christ in his word: But inspite of them, they shall get none other revelation: nor the Spirit shall accompany no word but that which jesus hath spoken, & left in register. Now, Lord if we, with whom he hath let his light remain, should praise him! The Lord accompany his word with the presence of his Spirit, that Comforter, in our souls inwardly, till his coming in the Clouds, and we see him face to face: To whom be praise, honour, and glory, for ever and ever. Amen.   

THE EIGHT LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xiiii. VERS. 27.28.29.30.31. 
27 Peace I leave with you: my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, nor fear.  
28 Ye have heard how I said unto you, I go away, and will come unto you. If ye loved me, ye would verily rejoice, because I said, I go unto the Father: for the Father is greater than I  
29 And now I have spoken unto you, before it come; that when it is come to pass, ye might believe.  
30 Hereafter will I not speak many things unto you: for the prince of this world cometh, and hath nought in me.  
31 But it is, that the world may know, that I love my Father: and as the Father hath commanded me, so I do. Arise, let us go hence.  
IN the beginning of this Chapter, Brethren, Christ began to comfort his Disciples against the time he was to withdraw his bodily presence from them: and he continued a while in comforting them: and then after he beginneth to exhort them, First, to believe in him: and next, to obedience to keep his Commandments: and he insisted chiefly in this, That they should keep the word he spoke unto them in his absence. Now in the beginning of these words we have read, the Lord returneth again to that consolation that he began with: to wit, That they should not be troubled in his absence. The argument is taken from that peace he leaveth with them: Seeing I leave peace with you, what need ye to be troubled? Weigh the words, for they are weighty, Peace I leave you, sayeth the Lord: No question he alludeth to that common fashion of salutation that was used amongst the jewest in their meetings and departings, wherein they wished peace one to another: by the which word they understood all kind of prosperity, in things earthly and heavenly. So the Lord would say, I am now to departed from you, but I leave something behind me to you, to wit, my blessing & prosperity for ever. Now lest it should have been thought, that he left peace unto them no other ways, than the men of this world use to do, he subjoineth, My peace I give you. There is an emphasis in these words, My peace, and I give you it: As the Lord would say, Men may well wish peace to men: but it lieth in no man's hands to give peace: there is no Angel in Heaven able to give peace: but I, sayeth the Lord, shall give you it: I am not only, saith the Lord, a wisher, but a giver: There is no man able to give his own peace, because no man hath peace to give: Men may wish peace from God, as to the Philipp. 4.7. It is called the peace of God. None of the Apostles will say, My peace: but the peace of God: and therefore he is called the God of peace, Rom. 16.20. The Lord jesus hath peace to give, as the Father hath peace: Yea, more, he would signify by this peace, not a common sort of peace, but an inward peace of conscience, the rest to the soul of a sinner, that peace that passeth all understanding, Philipp. Chap. 4. Vers. 7. The rest of the soul, as ye may read in Matthewes Gospel, Chap. 11. Vers. 29. where Christ sayeth. Come unto me all ye that are weary, and laden, and I will ease you, and ye shall find rest to your souls. Take this peace away, there is no rest to the soul. This peace is called Christ's peace, because it floweth from him immediately till us, that we may have a good conscience, that we may have assurance of the remission of our sins: for herein standeth chiefelv a good conscience, when it sayeth, thy sins are freely forgiven thee. We know this good conscience standeth in faith thorough the blood of CHRIST. Take away the blood of CHRIST, there is no conscience that is good. Heb. 9.14. The blood of Christ purgeth our conscience from dead works, to serve the living God: that is, it purgeth us from our sins. So ye see this, that all the joy of the soul floweth from the blood of Christ jesus: and therefore worthily he calleth it his peace, because it cometh thorough his blood: without the which peace, there is no rest, howbeit ye had all the peace of all the Princes of the world: Let the Traitors have the kings peace, and let them want this peace; let them pass as they will, they have no peace.  
Yet he insisteth the third time, and subjoineth, Not as the worlie giveth, give I it. He marketh the manner of the giving, and maketh an exposition of the giving of it. Worldly men will take upon them to give peace, but the worlds peace is but for a fashion: the mouth will wish peace, and the heart will curse: this is the peace of the world: That peace of the world is so fectlesse, that scarcely will a man wish that peace from his heart. As the Lord would say, I speak not only with my mouth, but from mine heart I wish it, and I shall effectuate it indeed. A man may wish well, but it wanteth effect. Ye see now this threefold repetition. Will ye weigh the words, ye shall find a wonderful entire love, and unspeakable heartiness, uttered by the Lord in his Farewell. These words let us see, that he not only leaveth peace and love behind him, but his very heart. Besides all the grace we have of jesus Christ, they who love Christ, they have his heart. Look how tenderly he loveth faithful men: howbeit he be in the Heaven, yet he leaveth them his very heart, and inward affection: there is an unspeakable love.  
Now when he hath taken his good-night, he concludes, Seeing I have left you peace, and I give you it, what then needeth you to be troubled? Mark then this conclusion: Where the peace of the Lord is not, there the soul of man hath no rest, there is nothing but trouble and grief there. It is true, great sinners, who will have no part of jesus Christ, will have some kind of rest, and who will be so merry as they? (Bloody murderers, wicked blasphemers, and vile adulterers, will by appearance have peace.) But, Brethren, this is but a false peace▪ and assuredly it is better a thousand times, to have an unquiet and restless soul, than to have a secure life: for a senseless carnal security, is a sure token of a sudden judgement to come▪ Paul, in his first Epistle to the Thessalonians, Chap. 5. Vers. 3. sayeth, When they say, there is peace and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape. The loune will bid close the yates, and bid watch: let him bid as he will, the judgement of God shall not pass by him, and his yates shall not hold out the wrath of God, but it shall come on him, as the pain cometh on a woman in the time of her birth. So, in one word, they who want this peace, they have no peace: No peace to the wicked, Isai. 57 By the contrary, when the Lord jesus giveth peace to the heart of a sinful man or woman, whose heart is troubled, than the heart of a sinner hath peace. I put the case, that a man were in great danger, even at death's door, yea, and he were in the fire; and the Lord jesus give him his peace, and say, I give thee my peace, than the soul shall be in exceeding joy. tyrants have marveled, that the Martyrs who suffered for jesus, should have had such a joy as they had. So, if the Lord jesus will once say, My peace I give you, than the soul will rest on him with such a joy as is unspeakable. So the Apostles felt this indeed. In one word, the peace of jesus Christ guardeth the soul, and maketh it sure: as Paul sayeth to the Philipp. Cham 4. Vers. 7. Thus far now hath the Lord comforted his Disciples.  
Now in the next Verse he beginneth to speak more sharply, and he, as it were, findeth fault with them, that they loved him not well enough: and they uttered it, in that they were so grieved and displeased at his departure. This form that the Lord useth, teacheth us this, that in comforting of heavy hearted sinners, (Who should be comforted, but the heavy hearted?) thou use gentle reproofs: for the heart that is heavy and sad, will hardly take consolation, but will delight in sadness. Look how ye shall comfort them: not to hold up the heart aye with comfort: but reprove it with some piece of sharpness, as it were. So David in the 42. Psal. vers. 11. when he findeth himself carried away with a vehement affection of sorrow, and over far casten down in his exile, he saith, Why art thou casten down, my soul? and why art thou disquieted within me? wait on God, for I will yet give him thanks, etc. So we should press down the affection with a reproof, as the Lord doth here. He layeth down the ground of his reproof, I told you, I would go away, and I told you, I would come again in my Spirit: and now I am to departed to my Father. Now, he saith, ye love me not, because ye rejoice not that I am to go to glory with my Father: for my Father is greater than I: that is, I go to be partaker of that glory which the Father hath▪ and when as ye are sad at my departure, ye utter that ye envy my glory. Mark the words: Heretics who alleged that Christ was a God, but created in time, and not equal with the Father. Though they got a great vantage out of this place, The Father is greater than I: The Fathers of old exponed this place well, That it was to be understood of the human nature, and not of the divine. Yet there is another exposition of this, that is, That this place is not so much to be understood of the nature of Christ, as of his office: The Godhead of the Lord jesus, the Son, being equal with the Father, taketh an office upon him, by the which he becometh inferior to the Father: to wit, he becometh Mediator: The office standeth in this, He taketh upon him the flesh of a servant. Next, he becometh obedient, yea, even to the death of the Cross, in that nature: so in respect of this office, he maketh himself inferior to the Father. By this we must not gather, that he was inferior to the Father in person, Majesty, or essence; howbeit in office he was unequal & inferior to the Father: For as that reverent Father Cyrillus sayeth, Missiò & obedientia non tollunt aequalitatem potentiae, & essentiae. Therefore ye see, the Heretics, as namely, Arrius, out of this place have no ground for that blasphemous heresy. But consider yet more narrowly what the Lord saith, And ye loved me, ye would have rejoiced, in that I said, I would departed. As he would say, The very words that ye turn to your discomfort & sorrow, should have been matter of joy and comfort. There is never a word that the Lord speaketh to his own, no, never one, but in them all is matter of joy: howbeit the words will seem sharp, yet all the words of the Lord that he speaketh to his, tend to their joy and consolation: and all they that love the Lord jesus, should construct all the deeds & words of the Lord to their comfort: let him take away worldly riches, honour, health, friends, life itself, etc. all should work comfort to them. But, brethren, we are so corrupt & blind by nature, that we see not the Lord's purpose, & what he is doing to us: & we make the words of the Lord, wherein we should take pleasure & joy, to be matter of displeasure, I speak not this, to take away sense of the sharpness of the Lord, & to commend Sto●ke senselessness: but herein we fail, that sadness is without joy & consolation. Now the Lord craves this, that with bitterness we should taste sweetness: indeed heaviness is the comeliest thing that can be in a Christian, & sadness becometh a sinner well: but in the mean time there should be joy in the soul. 1. Thes. 5.16. Rejoice evermore. He findeth no fault with them, that they were sad, but because they would receive no comfort. He saith, If ye loved me, ye would rejoice, because I said, I go to the Father▪ One who loveth another truly, will rejoice in the weal of the other. Love brings a rejoicing: he or she that loves Christ, that gets greatest joy in the heart, as envy eats up the heart of man or woman, in whom it is: one who loves another, will rejoice at the good estate of the other, at his prosperity, riches & honour: one who loves the Lord jesus well, rejoices to see him glorified: & that should be our joy to see the Lord jesus glorified, & his kingdom advanced: & cursed be thou who laughs at the down-throwing of the kingdom of the Lord jesus: no, they who loves God, will curse all their kin: & as he says here himself, they who love the Lord jesus, their delight shall be to see him glorified. Th' Apostles not taking such joy as they ought, to see him glorified, their love was preposterous: no doubt they loved him entirely, Peter loved him, john loved him; & the rest loved him; yet the Lord shows that their love was with a great ignorance, & the flesh was mixed with it, it was not sincere. So let us take heed to our love: not only to that love we bear to Christ, but even to men, man to wife, parents to children, we should take heed that it be a true love, and not a preposterous love: I call it not a true love, that hath nothing but sadness with it for the death of another: when a Christian goes to joy, and when we are sad for them, than we utter an envy in our hearts of their glory. Indeed we should not want natural affection: and we may have displeasure for the want of our brother: but look that displeasure be not for thy brother's joy, and that he is participant of that glory with Christ, and the hope of that Resurrection. The remembrance of the assembling of the Saints of God, to meet their Head in the Clouds, should cause thee rejoice. The Lord lift up our hearts to the Heaven from this earth, whereon we are so fixed: and make us to wait continually for that blessed assembly of the Saints; that when he cometh in the clouds, we may be carried to remain with him in joy for ever.  
Now in the words following the Lord setteth down the end of his speaking to his Disciples, and chiefly of this, that he forewarneth them that he was to departed. Hear is the chief end, That they should belieu● in him, that he was that promised Messiah, the Son of God: & when they should see the accomplishment of all his sayings, that they should believe. The whole word of God leads us to this, that men should believe in jesus Christ, there is not a word spoken in the Scripture, but it leads us to Christ, whether the Lord speak of things to come, as in the Prophets, or of things done, as in the Evangels, all tendeth to this, to lead us to jesus Christ, to believe in him: They who get not this end in the word, they get no fruit of the word. He saith not, These things I told you before the hand, that ye should believe: But he addeth, I have told you them before the hand, that when they come to pass▪ ye should believe. The perfection of faith standeth not in foretelling, but in accomplishment. It is true, the fore-speaking of the things of Christ to come, hath force to work faith in the hearts of men and women: All the godly men and women before Christ, had nothing but foretelling of Christ, that he was to come into the world: and upon these foretelling they believed. So the predictions of Christ in all time wrought faith in the hearts of the Fathers of old: But faith then is confirmed and made stronger, when the event answereth to the prediction: And therefore we who now live, have greater matter of faith and consolation, than they had who lived under the Law: they had but the predictions of Christ, but we now under the Gospel, have not only the predictions, but also the accomplishment of all that was spokon & foretold by the Prophets: And therefore Christ comparing us to the people of old, (Luke, 10.23.) sayeth, Blessed are the eyes that see these things which ye see: I say to you, Many Kings and Prophets desired to see these things that ye see, and yet saw them not. And again, Abraham longed to see my days, John, 8.16. In very deed, we have a great blessing, who are come into the world since Christ came: But here is the fault, We cannot apprehend that joy and happiness. The Apostle considering this, he sayeth, Rejoice continually, 1. Thessal. 5.16. We never consider the gra●e which we have under the Gospel.  
When he hath set down this end, the Lord appearingly concludeth this conference with his Disciples: Hereafter I will not speak may things to you: And he giveth the reason: for why? The Prince of this world cometh: My speech is cut off, because the Devil is come against me, with all his force: and he is come like a Burrio, to execute that which the Father ordained to be done from all eternity. Mark: as the hour drew near, when the Lord should have laid down his life for the world; so the Devils drew near, who were appointed to execute that turn: and they began to assault him very busily: and assault him not only by the wicked instruments, as judas, Pilate, and the jews, but the Devil, and all the whole force of Hell, in their own persons, rushed out upon Christ, and especially when the Lord jesus hung upon the Cross: at that time chiefly he had his combat with the Devils Be not deceived, He suffered not only that pain in body, and wrath of his Father; but at that instant he had a battle with all the Devils in Hell, for they thought to have wracked him then, and to have triumphed over him, and by his wrack, to have wracked all men, and to have disgraced the glory of God: for in jesus Christ, is all the glory of God, and all salvation of man. Paul in the second to the Coloss. Vers. 15. sayeth, That Christ upon the Cross triumphed over the powers of Hell, and made an open show of them: and this importeth, that they rushed on him on the Cross, that they might overcome him. Christ fighteth with all the powers of Hell on the Cross, and taketh all the power from them, and openly in the sight of the world he leadeth them captive, after the manner of a victorious Conqueror. Yet ere we leave this, we see another thing: As the hour drew near, as the Devils drew near, with the hour of jesus Christ, What doth he? Goeth he to eschew them? Goeth he out of Jerusalem, as he did of before? Goeth he to hide himself? No, no: But as the hour drew near, and as the Devils drew near, so the Lord jesus meeteth death, and the Devil, and draweth near to them, and willingly putteth himself into their hands, knowing it was the will of his Father, He is as ready to die, & offer himself, and put himself into their hands, as they were bend to seek him. This is our lesson: When the Lord giveth us tokens, that Death is at hand, as Age, sickness or afflictions: for they are summons to warn us: What should we do? Should we abhor from it? No, go forward, and be ready to embrace death: go to him, and meet him, and take a gripe of him: as he embraceth thee, so embrace thou him: for death is nothing else, but a passage to joy: when thou abhorrest death, thou abhorrest that port to glory, and eternal life.  
Now I go forward: It might have been said by his Disciples, What? Hath the Devil such a power over thee? Art thou so vanquished by him, that thou must break of speech? The Lord meeteth this, and saith, He hath nought in me: That is, For all his coming against me, he ha●h no power or jurisdiction over me: think not, that the prince of this world hath aught over me: the prince of this world, or rather the tyrant with his tyranny cometh in by sin: Sin entereth not so soon, but as soon he bega● to reign: & where sin is, there is his power: But would the Lord say, in me he shall find no matter of his kingdom, therefore he hath no power over me. Another general: It is not seemly that the inferior should have power over the Superior: But so it is, the Lord jesus is God, and the Devil is his inferior; therefore he hath no power over me. He assaileth him, because he had our burden upon him. Now mark one thing: The holy Spirit in the Scripture, New and Old, where he speaketh of the suffering of Christ, he is very careful to note these circumstances, that Christ suffered nothing but that which God decreed. In the Acts, 24. Chap. What could they do to him, but that which thy counsel had decreed? Another: when it cometh to the execution of the decree, the Spirit maketh God to be the Agent, who decreed it. Look the eight Chapter to the Romans, He spared not his own Son, but he gave him to the death. What was the Devil, but an instrument in the hand of God? The holy Spirit telleth us this also, that the Lord jesus suffered willingly: as willing was the Lord jesus to suffer, as was the Father to give him. john, 10. vers. 18. No man taketh my life from me: I have power to lay down my life, and to take up my life again. Gal. 1.2. Heb. 9 He offered himself. Wherefore is it that the suffering of Christ is set down with these particular circumstances? The first reason is, The Spirit of God will let us see, that in the suffering of Christ there is no disgracing of the glory of God: indeed if he had suffered against God's will, and his decree, than God had been disgraced: but when we know it was not against God's will, there is no disgracing of the glory of God. Another is, If the Cross of Christ had been against Christ's own will, it had been a great discomfort to men and women, and had been a great offence to the world. Last, the willingness of the Son to suffer, letteth us see that the suffering of jesus Christ, was obedience to the Father. When a man doth a thing willingly, because it is the will of God, offereth up his life willingly, and dieth willingly, there is obedience: But let him die ten thousand deaths, if he do it not willingly, it is none obedience: I suppone that the Son of God had not suffered willingly, we would have had no salvation: the obedience standeth not only in suffering, but in that he died so gladly, suffered so willingly, with such a love, to power out his life for the world: as ye may read in the 53. Chap. of Esay, He was like a Lamb before the Shearers. So when we look to the death of Christ, let us not look to his death so much, as to his patience & willingness.  
In the last verse the Lord setteth down the end of his suffering, wherefore he putteth himself into the hands of the executors: I do this, that the world may know, that I love the Father. This is the end: We see first in this end, the ground of the obedience and suffering of jesus Christ. What needed him to be so obedient, and to deject himself so far? Ye may take it up in one word: All this obedience proceeded of an unspeakable love he bore to the Father: It is true, the love of the salvation of man moved the Lord to this obedience also, no doubt: and this unspeakable love moved him to give his life for them. But mark yet, this place letteth us see, the chief ground of his obedience was not the love of the world, but the love of the Father. Paul, 2. Philipp. 5.6.7.8. speaking of the obedience of jesus Christ, letteth us see, and pointeth out that humiliation of Christ as proceeding of that love he bore to the Father: Let that affection, saith he, be in you, that was in Christ jesus; who being in the form of God, thought it no robbery to be equal with God: but he manited himself, and made himself of no reputation, in taking upon him the shape of a servant, and in that shape he became obedient to the Father to the death of the Cross. That obedience than flowed from the love he bore to the Father. Ye would think it a great matter to two kings, the one of them as great as the other, if one would serve the other in a worldly service, ye would think it a great love the one bare to the other: The Lord jesus being equal with the Father in glory, humbled himself to the Father. What followed on this obedience? As he dejecteth himself thorough love to obey the Father, so the Father loveth him unspeakably. Paul (2. Philipp. vers. 9.10.11.) letteth us see the effect of this love: he exalteth him to a wonderful sublimity, and he giveth him a Name above all the names of the world, That at the Name of JESUS, all things in Heaven, and in Earth, and under the Earth, should bow their knee: or else, if they will not bow, they should be broken.  
Now, Brethren, to draw this example to ourselves, we have this lesson to learn: What is the ground of true humility? (I speak not of feigned humility, but of true lowliness, which is the best virtue in a Christian man: Learn of me, sayeth Christ, that I am humble and lowly in heart, Matth. 11.29.) not only of obedience to Superiors: for Christ biddeth thee be obedient and serviceable, not only to Superiors and equals, but to inferiors, and each one to another. What is the ground of this humility? Even the love of the heart: and a man have true love in the heart, he will not care how lowly he be in the world. So when ye see a sober Christian, point him out, and say, There is a loving hearted Christian. Would ye know what followeth on humility▪ and lowliness? Obedience. What followeth upon obedience? They who in love humble themselves, to exalt others, and obey them, shall find that God will meet them with love, and exalt them. Wherein standeth the band of love? When every one preferreth another to himself. Herein standeth humility: humility beginneth with love, and endeth with love. By the contrary: What is the ground of pride? A foolish self-love, when a man taketh pleasure in his own corruptions, and hath a conceit of himself, and an hatred and disdaining of others. Wherewith is it met? With a mutual hatred and disdain: That man who is proud, stinketh both in God's nose and man's: and as humility entertaineth peace amongst men, so pride breaketh the amity and love, and rends the body of Christ: so that pride is the most unseemly thing in any man, and it is a note of them who pertain not to Christ. Strive ever to be like Christ, in being humble: and have love in thine heart. But what is the chief end of the suffering of Christ jesus, and of his humiliation? The Lord sets it down in these words, That the world may know that the Son loveth the Father. Indeed this is one end, yea, the chiefest which we should all consider. Another is, that we may know, that jesus Christ hath loved us. Look in, thorough the body of Christ into the heart: look not to the nails, and to the wounds of his side, but to that heart of his: and chiefly to that infinite love that the Son hath borne to the Father. Thou mayst say, What advantage is it to me to know that obedience of the Son to the Father, and that love? When thou seest that Son of God equal with the Father, how he humbled himself so lowly, that no creature in Heaven, or in earth, Angel or man, ever humbled himself so as the Son; It serveth thee to this end, to learn thee who is a creature, and who is but a servant, to humble thyself before God, and to glorify thy God: And indeed, albeit there be many things to move us to humility, yet and a man get not the sight of that humiliation of jesus Christ, he shall never be truly humbled. Paul, in his second Chap. to the Philipp. to stir us up to humility, he bringeth in the example of the humility of the Son to the Father. Ye will ask, Have we any profit of this, that we be humbled to the Father? Hast thou no profit in glorifying God? Never one served such a Master, and never one got such a glory, as they shall get, who glorify God. Was Christ exalted highly? Thou shalt be also exalted. I ask then, Wherein standeth thy misery? and wherein standeth thine happiness? There is the only joy that the creature hath: when it hath humbled itself to the Father, it obeyeth him, it glorifieth the great God the Creator: And herein standeth the happiness of man, even to have his heart loosed to glorify the Lord: The godly find this in experience. And by the contrary, when the faithful soul is locked up, and hath no pleasure to glorify God for his graces, albeit it had never so great abundance of all things in the world, yet it counteth the self to be in great misery. Paul (Rom. 7.) feeling this rebellion in him thorough the remains of sin, crieth out, Miserable man that I am, who shall deliver me from this body of death? Indeed if thou make rebellion to God, if thou hadst all the pleasures in the world, thou art miserable. Felicity is, when the heart is loosed to serve God: for the end of gifts, spiritual & temporal, is to glorify him: and misery is, wh●n the heart is locked up in hardness & rebellion to God. God give us grace to see this, that we may be instant with God, to get o●r hearts loosed▪ to glorify him; and so have that felicity which is only true felicity, through jesus Christ: To whom, with the Father, and the Spirit of grace, be all praise, honour, and glory, for ever. Amen.   

THE NINTH LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. XV. VERS. 1.2.3.4.5.6. 
I Am that true Vine, and my Father is that Husbandman.  
2 Every branch that beareth not fruit in me, he taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit.  
3 Now ye are clean, through the word which I have spoken unto you.  
4 Abide in me, and I in you: as the branch cannot bear fruit of itself, except it abide in the Vine; no more can ye, except ye abide in me.  
5 I am that Vine: ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me can ye do nothing.  
6 If a man abide not in me, he is casten forth as a branch, and withereth: and men gather them, and cast them into the fire, and they burn.  
WE heard already (Brethren) in the fourteenth Chapter of this Gospel, the Lord, a little before his departure out of the world, his conference only with his Disciples: and partly comforteth them, partly exhorteth them. Now in this Chapter, and the next, he insisteth in that same purpose: partly exhorting, partly comforting them ●●rst in this Chapter he exhorteth his Disciples to that union with him: Secondly, to that brotherly love: last, he returneth to that consolation begun in this Chapter, comforting them against the hatred and persecution of the world. Before he come to the exhortation to that union with him, he premitteth in the beginning of the Chapter a general doctrine, wherein he denounceth an heavy judgement, The cutting away of such members who bring forth no fruit: and he promiseth an increase of grace to them who would bring forth fruit: & so he prepareth them to that union whereunto he exhorteth them. He setteth down these grounds, as common both to the denunciation, and to the promises: First, that he himself is the true Vine tree: Secondly, that the Father is an Husbandman. On this ground he deduceth a judgement to those who will not bring forth fruit: and mercy to them who will bring forth fruit. The Lord, when he was in the world, was wont to stand up in the midst of the people, and with an high voice to point out the fullness of grace that was in himself, and that served to life: and that by similitudes and comparisons, taken from things earthly, serving to the comfort of this life. Sometimes he saith, I am that Bread of Life, as in the sixth Chap. of this Gospel, Vers. 48. Sometimes he sayeth, I am the Light of the world, as in the eight Chap. vers. 12. Sometimes he saith, I am the Way, the Truth, and the Life, as in the 14. chap. vers. 6. The Lord than is the Bread, and the true Bread, that feedeth the soul to life everlasting: the Lord is the only Light, that illuminateth the dead soul: the Lord is only that Way, that leadeth to Life: the Lord is that Vine tree, which furnisheth all sap, juice, and sustentation, to all them who as branches are engraffed in him: and take him away, all men are dry, like a stick: and no man without him can bring forth fruit, no more than a withered stick can bud out in flowers. In comparison of other things, he is said to be the true Bread, the true Light, the true Vine, etc. because he substantially and essentially is so: the creatures are only so accidentally, and by way of participation. The second ground: My Father is an Husbandman. The comparison betwixt the Father of our Lord jesus, and the husbandman, standeth not in all points: the husbandman giveth not the sap and nourishment, or life to the Vine tree: the Vine tree of the own nature hath the sap within it: only the husbandman entertaineth the sap and life which is in the tree: But this Husbandman, the Father, communicateth with his Son, the whole sap of life, which is himself. As the Father hath life in himself, so hath he given to the Son to have life in himself. joh. 5.26. The Father in that eternal generation communicateth his life with his Son: but the comparison standeth in this, As the husbandman, in time of year, cutteth down the unfruitful vine tree, and cherisheth that which is fruitful; so the Father of our Lord jesus, dresseth his vine trees, cutteth away rotten members, & purgeth the fruitful, that they may be more fruitful. Take up this ground shortly: The Father of our Lord jesus is such an husbandman, as never one was: first he giveth sap to his Son, & then thorough him all sap cometh to all men & women: all sap floweth out of the Lord jesus, which is the Vine tree, to all his own children. Now we come to the denunciation, Every branch that bringeth not forth fruit in me, the Father will cut away: The promise is, Every one who is engraffed in me, & beareth fruit, the Father will purge them, so that they may be able to bring forth more fruit. We have to mark what are these branches, & what is this fruit. By these branches I undersand the whole visible Kirkes' in the world, whether they be engraffed truly or not in the Lord jesus, whether they be corn or chaff, sheep or goats, true Christians or hypocrites, they are called branches. By the fruit is understood good works: It is as needful to them, who are engraffed in the Lord jesus, to bring forth good works, as to the vine tree to bring forth wine berries, being filled with sap. But for the farther clearing of this matter, we shall speak something of this comparison: as the husbandman, who hath a vineyard, will have all his care set upon the vineyard, because it is both his pleasure, & his profit: so the whole care of the Father is upon jesus Christ his Son, for he is his vine tree: the whole joy & glory of the Father is in the Son: all the care the Father hath, is in the Son, in him he acquisces, & is well pleased. Next, if there be a vine tree in the vineyard that the husbandman loveth well, he will have all the branches numbered of that tree: he will not let them go out of his eye. So there is not in all this world a servant of the Lord jesus, but the Father hath them all numbered: they are all in his eyes. Ye remember in the parable of the Marriage banquet (Mat. 22.11.) it is said, when they were all come in, the King cometh in also, to view the banquet: what meaneth this, but the care of the Father, that he hath of his branches, who are engraffed in Christ? The King is the Father of Heaven: he who is married, is the Son: & they who are called, are the branches. The eye of the Father is upon all the members, good & bad: yea, that hypocrite who wanted the wedding garment, was soon seen by him. Let him be an hypocrite who will, king or beggar, the Lord will point him out in his own time. Now last, the husbandman in the own time will dress the vine tree: he taketh away the unfruitful, and purgeth the fruitful: Even so the Father of our Lord jesus, goeth to his vine tree, & vieweth the branches, & in his own time will come with his snedding knife, & will cut off the hypocrite: & he will purge the fruitful, & the next year it will bring forth more fruit. The Father cutteth off hypocrites: & this we have seen: And then again in the faithful he augments regeneration and grace. Mark this Text well, & ye shall see the pleasandest vine tree that ever was in the world, with the root, the body of the tree, the branches, & the fruits budding forth in every branch: the root of this vine tree is the Father, who is the Fountain of all life: the body of the vine tree is the Son, the branches are men & women engraffed by faith in the body: the fruit of the tree is good works: the sap of life is in the Father, he is the ground of all grace, & sends this his sap to the body of the tree, the Son: & the Son hath all the grace that is in the root: & then the body of the tree sends sap to the branches: & then the branches being filled with sap, bring forth fruit as necessarily, as a vine tree can bring forth fruit. So if ye would take up the nature of these works, ye shall understand, that good works spring not from flesh and blood, they come not from the power of men & women, & from nature and free-will. So foolish Papists will say, that men will do good works of nature, and of free-will: No, no, these works proceed not of nature: no, there is not a good work, but it floweth from that life which is in the Father, and is communicated to the Son: there is not so much as a charitable, or a good thought, but it floweth from the life of God. So all the good we do, is as fruits flowing from that root. And thou were not imped in Christ, and so as a wild Olive, partaker of the sap of that true Olive, it would pass thy power to think a good thought, and thou wouldst do no more good, than a withered stock can. Now mark this: When as it pleaseth the Lord to transport us from that rotten root of Adam, and to set us in jesus Christ, the second Adam, then whereas before we brought forth but stinking fruit and dead works, as the Apostle calleth them: (all is but filth and stink, without the life of God in Christ, let be all these works which are forbidden in the Law: and it were a good work, he polluteth it, because he meddleth with it, and there be nothing but nature) being once engraffed in jesus Christ, than the creature beginneth to draw out so fruitful sap, and so delicate, that all the sap of the Vine tree is nothing in comparison thereof: And when we have gotten of that sap, than the fruit cometh out, and floweth with a sweet smelling savour: fra once the heart begin to suck of that life, the very smelling of the life of jesus Christ, will appear in the works, & in the words. It is true indeed, & we may find it all, there is ever in all our fruits, in all our deeds, and words that proceed out of our mouth, some bitterness & sourness in the best of us all: the cause is, howbeit we be engraffed in Christ, yet that old life abideth until us all: & so the fruit we bring out as it hath a savour of Christ, so it stinketh of the old man: the best work that we bring out, is partly sweet, and partly sour, and the word savoureth of bitterness: but and we be highly displeased for the bitterness, than we have this comfort, We may be assured, the Father is purging us: and this hope, That when we shall be with Christ, our fruits shall all savour of that life of God in Christ: and this should augment our joy.  
Next, we see wha● need we have even to be purged, and to make a perpetual progress in regeneration: if the Father should leave off to cleanse the lively branches that are in the Lord jesus, as soon the liveliest should turn in rottenness, and then the natural corruption should overgo us, except he were ever snedding us: and of lively members, we should become dead: All our standing and perseverance is of him. Another thing: as unpossible as it is that the Father of the Lord jesus Christ should leave off to purge the members of Christ; even as unpossible is it, that that member can fall away: if it were possible that the Father should leave off his office, than it might be possible that men should fall away. No, the Father can never leave off his office: & they who are once engraffed in jesus Christ, shall never be cut off. It is a false doctrine of the Papists, who say, that a man once sanctified, may become unsanctified: it is an horrible blasphemy, and a lie against the holy Ghost. The last thing I mark: Look how needful is it that the Father play the part of an husbandman in purging; as needful it is that every branch grow in holiness & sanctification: the Father cannot purge the branches in vain; but as he purgeth the branches from their own nature, so the branches must bring out berries: So if they who profess themselves to be Christians, make no growth, & never mend in holiness, it is a token, that the Father of our Lord jesus purgeth them not: and then they are not branches. So take heed. Men will hunt greedily after honour, riches, and pleasure: but this is the thing thou shouldest chiefly strive to, That thou make much growth in jesus, & that thou find thy soul in better disposition this year, than it was the last: that thou may be a true member of jesus Christ. This for the denunciation of the sentence against the branches that bring forth no fruit, and the promise to them that bring forth fruit.  
These words might have moved his Disciples to be feared, and to have heavy hearts: therefore the Lord, who saw all their cogitations, meeteth them, to comfort them, (Howbeit he speak not to us, he comforteth us by his holy Spirit) and he letteth them know that that denunciation pertained not to them, because they were lively members: they were clean through the word which he had spoken to them. Our lesson is, When thou hearest a denunciation of judgement or promise of mercy, make ever application to thyself, and say, Lord, pertaineth this judgement to me? and, O Lord, pertaineth this mercy to me? Without this application, there is no general doctrine can do good, or edify thee. So when we hear of this, that some are living branches, & some dead, we should enter in trial with ourselves whether we are to abide with Christ, or to be cut off, and casten into the fire. It is true, we have not Christ to speak with us, and to resolve us of such doubts: yet the Lord hath never left any faithful man or woman so destitute, but he gets a certification & assurance, that he is a lively member. The Lord, if he be in any man or woman, he shall make that person know, that he liveth in them. The most sensible thing in the world, is the life of Christ: as sensibly w●l the creature feel the life of Christ in their hearts, as they will feel this natural life. Besides this, if the sap of Christ be in a ma, the fruit will burst out: & if thou wouldst know a man, look to his life & good works: let his life testify whether he be a lively member or not: if their life testify otherways, I testify to thee, in the Name of God, they are no lively members. Certainly Christ cannot dwell within one, but he must utter himself in the hand & tongue. Now hereafter he subjoins the reason wherefore they are clean, & how they are made clean, By the words, saith he, that I have spoken, ye are made clean: wherefore spoke I so much to you, but to make lively members of you, who were dry branches? The way to make a man a lively branch, is the word of jesus: it cleanseth the soul which is foul: My word is Spirit and Life, John, 6. vers. 63. It is the force of the Spirit to purge the soul. The word, sayeth Peter, is that immortal seed of regeneration, 1. Epist. Chap. 1. vers. 23. Our seed is mortal, and so if we have not another seed of God, we are but dead. It is no marvel, that the word of God purgeth, because it is Life and Spirit: Look but to that experience that godly men have in hearing the word of jesus Christ and that joy that riseth in the heart. What meaneth this? Will the words of any man work this joy in the heart? No: but when men hear these promises of life, and of grace, and consolation, O what consolation, what peace, what rest, what joy will the sinner get! And this testifieth, that the word is powerful to work in the soul that life of God. The hour shall come, sayeth the Lord, that the dead shall hear the voice of the Son of God, and they that shall hear, shall live, John, 5. vers. 25. 1 Pet. 1. vers. 22. Our souls are purged by the hearing of the word. If this be the mean the Lord hath ordained to get life, let us take pleasure to hear the word: And I say, that man that hath not a pleasure in some measure to hear the word, but contemneth it, is no member of Christ, and hath never been truly engraffed in Christ, nor got never of that sap which is in Christ, and never witted what jesus Christ was. As thou therefore wouldst live, and as thou wouldst be sanctified in this life, & glorified with the Lord in the Heavens, take pleasure to hear this word: & if thou would taste any sweetness of Christ, grow in holiness: and chiefly, seeing thou must leave this world, begin to live this life, which never shall have an end.  
Now in the next words, after he hath laid down the grounds, he cometh to the first exhortation: Abide in me, and I in you. The meaning of the exhortation is this, Ye have begun to be joined with me in Spirit, and in faith: as ye have begun, so continue in that union to the end. He saith not, Abide still with me, and I with you: but abide in me. These words have a greater signification than the other: they signify a straighter union with Christ: for Brethren, ye must mark, the members of jesus Christ, not only abide with him here, and dwell with him: but every one of them abideth in him, and dwelleth in him: as ye s●e the branches of the tree, they are not said so much to abide with the tree, as to abide in the tree: so are we in him. And on the other part, the Lord jesus is not said only to abide with his Kirke on the earth: but howbeit he be in the Heavens, to dwell in his Kirke, and in every member, who believeth in him: yea, in all their hearts: even as ye see the tree abideth in her branches, so the Lord jesus, the Vine tree, abideth in his branches.  
This place requireth that we speak somewhat of this union the members have with Christ, and he with them: This conjunction betwixt Christ and his members, who are faithful, ye must not imaginate to be a bodily and natural conjunction, as ye see is betwixt creatures, as the head with the body, it is not so gross a conjunction: there is no conjunction bodily, so near, & so straight, as that conjunction of jesus Christ, now in the Heavens with his members: the head is not so surely joined with the body by nearnes, as the Lord jesus, our Head, is joined with every member, who believeth in him upon this earth: The body and the head may be severed, but the members of jesus Christ, once truly engraffed in him by his Spirit, and by faith, shall never be cut off: all the powers of Heaven and Hell, shall not separate them. What shall separate us from the love of jesus Christ? shall hunger and sword, etc. yea, in these we are more than victorious, Rom. 1.35.37. So ye see this conjunction, is not to be imagined to be a gross conjunction, as the Papists imagine: (but I leave them:) But this conjunction is spiritual, and mystical: I call that a spiritual union and conjunction that we have with him, because it is wrought after an heavenly and spiritual manner, and is made not with bodily bands, as ligaments and sinews, but with spiritual and heavenly bands: the one of them is called the Spirit of jesus Christ, the other is called Faith. To make that conjunction betwixt us and him, he sendeth out of the Heavens his holy Spirit, into our hearts: and we getting that Spirit, send up to the Heavens again to him, our faith. Then ye see two bands, to make this conjunction: this conjunction must be mutual; so that as he sendeth down his Spirit to us, so we must send up our faith to him. The order of the working of these two bands would be considered: We never begin first: no man beginneth first to gripe Christ, but he must gripe us first: all things begin at him, and his affection is to us first: ere we love him, he loveth us: and because he embraceth us so friendly with his love, therefore we love him: and the sense of the love of God in jesus Christ were not in us first wrought, we would never love him: Even so is it in that conjunction, & if he never conjoined himself with us first, we would never gripe him. Paul, to the Philippians, Chap. 3. Verse 12. he striveth to get a gripe of him, by whom he was first gripped: And this should be our strife, To strive ever to gripe Christ and if this be not thy strife, miserable shall be thine end: as it is in that conjunction, so it is in the perseverance: No man can persever in that love, and in that faith, except it please the Lord to abide with us by his Spirit. In one word: all grace beginneth at Christ: and if we have any grace, all floweth from him.  
Our Lesson is, When we hear the Lord exhorting us after this manner, Abide in me, and I in you; answer, Abide in me, Lord, and I shall abide in thee: Lord, except thou abide in me, I will fall. and such like, when the Lord sayeth, Believe in me: say, Lord, take a gripe of me by thy Spirit, first. So when it is said, Love me; answer, Lord, love thou me first; for the love I have to thee floweth from the love thou hast to me.  
Now we come to the reasons the Lord useth to move his Disciples, to abide in that union with him: The first argument he useth, is from good works, and a sanctified life: and this is the argument, Except ye abide in that union with me, there cannot be such a thing that any of you can bring forth fruit: Therefore as thou wouldst live an holy life, abide in me, and stick fast by me. He declareth this b● a comparison, Except the branch abide in the Vine tree, it can bring forth no fruit: So except ye be engraffed in me, and abide in me, the true Vine tree, no more can ye produce good works. Mark it, this reason craveth a consideration of an higher ground: the ground is this, There is a necessity laid upon every man and woman in the world, to live an holy life, as ever they would see the face of God. Now this necessity being laid, come to the reason: But so it is, No man can live an holy life, except he abide in Christ: Therefore as ever any man would taste of life, let him strive to be in Christ, and never let Christ departed from him not a foot bread. Ye see in this reason, the way to straight any man to believe in jesus Christ: first thou who wouldst believe in Christ, hast a necessity laid on thee, that thou lead an holy life, thou must be changed, thou must have a new life: otherways, take thee thy doom, thou shalt never see the face of God: & I pronounce in the Name of the great God, that if thou live not an holy life in some measure, thou shalt never see the face of God. The Lord saith to Nicodemus, joh. 3. Except a man be borne again, he cannot see the Kingdom of God. The next ground: Without Christ jesus there is no power to do good: without him thou canst not think a good thought: without him thou art but a dry stick, without any sap. Then I ask, how can the Papists, who affirm, that we have free-will naturally to do good: how can they, I say, persuade a man to believe in Christ? They deceive the world. Can this be a good doctrine? No, I pronounce, in the Name of the great God of Heaven, Except a man denude himself of nature, except he stand up naked, and say, Lord, there is no power in me to any good whatsoever, he shall never get Christ: Except we be persuaded, that without Christ we can do nothing, and that we are but dry sticks, the soul shall never cleave till him: But when the soul shall hear and know this, than it shall run with greediness to gripe him. This for the first argument.  
The next argument, taken from good works, is in these words in the next verse, I am the Vine tree, and ye are the branches: And if ye abide in me, ye will bring out much fruit. They might ask, Is it not possible to bring forth fruit without thee? He answereth, Without me ye can do nothing. The argument▪ If ye abide in me, ye shall bring out much fruit: Not only fruit, but much fruit. The longer a man be in Christ, the holier he is. Take up another ground of faith, and an alluring argument, to draw the heart to jesus Christ: this is the ground, That if a man would believe in him, they should not only be holy, and lead an holy life, but grow in holiness. This ground differeth from the other: the former straiteth the soul: as for this, it is not a binding argument, but a secret alluring argument, If thou shalt believe in Christ, thou shalt abound in holiness. Whom moveth this? Only those who see themselves withered, and feign would have that sap of life in jesus Christ. Tell the soul, who seethe the own misery, that and if it be in Christ, it shall live, and will get the sap of life, it will rejoice: it will not move them who delight in a filthy and polluted life. Mark our nature, for the Lord knoweth it well, and according to it he setteth down arguments in order: there is not one, but ere they come to Christ, they must be straited, and necessity laid upon their back; otherways we will never seek to Christ, because we are stubborn by nature. That necessity that was laid upon Nicodemus, must be told to us all: there is never one of us, but we are straited with the same strait: and when we are straited this way, except we be obstinate, we will run to Christ. Next, it is not enough to boast a man: if there be but boasting only, there will be no belief. The Lord knew this well, and therefore he subjoineth to this a fair alluring argument. We must not begin with fair words, but we must straight men, as they would live to believe in Christ: and then come on with sweet promises: If the Lord move us not with fair promises, we will be obstinate for ever. Surely when a man seethe he must do such a thing, and if he do it, he will get such a reward, that he shall be filled with sap, to bring forth an holy life; well, will he say, I see not only a necessity to believe; but I see also, that if I do it, I shall b● made a fruitful branch, whereas I was but a rotten stick, to be casten into the fire: and then he will say to his soul, My soul, believe in Christ, and stick upon him, and thou shalt see a blessed end.  
Now another thing I gather: I see here he counteth much of good works, which he calleth fruits: & he moveth them to believe from this argument of good works. The end of faith, is a sanctified life: and the end of that union with Christ, is good works: As the grace of God in Christ, is to make a regenerate man, and of a dead stick, to make a lively branch, and Christ came into the world, to repair that lost image of God in man; the end of election is to live an holy life, Ephes. Chap. 14. The end of our vocation, of our justification, is to live an holy life. To Titus, Chap. 2. vers. 11.12. The grace of GOD, that bringeth salvation to all men, hath appeared, and teacheth us, that we should deny ungodliness, and worldly lusts, and that we should live soberly, righteously, and godlily, in this present world. There is the whole end of the grace of God, and of the Gospel. So if a man have not good works in some measure, he felt never 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, he shall be taken, and casten out, out of the vinyeard: and next, as it were an unfruitful branch, he shall whither: then when it is withered, wherefore serveth it? Shall it be imped again? No, but it shall be 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: He who hath not ado with Christ, he is casten out of the Kirke: that is, the society of the Lords Elect: that is, the true and invisible Kirke: howbeit for a season they remain in the visible Kirke outwardly. Another degree, Being out of that society, he withereth: and the last degree, he is casten into the fire. If fair offers will not move a man to believe in Christ jesus, then let the fire of Hell move him. If thou wilt not believe for fair promises, thou shalt see nothing but horrible judgement: and as the Apostle speaketh to the Hebrews, an unquenchable fire. Tell a man now of belief in Christ, and of a sanctified life, if they will believe in him; it will not move them, because their delight is in murder, filthiness, and adultery. Then I tell thee, in the Name of the great God, thou who art not moved with these promises, the fire of Hell abideth thee: tell them this. Indeed it is true, the godliest man that liveth, hath ever need to be holden in Christ, by a flame of fire, we are so inclined to infidelity: Knowing, (saith the Apostle of himself, 2. Corinth. Chap. 5.) the terribleness of the Lord, we bring men to Christ: that is to say, We do our duty in our calling: And if he had need to be holden in awe, much more had we. The godly, who have a wakened conscience, will find this: as soon as they begin to fall away, a flame of fire striketh upon them: for without Christ, there is nothing but fire, and the wrath of God seizeth upon the neck of the sinner, and never leaveth him, till it bring him to destruction, and shoot him into the fire of Hell. Indeed men and women will be out of Christ, (where there is one who believeth, there are ten who believe not: and it is a rare thing, truly to believe in Christ: Some there be who deny Christ altogether, and some who are profane hypocrites,) and yet the very infidels will find rest into this world: and who will be so wanton as they? the greatest infidels, the wantonest: But think not, howbeit they be at rest, that the wrath of God leaveth them: No, the wrath of God is most upon them, when they are least sensible of it, and perceive it least: for the wrath of God striketh first the heart with a deafness & stupidity: and next follows the bitterest & dririest wakening that ever was. When the wicked cries peace, than that judgement comes on suddenly, as the pains on a woman traveling in birth; and then dreary & sorrowful shall that wakening be. Now to end: take up 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 fling over the Dike, as having no society with the members of Christ. (I understand the number of his secret ones, if the Lord in the Heaven excommunicate him.) The third degree: Once casten over the Dike, than they begin to whither, and dry up, and all grace goeth away. There is no grace, no mercy, no life, but to them who are in that blessed society. Last, wherefore serve they, when they are rotten and dry? 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, (think not Hell a Bogill, for it is the sorest burning in the world,) beware of the first degree: beware thou never swerver from jesus Christ, in any step, but strive to bind thyself in that union: When thou risest in the morning, look that he be with thee, and thou with him: and so when thou liest down at even, look ever thou be in Christ: and if thou find the heart swerving from him, and coldness to grow in it, and thee to grow slack, strive ever to claim till him again: and say, Lord, hold mine heart still, that I decline not an ihtch from thee. Therefore, strive ever to hold thee with Christ, and let not thy heart be blithe, except thou feel him again in thy soul: and ever grow in holiness: be exercising thee this way, and thou shalt find in stead of fear, an infinite joy in Christ: And I promise to you, if ye will believe in Christ, the joyfullest end that ever was: Only believe: and seeing it standeth in no man's hands to believe, say to the Lord in your hearts, Lord, work thou that faith in us, for Christ's sake: To whom with the Father, and the Spirit of Truth, be all praise, honour, and glory, for evermore.  
AMEN.   

THE TENTH LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. XV. VERS. 7.8.9.10.11.12.13.14. 
7 If ye abide in me, and my words abide in you, ask what ye will, and it shall be done to you.  
8 Herein is my Father glorified, that ye bear much fruit, and be made my Disciples.  
9 As the Father hath loved me, so have I loved you: continue in that my love.  
10 If ye shall keep my Commandments, ye shall abide in my love; as I have kept my Father's Commandments, and abide in his love.  
11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.  
12 This is my Commandment, That ye love one another, as I have loved you.  
13 Greater love than this hath no man, when any man bestoweth his life for his friends.  
14 Ye are my friends, if ye do whatsoever I command you.  
YE heard the last day (Beloved in the Lord jesus) the first exhortation of the Chapter, was, That his Disciples should abide in that union with him, and he with them. We have sundry arguments of this purpose: The first, Except ye abide in me, and in that union with me, ye can bring forth no fruit, nor do no good in this world: The second is, That if ye abide in me, and I in you, ye shall be full of good works: The third, If a man abide not in me, and I in him, he shall be casten out of the Kirke: and once being casten out, he shall whither, (for out of Christ there is no sap of life) and then (being dried up) he shall be gathered up, like a dry stick, and casten into the fire, to burn. So the argument in this, He who cannot abide in Christ, he shall be casten into the fire of Hell: these arguments we have heard. Now in this Text, the Lord goeth forward in the arguments, and first he giveth the fourth reason, wherefore they should abide in him: then he passeth to other exhortations: Then the fourth and last argument is this, If ye abide in me and my words in you, than what ever ye ask, or seek, ye shall have it: Note the words, If ye abide in me, and my words in you: Before he said, If I abide in you: But all is alike: the Lord jesus abideth in the heart by the word, and by faith: so all is alike. But to come to the argument: What ever shall be your desire, ask, and ye shall have it: that is, If ye abide in me, all your petitions shall be granted. This argument is very alluring, to tell a man what ever he desireth, he shall have. Before he threatened, now he allureth. Ye see how the Lord tempereth his arguments. But, Brethren, mark this: in respect of whom is this argument alluring? and whom moveth it? Not every one: tell this to a man or woman who hath no sense of their need, they will answer when they hear this, We have no need to ask: tell this to a senseless sinner, he will answer, he hath no need: what need hath the whole of the Physician? but tell it to them who have felt the weight of sin, and who have felt their want, and know they are deprived of the glory of God, and strangers from the life of God, as the Apostle saith, it shall be the joyfullest and sweetest hearing that ever they heard: he will be moved when he heareth this sweet promise. Then when we come to hear of the promises of grace in Christ, let us prepare ourselves this way, and say, I am void of all grace; therefore I will go hear these fair promises of grace. Now the thing I mark here, Ye see how a sinner getteth grace, and ye see by what degrees he cometh to grace: The first and immediate mean to get grace and mercy, is to seek: ask▪ and thou shalt have: Heaven is little worth, and if it be not worth the ask: beg Heaven, and thou shalt have it: But who is it can do this? Can all men do it? Look what must go before ask: ere a man can ask grace, there must be a thirst and a desire: look that the heart be hungry: Blessed are they who hunger and thirst for righteousness, for they shall be filled. The world is full of want, yet they have not a sense of want, or an heart to seek. How riseth the desire in the heart? The desire riseth of a feeling in the heart, of a wonderful inlacke and misery, when a sinner feeleth he is void of all grace, with this sense, together with a sadness, & godly sorrow, for it hath ever sadness: (for who wanteth these earthly things, but they will be sad?) So the want of these Heavenly things hath a sadness with it. Paul saith, 2. Corinth. 5. verse. 4. We being burdened with sin, we sigh for sadness. Whosoever feeleth this burden of sin, and mortality, will sigh and sob. But from whence cometh the feeling and dolour? The sinner cannot have it of himself: for flesh and blood, that is, the corrupt nature, will not feel this sense: but it cometh of the Siprit of God. Paul, Rom. 8. ●ers. 26. saith, The Spirit of God intercedeth for us, with sighs unspeakable. And again, We who have gotten the first fruits of the Spirit, sigh. So it is the Spirit who raiseth up these sighs in the heart: and without the Spirit thou canst not once give a sigh: Thou mayst sigh like a man, but not like a Spiritual man. And how get we the Spirit? Believe in jesus Christ: faith in Christ furnisheth us the Spirit. Ephes. 1. vers. 13. After ye have believed, ye are sealed up with the holy Spirit of promise: for faith draweth out of Christ, into the heart, that Spirit: The grace of all grace, is to believe in jesus Christ: and having him, thou shalt get the Spirit. I grant, the Spirit must go before, and work faith, but it is true also, that by faith we get a fuller measure of the Spirit▪ So faith in the blood of jesus, is the fountain of all grace: for all grace floweth from that blood, and the merit thereof: and by the power of the Spirit, which accompanieth that blood, grace is applied till us.  
Then ye see, that faith is the beginning of grace: the holy Spirit followeth faith: after the holy Spirit followeth a sense of our misery and want: upon this sense followeth an earnest desire: upon the desire followeth ask: by ask grace is obtained. So, look thou stand in Christ, if thou wouldst have grace. Out of this place ye may ask this question, Will a man get all that he seeketh of Christ? He answereth here, If ye abide in me, and my words abide in you, ask conform to this word, and thou shalt obtain it: if thou ask any Spiritual grace, thou shalt get it: Undoubtedly, Heaven and Earth shall perish ere thou want it. As for earthly things, he will not aye give them according to thy desire, but as he thinketh meet, for his own glory, and thy weal: And how can they want, who getteth the Kingdom of Heaven? The Lord shall give them so much as shall content them. The Lord shall give thee so much as is necessary to a Pilgrim.  
Now we go to the secon●e exhortation, which is to good works: The first was to stand in that union with Christ: The second is, to bring out good works: Herein is my Father glorified, that ye bear much fruit; and in this ye shall be known to be my Disciples. There are the two things: he sayeth not, Bring out fruit: but, Bring out much fruit, that is, do much. A man should strive not to bring out fruit, but much fruit: and indeed, if we continue in that union with Christ, we shall grow in that regeneration, and so we grow in good works. The first argument he useth, is taken from the glory of the Father, In this is my Father glorified, that ye bring out much fruit. Surely a moving argument: at least it should move all souls to do well, seeing God is glorified in my well doing, for I am set in the world to glorify God. Take up the ground: Whom will this argument move? Not every man: Tell to a man, who hath no zeal to God, nor no sight of the glory of God, Do well, and glorify God: he will not care for it. But to tell a man, who loveth God, (alas, whom can he love, and if he love not God?) tell him, if he will do many good works, he will glorify God: he will do all that lieth in his power, yea, he will suffer, that he may glorify God: as Moses and Paul wished to renounce Heaven to get their God glorified: And if Paul could get God glorified, he cared neither for life nor death. Then when we come to the hearing of the word, where such exhortations are given us, we should bring hearts filled with zeal to the glory of God: and if thou bring such an heart, when thou hearest such an argument, it will be very sweet to thee. Ye see here in these words a fair effect following on good works: when a man doth well, the fairest effect that ever was followeth: to wit, the glory of God thy Creator. The Papists think, there can follow no goo● of good works, except a man merit, and get life by his works: as though the Prophet had said, The just shall live by his good works: No, he said not so: but, The just shall live by faith. Habac. 2.4. May not this serve them, that God is glorified in well doing? Ye see the words that are here, are borrowed from the Vine tree: Then let us take up the comparison, to make the matter more clear: We see by experience, that the branches of the Vine three do not live upon the fruit, nor take no sap from the Berries: the Berries do not furnish life to the branches: Therefore can they conclude hereof, that the Berries avail nothing, because they give no sap nor food to the vine tree? Hath not the berry none other use? Yes, it hath a better use, for it serveth chiefly to refresh and make cheerful the heart of man. It is even so with our good works, the good works are not causes of our justification, or life: they are but the fruits of justification: A man doth not good works to be justified; but is justified to bring out good works: they have their own use: they are not only comfortable to them who work them, to confirm their election, calling, justification, and life: but also those who stand by, and look to them, the Apostle sayeth, they are edified by their on-looking, as ye may read in the first Epistle of Peter, and the first Chapted: Yea, more edified by one work, than by a thousand words: And not only are men edified, but thereby God is glorified. Christ sayeth, Matth. Chap. 5. vers. 16. Let your light so shine before men, that they may see your good works, and may glorify your Father which is in Heaven. So by good works the God of Heaven is glorified, and men are helped.  
The second argument: Ye shall be my Disciples: As he would say, God shall not only be glorified, but ye shall get good yourselves: ye shall be my Disciples. It is the same in effect with that which he said, Chap. 13. vers. 35. By this a man or woman is known to be the Disciple of Christ, by mutual love. Then let us see what doctrine is taught in the School of Christ: there is the sum of the doctrine, Do well, bring out much good fruit, bring out many good works. All the doctrine that is taught of faith, is to the end that a man may do well. The Apostle to Titus, chap. 2. vers. 11. telleth us what is the end of the Gospel, to wit, that the grace of jesus Christ hath shined in the world, that we may live soberly, temperately and godlily in this present world. So the end of the Gospel is, that men and women should live an holy and sanctified life: and he who liveth an holy life, he is indeed a disciple of Christ: not he who knows most, but he who doth most, is the best scholar: and he who doth evil, and delighteth in mischief, hath no more to do with Christ, than the Devil hath. Ephes. 4.20. After that he hath set down the life of the Gentiles, that they gave themselves to wantonness, and to commit wickedness, with all kind of greediness; he turneth to the Ephesians, and he saith, Ye have not learned Christ so: whosoever leadeth an evil life under the name of a Christian, they have never heard Christ speaking to them by his Spirit in their soul: Thou hast not learned at Christ to be a murderer, an adulterer, and drunkard. Then if thou wouldst show to the world, that thou hast learned at Christ, strive to do much, and not to speak much: In one word: As thou wouldst show thyself to be a Scholar in the School of Christ, do ever many good works. Then when he hath exhorted to good works, he cometh to the grounds of good works: the grounds are two, the love of God, and the love of thy neighbour: the whole Commandments are grounded on these two. Then he exhorteth his Disciples to love: It is not enough to begin to love Christ, but to continue. He giveth the arguments, I have loved you, wherefore then should ye not love me? The best thing we can do, is to meet him with love in some measure, who hath loved us so well, so dearly, and tenderly: I have loved you, therefore love ye me. And that they should not think this a common love, he saith, As the Father hath loved me, so love I you: I love you not as men love men, but as the Father loveth me. Then we see here, that jesus Christ is not only aye the first lover: (for if we love him, it is because he loveth us first: love aye beginneth on the part of Christ: ere we begin to think to love him, he loveth us:) but also we learn more here, What kind of love Christ beareth to us. 1. John, Chap. 3. vers. 1. What a love hath the Father borne to us, that hath called us his sons? So the love of Christ to us, is a tender love, such as the love of the Father is to him: what tongue can express the love of the Father to the Son? So all the tenderness of the world, is nothing to that love that Christ hath to us: it is passing in tenderness, and passing in measure. Indeed the Apostle speaketh of a great sense of this love to men, Rom. 5. where he saith, This love of God is powered out from the Heavens, and powered out in the hearts of men & women. Who doth it? The holy Spirit sheddeth it abroad in our hearts: and indeed a man will feel the love of God in Christ, more than the tongue can tell. Look Ephes. 3. vers. 18.19. No, Paul nor all the Apostles, could not tell the love that Christ beareth to men and women that are sinners: and in this life we cannot be capable of it, nor yet in the life to come, when we shall have a thousand times a greater sense: for it is infinite: then we shall be astonished, and wonder at it: but we shall be filled with it there, where God shall be all in all. Abide and walk in faith, till thou meet with him, and thou shalt find this to be true.  
Now I shall end: Lest they should have thought that the love they should bear to Christ should be fectlesse, and should be closed in, and smoared in the heart, and not shine into world, the Lord saith, If ye keep my Commandments, ye shall abide in my love. Think not that the love of Christ can be in the heart of a man or woman, and then be idle: and if we love a person, we must do him good: So if a man or woman love Christ, they will go about, night and day, to please him, and to obey his blessed will, and his Commandments: And if a man have no will to obey God, it is sure, there is no love in the heart. Well, I say, thou who livest not an holy life, in that great day, that will testify against thee, that thou never lovedst jesus Christ. So, take heed our hand be answerable to our profession of love, that good deeds may follow it: for if thou be idle, thou hast no love. One thing I mark here: Upon what ground doth our obedience to Christ arise? The first ground, the love that a man beareth to Christ bringeth out obedience: Yet there is an higher ground, I have loved you, saith Christ, therefore abide in my love. The love that jesus Christ beareth to a sinner, bringeth out that mutual love we bear to him: When ye see a man set to keep the Commandments of God, (and blessed is that soul that so doth:) I say, surely ye may, by all appearance, conclude, that that soul loveth Christ: And farther, surely it appeareth of this obedience, that God loveth this person well: and that is a better love, and a stronger ground, than is all his love to God: and certainly, the Lord will love that man exceeding well, whom he will employ in his service. Blessed is that creature whom the Lord will employ in his service in this life, whatsoever calling it be into: and of all blessings in this life, there is the first, when we know the Lord hath chosen us to such a turn, and give him thanks therefore. 1. Timoth. Chap. 1. vers. 12. Paul being employed in that ministery, saith, I thank my God, that he hath counted me faithful, to employ me in that ministery. So blessed is the servant, who can serve jesus Christ: yea, he is more happy, that can serve jesus Christ, than he were a King of the world: whosoever serveth him, whomsoever he employeth in his service, he shall give him a rich reward: Let this therefore be the strife and endeavour of every one of us, to serve him.  
Now in the latter part of the tenth verse, to the end that they should show that love they bore to him, by keeping his commandements, he layeth out his own example: As I, sayeth he, have kept the Commandments of my Father, and abide in his love: that is, Love me, as I have loved my Father: the love that I bear to my Father, is obedience to him: so be ye obedient to me, if ye love me. So ye see, Brethren, he layeth out his example of love and obedience to his Father, to be followed by his Disciples. Mark this: The Lord jesus is the liveliest example of love and obedience that ever was, or shall be in the world. There was never such a love as the Son bore to his Father: never one so obedient as he was● he obeyed his equal. Philip. 2. vers. 6.7.8. He being in the form of God, he thought it no robbery to be equal with God: Yet he thought it no shame to humble himself, to become humble to the death of the Cross: Yea, he not only submitted himself to his equal, but also to his inferiors. He washed his Disciples feet, John, 13. He humbled himself to the world, to serve the world. Rom. Chap. 15. vers. 3. As the Lord is the true pattern of love and obedience; so is it needful that his example be aye laid out before our eyes: for except we see it, there is not such a thing that any man can be truly humbled, to obey God: for it is the obedience of jesus Christ, and faith in him, that reformeth the heart of a sinner, and maketh of a proud heart an humbled heart: and if thou take not a gripe of that Cross by faith, thine heart shall abide unreformed, till it be put into Hell. The tongue of man is not able to tell what grace we have in the obedience of Christ: We have not only salvation, and justification, thorough his obedience; but we have also his obedience, to learn us what obedience we should give to him, and what we should give to God. Learn at me to be humble, saith the Lord, Matth. 11. vers. 29. Mark another thing concerning this matter: Whilst he is exhorting to love, and to the keeping of his Commandment, he giveth himself an example most lively of that thing whereunto he exhorteth them. This is a lesson for all others, who teach into the Kirke of Christ: whatsoever doctrine they teach, let them not only be speakers, but doers of that which they teach: otherways they will destroy more with their life, than they are able to build up with their doctrine.  
In the next verse, he concludeth all this, and setteth down the end of his exhortation: These things have I spoken to you, they my joy might abide in you, and that your joy might be full: All is for your weal, that ye may be replenished with joy: all mine exhortations tend to your joy. The end of Christ is joy: indeed he beginneth with a sadness and heaviness: Learn how ye shall come to him: the first step by the which the sinner cometh to Christ, is by repentance, by the sight of sin, and that bringeth sadness with it: but frae once the sinner hath gotten that sight of Christ, than the heart is full of joy, and departeth with joy: and all the speech the Lord speaketh to a sinner, is to put joy into the heart of the sinner: whatsoever displeasure the sinner hath in the mean time, yet all is for this, that in the end he should rejoice: And the end of the speeches he speaketh to his Disciples, exhorting them to that union, and good works, and love, and obedience, and society, and communion with Christ, is joy: Good works bring joy in the end: The love of Christ filleth the heart with joy: there was never the like of it, essay it and see: love the Lord, and thou shalt find such a joy, as the world knoweth not: love Christ, and thou shalt have a good conscience: and a good conscience bringeth with it joy, rest, and peace. So the end of all is joy to the heart of a sinner: the union with Christ bringeth with it an unspeakable joy. Read 1. John, 1. vers. 4. After he hath been speaking of the communion with the Father, and the Son, he subjoineth, These things writ I unto you, that your joy might be full. And if we be not in society with that blessed Trinity, we have no matter of joy: and therefore we should ever strive to get a communion with that blessed Trinity, for therein standeth the happiness of man.  
Now to mark the words more narrowly, he termeth it first, His joy: then he termeth it, Their joy: so it is both the joy of Christ, and also of his Disciples, but in diverse respects: It is the joy of Christ, because he is the giver of it: all joy proceedeth of jesus Christ: It is our joy, because it belongeth to us, and is given us. So then, what is the joy of a Christian man? Learn it here, It is nothing but the participation of that heavenly joy that is in God: God is full of joy, and his whole nature is joy: the joy that one hath, who believeth in Christ, is a part of that divine nature, 2. Epist. of Peter, Chap. 1. vers. 4. of that joy that passeth all understanding: there is the felicity of man, to get apart of that infinite joy.  
The Philosophers disputed much about the felicity of man: some of them placed it in pleasure: the general is not evil, but here they failed, that they placed it in a beastly pleasure: Indeed it standeth in the participation of that joy of God, begun in this life, and perfected in the Heaven, when we shall see Christ jesus face to face. The joy we have here is mingled with sorrow, and for one joyful hour, we have aye ten sad: but then all tears shall be wiped away from our eyes, when God shall be all in all, and shall be filling the souls of his own with joy.  
In the next verse, he cometh to the other ground of good works: The love to man, the first was the love of God: think not: that thou canst do a good thing, and if thou love not thy neighbour. The words are, This is my Commandment, That ye love one another, as I have loved you. Love will not stand on one side only, but it must be mutual, otherways thou canst not stand in that society either with God, or with man. Ye heard before this, of the Lord, If ye abide in my Commandments, ye shall abide in my love. So the love of jesus Christ, is to keep his Commandments. This Commandment is not so much the Commandment of the first Table, as the Commandment of the second Table. The true touchstone whereby is tried whether thou lovest God or not, in thine heart, as is commanded in the first Table, is the love to thy neighbour, which is commanded in the second Table: so that if thou wilt stand up, & say, I love God, God will answer, Lovest thou thy neighbour? & if ●e find an hatred in thine heart to thy neighbour, he will answer, Thou lovest me not. He who hateth his neighbour, hateth God. Well, let men continue on in murder, & wrongful dealing, & stand up, & say, We love God, they lie. Mark another thing: there appears here a wonderful love the Lord bears to his members on earth: no tongue can express it: That love the creature would utter to him, he will have it turned over on his members in the earth: I mean not as though the Lord would have none of our love to himself, or regarded it not, & so bade us love one another: No, for he delighteth exceedingly to be loved by us: But that love we bear to him, he biddeth us kithe it on his members, and do good to them. And what is the cause that the Lord biddeth us love his members? The Lord himself is perfect: Our Head is full of all felicity: but as for the members, they have great need of things spiritual and temporal: So the Head is not to be benefited by us: but the best member, though he were a King, hath need to be helped, and the beggar may help him: And so, seeing He hath no need, he turneth the benefit of our love, over to us his members, who have need thereof. David professeth this, Psal. 16. vers. 2.3. Help me Lord, he saith. And lest the Lord should answer, What good canst thou do me? he meeteth this, I cannot do thee good: my well-doing extendeth not to thee: thou art all sufficient: but, Lord, keep me to thy Saints on the earth: howbeit my good cannot help thee, yet, Lord, keep me to thy Saints. Farther, ye see he requireth mutual love: for except love be mutual, men cannot be united: the members of that body are conjoined with love: albeit thou be loved, yet if thou love not again, thou art not of the body.  
When he hath exhorted them to love one another, he setteth down his own example, As I have loved you, every one of you love another. Seeing he loved them so well, why should not they love one another? As before when he exhorted them to love him, that is, to love God, he laid down before them his own example; so now he exhorteth them to love their neighbour by his example. We learn by this, the Lord jesus is the lively example of all true love, either to God, or to man: and the example of the love of Christ is needful to move us to love man in this world: so that except we sensibly find that love of his in our hearts, there shall be no spunk of true love to man in the heart: for why? all this love we bear to God, and to man, ariseth upon the feeling of that love of Christ, shed abroad in our hearts: he must warm our hearts by his love; and then shall arise the love of God, and of man: Except a man feel that God love him, he cannot love: for our love is but a repercution of that love wherewith he striketh on our hearts.  
Then in the next verse, he layeth out the love he bore to them in the own greatness, and that by comparison: No man can have a greater love than this, that he lay down his life for his friend: but I have laid down my life for you: there ye see what a love I bear to you. The greatest token of love in the world, is, when a man is content to lay down his life for another. Indeed it is a great token of love, when a tender friend will lay down his life for his friend. Rom. 5. vers. 7. Scarcely will a man lay down his life for the just: but when a man will be content to give his life for his enemy, that is a greater token of love: there is not such a token of love in the world, as this.  
Now to come to jesus Christ: The Lord jesus died not for his friends: he had never a friend in the world, till he died; and by his death he purchased friends: No man ever loved the Lord jesus, but by virtue of his death. Look the fift Chap. to the Rom. vers. 8. This commendeth his love, that he died for us, sinners, and enemies to him. There was never such a love, as the love of Christ to man, who suffered so shameful a death in the body, and so great anguish in conscience. Indeed all men will say in word, that that love was wonderful: but all the difficulty is to feel in the heart the greatness of the love of Christ, and to apprehend it. Except there be some sense in the heart, the heart is but sick, and evil disposed: And therefore this was a point of Paul's prayer for the Ephesians, Chap. 3. vers. 18.19. He prayeth for them on his knees to God, that the Ephesians, being rooted and grounded in love▪ might be able to comprehend, with all the Saints, what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints, and what is the breadth, what is the length, what is the infiniteness of the love of Christ, that ye may know the love of Christ, which passeth all understanding. There is no salvation without that sense: no peace, no rest, no joy: for of all things under the Heaven, we should seek to feel it the most, and say, Lord, as thou hast loved me, so let me feel it. If thou wouldst, feel this love, get an assurance that the Lord hath died for thee, when thou wast a sinner; for thereupon shall rise such a sense in thy heart, as thou never felt before: First feel that thou wast condemned to die under sin and the law: then get an assurance that he died for thee, and shed his blood that thou mightest be free. That sinful woman, who washed the lords feet with her tears, and dried them with the hairs of her head, and kissed his feet, and anointed them with ointment, was filled with the sense of the love of jesus Christ: Except the love of jesus Christ had loosed the heart of her, she had not had one tear: She was a great sinner: and he sayeth, Because much is forgiven her, she loveth me the better, Luke, 7. vers. 47. The more sins that are forgiven a sinner, when be getteth this sense, that Christ died for him, he will love him the better. Rom. 5. vers. 5. Paul sayeth, The love of God in Christ is shed out into the heart: ere ever that love be shed out, the blood of Christ must be shed out, and the heart must gripe to his death, and be washen with his blood, and bathed in it: and when the sinner feeleth that, then floweth that sweetness of his love; and there is a mutual love betwixt the heart of the sinner, and jesus Christ; and the sinner will feel such an exceeding love, that he will defy all the world, as Paul saith, Rom. 8. vers. 35. The Disciples might have said, We see thou dost for thy friends, and showest a great love to thy friends: are we thy friends? The Lord meeteth this, Ye are my friends; but under this condition, If ye love me, and do my will, ye are my friends. Surely when we hear such conditions as these, That the Lord hath laid down his soul for his friends, we should search to know, if we be of that number, and should say to our hearts, I see the Lord hath died for his friends, am I one of the friends of jesus Christ? There is no life without his death: and he died for none, but for his friends: and every one of you who heareth me this day, should try yourselves, if ye be the friends of the Lord: Ye shall know it by this, if ye be his friends, ye shall not be fectlesse. What serveth a fectlesse profession for in the mouth, when the heart is contrarious? What serveth such a a friend for, as is a friend in the mouth, & a foe in the heart? Look if thou hast an heart bent to do his will: take heed to thy tongue, and to the motions of thine heart, that they be sanctified: and if thy tongue be soul, and thine hand be bathed with murder, if thou seest this, thine heart will testify to thee, that thou hast nothing to do with Christ; the love of Christ hath nothing ado with thee; but that carcage of thine, and that soul of thine, shall be dragged to Hell, if thou abide in that estate: But if thou find in some measure a delight to pleasure him, who hath pleasured thee, & died for thee: (Fie on him▪ who will not strive to pleasure him!) If thou find in some measure good actions fall out of thine hand, than thou mayest have a good conscience, and the heart will get a piece of that rest and peace which passeth all understanding: When a creature seethe, that he hath been doing nothing all day but evil, sleep as thou wilt, and wake as thou wilt, thou hast the curse of God upon thee.  
Blessed is the man who hath good works, for they are tokens unto him, that he is sealed up in the blood of Christ. We must not gather out of this place, that because we were friends to jesus, therefore he died for us: for by the contrary, because he died for us, therefore he made us his friends. He had never a friend, till by his death he acquired them. And if thou find the force of his death in thee, thou must be his friend, and must press to pleasure him: To whom, with the Father, and Holy Spirit, be all praise, honour, and glory, for evermore.  
AMEN.   

THE ELEVENTH LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. XV. VERS. 15.16.17.18. 
15 Henceforth call I you not servants: for the servant knoweth not what his Master doth: but I have called you friends: for all things that I have heard of my Father, have I made known to you.  
16 Ye have not chosen me, but I have chosen you, and ordained you, that ye go, and bring forth fruit, and that your fruit remain; that whatsoever ye shall ask of the Father in my Name, he may give it you.  
17 These things command I you, that ye love one another.  
18 If the world hate you, ye know that it hated me before you.  
HItherto in this Chapter (Beloved in the Lord jesus) we have heard of sundry exhortations which the Lord, being to departed out of this world, giveth to his Disciples, who are to abide in this world behind him: First he exhorteth them to abide in that union with him: Then he exhorteth them to good works: Therefore he cometh to the grounds▪ of all good works: There are two grounds, The first is the love of God: the next, the love of man. Therefore he exhorteth them first to the love of God: next, to the love of man. He setteth down his own example to them, to move them to love. The greatness of his love to them he setteth down in comparison, I laid down my life for you: then there cannot be a greater love, than that I bear to you. And lest they should doubt of his friendship, Ye are my friends, sayeth he, and therefore my death appertaineth unto you. And lest that friendship should seem to stand in word only, he subjoineth a condition, Keep my Commandment, if ye would be my friends. In this Text we have read, in the beginning thereof, it might have been said by the Disciples, they were rather to be called servants than friends. The Lord meeteth this, and saith, Henceforth call I you not servants: for why? this is the condition of a servant: he knoweth not the will of his Master: the Master will not call him to his counsel: but I, whatsoever thing I have heard of my Father, being in the bosom of the Father, I have revealed it to you, and therefore I call you friends. The meaning of the Text is easy: I observe this, It is true indeed, the Disciples of jesus Christ, they were servants, and will be servants to him forever. If ye will seek the ground of it, it is not only the creation, (for the creature is a servant: all the Angels of Heaven are creatures, therefore servants:) but the chief ground why they were servants, was by virtue of that redemption. When they were sold to sin, and to the Devil, the Lord paid for them a precious ransom. Rom. 14. vers. 9 The Lord died for us, and revived, and all to this end, that he should have dominion over the quick and the dead, and be Lord over them whom he hath redeemed. 2. Corin. 5. vers. 15. Paul sayeth, Considering the Lord hath died for me, and risen, from henceforth I will not live to myself, but to Christ. So thus the Apostles were servants to Christ: another way also, they were his servants by their calling: were they not Ambassadors of Christ? Now an Ambassador is aye a servant to him who sendeth him. The Apostles of Christ were servants, by creation, by redemption, and by vocation: But by this manner and kind of service, that they are servants by redemption, and vocation, they are not servants only, but friends. Whosoever they be, that are redeemed by the blood of jesus Christ, they are not only servants, but friends: they sit in counsel with the Lord, whom the Lord hath redeemed: they get leave to come in to the Chamber of the Bridegroom: And as john the Baptist saith, Chap. 3. vers. 29. As friends to the Bridegroom, they stand in the bridegrooms Chamber, and hear him, and rejoice: they hear him sweetly: Yea, he counteth us more than friends, the Lord maketh us his Brethren: They are Sons of adoption, and as they are Sons, they get the Spirit of adoption, testifying to them, that they are Brethren. Rom. 8. vers. 15. They cry, Abba Father. But ye will ask, Wherefore is it then, that the Lord will not call them servants, but friends? I answer, The Lord hath respect of the common sort of servants, or rather of slaves. In those days the Masters communicated not their counsel to them, but commanded them, under such a pain, to do their will. He respecteth this, and he denieth such servitude to his Disciples. It is true, in this world there are not only servants that are brethren to the Lord: but the Lord hath many slaves, men and women 2. Timoth. Chap. 2. vers. 20. In a great house, there are not only vessels of gold and silver, but also of wood, and of leam, some to honour, some to dishonour. All this world is the House of the Lord, and in this world, he hath some servants in an honourable rank, and many slaves, yea, more than servants who are free: the world is full of slaves. Now these slaves, they are bound to service by virtue of creation, & so is the Devil. As for the redemdtion these slaves have no part of it: and so it followeth, that having no part of that redemption, they have no friendship with him: and being no friends, they are no brethren: they get not that blessed Spirit: but that Spirit which in the eight Chapter to the Romans is called the Spirit of bondage and slavery, which maketh them to fear for vengeance: They serve Christ, but all that service is evil, they are murdering men, they commit adultery, their mouths are full of blasphemy, all their service is to evil: and it is but the breaking of the lords Commandment, yet it is his service. In the second Chapter of the Acts of the Apostles, and the thirteenth verse, and Chap. 4. vers. 28. The Devil, and all his instruments, can do nothing, but that thy hand hath ordained. The Lord hath decreed all to be done: & they shall get their reward for doing. The Disciples were free servants of the Lord: as for slaves, they were not. Seeing all must be his servants, we ought carefully to consider, what sort of vessels, and in what rank of servants we are. The Apostle Paul, when he hath told of this difference, whereof we show in the great house, in the second Epistle of Timothy, Chap. 2. vers. 30. he subjoineth a token, whereby a man shall know whether he be a vessel of honour, or dishonour: Men shall well know whether they be ordained to slavery or not: Look if they be cleansed from the filth of this world: look if they be sanctified vessels, to work good in the house of the Lord: and if thou be a foul vessel, who can do no good, say with thyself, I have no warrant that I have to do with the Lord jesus: and say, that thou art a vessel to destruction. And blessed is that soul that feeleth some piece of desire with joy to do well: for they have a firebrand, that they are vessels of honour, and that they shall be in Heaven with the LORD: So sanctification is the most infallible token of our election and justification. Whereas he sayeth, All things that I have heard of my Father, have I made known to you, I mark this, That Christ, who came out of the bosom of his Father, revealed to his Disciples the whole counsel of God concerning the salvation of the world, which the Apostles preached thereafter fully to the world: for the holy Spirit called all things to their remembrance, which they had heard of the Lord, john, 14. vers. 26. And Paul, Act. 20. vers. 27. professeth, that he had kept nothing back, but he had showed them all the counsel of God. It may be asked, whether all things that Christ himself preached, and that the Apostles thereafter preached, be fully set down in writ? I answer, All things according to the matter and substance, albeit not in as many words, are left in register: and we affirm, That if Christ himself were here present, he would say no more, writ no more, change nor alter nothing, according to the substance.  
In the next verse he beginneth to give an ordinance to preach after his departure, as ye read in the 28. Chapter of Matthew, vers. 19 Before he lay down the ordinance, he premitteth some words to prepare the hearts of his Disciples to accept of it: I have chosen you, and ye have not chosen me: therefore I have ordained ye should go out, and bring out fruit. As the Lord would say, I have chosen you to be Apostles to me, before ye thought such a thing: I sought you first, and ye sought not me: I prevented you, and so this office is of my grace: there is no cause in you, but the whole is ascribed to me. Was Peter seeking Christ, when he was fishing? Was Matthew seeking Christ, when he was sitting at the Table with the Publicans? Matth. 9 vers. 9 Had Paul any mind of Christ, when he was going to Damascus, to persecute the poor Saints of God? It is a good thing to know how much Paul acknowledged this grace. Look the first Chapter to the Gal. vers. 15. When it had pleased the Lord to separate me from my mother's womb, he called me by his grace, to reveal his Son to me, that I might preach him amongst the Gentiles. See in how pitthie words he setteth it down. The ground of Paul's calling, was the good will of God: and higher, the eternal separation of him from his mother's womb: and last, he cometh to the grace of God. But this is the thing I mark: We see the Lord he groundeth his ordinance to his Disciples upon his own free grace: In election the Lord will have all our calling to depend upon his mercy only: he will have his grace to prevent us. I am found of them who sought me not. Who dare say, I sought the Lord, before he sought me? He will be the first caller of us, to the end, that he should have a right to command us what he pleaseth. Another end, that he commanding us to do it, with our whole hearts we should give obedience, and say, Lord, I will answer thee. Be not deceived, the Papists are full of vanity, they labour to set up men with pride to disobey God: that doctrine they teach maketh men proud: for when they speak of works of preparation, before their calling, and of a free-will, when they are called, whereto tendeth this doctrine, but to bereave God of that power he hath over us? Let this enter into our hearts once, We have not all our grace of God; the Devil seeketh no better: they think not, that they are altogether debt-bound to God: and if they do him any service, they think he is in their common. The way to keep our hearts in humility, and to dispose them in lowliness, is to think nothing of ourselves: they that think that they have nothing in nature, but rebellion, and hatred of all grace, they ascribe all to God, and praise him, and they will say, Lord, seeing I have no grace except thou give me it, and if thou bid me suffer, I will suffer ten thousand deaths. But weigh the words: In these words, that they should go, and bring out fruit, he alludeth to the Vine tree: what is that, to bring out fruit? that is, they shall vantage, and win souls to God: and of all fruits, it is the best, to win lost souls to jesus Christ, to dwell with him in Heaven: to draw them out of that damnation, he ordaineth that they should not begin only, but that their fruit should abide: that is, they should continue all the time of their life to win souls to jesus Christ, and should continue unto the end. Now know this, It is not enough in any calling once co begin to do well, to fructify; but there must be perseverance to the end: the end of all our well doing must be with our last end: Let our labours in this life, and our life go together: At all seasons, a tree will not bring out fruit: but it is required in a Christian, that he bring evermore out fruit at all times: they have no season by another. And as this is requisite in all men, so chiefly is it requisite in them who are called to the ministery, that they be winning souls, and aye doing good, one way or other: no rest for a Minister, but of all men, it is most requisite that he do good. Paul s●●th, 2 Timot. 4. vers. 2. Preach the word, in season and out of season: that is, no rest for thee, Timothy. And truly the Apostle Paul himself above all others pressed and endeavoured in hi● calling in the ministery, to be faithful: and he thirsted so earnestly for that high price of God's calling, that he never looked behind him, but aye ran, till he came to the end of the race: and when he came to the end, he saith, I have ended my course.  
Now, that man is happy, in this life that layeth this ground, There is no resting for me here: I must not sit down: I am in a course going to Heaven: and so with an holy courage goeth forward, running on in his pilgrimage: for in the end, he shall get that Sabbath day of rest, and he shall eat sweetly the fruits of his travels. But if thou restest in this life, and wilt not labour in thy calling in this life, and seekest thy rest in sin, (for let him sit idle, he shall rest in sin and wickedness,) thou shalt not get rest afterward. There is no soul that will sit down in the race, that shall rest with God in the Heavens. Alace, we set not that crown of glory before our eyes, and that is the cause we run not: but blessed is that soul that will take pain.  
In the end of the verse, to move them to do well in their calling, he giveth them another argument, Whatsoever they should ask in his Name, they should get it. The world wanteth grace, for fault of ask. So the Lord would say, Go forward, and what ye shall ask in my Name, at my Father, (for without faith in him, we will not be heard,) he will give it you. The Lord obscurely would meet a doubt. It is hard for us to do well in this world: how many impediments are in man? and how many without him? And so, ere thou do any good, these must be removed: So they might have said, It is hard for us, being so few, to go out into the world: it is hard for us to begin, and far harder to persevere. To this he answereth, Ask at my Father, in my Name, and whatsoever ye shall ask in my Name, ye shall get it. Well doing is gotten by begging: and he or she that will begin to do any good turn, must beg it at the hands of him who hath grace to give. So well doing beginneth at prayer: and continuance in well doing, dependeth upon continuance in prayer. Thou who wouldst continue in well doing, be aye praying, and aye ask. Paul, Ephes. 6. vers. 18. exhorteth the Christian man of every rank, to stand continually in Armour, so long as he liveth. Amongst all the Armour, he saith, Ever pray, with all manner of prayer. There cannot be a standing, without there be a continuance in prayer, night and day. There is nothing more requisite, if thou wouldst do well, than to continue in prayer: for why? all grace is in Heaven: except we get grace drawn out of Heaven, from God, we cannot do any good turn: and the only way to draw grace from Christ, (for he is full of grace,) is, first to believe in him, and to be grounded on him: then next, with open mouth and heart to pray in his Name to the Father; & centainly, Heaven & earth shall go together, ere thou want grace: ere God deny thee thy prayer, all shallbe turned upside down: & thou shalt get that grace he thinks meet for thee in this life, and Heaven at length. In the next verse, as before he hath enarmed his Disciples, whom he was to send out to the world with a piece of armour, to wit, prayer; so here he enarms them with another, I command you to love every one another. How needful it is that every man & woman, who would do well, should have love, Paul, 1. Cor. 13. shows. Let a man do all the things in the world, yea, give his body to be burnt, if there be no love in the heart, alavailes not: But chief to come to a Minister, of all men it is most requisite that a Minister have love in his heart: otherways all is nothing, all his language & preaching avails nought, if the heart have not a love of the salvation of man and woman. So the thing he regardeth, is that love be in their heart. Ye know what a love Paul had: he had so great a love to the safety of his kinsmen, that he would have wished to be Anathema for them: look what a love he uttereth, 2. Cor. 6. vers. 11. he saith, O Corinthians! our mouth is open to you, our heart is made large: ye are not kept strait in us, but ye are kept strait in your own bowels. So there are many graces required in a Minister, but chiefly love: and if he have no love, he will not care by, how many perish. Yet farther: they should not only have love to their people; but also Pastors should have mutual love amongst themselves: they should have unity of heart, go where they will. There is nothing that serveth more for making up of that body of CHRIST, than the sweet agreeing of the Labourers: when they agree, the work of the Lord goeth forward: as workmen, when they work together in one union, the work goeth forward. And a man who carrieth envy in his heart, he shall never preach Christ truly, but hypocritically. Paul, in the first Chapter to the Philippians, vers. 15. he speaketh of two sorts of Preachers: Some, saith he, preach to increase mine affliction, some of love. Then he saith, What then? yet CHRIST is preached, all manner of ways, whether it be under a pretence, or sincerely, and I therein joy, yea, & will joy. He speaks this in his bands. So whosoever hath contention against his fellow-labourer, preach as they will preach, they make the Gospel a cloak to cover their malice and hypocrisy. Upon the other part, they only who have entire love to their fellow-labourers, teach Christ sincerely. We see the Apostles, when they make mention of their fellow-labourers, how honourably they style them, what great affection they utter unto them: as Paul, when he speaketh of Timothy, Titu●, and others.  
Now I go forward: If the world hate you, ye know that it hated me before you. This is the third part of the Chapter, wherein he comforteth them against the hatred and persecution of the world: and so he warneth them to go out after his departure: I know well enough, the world will hate you. Then he comforteth them with his example, Have they not hated me before you? There is the ground, The servant is not greater than his Master. The Lord jesus is worth all the Apostles and Ministers that ever were. Shall the servant start, and run, when he is hated, seeing the great hatred and malice the Lord suffered? No man in the world suffered so great persecution as the Lord, and so patiently: And had it not been that the Lord jesus took on that evil, thou shouldest have suffered more than the hatred of the world: that is, the very wrath of God. So to move them to patience, he layeth down his own example, as before he proponed his example to love God, to keep his Commandments, and love their neighbour: So he commendeth never a thing to them without his own example. There is nothing that the Lord will bid thee do, but he will let thee see that same first done by him: He setteth himself before us as a pattern. And as concerning this patience in suffering, it is needful that this example of jesus Christ be ever before the eyes of any that would suffer: for it is against our nature, to suffer any way: Yea, it is so needful, that there was never a man or woman who suffered, if they had not had that suffering of jesus before them, that could suffer patiently. The example of all the patience in the world, will not cause one to suffer patiently, except thou get a sense of that suffering: for faith in Christ jesus, is the ground of all well doing: jesus Christ must be in thine heart, ere there be any good virtue in thine heart: for it is faith in Christ jesus, that reformeth the heart: Except we have him in the heart, there is no good in it. Therefore Paul, when he recommendeth any virtue unto us, he useth to set before us the example of Christ, as a most forcible argument: as when he exhorteth us to modesty, he saith, Let the same mind be in you, which was in jesus Christ, Philip. Chap. 2. verse. 5. And when he commendeth patience, in bearing the infirmities of weak brethren, he bringeth his example: For Christ also, saith he, would not please himself, Rom. Chap. 15. vers. 3.  
Then, if thou wouldst have love, or meekness, or any virtue into thine heart, have the Lord into thine heart, and cast thine eye upon him. In one word, believe in jesus Christ: and getting a sight of him, thou shalt find a sweet change of thy nature: then thou shalt be an holy liver, and a patiented sufferer, and thou shalt grow in all good virtue, and that through Christ jesus: To whom, with the Father, and the Spirit of Truth, be all praise, honour, and glory, forevermore. AMEN.   

THE TWELFTH LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xv. VERS. 19.20.21.22.23.24.25.26.27. 
19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.  
20 Remember the word that I said unto you, The servant is not greater than his Master: if they have persecuted me, they will persecute you also: if they have kept my word, they will also keep yours.  
21 But all these things will they do unto you for my Names sake, because they have not known him that sent me.  
22 If I had not come, and spoken unto them, they should not have had sin: but now have they no cloak for their sin.  
23 He that hateth me, hateth my Father also.  
24 If I had not done works among them, which none other man did, they had not had sin: but now: have they both seen, and have hated both me, and my Father.  
25 But▪ it is that the word might be fulfilled, that is written in their Law, They hated me without a cause.  
26 But when that Comforter shall come, whom I will send unto you from my Father▪ even the Spirit of truth, which proceedeth of the Father, he shall testify of me.  
27 And ye shall witness also, because ye have been with me from the beginning.  
AFter the Lord jesus (beloved in him) hath given sundry exhortations to his Disciples, at last, in the 16. vers. he giveth a direction to them, that after his ascension to Heaven, they should pass out into the world, and teach all Nations, & baptise them. The words here, are that they should go, & bring out f●uit: that is, win souls to the kingdom of Heaven. Secondly, he sets down the ground of his ordinance: he sets down what right he hath to give it: I have chosen you, & ye have not chosen me, saith he: I prevented you, when there was no such thing in your mind: & therefore I have just right to give you this ordinance. After he hath given this ordinance, he gins to furnish them, & inarme them against the time they should pass out: the first piece of armour was prayer: they should pray to the Father. But how? In his Name. Look they heart in prayer be grounded by faith in jesus Christ. The next piece of their armour, is love, & chief that love which every one should bear to another: they ought not only love him, whom they teach: but the fellow labourers should love mutually: when the fellow-labourers agree among themselves, than the work of the Lord goes forward pleasantly. The third piece of armour, is patience, that they should suffer patiently all the hatred of the world. Now he insisteth upon this place, and useth sundry arguments: The first he had, was from his own example: he saith, Have they not hated me before you? then why should ye take it heavily, that the world hate you? for the servant is not greater than his Master. I go forward. In the beginning of this Text, we have the second argument, whereby the Lord moveth his Disciples to bear patiently the hatred of the world: If ye were of the world, the world would love his own, saith he, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. The meaning is this in effect, If the world hate you, it is a good token, that I have chosen you out of the world, and relieved you from that damnation which ye were subject to. Ye see in this argument, when the world loveth any man, certainly it is a token that there is little good in that man: for the wicked world, ordained for damnation, will love no man without a cause, except it find a conformity with it: And as Paul saith, Rom. 12. vers. 2. except it find a likeness in humour and affection, it will not love a man. It is true, wicked men will love a good man, but never for any good, never for God's cause, but for some particular respect, as kindred, alliance, blood, or some policy: But for a good cause, wicked men will never love a good man. By the contrary, when the world hateth a man, it is a token there is some good in that man. E'er ever the world begin to hate a man, God loveth him: Ere ever the world begin to shoot that man out of the world, the Lord hath exempted him out of the world. It is true indeed, the world will hate a wicked man, as a man who doth great and horrible murders, committeth adultery, and incest, etc. but the world will never hate wickedness for wickedness cause, because it is an offence to God, but for some private hurt and damage; as because he is noisome to the Commonwealth, and troublesome to the peace of the Country, and such like. This same which I speak of men, may be well drawn to Religion: That Religion which the multitude of the world runneth after, is not most to be approved: No, the Lord save me from it. Neither that Religion which the world detesteth, is to be rejected: No, the hatred of the Devil, and of the world, is a good to ken. When the world hateth godly men, there is matter of patience, and of joy: and it is a sure token, the hatred of the world shall not so soon touch the heart, but as soon the Lord shall meet it with his love: and the greater the hatred be, the greater shall the love of God be. Rom. 5. vers. 3. Faith worketh patience, patience experience, to wit, of the favour and love of God: which he saith afterward, is shed abroad, by his holy Spirit, into our hearts.  
I go forward: The third argument, Remember, saith the Lord, the word that I said to you, The servant is not greater than his Master: Look what they did to me, they will do the same to you. As he would say, It may suffice you to be in that estate that I was in before you: for why? ye are but servants, and I am the Lord: and therefore it may suffice you well, to be in that estate that I have been in before you. He calleth them to remembrance of that word which he spoke before in the 13. Chap. and 16. vers. when he exhorted them to humility. Would any man or woman after the example of Christ, be humbled, lowly, and obedient, and patiented; let them ever hold their eyes upon jesus Christ and upon that highness and Lordship, wherein he sitteth at the right hand of the Father: and then when thou seest how high he is, look down to thyself, and thou shalt see, the farthest that thou canst claim to, is this, To be but his servant, though thou werest a King: (and woe be to thee, if thou be not a servant of Christ's) Then looking up to Christ, and down to thyself, reason thus, Hath my Lord, who is above me, suffered many things patiently, shall not I, who am a servant, suffer something patiently? And then the soul shall say, Suffer patiently for him, and I shall count it honour to be partaker of his suffering: for of all the honours of the world, it is the greatest, to suffer for Christ. Were not the Apostles blithe while they suffered for Christ? Read Act. 5. vers. 41. there it is said, They departed from the Council rejoicing that they were counted worthy to suffer rebuke for his Name. Paul, Phillip. 1. vers. 29. saith, To you is given for Christ, not only to believe in him, but also to suffer for his sake. They who suffer for Christ, may think they have gotten a great gift.  
Farther of this argument, I mark this, The hatred and love of men is common to jesus Christ, with his members: so that they who love jesus Christ, they love also his servants: and they who are foes to Christ, they are foes also to his servants. But it is well to be marked, that this hatred and favour of men beginneth ever at Christ: ere ever one love the servant, he must love the Master: and he that hateth the servant, he hateth the Master first: Hatest thou him who beareth the Message of Christ? thou hatest Christ, who sent him, say what thou wilt: and thou who lovest Christ, thou wilt love the silliest member of Christ.  
Now I come to the fourth argument, and it is from the cause which they had in hand: Whatsoever the world should do unto them, it should be for a good cause, it should be for my Names sake, and for my Father's sake. He letteth the Disciples see farther than the world saw in their hatred to the Disciples: for Christ in all his speaking, chiefly with the Scribes and Pharisees, he letteth them see with whom they had to do: they had to do first with the Father of Heaven: all their persecution was a misknowledging of the Father. The malicious persecution of men, striketh first upon the GOD of Heaven: first ere it be on the Son, it must strike on the Father. As the jews then, that would boast that they loved God, and hated his Disciples, had in their hearts first the hatred of the Father: so now men will say in the midst of the hatred of the servants of jesus Christ, that they love jesus Christ: but the Spirit of jesus Christ sayeth, They lie: and the ground of their hatred, is the hatred of Christ. Be not deceived: I will lay down this as a sure ground: It is unpossible for one to love Christ, or his Father, and to rail upon the servants of Christ. This for the fourth argument, wherein we may see the first thing required in a Christian, is patience. Among all the arguments, to move a man to patience, this suffering for a good cause, is principal: for it bringeth with it great joy. When a man suffereth as an evil doer, as a thief, an adulterer, or murderer, he will not suffer patiently & joyfully. The Lord will not let joy come of sin: but if they have joy, that comes upon the assurance their sins are forgiven 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 jesus Christ: and if ever 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 upon them: the Spirit of Christ sits down in the soul, & resteth & holdeth up the soul with joy. No words can teach this so well as experience: the Martyrs were witnesses hereof, who in most exquisite torments were patiented, & rejoiced wonderfully: & what was the cause thereof? Even because that the Spirit of Christ filled their souls with joy: and that joy overcame & ate up all the pain. Therefore, if thou wouldst suffer, look that it be for a good cause: let it be for the cause of jesus Christ, that our suffering may be joyful, & in laying down of this life, we may be assured, that we shall be transported to that blessed life: Blessed, saith Christ, Matth. 5.10, are those who suffer for righteousness sake, for theirs is the Kingdom of God. Now lest the ignorance of the Father should have been thought to have been a simple ignorance, he saith, If I had not come, and spoken unto them, (he meaneth of the Scribes & Pharisees) they should have had no sin: that is, If I had not revealed the whole secret of the Father, their ignorance had been tolerable: but now they have no pretence to cloak their ignorance, but their mouth shall be closed up.  
Now ye see in these words, how he bringeth this persecution of his Discilples to the head ground: First, There is the hatred of the Disciples: Secondly, there is the hatred of the Son: And thirdly, there is the misse-knowledge of the Father. The ground of this is the bitterness of the heart. So it is called, Act. 8. vers. 23. when Peter speaketh to Simon Magus. The ground then of ignorance, was the root of bitterness in the heart, resisting the holy Spirit. From this maliciousness sloweth the ignorance of God, the hatred of the Son, and the hatred of the Disciples. All persecution cometh of malice first, and then of ignorance. All the persecutors that ever were in the world, were like as many blind men. Indeed I grant, that all persecution will not proceed in alike measure, from malice, and the gall of bitterness; albeit there is none ignorance, but it is joined with some malice of the heart: but the malice is not alike great: for in some hearts there is nothing but venom, and a bag of gall: and some there are who have less: and that persecution proceedeth of a blind zeal, more than of bitterness. Look what Paul speaketh of himself, 1. Timoth. 1. vers. 13. he had such a blind zeal, that he persecuted the Kirke: and when he was going to Damascus, he had a kind of zeal: but afterward, when he saw Christ, he called that zeal a madness, and woodness. So there is some persecution that cometh of a blind zeal: & some there is, that cometh of maliciousness 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 oppressor: but God had mercy on me, for I did it ignorantly, thorough unbelief: and therefore the Lord laid it not to my charge. But as touching the other persecution, that cometh of maliciousness against the holy Spirit, woe to that persecuter: for surely it is a rare thing for such a man to get grace: And he who is obdured in maliciousness, (for it is the ground of sin against the holy Ghost,) very hardly obtaineth salvation, because with great difficulty is it rooted out of the soul.  
Take heed, there is none of us, but there is a piece of venom in us, and we spout out venom. So we knowing that God despiteth that venom, we should travel to get it away by prayer to God, as we feel it: for there is no power in Heaven, nor in earth, that can purge us, but that holy Spirit: and he who hath this Spirit of Christ, when he feeleth this bitterness in the heart, will loath at it, and then he will have his refuge to Christ.  
Take up, in this last verse, that Christ and his Gospel serveth to make the world inexcusable: for their ignorance is wilful. There is never a soul that is condemned, or goeth to Hell, that can pretend ignorance, because their ignorance is voluntary. It is true, that ere ever a man go to Hell, he is blinded, and the eyes of him are taken away by his own corruption: But it is also true, that ere ever a man die, his mouth shall be closed, and he shall not have a word to speak in the day of judgement: No damned soul shall have a word to speak in that day: when that voice is pronounced against them, they shall pass away, with the greatest shout that ever▪ was, because they dare not pretend ignorance: for his ignorance shall be inexcusable. Any man would think, that if any were excused for ignorance, that the Gentiles would be excused: yet the Apostle saith, 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: Look then to the sharpness of the judgement of God: And if thou hadst no more but the light of nature, all these creatures shall stand up against thee, & condemn thee, though there were no more to condemn thee. If that light of nature make men inexcusable in that great day, let us take heed how we hear the Scriptures: for if the Gentiles were inexcusable, what shall be the estate of the people, who have not only the light of nature, but that spiritual light from Heaven, revealed by the mouth of jesus Christ? Shall that soul speak a word in that day? Therefore I beseech you, in the bowels of jesus Christ, to receive knowledge, or else it were better for us, that we had never heard of Christ: and better shall it be with the Gentiles, and with Sodom and Gomorrha, than with us: the greater light, the greater condemnation: Therefore, as we would see Heaven, let this light shine in our hearts, that we may be transformed from the course of the world, and shine before Christ in newness of life.  
Now in the next words, he giveth the second argument of that hatred, and aggreageth it more: They who hate me, hate the Father also. And he is speaking of the obstinate jews, who pretended a love to God. We heard heretofore, that the hatred of the world against the Disciples of Christ, was against Christ himself: the hatred that extended to the one part, extended also to the other. Now we hear that the hatred of the world against Christ, extendeth to the Father also: and that he who hateth Christ, hateth God also: And even as the jews hated the Disciples, because they saw some grace of Christ in them, and because they were endued with his Spirit: (for the world will never hate one that is his own:) so for that same cause, hateth the world Christ's members: yea, the hatred of the world against Christ himself, 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 up his kindred to him, yet they hated him not because of the flesh, but because God dwelled in him. The thing that the men of this world hate most, is the God of Heaven: & if they hate any creature of God, it is for God's cause. It is a wonderful thing, that such a thought can be in the heart of the creature against the Creator. Let us then see the cause! God is light, saith john, 1. epist. 1. vers. 5. And whatsoever 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, he hateth it, because it craveth a decent behaviour. Rom. 13. vers. 13. And the wicked soul craveth aye filthiness: and much more they hate the light of the word of God, because it pierceth into the consciences of men, it stingeth them: and then most of all they hate God himself, who is the light: when he beginneth to shine upon their consciences, they find such an horror & dread our, that they would wish him out of the world, so vehemently they hate him: they can abide to see the Devil, or any creature; but they cannot abide the sight of God. Now look our nature: darkness & light sight not so much, heat & cold fight not so much together, as God and our nature: and this battle shall never have an end; no, not when the miserable caitiff is in Hell. Whereon riseth Hell, but upon the dissension betwixt the Creator, and the creature? So this battle shall never take an end, except it please God of his grace, who made light to shine out of darkness, to enlighten, and to reform the soul, and to scatter this palpable darkness▪ wherein we are wrapped.  
I go forward to the third argument, If I had not wrought such works among them, which none other man in this world did, they would not have had sin. The argument than is taken from his works: They saw jesus Christ to be such a man, as there was never the like of him. They saw that divinity in him: and this sight aggreageth their hatred. By the works, I understand all the proves the Lord gave of his Divinity to the world; whether they were the miraculous works, in restoring the blind to sight, the lame to limbs, the deaf to ears; or it was his holy life in the world. Never man lived so holily, and heavenly, as he: for he saith, john, 5. vers. 36. My works testify of ●e▪ that I am not a man only. And indeed, not only those who were his friends, and his Disciples, and servants, took this up: (john saith, We saw him full of grace and verity, and we saw his glory▪ like the glory of the only begotten Son of God, John, 1. vers. 14.) but also his very enemies saw it: when as the soldiers came to take him, they said, Never one spoke, as he speaketh, John, 7. vers. 46. His words bound the men's hands: and the Pharisees, who were his enemies, were compelled to say, If he had been a sinner, he could not have healed the blind, John, 9 vers. 16. And so we who now live, howbeit we see him not bodily, working wonders in the world, thereby to persuade, or to convince us; yet by this word of the Cross preached, which to his own is the power and wisdom of God, we are persuaded that Christ is the only Son of God, there is such a Majesty in it: And so, if there were no more to testify unto us, but this word of the Gospel, it convinceth the consciences of all men, that the Lord, of whom it is spoken, is not man only, but God also.  
Then he saith, They have both seen, and have hated both me, and my Father. There is a marvel, that they knowing God, they hated God: it would seem tolerable, if they knew not God, to hate him: but to know him, and hate him, it is a thing not to be comporteth with. It was said of before, that the world, who hated him, knew not the Father. How can these two stand? They stand both well: for first of all, there is a certain knowledge of God, by the which the most wicked in the world knoweth God: but then the canker of the heart expelleth this knowledge: and on this cometh ignorance, and on ignorance cometh hatred. Mark by what degrees sin riseth up: and every one of us may find this in some measure: there is no sinner, who doth a great sin, but first they have a knowledge of God, of good and of evil. Paul, Rom. 1. vers. 21. speaking of the Gentiles, saith, they knew God. There is such a bitterness and maliciousness in the heart, that that maliciousness blotteth out the knowledge in the heart. A wicked man will stop both his fingers in his eyes, that he should not see. The Apostle afterward says, They not taking pleasure to entertain the knowledge of God, they put out knowledge: knowledge departed, black ignorance cometh in, by the judgement of God; & then farewell conscience: then they lose all feeling: and being blind, and past sense, they run headlongs to all mischief: And that is it the Apostle speaketh, Ephes. 4.19. So ye see, that all this mischief that men committeth in the world, falleth out immediately of blindness: ere ever one go to do wickedness, ignorance cometh in first: & then cometh in a want of conscience. Durst a man go out so boldly before God, to do wickedness, if he had a conscience? And think ye that wicked men in this Country, who take pastime in murder, in filthiness, etc. and above all, those men who have committed such heinous things against God, against Religion, against their own native Country, and the Crown; think ye they would have such a boldness, if they stopped not their fingers in their eyes, and blunted the conscience? I pronounce, in the Name of God, they are bound in the chains of darkness, (lose them who will,) if they repent not.  
The last thing I mark: what is the thing that maketh all sin inexcusable? Knowledge closeth the mouth of the sinner: knowledge taketh away all excuses: it taketh away ignorance, and ignorance shall excuse no man in the day of the Lord: and the greater the knowledge be, the less excuse is there for sin. I say more: Knowledge not only maketh sin inexcusable, but knowledge doubleth sin: Murder is sin, but murder with knowledge is double sin: and the greater the knowledge is, the greater the sin shall be, in the day of judgement. And if thou hadst but the knowledge of the elements, thou shalt be inexcusable: And if the Lord speak out of Heaven to thee, thy sin shall be tripled: and well were it with thee, who now sinnest under the light of the Gospel, without repentance, that thou hadst been one of Sodom, in that great day: and thou thyself shalt wish in that day, that so it had been. There is no tongue can tell the judgement that shall fall upon that man, who heareth this word, and abideth in sin. Yet the world will not be wakened: Cry on them, they are not the better. Thus much for the second argument.  
In the verse following, lest it should be thought or objected, that the obstinate jews should have done this in despite of God, the Lord meeteth this, & saith, All this is done that the word might be fulfilled that is written in their Law, They hated me without a cause. The place is in the 35. Psalm, vers. 19 It is called the Law, because all Prophecy is a pendicle to Moses' Law; and all the Prophets were under the Law. This is a complaint of David, of his enemies, who hated him without a cause. There was a great cause of love in Christ, and not of hatred. Then this ye will see commonly, that when the Spirit in the Scripture maketh mention of crosses▪ troubles, and persecution of Christ, which are evil things, he speaketh so warily of them, that nothing be derogate to God's glory, he saith, The Lord ordained them from all eternity. And there is not a thing, yea, not the most unworthy thing, that is done to the faithful of Christ this day, but it cometh by that eternal Decree: it was preordained: and if it had not been so, the godly had cause to sorrow, and the God of Heaven would be disgraced. And mark this, that the ordinance of God shall not excuse thee, who is the instrument, when thou dost any thing against his revealed will. The Murderer may say, What have I done, but the will of God? O murderer! say I, thou art not to be excused: thou hast not done the will of God revealed: and so say I to the Adulterer, and to all others, that commit sins, which God hath forbidden. After that he hath aggreaged this hatred of the jews, against his Disciples, he leaveth it, and returneth to his Disciples, to comfort them. The last thing he comforteth them with, He shall send them that Comforter from the Father: for he cometh first from the Father: and the Father sendeth him by the Son: he calleth him the Spirit of truth: and, He shall testify into your heart of me. As if he would say, The testimony these jews got, it was but outwardly: but to you I shall send my Spirit, an inward witness. The Lesson is: We see here two sorts of witnesses: the one outward, the other inward: to wit, the Spirit. The first is his word, his miracles: and it is good to hear the word: but and if the Spirit be not present, it were better for thee never to have heard the word. And supposing we had CHRIST with us, even in the midst of us, as he was amongst the jews, if it pleased him not to send his Spirit into our hearts, it would do us no good. And therefore, think it not enough to say, And if we had CHRIST, as the jews had him, we would believe, and we would be well. No, no, If thou hadst not the Spirit, all would not avail thee. Be not content to be hearers only, for all that will serve but to damnation, except thou feelest that Comforter to work in thine heart, to reform thine heart, and to work faith into thee. And therefore let this be thy prayer, in hearing that word, LORD, let thy Spirit work into mine heart. And if he be into thine heart, he will let thee feel such a comfort, and such a peace, and such a rest into thine heart, that the world cannot tell what it meaneth.  
This is to be considered, that he saith, he will send the Comforter to them from the Father: for it importeth, That the Spirit floweth first from the Father, & then from himself. So he said in the Chapter preceding, tha● the Father should send the Spirit in his Name: for the Father sendeth the Spirit by the Son, ere the Son send him from the Father. Seeing then, he proceedeth from them both, he must bear witness both of the Father, and of the Son: but of the Father, by the Son, in whom the Father manifesteth himself visibly.  
Thereafter he comforteth them another way, for he saith, Ye shall also witness of me. So he honoureth them, to make them witnesse-bearers to him. The greatest honour in the world, when a man is sent to bear witness to Christ: howbeit thou shouldest die into the message, thou hast gotten an honour above all honours. It is true, this cause wherefore they bare witness of him, was because they saw him, and heard him, and handled him with their hands: and this was a great help. But take up here the chief ground, in bearing witness of Christ, when he sendeth into the heart, the Spirit of comfort: And I say, suppose never a man saw Christ, (as we this day see him not bodily,) or never handled him, yet if it please the Lord, to send that Spirit into the heart, he will demonstrate Christ unto him, as evidently, as though he had been in Heaven to see that grace. Not only Ministers must do this, but all men must confess Christ: and so let us press to get that Spirit: for as Paul said, No man is able to name the Lord, without that Spirit. 1. Corinth. Chap. 12. vers. 3. At the Name of JESUS all knees should be bowed, and the tongue should be loosed, with such a grace of the heart, that the hearts of men who hear, should be edified at the hearing of the word: And we should aye be edified more and more, till in the end we grow to perfection in Christ: To whom, with the Father, and the Holy Spirit, be all praise, honour, glory, power, and dominion, for evermore.  
AMEN.   

THE XIII. LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xvi. VERS. 1.2.3.4.5.6.7.8.9.10.11.12. 
THese things have I said unto you, that ye should not be offended.  
2 They shall excommunicate you: yea, the time shall come, that whosoever killeth you, will th●●ke that he doth God service.  
3 And these things will they do unto you, because they have not known the Father, nor me.  
4 But these things have I told you, that when the hour shall come, ye might remember, that I told you them. And these things said I not unto you from the beginning, because I was with you.  
5 But now I go my way to him that sent me, and none of you asketh me, Whither goest thou?  
6 But because I have said these things unto you, your hearts are full of sorrow.  
7 Yet I tell you the truth, It is expedient for you that I go away: for if I go not away, that Comforter will not come unto you: but if I depart, I will send him unto you.  
8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgement.  
9 Of sin, because they believe not in me:  
10 Of righteousness, because I go to my Father, and ye shall see me no more.  
11 Of judgement, because the prince of this world is judged.  
12 I have ye many things to say unto you, but ye cannot bear them now.  
THe Lord being shortly to departed out of this world (Beloved in the Lord jesus) continueth his speech with his Disciples from the beginning of the fourteenth Chapter, to the seventeenth; exhorting them, comforting them, and instructing them in all things they should do after he was departed. Now in the sixteenth Chapter he continueth in the same purpose. In the beginning of the Chapter he concludeth that doctrine which he had in the latter part of the former Chapter, that exhortation he gave his Disciples to patience, These things have I spoken unto you▪ that ye should not be offended: that is, I have spoken to you of the hatred of the world, and of the persecution of the world for my cause, that ye should not be offended at me, and at my Cross. The Lesson is, Brethren, Christ jesus, and the Cross, are things unseparable. Affliction followeth upon the evangel 1. Timoth. Chap. 1. vers. 8. they are called the afflictions of the evangel Be not ashamed of the afflictions of the evangel Now the thing in the world that nature abhorreth, and can abide worst, is the Cross: So if we will look to nature, there is no access to Christ: It is unpossible for us, by nature to attain to Christ, except by an heavenly power we be sustained, that we may pass thorough the sire of the Cross, wherewith he is compassed. The Lord jesus is in a fire, and without: we pass thorough this fire, we cannot be partakers of Christ: and ere we go thorough the fire, we must be raised up by an heavenly grace: for as faith to believe in Christ, is of grace; so affliction and suffering for Christ, is of grace. Philipp. Chap. 1. vers. 29. Unto you it is given for Christ, that not only ye should believe in him, but also to suffer for his sake. Except a man be holden up, he is not able to abide the afflictions of the evangel  
Well then, in the time of calmness, and while the Lord, giveth us time to draw our breath, this should be the chief thing we should study, to prepare ourselves for affliction: knowing, that affliction followeth on the Gospel. Yea, every one, who professeth the Lord, and his Gospel, should be ready, when it pleaseth the Lord to lay on the burden. And chief this appertaineth to Preachers, ay to forewarn, that affliction is to come: that at that day of affliction, men & women may be ready to suffer what the Lord will lay on them: for as it is said, He who is forewarned, is half armed: And thou shouldest say every day, Lord, as I profess thy Gospel, so I am ready to suffer for it: knowing, that the end of affliction is joy.  
When he hath concluded the speech he hath had with them generally, he cometh in particularly, and foretelleth of some afflictions which they should suffer: The first is, They shall excommunicate you; The second, The time shall come, when they shall slay you: and they shall think they serve God. He layeth down the ground, Because they know not the Father, nor me. The Text is easy: It is not one or two sorts of afflictions only, that is joined with Christ, & his Gospel: but all kind of affliction, and at last it will come to death itself: and what reck of a common death? but death with exquisite torments. Read the Books of the Martyrs: the Apostles had experience of this, they passed forward, after Christ went away, from affliction to affliction; till at last they lost their lives: they were scourged, & shot out of the Synagogue, & at last slain: the afflictions that follow on the Gospel, are all kind of afflictions. So if any man would suffer, let him prepare himself to suffer, though it were all the torments of the world. Look what the Lord spoke to Peter, joh. 21.18. When thou wast a young man, thou girdedst thyself, & walkedst whither thou wouldst: but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldst not: That is, thy suffering shallbe in the will of thine enemies. Brethrens, the most exquisite torments, as racking, burning, & such others, will not excuse thee, if thou deny Christ for the pain: & therefore we should make us for the most exquisite torments: & this is one comfort, the Lord will not lay more upon thee than thou mayst bear: & he will give thee power to bear it out: & he, who sends the tentation, will give thee a fair & joyful out gate: So Paul saith, The momentaniall and light afflictions of this present life, worketh out an everlasting weight of glory, 2. Cor. 4.17. Look, 1. Pet. 1.7. Now followeth the cause of persecution, They who will persecute you, they shall th●nke they serve God. The forest persecution, is under the cloak of Religion, and service of God. The fairest cloak to do a wicked turn, is the cloak of Religion: and so the forest cruelty, is under the cloak of Religion. There was never such a cruelty as the Papists use, under the pretence of Religion: Inquire about that holy house of Spain, and that Massacre of Paris, which shall never be forgotten before God: that blood of the Saints is crying for vengeance from the Heavens: all the pretences they can make, shall not save them from it. Now, mark the ground of their persecution: These things they shall do to you, because they knew not the Father, nor me. The ground of all well-doing is light, when the eye of the soul is illuminate to see GOD, and JESUS CHRIST, and the Father in the face of the Lord jesus: when the mind is illuminat, than the judgement is upright: & when the judgement is upright, the heart & the affections are well inclined: when the heart is well inclined, than the hand, and the outward instruments, are well occupied. Matth. 6. vers. 22. If the eye see, the whole body is lightened: that is, if the eye of the soul be lightened, than the soul is well disposed: So when the mind is set upon jesus Christ, & lightened by that light, it is a joyful thing: but if the mind, which is the eye of the soul, be blinded, and see not the face of jesus Christ, than all the powers of the soul are blinded: the judgement is blind, & the heart is evil disposed, the affections perverse, & then the hand is doing evil: a blind body is ay doing evil: if the eye be blind, the whole body is blind: if the light be put out, then there is great darkness: if the eye of the soul be put out, than a man is but a lump of darkness, and nothing abideth that creature, but that outward darkness. Wherefore serveth darkness, but to be casten into darkness? Therefore, as thou wouldst have an upright judgement, strive to have an illuminate soul: and as thou wouldst do well, keep aye a clear eye in thy soul. Never let the face of jesus depart from thine eye: for it is only that face that holdeth the eye in a clearness, and giveth light to the soul: He is the light of the world, and take him away, there is nothing but darkness in the world. When he hath forewarned them of the afflictions, he sets down the end, wherefore he forewarneth them, to wit, that they should remember the Lord had forewarned them of afflictions, & therefore, that they should prepare themselves for trouble. But whereas they might have said, Wherefore forewarned thou us no sooner? he answers to this, I forewarned you not of this from the beginning, because I was with you: but now I am to departed, & therefore I forewarn you. One of the best preparations we can have, is to hear much, (for this preaching will not abide ay) therefore let us hear well so long as we have occasion of hearing of the word which we preach to you: for why? in the day of affliction, that holy Spirit shall call to thy remembrance that which thou hast heard, and so comfort thee: And in the day of affliction▪ the holy Spirit will be more effectual to call to thy remembrance that which thou hast heard, better than when thou first heardest it: For why? the word of God, and the Spirit of God, hath not the special effect ever when the word is heard, but when the body is in most necessity: and of all times in the world, in the time of affliction, or in the hour of death, the word will be most sweet. Therefore hear in time, if it were in the hour of death: that at least, in the hour of death, thou mayst have joy in thine hearr. Another thing here: behold how the Lord loved his Disciples in this world: certainly so long as he was with them, he loved them wondrous tenderly: and let be that he would not let them suffer, he would not once let them hear of the cross. And this is the thing, that the Disciples of john the Baptist come to Christ, and complain of, Mat. 9 vers. 14. saying, Why do we, and the Pharisees ●ast oft, and thy Disciples fast not? The Lord answereth, Can the Children of the Marriage Chamber mourn, so long as the Bridegroom is with them? But the days will come, when the Bridegroom shall be taken from them, and then they shall fast. And now, when the Lord is with them, he forewarneth them of their afflictions, and of death itself: and so indeed they felt it when he departed. The ground of this is, because the Disciples of Christ had a time of growth granted to them into the world: and so long as the Lord abode into the world, they were not ripe, and their strength was more outward than inward: But now, when he goeth away, they grow ripe: he sent his Spirit upon them, as ye see, Act. Chap. 2. they had a greater consolation by that Spirit in Christ's absence, than they had during all the time that Christ was with them. So we have our own time in growing: and the Lord, when he seethe we are not able to suffer, he will not lay the Cross upon us, but he will spa●e us. Than we have a time when we come to ripeness: that is, when we get that Spirit, and then the Lord will lay on the burden. Now as for us, we have had a long time to ripen, and it is a wonder that the Lord hath given us so long a time, and spared us so long. But, Brethren, the time is coming, wherein we shall suffer, and afflictions abide us for the Gospel: And I pray the Lord, that he may find some ripeness and maturity, and chiefly in us the Ministers of the Gospel, that we may seal up the Gospel with our blood, if need require. He falleth out in the vers. following, in a gentle reproof of his Apostles, I am to departed, and none of you asketh, where I am to go: but, saith he, your hearts are full of sorrow. The Disciples of Christ, when he was among them, so acquiesced upon his bodily presence, and thought they had such an ease with him, that they thought not of any other felicity: and therefore they were woe at such speeches: for they were more carnal, than spiritual; and took more heed to that carnal, than spiritual joy. So this is our nature, that if we can get in the world such abundance of riches, pleasure, honour, and such company as we would, we would never desire to go out of this world, but ay to remain. And when we hear tell that we must slit out of this world, the remembrance of death will sting us to the heart: the Disciples were sad, because the Lord was to go from them: It is the hardest thing in the world, to get the soul dissevered from the world, and to get the eye set upon Heaven, and to get an hope of that Life: Woe to that soul that getteth not hope to reach above this world: that soul is in an evil estate: And the Lord knowing this, he will take away from us, that company that will draw us from him, and piece and piece he will take us unto himself: for no man getteth the desire of Heaven in a moment: but a man piece and piece stealeth out of the world, and goeth to Heaven. Think not thou, therefore, them happy, who have the world at their will: No, no, it is well for that creature, whom the Lord draweth out of the world, by taking from them the things of the world: For miserable are we, if ou● hope be not extended beyond all earthly, yea, spiritual comforts, that even can befall us in this life: as Paul saith, Of all men we are most miserable, if in this life only we have hope in Christ. 1. Cor. 1. vers. 19  
I go forward: As before he gently reproved them, so in the next verse. he comforteth them: It is expedient for you, that I go away: for it I go not away, the Comforter shall not come to you: but if I go away, I will send him to you. Hereby we see, that the holy Spirit cometh by the Resurrection and Glorification of JESUS CHRIST: and therefore it is said, The holy Spirit was not given, because jesus was not as yet glorified, Chap. 7. vers. 39 And whatsoever grace was of the holy Spirit into the world, was by virtue of that Resurrection of Christ to come: and all this consolation we have, floweth out of his Resurrection, & Glorification: for out of his fullness, we receive a part: he is full of glory, & his soul is replete, and passeth all the Angels in glory: and so out of his fullness, all grace floweth unto us: and every one of the members of Christ, hath a measure of that Spirit, as he thinketh meet: and therefore Paul saith, He ascended on high, and gave gifts to men, Ephes. 4. verse. ●. And so, wouldst thou have joy, cast up thine eye to heaven, and fasten thy faith on jesus Christ, & thou shalt find a portion of that Spirit. We see two sorts of the presence of Christ: One bodily, as the Disciples saw: another spiritual: Howbeit he be distant from us in the Heaven, yet he sendeth down his holy Spirit: & by that Spirit he worketh a feeling in the hearts of his own: and they will hear his voice, and will see him with the eyes of their soul: And they will have this sense, with such a joy, that the tongue of him who findeth that joy, is not able to express 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 David, and Abraham. The men who saw him when he was an Infant, thought they got a greater grace, than if all the world had been given them. But for all this, the other presence is better: for he saith, It is good that I go away from you. It had been good for the jews, that they had never had his bodily presence, because they had not the spiritual presence of the Lord in their hearts. But as for that spiritual presence, in all respects it is to be preferred to his bodily presence, in the days of his humiliation: because by virtue of that presence, (albeit so far distant from us,) we receive the holy Spirit, and all his graces. Look to Heaven, and see him glorified: that presence is the chief presence: and as soon as we see that glory, in that day, the beams of his glory shall transform us, and catch us up in the clouds. So great is the glory of the Lord, that it will not remain within the Heavens with our Head: but of necessity it must flow to his members upon earth. Now when thou findest grace, and joy, and pleasure into thine heart, (And think not thou hast joy enough, howbeit thou hadst all the pleasures in the world, except thou have that joy of Christ.) then assure thyself, that jesus Christ thine Head is glorified in the Heavens. And if we find such a pleasure, that we will be ravished above the world, being now so far distant from Christ; what shall be that joy and pleasure we shall conceive in our heart, when we shall see him face to face? The tongue cannot tell it: but the heart that hath felt it, can best testify it. The Lord grant, that while as we are in the earth, we may walk as Citizens in the Heavens, ever waiting that these vile bodies may be transformed, and made conformable to that glorious body of jesus Christ.  
Now to go forward: After he hath forewarned his Disciples of the afflictions which after his departure they should suffer, That they should be excommunicate, and also slain: And after he hath set down the end wherefore he forewarned them, to wit, that they should not be offended, but confirmed: And after he hath reproved them gently, that they rejoiced not when he told them that he was to departed: And after he hath begun to comfort them, by letting the● see that is was for their weal that he was to departed from them: For thorough his blessed Ascension, they should be partakers of the holy Spirit, and his graces: which, if he did not ascend to his Father, they would not get: In the words following he falleth out upon another head of doctrine, & instructeth them concerning the office of the Spirit, which he was to discharge in the world, during the time of his absence: and this office is in respect of the world, and chiefly of the obstinate jews, who would not believe in Christ when he was present with them: When he shall come, that is, when that Spirit of truth shall come, after that I am gone away, he shall rebuke the world: that is, the faithless and obstinate in the world, he shall convict them. But ye may say, No man heareth the voice of the Spirit, speaking with his own mouth: how shall the Spirit then rebuke the world? The meaning is, The Disciples, whom that Spirit shall comfort, shall by their ministery rebuke the world. We have then two effects of the Spirit here: The first is, in respect of the godly, and those who believe in jesus Christ, the Spirit entereth into their hearts, and worketh the greatest joy and consolation that ever was. There was never a soul that knew what true joy meaned, but those that felt the Spirit. The other effect, is in respect of those who abide rebellious against Christ. In respect of them, the holy Spirit is aye rebuking and threatening them to their damnation: and that, by the ministery of poor men: for he will set them up, and make them stand up, and rebuke all the obstinate: yea, even the Kings of the earth, if they will not believe. All these reproofs that come out of the mouths of the servants of JESUS CHRIST, how simple soever they be, they proceed not so much from the mouths of men, as from the holy Spirit: and they contemn the holy Spirit, who contemn those men, his Ministers: and the Lord of Heaven will be avenged on them in that great day.  
But to come to the particulars: He shall rebuke the world, and convict it of three things: The first is, He shall convict the world of sin: Next, Of righteousness: And thirdly, Of judgement. The first of these three concerneth the faithless world: and the other two concern the Lord jesus: He shall convict the world, that the Lord jesus is not only holy and righteous, but also the great and glorious judge of the world. First he saith, The holy Spirit, when he shall come, he shall convict the world of sin. Then he showeth the ground, Because the world believeth not in me. The sin is infidelity▪ in that they believe not in jesus Christ, the heaviest sin that can fall upon any man, for it bringeth on the greatest guiltiness and condemnation that ever was: He who believeth not in me, saith Christ, he is condemned already. john, 3. vers. 18. Look how soon thou sinnest, if thou refuse to turn thine heart to the Lord jesus; as soon thou art condemned: the Lord delayeth not the sentence to the last day: but when thou hast sinned, the Lord immediately ascendeth as a judge, to his Tribunal, and giveth out the sentence of wrath against thee, because thou believest not in the only begotten Son of God. So there is no greater sin, than infidelity, for where it is, all sins are imputed: as by the contrary, the greatest righteousness that any man in this world can have, is to believe in Christ: it is such a righteousness that taketh away all the sin whatsoever: where it is, no sin is imputed. Art thou a Murderer, a Blasphemer, an Adulderer? etc. believe in Christ, that he died for thee, and thy sins shall not be laid to thy charge: for the righteousness of Christ clotheth a guilty man with righteousness. And this moved a notable servant of God to say, There is no sin without infidelity: & no righteousness without faith: Meaning, that of all the sins in the world the sin of infidelity is the greatest: for if thou believe not, the least evil thought that thou canst think, shall abide before God continually: so long as infidelity abideth, all sin abideth: & take it away, all thy sins shallbe taken away. This is then the meaning: & would ye have proof of this, how the holy Spirit shall reprove the world of sin, look Paul, 1. Cor. 14.24. there ye will find the experience hereof, for he saith, If a man prophesy conform to the word, if an idiot cometh in at the door, o● an unlearned man that believeth not, he is rebuked of all, and is judged of all: and so are the secrets of his heart made manifest: (to wit, that infidelity that lay in his heart, is made manifest,) and then he falleth down on his face, and worshippeth GOD: and sayeth plainly,, GOD is in you indeed. We have the experience of this in our own selves: when jesus Christ is preached, there are none that hear, and are guilty, but their hearts are convicted: there is none of you but ye find this: for if thou be an harlot, when thou hearest harlotry preached, thou art convicted, except thou be converted by the holy Spirit, and canst come to God, and say, Lord, for Christ's sake, have mercy on me: for that person that doth so, is not only unconuicted, but also is comforted by the Spirit: And happy is that soul which findeth this wrought into it. Now, What is the next thing when the Spirit shall come, whereof he shall convict the world, and unbelieving jews? He shall convict the world, saith the Lord, of justice: that is, He shall convict the world, and the unbelieving jews, That the Lord jesus was that holy One: for the jews counted him the most unjust man that was in the world: they put him in the rank of thieves: they preferred Barrabas to him. But the Spirit of God, when he shall come, he shall convince the world, That he was the holiest man in the world, as he is called, Act. 7. vers. 52. The ground of the conviction is this, He passed up to the Father. It appeared that he was the justest man in the world, seeing he passed up to Heaven, after his glorious resurrection: For if he had been a sinner, he had never entered into that Heavenly Sanctuary. No unholy thing can enter into Heaven: if a man have but so much as one spot of sin, he cannot come there. So then, there was never soul that got entry into Heaven, that got access to the Majesty of God, but the Lord jesus first: And then, so many as shall be washen from their sins, by faith in his blood: so many only shall enter into that Sanctuary, as shall be clad with the righteousness of Christ. If thou wouldst go to Heaven, strive to be clad with that garment: that is, Have faith, or else thou shalt never have entress into Heaven.  
The proof of this, That the Lord was the holiest man in the world, appeared soon after Christ ascended: An example ye have 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 Christ's ascension, objecteth to the jews, that him whom they had slain with wicked hands, the Lord had raised him from the dead, and glorified him in the Heavens: Whereby the holy Spirit so convicted, and pricked their hearts; that they said to Peter, and the rest, Men and Brethren, what shall we do? That is, How shall we be cleansed from that innocent blood? So now it appeareth, that Christ was the justest man that ever lived in the world, thorough the working of the Spirit, that convicteth them thereof.  
The third point, whereof the holy Spirit shall reprove the world, is, of judgement. So, as the Lord is just, so is he the glorious judge of the world. On what ground shall this pass? Because the prince of this world is judged. The LORD JESUS is the judge of the world, in that he hath condemned the Devil: he 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 convicteth the world, That he was the judge of the world. Colloss. 2. vers. 15. it is said, When he hung upon the Cross, he sat most gloriously in a Chariot. There was never an Emperor, who was carried in such a glorious Chariot as the Lord, howbeit he was abject in the sight of the world: In that Chariot he taketh the Devils, and taketh all their power, and leadeth them in triumph, and maketh an open show of them. So there is his victory, which he got over the Devil, the prince of this world. Indeed I grant, that the Devil as yet hath a great power in this world. Ephes. Chap. 2. vers. 2. And he runneth about like a roaring Lion: yet he is overcome, and chained in darkness. jud. 6. That is, He is in chains of terrible horror and anguish: howbeit he will deceive men women, and make them to think, that he is free to do what he will: be lies, he is in a great horror. Now the godly, who find the mortification of that sinful nature, find that the Devil is overcome: for except the Devil were overcome, sin would reign in the world, for the kingdom, and tyranny of the Devil; and the kingdom of sin and death, are ever conjoined. So the godly, who find that the old man is crucified, find that the Devil is overcome. The ungodly also, in whom the Devil, the prince of this world, reigneth, (2. Corint. 4. vers. 4.) they are convicted in their consciences, That the Lord hath overcome the Devil. The Murderers, Blasphemers, Adulterers, etc. are convict by the light of the Gospel, That Satan, whom they serve, as as many slaves, is but a slave himself, vanquished by Christ jesus, and bound with chains of darkness: albeit thorough induration, and malice of their hearts, they prefer his bondage to the liberty of the Kingdom of Christ. And I denounce, In the Na●e of the Great GOD of Heaven, If they continue, their portion shall be with the Devil: the Lord jesus shall be avenged on them: For albeit the Lord jesus be in Heaven, sitting at the right hand of that glorious Majesty; yet he leaveth not his poor members destitute of comfort. As before he said, I will not leave you comfortless; as soon as he went to Heaven, he sent down his Spirit, by whom he reigneth in the world. Now that Spirit is either converting the souls of men, to Christ; or else he is convicting and condemming the obstinate: And be thou assured, that if the holy Spirit convert not thy soul by this word, he shall convict thee, and stop thy mouth, and keep thee in chains, to that great judge the Lord jesus: and thou shalt be so convict in this world, that thou shalt not have a word to say in that great Day, Paul speaketh of this, 2. Cor. 10. vers. 5. Those who will not be converted, but remain disobedient, I shall cause vengeance light upon them, and I shall be the savour of death unto death to them. So either shalt thou be converted by the word, or else be convicted, and condemned. Now when he hath dipped into this doctrine, he cutteth off the speech, and saith, I have many more things to speak to you, but ye cannot bear them now: That is, ye are not capable of them now. There were other causes, no doubt, that here urged him to cut short his language: as namely, because the hour of his death was at hand, as Chap. 14. vers. 30. Another was, because, as he saith, Chap. 15. vers. 15. All things that I have heard of my Father, have I made known unto you: and therefore now he would not insist to repeat or expound the● here, but he remitteth farther revelation to the Spirit. Foolish therefore are the Papists, who ground on this place their Traditions: for all grace and power to understand any thing of jesus Christ, and of the salvation of man, is of the Spirit. The Lord knew well, what power he hath given to every one to understand the way of salvation, and according thereunto he measureth his instruction: he submitteth himself to their rudeness and capacity. If thou be an Infant, he will not give thee solid and strong food, but Milk: So he willeth a Minister to measure the doctrine, conform to the growth and power of the hearers: The Ministers in every Congregation, should know who are Infants, and who are not, and accordingly use discretion.  
This word is to be marked, I have many things to tell you, and yet I will not tell you them now. The Minister should instruct the soberest in meanest things, and yet he should subjoin this, There is an higher mystery, if thou werest capable thereof; that they may desire to grow in knowledge. Some foolish men will say, If I had the Creed, and Pater noster, and the commandements, I care not for more knowledge: that will not serve thee: no, no, as thou gettest a sight of Christ, so shouldest thou have a great desire to receive farther growth and insight, and strive to get a perfection: for albeit we appear to ourselves sometimes to have cunning and knowledge enough; yet it is but little which the best of us hath, in respect of that which we should have: for here we see but in a part, we know but in a part. Read 1. Corinth. 13. vers. 9 We should therefore never be content of the knowledge we have: but should aye strive to get more, and with all these preachings, strive to get jesus Christ, and to see his face more and more, as it were in a glass, till once our faith be turned into sight, and then we shall get satiety of knowledge. How dangerous a thing it is, to a man who hath gotten but little knowledge, there to bide, the Apostle to the Hebrews, Chap. 6. vers. 4. declareth, for there he denounceth an heavy judgement against those, who have gotten a piece of knowledge, and stand there, yea, and fall away from it, he saith, there is no place of repentance for them. And indeed it is not possible, but if a man get once a solid taste and sight of those heavenly things, but he will strive most earnestly to have a farther knowledge, sight, and foretasting of them night and day, even till he get full satiety of joy and glory. 1. Petr. 2 vers. 2. Therefore, I beseech you never to rest, till ye get a sight of Christ by and above all knowledge, that in him ye may have all perfection: To whom, with the Father, and the holy Spirit, be all praise, honour and glory, world without end.  
So be it.   

THE XIV. LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xvi. VERS. 13.14.15.16.17.18.19.20.21.22. 
13 Howbeit, when he is come which is the Spirit of truth, he will lead you into all truth: for he shall not speak of himself; but whatsoever he shall hear, shall he speak, and he will show you the things to come.  
14 He shall glorify me: for he shall receive of mine, and shall show it unto you.  
15 All things that the Father hath, are mine: therefore said I, that he shall take of mine, and show it unto you.  
16 A little while, and ye shall not see me: and again, a little while, and ye shall see: for I go to the Father.  
17 Then said some of his Disciples among themselves, What is that he sayeth unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, For I go to my Father?  
18 They said therefore, What is this that he sayeth, A little while? we know not what he sayeth.  
19 Now jesus knew that they would ask him, and said unto them, Do ye inquire among yourselves, of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?  
20 Verily, verily, I say unto you, that ye shall weep and lament, and the world shall rejoice: and ye shall sorrow, but your sorrow shall be turned into joy.  
21 A woman, when she traveleth, hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world.  
22 And ye now therefore are in sorrow: but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you.  
WE heard the last day (Beloved Brethren) how the Lord, in that long discourse and speech which he continueth with his Disciples, a little before his departure out of this world: after he had forewarned them of their afflictions, and had gently reproved them, and comforted them, by telling them, that it was good for them, that he did ascend, for than he should send them the holy Spirit, he entered into a profound doctrine, concerning the holy Spirit, whom he was to send to his Disciples after his departure to Heaven. He showed them what the Spirit should do, chiefly in respect of the obstinate world, and the jews, who would not believe: when he shall come, he shall convict them of three things: The first is, of that sin, the greatest sin in the world, the sin of Infidelity: The next is, that jesus Christ, whom they esteemed to be an unjust man, the holy Spirit shall convict 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 judge of the world: And that shall appear in this chiefly, that he hath condemned the Devils. When he hath dipped into this doctrine, he cutteth it off, saying, I have many things to speak to you, whereof ye are not capable.  
Then, lest the Disciples should have been offended with him, that he would not go forward in teaching them: in the first words of this Text the Lord meeteth this, and he comforteth them with a promise, That when that Spirit shall come, which is the Spirit of truth, he should lead them in all kind of truth, and instruct them in all those things which the Lord spoke not to them. In this Text the Lord continueth his speech of the holy Spirit, and of those things he should do in the world. This appeareth of the first words we have read, that the Lord would have his Disciples to understand, that the holy Spirit should be a more profitable Teacher to them, than Christ himself was by his own voice before his Passion: and therefore he remitteth farther doctrine to the Spirit. It is better to have the Spirit of Christ, without Christ's bodily presence, than to have the presence of Christ, not teaching thee inwardly by the Spirit: Yea, I say more, It is better to have the voice of a poor simple man, speaking to thee, in the Name of jesus Christ, together with the holy Spirit, than to have the presence of jesus Christ himself, and his outward voice, if thou have not the Spirit. What availed it to the obstinate jews, who believed not into him, that they saw him, and heard him? It had been better, that they had never known him. It is not the voice that doth the turn, but the powerful working of the holy Spirit: the holy Spirit reformeth the minds. If the voice of CHRIST were sounding among you this day, (as sweet as it is) it would do you no good without the Spirit: Therefore take not so much heed to the man who teacheth outwardly, as to the Spirit: and as ye would be safe, as ye hear that outward teaching, strive to feel the Spirit of Christ instructing, illuminating, and mollifying your hearts: other ways it were far better for you, never to hear a word.  
Yet to mark the words more narrowly: he saith, That Spirit, which is the Spirit of truth, shall lead you in all truth: that is, Concerning your salvation. In styling the Spirit, he giveth an argument, wherefore he shall teach them the truth, Because he is the Spirit of truth: the true Spirit can teach nothing but the truth. If a man or woman, therefore, would be instructed by that Spirit of Truth, and would be led into all Truth, then let this be settled into their hearts, That that Spirit which speaketh, is true: Ye know that no man will credit another in weighty matters, without he know he be true: Even so, if this opinion be not settled into thine heart, that he is true, thou will never believe the Scriptures of God.  
To go to an higher ground: If one would be instructed in the truth by the Spirit, he must have a love to the verity, and desire to know the verity: where there is no love of the truth, there must be an hatred of the truth: He who is not with me, is against me. And where the Devil findeth such an heart, he is effectual in it in all vanities: because, (as Paul saith, 2. Thessal. 2. vers. 9) where men have not a love of the truth, God giveth them over to believe lies, that they might be condemned, and carried into perdition. So as thou wouldst live, hunger for the truth; as a man hungereth for temporal food: then when this appetite is wakened, settle this persuasion in thine heart, that that holy Spirit who speaketh, is true: then the heart of man and woman will drink in the doctrine of the truth, with greater sweetness and joy, than ever any hungry man hath had in eating Meat.  
Yet the words would be better marked: He saith not simply, he shall lead them in the truth, but in all truth: there shall be no point of truth, but he shall instruct you therein. It will not be a piece of the truth that will fill the heart: but the sinner that would be safe, would understand the whole way to salvation: he can never be satisfied to drink in the truth: and the more he drinketh in, he desireth aye to drink more. This is the disposition of a sinner, who hath tasted how sweet that Milk of the word is, as Peter saith, 1. Epist. Chap. 2. vers. 1.2. This place letteth us see, that it was not only a part of the truth, that was committed to the ministery: they received not an imperfect doctrine, but the whole Mystery of salvation was revealed and laid before them: and that which they received, they delivered again faithfully. Paul saith, Act. 20. vers. 27. I have not hid any thing from you, but I have shown you the whole counsel of God: And whatsoever things the Apostles preached in the world with their mouth, all in effect and substance they wrote with their hands, to the weal of the Kirke: and there is not one point, which either concerneth God's glory, or man's salvation, but in effect we have it registrated in the Old and New Testament. Away with the unwritten verities: whatsoever was preached, all is registrated to the weal of the people: And If all the Apostles were this day preaching, they would not preach one word in effect, but that which we have already registrated. I will affirm that before God, the holy Spirit will not teach any thing to the heart, but that which is written in the Old and New Testament: Yea, more, true faith will drink in none other thing, but that which is within this compass of the word: and if thou drinkest in any other thing than this, I affirm before God, thou never hadst true faith: Let no Spirit be pretended to this: let no faith be pretended to this. Away with those Papists, who commend so highly the vain traditions of men, and unwritten verities: they have no true faith: It is only the Spirit who leadeth us in all verity. Then he giveth them the reason, Because that Spirit shall not speak of himself: but whatsoever he shall hear, that shall he speak. As if he had said, Ye will credit me: and I assure you, that Spirit will speak nothing, but that which he hath received of me. Whatsoever the Spirit of God teacheth the world, while as he is in the Heaven, he receiveth it out of the mouth of jesus Christ. And farther: whatsoever thing the Lord spoke during the time he was in the world, he received it out of the mouth of the Father. Look this harmony of teaching among the glorious persons of the Trinity: He saith not one thing, and he another, as men do: The Father beginneth, and he speaketh: then the Son speaketh the same: and the holy Spirit speaketh nothing, but that which the Father and the Son have spoken. Look the word and decreet of our salvation: It is a conclusion given out by all the three persons of the Godhead. If it be so, certainly the word of the Gospel of jesus Christ, it must be a thing of great authority: For that decree which is laid in the King's Counsel, hath a great authority among the Subjects: and the word of the Counsel, is greater than the word of the King only. If this be among Kings in the earth, of what authority should this be, that cometh from the decree of the glorious Counsel of that blessed Trinity, in respect whereof, all the Kings of the earth are but dross? Now would to God the hearts of men could see this great authority of this word! So this word must crave a great faith. The King would be angry if his decree were not credited: then what judgement shall abide us, worms, if we believe not the decree of the glorious Trinity? I say this before God, The contempt of the Gospel of jesus Christ, bringeth on with it, the heaviest judgement in the world. And if such a contempt of the word in this Land continue, an heavy judgement no question, shall light upon them, who have not credited such a decree. john, 12. vers. 44. Therefore seeing the word of the Gospel is of such authority, let all men who would see Heaven, strive to believe it in their hearts: or else, if they believe not, an heavy judgement shall overtake them: let them beware.  
In the end of the vers. he bringeth in more particularly what the Spirit shall teach: He saith, He shall show you the things to come: that is, The things which shall follow after my departure, mine ascension, and glorification: the things which were acquired by his death, and applied by his resurrection, as remission of sins, justification, and life eternal, he shall teach you them inwardly, and he shall seal them up into your hearts: For after the Lord had suffered in the earth, than grace came down, than remission of sins came down, that free righteousness of Christ came down, and life everlasting came down, as also extraordinary gifts came down, as the gift of prophesy, the gift of healing, of working of miracles, of speaking sundry languages, etc. for why? when the Lord jesus was filled with glory, of that fullness the members here in the earth received their part: and grace for grace came down, as it was prophesied, He went up on high, and led captivity captive, and gave gifts unto men. And all these things gave he by the holy Spirit, illuminating the mind, and working powerful in the heart: for other ways what availeth it to have remission of sins, life, glory, and happiness for ever, effected? Except the Spirit of jesus Christ accompany the word, illuminate and mollify the heart, all shall be of none avail. Therefore, again I bid you, as ye would live, strive to feel that Spirit working into you.  
Now in the next verse. he taketh up summarily the effect of all that the Spirit shall teach them: He shall glorify me. What is it the Spirit is doing? and what is it we are doing? and whereto is all this preaching? All is to glorify Christ: If thou be not an instrument to glorify Christ jesus, thou shalt have no part of glory with him. He giveth the reason wherefore the Spirit shall glorify him, Because the thing he shall show you, he shall have it in commission from me. If the speeches of an Ambassador be not to the honour of his Prince, he is but a Traitor. The Son was sent as an Ambassador from the Father: therefore he glorified the Father, as he speaketh, Chap. 17. vers. 7. So the holy Spirit is sent from the Son: therefore he speaketh all to the glory of the Son. But this would be well understood, how the Spirit of Christ glorifieth Christ upon the earth: Who giveth the Spirit? who seethe him? or who heareth his voice? How then glorifieth the Spirit the Lord? The Spirit glorifieth the Lord jesus, by the ministery of the Gospel, and by the mouths of simple men, think of them as ye will: except by the mouths of men, ye shall never find the Spirit glorifying the Son, seek where ye will: If we speak any thing, wherein God is not glorified, say we are but liars, and the Spirit of Christ is not into us. If we begin to speak of Purgatory, and of the merits of men, of intercession of Saints, say we are but liars: If we draw you from that only merit of Christ, say that the Spirit of God speaketh not by us, but the spirit of Antichrist: for hereby are the spirits discerned; he that teacheth Christ only, speaketh by the Spirit of Christ: but he who teacheth any thing besides Christ, hath the spirit of the Antichrist, 1. joh. 4. vers. 2.3. And this is the spirit that teacheth the Pope, and his Clergy, and therefore go away from them, or else ye will be deceived: and one day ye shall see this justified, and this day ye should hear with your ears the Lord crying, Away out of Babylon, as thou wouldst be safe, and see Heaven: I have cried this oftentimes.  
It might have been said, Shall not the Spirit reveal that doctrine he hath received of the Father? He meeteth that now, and saith, Whatsoever things the Father hath, are mine. Mark this: It appeareth very well out of this place, that the holy Spirit is sent immediately of the Son, and that he hath his direction of the Son our Saviour: this may comfort us: indeed the Father sendeth him, but by the Son, and therefore it is said, He shall send him in my Name: and again, Whom I shall send from the Father. Now that which I speak of the Spirit of jesus Christ, I understand it of the Apostles, and of all the faithful Ministers in the Kirke. We have all our commission immediately from our Lord jesus Christ: so the silliest Minister that is faithful, hath not his calling from the Father immediately, but from the Son. Ephes. Chap. 4. vers. 11. He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and some Teachers. And Paul, speaking of himself, calleth himself the Apostle of Jesus Christ: and he addeth to, by the will of the Father: whereby he telleth us, that he was sent immediately from the Son, and mediately from the Father. What is the ground of this? The Father hath given his Son all power in Heaven and in Earth: he hath kept nothing from him: All thine is mine, as it is said in the next Chap. vers. 10. And upon this it cometh to pass, that the holy Spirit cometh immediately from the Son, and all the Apostles and Ministers in the Kirke are immediately from him: and even now he sitteth like a King, at the right hand of the Father. I speak not this, as if I affirmed, that the Father had put off all power from himself, we must not think so: no, no, for afterwards he saith, All mine is thine: so this hurteth not the Father: And therefore these things which are given to the Son, remain in the Father's hands: But the Son is the Storehouse of all grace: and when the Father would give grace, he taketh it out of the treasure of the Son, and giveth it to us by the hand of the Son. The Father hath his glory, the Son hath his glory, and the holy Ghost hath his glory: but we glorify the Father, as the Fountain of all benefits, the Son as Mediator, and the holy Spirit as our Sanctifier: and we give them all one equal glory amongst themselves, because they are equal in Glory and Majesty. Therefore, let us glorify the Father, the Son, and the holy Ghost, in this blessed Trinity, who liveth and reigneth world without end.  
Now to go forward: After he hath forewarned his Disciples of his departure, and hath comforted them against that time; promising, that after his departure they should receive the Comforter, to wit, the holy Spirit: and therefore he hath spoken much of the holy Spirit that should come unto them: Now in these words he continueth on in the same purpose, and he forewarneth them of his departure, and he sayeth, A little while, and ye shall not see me: meaning, that he was to departed out of this world. Then he comforteth them in the next words, Again, a little while, and ye shall see me: meaning, that after his departure, he should come again in his Spirit, and by his Spirit he should give them his presence: and he giveth the reason of this his presence: for, saith he, I go to my Father: that is, I am to pass up to the Heaven, and am to be glorified, and the Heaven shall not contain my glory, but it shall come down to the Earth: my Spirit, wherewith I shall be filled, shall come down to you. For albeit that Christ merited, by his death, all benefits to us, yet they come not to us but by virtue of his Resurrection, Ascension, and Glorification: for he merited all things to us, as a Priest, humbled on the earth: but he communicateth to us the benefits which he merited, as a glorious King.  
Now, Brethren, ye may see this of these words, That the LORD he never taketh his presence from his own altogether: if he will take away his bodily presence, (as indeed presently we have not his bodily presence,) he will recompense it with his spiritual presence: for this is a sure thing, The Godly here on the Earth, cannot want some sight of CHRIST; they cannot live without some presence of JESUS CHRIST: No, there cannot be a Kirke without some presence of him: For first, How is the Kirke made here upon the Earth? Who maketh the separation? Who but JESUS CHRIST? He letteth such a number have his presence, and sanctifieth them by his holy Spirit, and so maketh a Kirke: And if there were not a continuance of his presence, the Kirke could not stand. There is not a member of the Kirke, that could stand in holiness, if it pleased the LORD to withdraw his presence. We have holiness, not of ourselves, but of the Spirit of the LORD JESUS CHRIST: and if he withdraw his Spirit from us, we would become as profane as the most wicked of this world. So all our grace, and all our standing, cometh of the Spirit of jesus. Then mark this: By what virtue receive we the Spirit of jesus, and that presence of Christ by his Spirit? We receive it in a word, by virtue of his glorious Resurrection, Ascension, and Glorification in the Heavens: for now being in the Heavens, he is full of glory: All the Angels in Heaven are nothing comparable to him in glory: the Heavens are not able to contain his glory. Now the head being full of glory, a portion cometh down from him, and in some measure, glorifieth the members: And as john sayeth, Of his fullness we all receive a part, Chap. 1. vers. 16. And to the Ephesians, Chap. 4. vers. 8. He passed up to the Heavens, and filled us all with his grace: and so by the passing up of Christ to the Heaven, we receive the holy Spirit. Therefore, when thou considerest the Resurrection and Ascension of jesus Christ, it should move thee to take a trial, whether thou hast gotten the fruit of his Resurrection and glorification, to see if thou hast gotten his holy Spirit in some measure, or the graces of his holy Spirit: for the Apostles, by his Resurrection and Ascension, had hope that they should receive the holy Spirit, 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 vain is he risen, and glorified. Therefore, as thou wouldst be partaker of his glory, strive to get his holy Spirit, ere thou goest out of this world, or else thou shalt never get light nor life in the world to come. Farther, hence we may see the Lord leaveth never altogether his own Kirke: for if he give not his bodily presence, yet he will give his spiritual presence: for without his presence, his Kirke, his Saints on earth cannot ●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 society of men and women severed from the rest of the world, by the presence of that holy Spirit, whereby they are sealed? Thus far hath he partly forewarned them of his departure, & partly comforted them. It followeth in the Text Then sa●d some of his Disciples amongst themselves, What is this that he sayeth unto us, A little while, and ye shall not see me, etc. They are moved at these words: and some of them begin to whisper amongst themselves at the words which the Lord spoke. Ye see here a marvelous ignorance of the Disciples of Christ: he hath been speaking to them so long, and yet they utter a great ignorance. It is a wonderful thing to see how blinded and how hardened a man will be, before he have received the holy Spirit, at the preaching of the Gospel, even at such voices as would pierce stocks and stones: Yet a man hearing with reason & sense, will conceive no more of things heavenly, than the stocks and stones. I tell you this, that no words, no preaching, if there be no more but words and preaching, can make any man to conceive heavenly things: yea, no admonition, no threatening, no judgement if there be no more, shall make the hardened 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 Heavens, & illuminate & mollify the heart, all the preaching of the world shall do the heart no good, but rather evil: so that thou mayst see this to be true, that the natural man is not capable of the things that are of the Spirit of God: but when it pleases the Lord t' accompany his word with his Spirit, them 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 days before. So albeit thou hear many preachings, except thou have that inward Doctor into thine heart, all avails not. Therefore carry that inward teacher into thine heart, & change him never: so if thou want him, run to this preacher, or that, if thou wast hardened before, thou shalt be so still. A sound in the ear will do no more good than a blast of wind, without the Spirit. It follows, Now jesus knew. etc. He perceives them well enough, and of what thing they were debating: He answereth them gently, I know, would he say, what ye are thinking and enquiring: and then he teacheth them more gently. Might not the Lord have been angry with them, who understood him not at the end of the Preaching? But the Lord, as it was prophesied of him, Isay. 42. he quenched never the smoking Flax, nor broke the bruised Reed: he was ever about to entertain 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 preachings: let ever that word be driven into their ears, and let aye that seed be sown: for he hath the Spirit, and he will give him when he pleaseth: and let both the auditor and the Preacher pray to God, to give the Spirit. It is true indeed, the seed of the word of God will lie long lurking into the heart: but at last, the Spirit will put to his hand to the word, as ye heard, john, 14. vers. 16. and will make the word to fructify, and to bud out; not only to the illumination of the soul inwardly, but also to good works outwardly. Be thou ever sowing that blessed seed, be ever preaching, and then commit the success of all to God.  
When he hath made a preface to them, ye see thereafter with what great lenity he instructeth them, both concerning his departing, and concerning his returning: He instructeth them by the effects both of the one and the other, and they are these: The first is, Ye shall weep and lament: The other is, The world shall rejoice: These are the effects of his departing. Then he declareth his returning by the effect, But your mourning shall be turned into joy: That is, I shall come again, and then ye shall have matter of joy. Ye see here a very effectual kind of teaching: He spoke this of before, but now he speaketh the same thing more effectually. To speak of things barely, and to propone them simply, it is not so effectual to move the minds of the hearers, as to declare the same by the effects following: that taketh a greater root and impression in the heart: As for example, When we are foretelling, that by all appearances, the Lord jesus is to departed out of this Land, for we are not worthy of him, albeit this move us; yet this moveth us more, when it is said, It shall come to pass, that thou shalt mourn thyself, thou shalt weep: now laugh on as thou wilt, wo●full shall be thine end, and shame and confusion shall light upon thee: I denounce this to thee, in the Name of God. And again, ye think it a light thing to say, The Lord jesus shall come: but to say, Thou who mournest, shalt rejoice, when he shall come; that moveth more. But now to come to the matter: Ye shall weep and lament, and the world shall rejoice: Some shall be weeping, and some laughing: this is the difference. Ye see the departure of jesus Christ, is a sorrowful thing to the godly: when Christ is away, the godly are in sorrow: the pleasure of the godly, is aye in the presence of jesus Christ: and therefore when they see that they want his presence, they see nothing but matter of sorrow: and give them all the pleasures of the world, if they miss the Lord away, they will have no joy: And by the contrary, place them in all the sorrows in the world, if they get a sight of jesus Christ, they get joy enough: But on the other side, the wicked and the ungodly, who never tasted how sweet the Lord was, never rejoice, but when they want the Lord jesus out of their sight: they have no pleasure in his presence: they have never pleasure to hear of Christ. What is the cause of this? They never witted what Christ meaned: they never witted what the Lord was, and never felt of his sweetness, and of the joy that is in his presence: and therefore they have no pleasure, but when they want him: And because they cannot get their wicked will, when Christ is present, they hate him: for where Christ is, (because he is the light of the world,) he layeth open all wickedness, and maketh it manifest: All the happiness in the world, is in the face of Christ: therefore rest never till thou taste of him, if thou wouldst be happy. And again, miserable is that man, who hath not tasted of that sweetness, and of that grace that is in the Lord. Therefore, as thou wouldst come to Heaven, I warn thee yet again, rest never, till thou get that rest in Christ, and that sweetness that is in him.  
Let us see the effect that followeth on his presence, he saith, Your sorrow shall be turned into joy. He speaketh of that presence by his Spirit: for after that Spirit is once entered into the soul, he worketh faith, and openeth the eyes of the dark soul to see Christ, as in a mirror: when the face of Christ is borne up in the word, howbeit, saith Pet. 1. Epist. Chap. 1. vers. 8. we see him not, yet believing, we rejoice with a joy unspeakable and glorious. So that dark sight of him, worketh into the soul an exceeding joy when we believe. I grant indeed, that as there is no joy in this life, but it hath sorrow with it; so our joy in Christ hath heaviness with it: it is imperfect here: but it is better for thee to have a mean portion of that joy, than all the joys in the world: yea, the very displeasure of the faithful, is so far from that to hinder the joy, that by the contrary it wakeneth up the joy in the soul: Look the 2. Epist. to the Cor. Chap. 5. when the soul is heaviest for sin, than it findeth such joy, as they would not give for all the joys in the world: and when this joy is wakened, it swalloweth up all sorrows: as in the 8. Chap. to the Rom. And in the end of the 15. Chap. of the 1. Epist. to the Cor. saith the Apostle, After this life, mortality shall be swallowed up of immortality, and death shall be swallowed up in victory: and all tears shall be wiped away from their eyes, Revel. 7. vers. 17. And then they who have sorrow with joy here, shall have joy without sorrow for ever. Look about you, look within you, or without you, ye shall see nothing but matter of joy. So ye see the effects of the departure of the Lord, and of his returning again.  
Now hereafter he maketh this doctrine, of the sorrow and joy of the godly, more sensible, by a familiar similitude, and it is taken from a woman traveling: A woman when she traveleth, saith he, is in dolour, because her hour is come: but when she is delivered of the Child, she remembereth no more her dolour, for joy that a man is borne into the world. Then in the last verse. he apply it: Now ye are in heaviness, and ye are traveling, and that is, because I am to departed from you. The Disciples took heavily with the away-going of CHRIST: But I shall see you again, and ye shall see me, and get my presence by my Spirit, and ye shall rejoice, and it shall be such a joy, that all the world shall not be able to take it away. The world may take thy life from thee, but never shall they take that joy from thee: Who shall separate us from the love of Christ?  
Two things are here to be marked the nature of the dolour of the godly into this world, wandering from their Lord, as Pilgrims, and the nature of their joy: The nature of their displeasure, is like the dolour which a woman hath in traveling: So the Apostle, Rom. Chap. 8. vers. 21. he compareth the languor of the dumb creatures and elements, after the coming of the Lord jesus, to a woman traveling. The dolour of a woman traveling is very painful: but yet it is profitable. Why? Because that pain bringeth out a birth: So a woman in travel hath hope, not only to be saved from that pain, but also to have a Child. So, hope in pain, will have joy mixed with it. To apply this: It is even so with the displeasure of the godly, into this their Pilgrimage, awaiting for their life, which CHRIST will bring down to them at his coming. 2. Corinth. Chap. 5. Look what dolour Paul uttereth: he sighed under a burden, he desired to slit away, and to go to dwell with the Lord: Albeit it be but a pain, yet it tendeth to a pleasure in the end, to a birth: and in the midst of dolour, they have an hope; and with the hope, they have joy. So a godly man in sorrow, will have the greatest joy in the world: albeit the joy of the godly be with heaviness, yet that joy is unspeakable. The displeasure of the ungodly is not so: indeed the Scripture (as in the first Epistle to the Thessaly. Chap. 5.) compareth it unto a woman traveling: but this is an hopeless pain: What reck if that soul had hope, that that pain should cease: but they shall never look for a birth: well were it to that soul, that that body could be turned to nothing, after so many thousand years. The sorrow of the godly is with hope and joy; but the sorrow of the wicked, is without hope. jest not with Hell: it is an horrible thing to fall into the hands of a consuming fire. He sayeth, When she hath borne her birth, she remembereth not her travel, because she hath borne her birth; Even so, when we address ourselves to Heaven, thronging thorough this world, we must prepare ourselves to go thorough thorns and brieres, thorough temptations outward and inward: (a man who would go to Heaven, he shall not put down his foot without a thorn, or some offence:) But when we are come to the Heavens, than we shall get such a birth of joy, that we shall remember no more the temptations of the world: and then we shall find that saying of Paul to be true, 2. Corinth. 4. vers. 17. The momentaniall light afflictions shall work an infinite weight of glory: the soul shall be so occupied with joy into the Heavens, that we shall count nothing of all afflictions bypassed. This is true, howbeit we cannot feel it now sensibly, but once we shall find it in a full measure, if we appertain to Christ. The Lord therefore in the mean time, grant us a foretasting of it, that we may overcome all temptations and difficulties, till we obtain the full possession thereof, in jesus Christ: To whom, with the Father, and the holy Spirit, be all honour, praise, and glory, for evermore: AMEN.   

THE XV. LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xvi. VERS. 22.23.24.25.26.27. 
22 And ye now therefore are in sorrow: but I will see you again, and your hearts shall rejoice, and your joy shall no man take from you.  
23 And in that day shall ye ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my Name, he will give it you.  
24 Hitherto have ye asked nothing in my Name: ask, and ye shall receive, that your joy may be full.  
25 These things have I spoken unto you in parables: but the time will come, when I shall no more speak to you in parables; but I shall show you plainly of the Father.  
26 At that day shall ye ask in my Name, and I say not unto you, that I will pray unto the Father for you:  
27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.  
FRom the thirteenth Chapter of this Gospel, (Brethren) to the seventeenth, the Lord holdeth purpose only with his Disciples and Apostles: for he had now ended all his speaking and doing with the people of the jews. He hath hitherto given sundry exhortations unto them: and he hath given them commandments, and instructed them, and given them sundry arguments of consolation, because they were heavy for his departure; and so prepared them against the time he was to go his way, and to leave them. Now his conference and speech draweth to an end, for it endeth with this present Chapter. In the end of his speech and conference, he recounteth to them particularly, part by part, that felicity and blessing that they shall have after he is gone away from them to his Father, to be glorified in the Heavens, by his coming again to them, not in the body, but in his Spirit: He hath said immediately in the vers. going before, When ye shall see me again, that is, when I shall come again to you in my Spirit, after my glorious ascension to the Heaven, than your heart shall rejoice, and no man shall take your joy from you: all the world shall not be able to twin you and that joy, which my Spirit shall furnish you. So then, Brethren, there is the joy which they shall have, when the Lord shall come again, they shall have joy, and joy everlastingly; and spiritual joy, and that for evermore.  
This is the first part of their blessedness: the words are easy, and I spoke of them before, only this for the present: We must not think that this joy which Christ promised to his Disciples by his Spirit, went away, and died with the Apostles, when they departed out of this world: but it abideth in the Kirke of jesus Christ to the end of the world: Even as that holy Spirit whom the Lord sent down to the world, abideth in his Kirke, till Christ come again, and supplieth as it were, the bodily presence of jesus Christ: (for the Spirit of Christ, is the Vicar of Christ in the earth, and not the Pope, as the Papists say:) Even so, I say, by that Spirit abideth here in the Kirke of God, solid joy to the end of the world: for wheresoever the Spirit is, there is joy and inward consolation: and that soul in whom the Spirit of God dwelleth, feeleth as sensibly as one feeleth with their hands, the joy & peace of the holy Spirit: for that Spirit, is the Spirit of joy & peace: and they who feel not the sense of this joy, alas, they want this Spirit. They who feel not spiritual joy at any time, hath matter of sorrow and mourning, for they have not the Spirit of jesus Christ: and they who want his Spirit, have not ado with Christ. Rom. 8. vers. 9 and consequently never shall taste of joy: but thou who hast felt this joy, hast cause to rejoice, yea, as Paul sayeth, to rejoice evermore, 1. Thes. 5. vers. 16. Paul recommendeth joy unto us, not for an hour, or a day, or a month, or a year, but perpetually: meaning, that there is great matter of continual joy offered by that Spirit, who graciously lighteneth our souls, & assureth us of salvation. What should move thee to joy? Should not good tidings move thee to rejoice? Yet we rejoice not: & this want of joy declareth that we make resistance to the holy Spirit: we will not suffer the Spirit to come in; & when he cometh in, we give him sober entertainment, but by our evil life, we cause him to departed with sadness.  
Now to go to that second part of that blessedness which they shall have when the Lord shall return to them by his holy Spirit: In that day ye shall ask me nothing: that is, Ye shall not aye doubt: for ye heard before, when he said, Yet a little while, and ye shall not see me: and again, ye shall see me: there they doubted what he meaned. Now, would he say, ye shall not doubt then, but the holy Spirit shall teach you, he shall enlighten the darkness of your souls, & make you to believe. To apply this to ourselves: Even as I said before, of the first part of the blessedness promised to the Apostles, so I say of the second part of their blessedness, (for what recks us 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 vail from them, & opening up of their blind eyes, to see salvation. This Spirit went not away out of the world with th' Apostles, but he abideth still in the world, till Christ come again: Even 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 joy, so he is the Spirit of knowledge: he opens the eye of the soul, which is dark; & mollifies the heart, & that with such a sweetness to receive grace, as the tongue neither of man, nor Angel, can express. And the godly, no doubt, at the preaching of the Gospel of Christ, will feel that inward operation of the Spirit in their soul. Study ay to feel this by experience (for what avails Christ to us, if we feel him not?) they will feel a light shining in their souls, as the shining of the Sun: & they will feel their heart, that was hardened 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 heart was opened, Act. 16. And on the contrary, let the man or woman who wants this sense, who seethe no light, nor finds no opening of the soul, blame themselves, and not the light: for Christ offereth himself to all alike: the inlacke thereof proceedeth of the contempt of the word, & of that light that shineth so brightly without thy soul, and goeth not in. And surely, it is a fearful thing to contemn this Light: for if thou contemn this light, I tell thee, long shalt thou sit hearing, and shalt not be the better, but shalt grow aye the harder, till thou be so hardened and obdured, that thou canst feel nothing at all.  
Brethren, ye may think it a wonderful thing, that a body, who sitteth hearing continually, and who hath so clear a light glancing aye before him, should get no light at all, but should go out of the Kirke more blind than when he came in: and yet indeed it is so; for many come in to hear, but because they come in with cold and evil disposed hearts, having no delight to hear the word of God, they go away more profane, and worse than when they came in: And therefore, for lack of this, the miserable world perisheth, the multitude goeth wholly to destruction. Therefore, for Christ's sake, Brethren, learn to have a pleasure and joy in hearing, and take in that Spirit into your souls. We have heard of the second part of the blessedness which Christ promiseth to his Disciples, after his glorious Ascension to the Heaven: to wit, the light and knowledge of the holy Spirit.  
Now to come to the third benefit, or the third part of their happiness, wherein all grace is promised to them who ask: He beginneth very gravely, Verily, verily, Amen, Amen, I say to you: that is, It is a true saying, and ye shall find it true indeed, essay it when ye will: Whatsoever thing ye shall ask the Father in my Name, he will give it you. In one word, this is the third part of their blessedness, All grace and mercy is to be had for the ask: not by buying, for all grace is bought by the price of the blood of the Lamb only: seeing that is so precious a ransom, no man hath need to buy any thing at the hands of God: we have no need to buy any grace of God by our merits: for by that only merit and blood of Christ, all grace is bought. We have need of ask: and if we ask not in his Name, we shall never get grace, for there is not another Name under Heaven (sayeth the Apostle) by whom there is salvation, but only by the Name of jesus Christ, Act. 4. vers. 12. So there is the third part of their blessedness that is promised them: Even all grace shall be given them for the ask. To draw this to ourselves, (And the Lord give us grace to do it,) As by the Spirit all joy, all knowledge, and light abideth in his Kirke on earth, till the Lord JESUS come again; Even so, all grace, all mercy, abideth in this Kirke militant, till the Lord come again: for if that Spirit of grace abide in this Kirke, of necessity all grace must abide with that Spirit. The faithful in the Kirke, who are Christians in heart, and not in word, only they will find in experience, that when they ask any grace, as righteousness, and sanctification, life everlasting, and glorification, they▪ will not so soon open their mouth to ask it, but they will get it: And when they say, Lord, renew mine affections, the word will not so soon be spoken, but as soon they will find the soul opened with joy: and when they say, Lord, give me that life for Christ's sake, with the word, the life of jesus will be felt in the soul sensibly. Therefore, press aye to find by experience, that the presence of Christ is no empty wind. By the contrary, if a man or woman find in no measure, no grace, or no sense of grace, in their souls, let them blame themselves: for they want grace, for plain fault of ask. Alace, that we should lose such grace for fault of seeking! Is he not a foolish man, that will lose life for a word? But it is not so light a thing to ask as so, for every man, and every woman, hath not the gift of prayer: Except thou be the son of GOD, thou shalt have no power to open thy mouth to call GOD Father: If thou be a slave, thou shalt have no power to pray to GOD: for prayer is the proper note of the Child of GOD: and except the Spirit of Adoption testify unto thee, that thou art the son of GOD, thou shalt have no power to pray, but thy mouth shall be closed: But when the Spirit will testify to thee, that thou art the son of GOD, than the heart will open, and the tongue will say sweetly, O Father! Therefore, the ground of all grace is the grace to ask: get once grace to pray, and then thou hast all grace: And therefore, when the Lord saith, Knock, and it shall be opened: ask, and thou shalt have, etc. say, Lord, give me grace to ask. Take aye heed to the gift of prayer, for we lose all for fault of prayer, and for fault of begging. So I beseech you all, Brethren to pray, as ever ye would see Heaven, or be partakers of life. In the words following, when he hath set down the third part of their felicity, That they should pray unto the Father for grace, knowing the great necessity they had to pray, and their great sluggishness on the other part, he beginneth to allure them to pray, and to stir them up to ask at the hands of the Father. And lest they should have objected, We have asked, but we have not been answered; he answereth to this, Hitherto ye have sought nothing at the Father in my Name: but in times coming, ask boldly, and look for an answeee, and ye shall get grace heaped upon grace, till your grace be perfect: and the greater grace thou askest, the greater thou gettest: and the more thou gettest, the greater is thy joy that thou hast, when thou perceivest that grace: and thou who hast gotten it, wouldst not give it for all the world. This is the meaning of the words. Take up here what necessity we have to pray: for if we had no need, the Lord would not have stirred up his Disciples to pray: No, no, we have so great need to pray, that except we pray, we get nothing. A Beggar, who hath nothing but that which he beggeth, if he leave off his begging, he shall die at dike side. If thou leave off thy spiritual begging, yea, though thou were a King, and hadst all the world, thou shalt die for ever: For what is a King in this life, but a Beggar? And woe be to him, if he be not a Beggar at the hands of jesus Christ.  
Then mark the sluggishness in every man and woman, and how unable we are to beg. A Beggar who hath nought, ere he die, he will cry and shout: but a poor sinner, who is the poorest man, and the silliest creature in the world, who wanteth all grace, hath not a mouth to ask, though he should die. Now to stir us up to pray, the Lord sayeth, Ask at the Father, and essay if ye get a denial. We know all this, yet we lie sleeping in sin, and seek no grace to be fred of it, howbeit grace be so freely offered to us by jesus Christ. It is a sore thing, to be a poor body, and to lie still, and seek nothing: We are poor bodies, sleeping in a dead sleep: and except we be wakened, we will not rise out of it, or once open our moths, to say, God help me: And then, when we have opened our mouths to speak a word, it will be coldly and wearshlie said: this is our nature.  
Then mark last, what merciful care the Lord hath over us: we would for ever lie still, and die in poverty, if the Lord said not, Waken, waken. The Lord jesus not only wakened his Disciples, but, to the end of the world, he is ever wakening his own, sometimes by fair words, and sometimes by boasting, and sometimes by afflictions, to move them to pray in his Name. Sometimes outwardly the Lord will come and strike thee: (what recks of all the strokes in the world, though thou shouldest be buffeted and beaten, yea, and pulled in pieces, and if it be to free thee from Hell?) Sometimes inwardly he will prick thee, and stir up thy conscience to accuse thee, and he will open the eyes of thy soul, to see thine own misery, and want. And when the Lord hath wakened thee, that thou beginnest once to sigh for grace, he will be at thy right hand, and stir thee up to pray: and then the sigh for grace shall not so soon come out, but it shall ascend to God: for that same sigh, though it were never so small, being raised from the heart by his own holy Spirit, he cannot miss know it, but he must send thee an answer: and then thine heart is kindled up with a sweet sense of thy God: But shouldest thou then leave off to pray? No, no, but then thou shouldest pray fastest: for a poor body, who hath gotten a penny, will be very well content, and will give many thanks: And thou who hast gotten a part of Spiritual grace, wilt thou not give thanks? Yea, thank and thank again, for there is no time to leave off prayer, but aye to pray and give thanks. There are two things, thou hast either a sense of thine own misery, or else a sense of the grace of God bestowed upon thee: and then shouldest thou not pray? There is not an hour but we should pray: for Paul, Ephes. 6. vers. 18. recommendeth prayer unto them in this manner, Praying with all kind of supplication, and at all times. We must be aye fight with our inward enemies, and those spiritual powers of darkness: there should be no rest, no, not a moment: and as the battle hath no rest, so we should never leave off to pray: for and if thou leave off to pray, thou shalt not stand, but yield, and give thyself over to thine enemies. In one word, there is no time granted unto us, to be void of an heavenly disposition, and if thine heart be well disposed to pray: and think not that this will hinder thee of any worldly exercises: be aye communing with God, in whatsoever thing thou dost: for it shall be so far from hindering thee, that it shall further thee: and when thou goest to do any work, say, Lord, bless this work: and when thou enterprizest any thing, seek aye the blessing of God: let thine heart be ever spiritually disposed.  
This is the cause why the world is so profane, and hath so little mind of God, and hath so foul hearts, that will speak so foul blasphemies, and filthy purposes: the Adulterer will work his vile adultery, and the foul Murderer his murders, etc. because they want prayer, and then the Lord leaveth them, and letteth them wallow in their mischief, till at the last he giveth them over to the hands of the Devil.  
Now when he hath wakened them, he cometh to the fourth part of the blessedness they shall have, when he shall return, Hitherto, sayeth he, I have spoken in parables: that is, in obscure and dark sentences: But when I shall come again, I shall speak nothing in parables, but mith a great evidence, that ye shall not need to doubt of one word. Brethren, understand this; for when the Lord was into the world amongst the jews, for the most part he spoke in parables, and his speeches and preachings were obscure: so it was hard to take up his speeches: and therefore ye may read, in the thirteenth Chap. of Matth. that commonly he spoke in parables: that is, all which he spoke was not evident: and not only were his speeches obscure to the multitude, but to his Disciples also: as this, A little while, and ye shall not see me: and again, a little while, and ye shall see me. Yet he expounded the parables to his Disciples, as ye read in that same Chap. of Matth. And till he came again out of the Heavens to them by his Spirit, it was hard to understand him. What was the cause of this, that he would speak so obscurely, not only to the multitude, but also to his own Disciples? When Christ was in the world, the work of the redemption of man was not wrought; Christ had not suffered, nor risen again, nor passed up to the Heaven, he was not glorified: and therefore the speeches of the redemption of man, being a thing to come, could not be so plain: but now all is past, and there are no more parables, but all are clear speeches of the redemption: the speeches of the things to come, cannot be so clear as the speeches of a thing done and ended. The Lord spoke more clearly by the mouth of his Apostles, of the work of our redemption, than he did himself with his own mouth.  
To draw this to ourselves: As the Lord hath given to us, to have that joy, and that knowledge, which was promised to the Disciples, and all grace and mercy for the ask; Even so, we have in the Kirke of jesus Christ this day, the same plainness in speaking of the Cross: and, as the Apostle sayeth, The Lord Jesus is crucified before our eyes. Speak not the Apostles clearly unto us in these Writs which are left? Have we not the four evangels? the best Book that ever was, (make of it as ye will,) and those Epistles of Paul, and the rest of the Apostles, written in such evidency and plainness, even the same thing in effect which they preached? And in a manner we have the Apostles speaking unto us, in that evidency wherein they spoke when they lived. And if a man would take those Writs in his hands, and espy them well, he would perceive the Spirit of God in them. And now also, the Lord raiseth up men to speak with lively words, and to build on that foundation of the Prophets and Apostles: Not Hay nor Stubbles▪ but the Lord raiseth up men to build on the foundation, (as the Apostle sayeth,) Silver, and Gold, and precious stones: and as Paul saith of himself, and the rest of the Apostles. 2. Corinth. 4. vers. 3. He who worketh light out of darkness, the same God causeth the light of his presence to shine in our hearts thorough jesus Christ, to give the light of knowledge of the world. Now by them there is no doubt, but the LORD shineth into the hearts of some men, that they may give light unto others: light abundantly shineth into the world, so that none have cause to be darkened for fault of light: but as the Apostle Paul sayeth, in the second Epistle to the Corinthians, the fourth Chapter, and third verse. If the Gospel be hid, it is hid to them that perish: So say I, if thou be not lightened, thou shalt die: and if thou gettest not illumination by these same men, (count of them as thou wilt, and lightly them as thou pleasest,) die shalt thou everlastingly: and say with thyself, And if I get not illumination, I will die without remedy. And I denounce against thee, that if thou gettest not illumination by this same ministery, count of it as thou wilt, thou shalt die for ever.  
The last part of that felicity is this, A readiness and easiness of GOD, to hear their prayers night and day, Ye shall ask in my Name, sayeth the LORD, and I say not, that I shall pray the Father for you. Indeed, would he say, I pray continually. And no doubt the LORD JESUS in the day of his humiliation prayed: and never one prayed as he prayed, with such a faith, such a zeal, and such a sense: No, let him have the degree above all that ever prayed from the beginning of the world: He felt best the misery of man, and pitied it: And when he went thorough the Streets of JERUSALEM, or wheresoever he went, he beheld the miserable bodies, and he prayed for them unto his Father. And thou likewise, therefore, when thou goest thorough the streets of EDINBURGH, look about thee unto the miserable multitude, and see if thou hast not cause to pray to GOD for them, that he would be merciful to them. This should be thine exercise: and no doubt CHRIST was so exercised here on earth: but now, when CHRIST is exalted to his glory, to say that he will kneel down on his knees, and pray to the Father, as the Papists say, it is but a dream: for all that was a part of his humiliation: The LORD JESUS is an everlasting Mediator, and there is none end thereof: And that Cross is as lively before the Father, as that same night wherein he was crucified, and so are his prayers: for he is an Advocate, (not like our Advocates,) he is a crucified Advocate: Look to him, for there is no life but in the sight of him. And as for his praying and humbling himself, think not that all is vanished: no, all abideth everlastingly: for that Prayer which ye shall hear in the CHAPTER following, and all his Prayers which he made to his Father, abideth yet, and shall abide everlastingly.  
Then, sayeth he, think not that I shall pray then for you, as I was wont to do, but ye shall be heard, Because the Father loveth you. Ye see, a man who loveth another, he will hear him willingly. And wherefore loveth he you? Because, sayeth he, ye love me. GOD will requite love with love: yea, GOD will prevent thy love, with his infinite love: and then thine heart is drawn to him: And look how often thou wilt love him, he will as often compass thy love, with his love: and what is thy love, but a sorry thing, in respect of that infinite love of his?  
Then he sayeth, Ye have believed, that I am come out from God. Ye see the ground of this readiness, is faith in JESUS CHRIST. I will end in one word, and would to GOD this love could enter into our hearts: Wilt thou love the Son of GOD from thine heart, and not in word only? (For love standeth not in a word,) and wilt thou believe him, that he hath died for thy sins, and risen for thy glory? Then every day and hour his ear shall be ready to hear thy prayer. A man will think it no small matter, to have the ear of a King patent and ready when he calleth: The LORD shall bow his ear to thee night and day, if thou believe in JESUS CHRIST. Is this any small thing, that the LORD of Heaven shall hear thee when thou shalt call upon him? So his ear through love, by faith in JESUS CHRIST, is ever patent to hear his own. Yet there is an higher ground of this: to wit, that wonderful love which the Father beareth to the Son: If thou lovest him, he will love thee: and if thou be an enemy to him, he will be an open enemy to thee: If there be any man who loveth not the LORD JESUS, let him be Anathema, and Anathema Maranatha, 1. Corinth. Chap. 16. Vers. 12. That is, Cursed for ever. He who loveth the LORD JESUS, is blessed for ever: and he who hateth the LORD JESUS, is cursed for ever. Now would to GOD we had an heart to say with Paul, The man who loveth not CHRIST, let him be Anathema! From whence rose this? From a wonderful love which the Apostle bore to the LORD JESUS. And from whence rose this love to CHRIST? Look what the Apostle sayeth, in the second Epistle to the Corinthians, in the fifth Chapter, and the fourteenth Verse. The love of CHRIST constraineth me. Now, would to GOD that we had the half of this love! and if it were so, we would have little patience, to see things as they are, and to see the enemies of CHRIST JESUS set up the Altar of the Devil, against the Altar of CHRIST: we would not only make imprecations against the●, but we would by all means hinder them: And this carelessness which we have, testifieth, that we love not CHRIST: and if we love him not, an heavy judgement shall light upon us. Now therefore, seeing all grace is from the love of CHRIST, the LORD fill our hearts with that love; that we may be partakers of grace here, and hereafter be glorified with CHRIST: To whom, with the Father, and the holy Spirit, be all praise, honour, and glory, for evermore. AMEN.   

THE XVI. LECTURE, OF CHRIST'S DOCTRINE BEFORE HIS PASSION.  JOHN, CHAP. xvi. VERS. 28.29.30.31.32.33. 
28 I am come out from the Father, and came into the world: again, I leave the world, and go to the Father.  
29 His Disciples said unto him, Lo, now speakest thou plainly; and thou speakest no parable.  
30 Now know we that thou knowest all things, and needest not that any man should ask thee. By this we believe, that thou art come out from God.  
31 Jesus answered them, Do you believe now?  
32 Behold, the hour cometh, and is already come, that ye shall be scattered every man into his own, and shall leave me alone: But I am not alone: for the Father is with me.  
33 These things have I spoken unto you, that in me ye might have peace: in the world ye shall have affliction; but be of good comfort, I have overcome the world.  
BEfore, in this Chapter, Brethren, the Lord forewarned his Disciples, that he was to departed: but he spoke to them in a parable, and obscurely, Yet a little while, and ye shall ●o● see me: and again, ye shall see me: they understood him not, nor witted not what he spoke. Now the Lord warneth them of his departure in plain speaking, and he sayeth in plain words, I am come out from the Father, and came into the world: again, I leave the world, and go to the Father. Now, Brethren, take heed, and ye shall mark a difference betwixt this forewarning of the Disciples, which is plain and evident to their understanding, and the former forewarning, which was obscure, and not plain to their understanding. Before he proponed the matter in plain talk, he proponeth sundry consolations, to prepare them against his departure, that they might hear of his departure the more gladly: for it was an heavy thing for them to hear of his departure, with whom they were so well, and had such joy, and such entertainment in this earth. The Lord is very loath, Brethren, to make the hearts of the Godly sad: He is not only loath to make their hearts sad, and grieve them by death, by afflictions, and by crosses: but he is loath to speak the word that would grieve them: though it were but a word to make them heavy, he is loath to utter it unto them: and therefore, ere ever he do to them any thing grievous, sad, or heavy, the Lord useth to prepare their hearts to bear with it patiently, and to furnish their hearts with comfort against crosses and tribulations; that when persecution, and affliction, and sad and heavy words should come, they should bear all things the more patiently and gladly. This is the lords custom: So all men should beware to grieve the heart of any man, and chiefly of the Godly: I warn thee, be loath to make the Godly sad: rather we should incline to make the heart of the miserable creature joyful, than sad. I see ever thorough Paul, in his writs, this illumination: he ever inclineth to stir up the Godly to rejoice. Read him, and ye shall see this: Ye have a notable example of him in the 2. Epistle to the Corinthians, Chap. 1. vers. 23. they accuse him very sharply, that he came not to them. He answereth them with a great attestation, Now the LORD bear witness against my soul, that I would not come to you, to spare you. And in the next CHAPTER he sayeth, That I should not make you sad, (for there was great matter of sadness amongst the Corinthians, by reason of their evil behaviour,) for if I should make you sad, who is there to make me to rejoice? So, in a word, we should incline to make the heart of a sinner joyful: and if we should be enforced to speak sad words, as oftentimes we are, in this Country, by reason of the manifold and gross sins reigning in it, yet they should be thrown out of us: Let them all be in lenity, that in the matter of sadness, they who hear them, may find love in them. Paul, in the Epistles to the Corinthians, and to the Galatians, seemeth to be sharp against them at the beginning, and progress; but in the end of the Epistles, he uttereth a marvelous love to them, to raise up their hearts to rejoicing.  
Now to mark the form how he proponeth this sad news of his departure: He sayeth not barely, I will go my way: but first, I come down from the Father, being equal with him in glory: And now I go to him again, to take up my glory, which I had with him before all beginning: and it shall be for your good, that I go my way to Heaven, to my Father, for I shall send you that Comforter. In telling them this, he giveth them withal to understand, that they shall be so far from damage and sadness, when the Lord shall go his way, that they shall rejoice: for he shall go to Heaven, to the Father, and be more busy to do them good, than when he was with them in the earth. So we learn here, a form of proponing sad news unto the godly: we should propone them with such a convoy, that even in sad words we should present to the hearers some matter of joy: and in reproof, love and lenity should appear. I will use a familiar example: now certainly we have this day an occasion to tell heavy tidings: and as Christ told to his Disciples, that he was to departed shortly; so we may tell, for aught we see, the glorious tidings of the evangel is to departed: The Gospel is to departed: there is sad tidings: but how shall I tell them in this form that I have said, for the comfort of the godly? The glorious Gospel of Christ shall shortly departed, for the ingratitude of this Land: there is sad news. But well is them who loveth Christ, and is sad, and mourneth for his departure, for they shall rejoice. And so on the contrary, woe is them who is not sad at the departure of jesus Christ: and woe to them who loveth not this glorious evangel and woe to them who putteth it away, and are the authors thereof: Woe to the Noble men, and lords of this Land: howbeit they be leaping, through senseless security, in their pride, yet their judgement was never so near them: for pride goeth before destruction. Now thus much for the words of the Lord. In the words following we have the answer of the Disciples unto the Lord: He hath spoken plainly to them, that he will go his way. Now, say they, thou speakest plainly, & thou speakest no parable: thou speakest plainly, that thou wilt go thy way, that any man may understand. This is the first part of the answer. They understand now when he speaketh plainly: but they witted not what he spoke before, when he spoke in parables. Well, Brethren, it is good to speak of Christ, and of the way to salvation plainly, that the poorest that heareth may understand. It is not enough that thou takest heed to deliver sound and true doctrine, but plain doctrine, and that this doctrine, which is sound and true, be spoken in such words as becometh. Thou oughtest not only to look that the matter be sound, but also to take heed to the words, as Paul, 1. Cor. 2. We speak those things that God hath gratified in Jesus Christ, & we speak them not in human words, but in powerful words of the Spirit. The Spirit hath ay his own matter: & as the matter is heavenly, so the words must savour of Heaven, & of the Spirit: for as the Spirit hath his own matter, so hath he his own words. The words must be evident & plain, that the unlearned may be capable of them. We have many places of Paul agreeing to this: In that Chap. vers. 4. going before, What was my language when I came to you? saith he, it was not in human eloquence, but in spiritual power: that is, I spoke so, that I made an ocular demonstration. And 2. Cor. 3. vers. 12. Having such confidence, we speak plainly. And Chap. 4. vers. 3. If this Gospel be hid, it is hid to them that perish. So say I this day, if this Gospel be hid, it is hid to them who go to perdition: and thy perdition is sealed up, if thou seest not this light into thy soul, & understandest it not. Into the 3. Chap. to the Galatians, he saith, he preached so plainly, that in a manner he crucified Christ before their eyes: that is, he made such an ocular demonstration of the crucified man Christ, that they might have perceived him, even as he was crucified on the Cross. So say I, Brethren, as we should strive to sincerity of doctrine in the light, so we should strive to deliver it so evidently, and to tell it in such plainness, that it may be plain to the most unlearned: for it is no small joy, that cometh to the heart of them who would feign understand and see that light, when they hear the word and doctrine delivered plainly. And on the contrary, when the doctrine is not plain, it entangleth them who have will to understand, and they get no joy thereof, but they are left in heaviness & sadness. Paul saith, 1. Cor. 14. vers. 19 I had rather speak five words with mine understanding, than ten thousand in a strange tongue, to none edification.  
But I go forward. In the next part of their answer, they profess a wonderful knowledge to be in the Lord, and that he was the searcher of hearts: Now, say they, we know that thou knowest all things, and needest not that any man should ask thee. This they said, because that in that parable which he spoke of before, Vers. 16. A little while, and ye shall not see me: and again, a little while, and ye shall see me; they wi●t not what he spoke, but doubted amongst themselves: and they thought to ask at him, what was the meaning of it: Yet he prevented them, and told them that which they would have asked at him: Thou not only answerest, say they, when thou art asked at; but also thou answerest when none asketh at thee. What gather they of this? That he is the searcher of the hearts of men and women: We believe therefore, say they, that thou art come out from the Father: because, say they, we see thou art more than a man, thou knowest our minds, and what is in our hearts, and that no man knoweth, and therefore of necessity, thou must come from the Father.  
We have to try a little, this faith of the Disciples: it would seem at the first face, to be a good faith, & a good confession they give: but surely, will ye look the answer of Christ, subjoined in the next Verse. ye shall find it not to have been a firm and solid faith. They got little thank for that faith. And if ye mark the ground of this faith, ye shall find it of little avail. Indeed if they had said thus, Because thou tellest us thou came from the Father, we will believe thee; it had been better: but we believe thee. Why? Because thou hast told us, what was in our minds and thoughts. So this faith is grounded more upon a wonder, than on the words of Christ. This matter offereth us large occasion of speaking, but I will be short for the present. Wonders and miracles may well prepare thee to believe, and may confirm faith when it is gotten: but all the wonders in the world, cannot work faith. All the works of God, both ordinary, and extraordinary, of his infinite wisdom, power, and justice, would never make thine heart to settle on him, and believe in him truly, and if thou gettest no more. The Gentiles in the world, before CHRIST came, they saw GOD, his power, wisdom, justice, providence, etc. by the works of his creation; yet they cast him off, and believed not. Paul sayeth, 1. Cor. Chap. 1. vers. 21. Like as it pleaseth not the world to know God, in the wisdom of God: that is to say, in the creation, (a wonderful and infinite wisdom,) it pleased God to save them that believe, by the foolishness of preaching: for what is this word, and this preaching of the Cross of jesus Christ to the world, and to them that perish, but a foolish and idle speech? But what is it, that worketh faith in the heart of man and woman? None outward thing: no such power as is uttered in miracles: but it is the word of the Cross of Christ, that worketh faith, which illuminateth and openeth our hearts. He that was borne blind, Chap. 9 vers. 1. thorough the miracle of getting his sight, began indeed to think well and reverently of Christ, but yet he believed not, till Christ instructed him by his word, saying, Believest thou in the Son of God?  
Now we come to Christ's answer: he refuteth this their faith, whereof they bragged so greatly: Do ye believe now? As he would say, Ye think now, that ye have faith enough, but ye deceive yourselves; for the time shall come, that ye shall all leave me: how then can your faith be sure? Then mark here: it is an unstable and vanishing faith that is grounded and leaneth on miracles: for such a faith cannot abide the persecution. Yea, I say farther, oftentimes it turneth to persecution. We have an example of this, Chap. 2. vers. 23. where it is said, Many believed in his Name, when they saw the wonders that he wrought: but what followeth? Did Christ trust to them? No, it is said, he would not commit himself to them, because he knew them well enough: he knew what was within them: they were not to trust to. A question may be here moved, whether if the faith of the Apostles was grounded on miracles only, or not? To this I answer: Their faith was not grounded only on miracles, but also on the word: their faith was not evanishing and temporal, but a true and justifying faith: for when Christ said to his Disciples, Whom say ye that I am? Peter, in the name of the rest, answered, Thou art the Christ, the Son of the living God, Matth● 16. vers. 16. But it is also true, that their faith was mixed with corruption, and earthly conceits: they trusted in him for some carnal respects: for so long as he was with them, they lived in ease, they were subject to no crosses, nor they saw no cause of sorrow or mourning: for when the Disciples of John the Baptist came to him, and asked him, why his Disciples fasted not, as they and the Pharisees did? The Lord answered them, How can it be, that the Children of the Bridegroom should mourn, so long as they are in the Bridegroom's Chamber? And besides this, they looked that he should be a worldly King, and have great honours into this world. So I 〈…〉 word, that their faith and confidence, for a great part 〈…〉 worldly respect, That he should be a King in Jerusalem, and wh● so great Courteours as they? Though there were no more to testify, that their faith, for the most part, was fleshly, but this, that they had a peartnesse, and boasting of faith, it were sufficient. In the 26. Chap. of Matth. vers. 33.34. when the Lord saith, Verily, verily, ye shall all be offended in me this night: what saith Peter▪ in the name of the rest? Shall we leave thee? We shall die with thee. So he, and the rest, boasteth of their faith. Well, sayeth the Lord, Peter, thou boastest now, remember that, ere the Cock crow, thou shalt deny me thrice. So, though there were no more but this boasting of faith, it testifieth, that their faith was more fleshly, than spiritual: for worldly & fleshly confidence, is ay proud: so all this confidence is with pride: but that spiritual faith and confidence, is aye with lowliness. And, O how lowly a faithful man will be! he will aye fear, and feel his own weakness. He that hath the greatest faith in Christ jesus, hath the greatest lowliness and fear: for the greater the faith be, he will have the greater sense of his own weakness. Ye see how Paul, in the 11. Chap. to the Rom. vers. 20. speaking to the Gentiles, saith, Be not proud, thou standeth by faith, stand with fear: where fear is not, there is no faith in jesus Christ: the man who hath a sense of his own weakness, gripeth fastest to Christ. So ye read of the man in the evangel, when as the Lord said unto him, Believest thou? He saith, I believe, Lord, help mine unbelief. So he or she that believeth in Christ, will have a sense of weakness: for the power of God is aye with a fear and dread: dread, I say, of their weakness, lest in this battle which we have against nature, nature prevail over the Spirit. This is the nature of him or her who hath true faith in jesus Christ.  
Mark the words, he saith, Behold, the hour cometh, and is already come, that ye shall be scattered every man to his own, and shall leave me alone. Ye would marvel, he was even now comforting them, and now he driveth them down, and sayeth to them, Ye shall leave me: that is, every one of them should departed from him, and seek their own shelter. This is great matter of dejectour. Brethren, look how needful it is to raise up an heart, which is casten down, and to give comfort to a comfortless soul; as needful is it to cast down the heart, which is puffed up with vain conceit: and if the proud heart be casten down in mercy, it is for the weal of the creature: There is nothing more meet in this world, to prepare us against the day of trial, than the dejection of the soul: for here the Lord is preparing his Disciples against the day of affliction, that their faith should be grounded, not on the works, but on the words of jesus Christ. There is nothing more needful, than to try thy faith well: and ay look down to thine heart, and look well to this, that thy confidence rise not on flesh and blood. There are many, whose confidence leaneth on flesh and blood, and on nature; thinking that they are strong and stout. Take heed that thy confidence be not on flesh and blood, but on the Spirit of jesus Christ: and there is nothing better against the day of persecution, than to put a difference betwixt the motions of the flesh, and the motions of the Spirit; and the strength of the flesh, and the strength of the Spirit: For what was Peter's bragging, but the strength of the flesh? For the strength of the flesh will beguile a good man. So, prepare thyself this way in trying thyself: for and if thou dost not this, thou shalt never willingly suffer: Yea, when thou shalt be brought before the fire, than thou shalt start aback. Therefore, strive aye to have a sense of the weakness of thy nature. I will glory in my weakness, sayeth Paul. There is none strong in God, but they who are weak in themselves. And if thou be strong in thyself, in flesh and blood, thou hast no strength of GOD: and doubtless at one time or other, thou shalt fall. But when thou feelest thy weakness, and sighest and gronest under the burden thereof, thou art strong. Ye hear, that after Paul, seeking to be fred of his weakness which he felt, had gotten this answer, My shrength, sayeth Christ, is perfected infirmity. Then, sayeth he, I will glory in mine infirmity, 2. Corinth. 12. vers. 9  
Now in the next words, left it should have seemed grievous to them, that they should leave him alone, he subjoineth, by way of correction, But I am not alone: for the Father is with me. The thing which riseth of this, is plain, and I propone it in as many words: The LORD JESUS was never left himself alone, even when he was in greatest extremity, and when the horrors of death were upon him, upon the Cross, and when he said, My GOD, my GOD, why hast thou forsaken me? His GOD had not left him. Indeed it is true, GOD kept himself close, for a time, and let the nature of man, in soul and body, suffer all extremity: yet he ceased not in the mean time, to hold up that nature of man, under the infinite weight of dolour and wrath: or else, he could not have stood, and borne out that burden to the end. Yet the LORD JESUS was left comfortless on the Cross: and a very Martyr, who suffereth for the truth, will have greater joy in suffering, than CHRIST had when he was on the Cross. This is true, look to Paul, in the second Epistle to Timothy, Chap. 4. vers. 16. and 17. Howbeit he was in great trouble, yet the LORD gave him comfort: In my defence, sayeth he, no man was with me, but all against me: GOD grant it be not laid to their charge: yet GOD was with me, and strengthened me, and delivered me, and shall keep me till his Kingdom. So Paul had a wonderful comfort, when he was brought before the Tyrant Nero. The cause of this difference, is, The LORD JESUS was punished for our sin, which he took upon him: The Lord jesus was left comfortless, because the Lord punished him for our sins: When the Lord punisheth, there is no consolation. Will the Lord send on thee sickness, crosses, afflictions, etc. to punish thee, and take vengeance on thee for sin, thou shalt have no joy: but if he be chastening thee, thou shalt have joy. So the Lord jesus, because he suffered for thy sin, had no consolation, for he had the pains of Hell on him; and there is no joy in Hell, essay it when thou wilt. As for the Martyrs, that which they suffer, is no punishment for sin: they suffer for the testimony of the truth, and they have a good conscience: and the good conscience will bring joy with it: for the Martyrs will have a greater joy, in extreme affliction, and exquisite torments, than without affliction.  
Now in the last Verse. he concludeth this communing with his Disciples, and these are his words, These things have I spoken unto you, that in me ye might have peace. All tendeth to this end, that ye may enjoy that peace and rest, that gladness and joy thorough the holy Spirit. This joy bringeth with it, a very great ease and quietness. Well, there are many eases in the world: but never one witted what ease was in the soul, but he who findeth this ease that is thorough a good conscience in CHRIST, and that peace which cometh of the forgiveness of sins.  
Would ye have the true estate of a Christian man, or woman? There it is in one word, That they are peaceable hearted, and they are joyful hearted: The true Christian man, hath the wonderfullest peace and joy in the soul, that can be. And this was the end of all the speaking of the Lord jesus to his Disciples: and this is the end of the Gospel, and of all our preaching, to have a good conscience, and that peace and rest in the soul. Now they never knew what rest and peace was, but they who know what it is to have a sore heart for sin; And, O how sore the conscience will be tossed, when it hath the taste of the judgement of God ● that body would give a thousand worlds for a word of that peace: for what is the peace in jesus Christ? It is the beginning of Heaven: if thou beginnest not that peace here, thou shalt never see peace hereafter. And this is the end of all our sanctification, and justification, to get this peace in Christ. And what is Heaven? It is peace and rest with God, that is our Heaven. So that if thou have no peace and rest in the soul, and never findest that true peace in jesus Christ, and that Spirit of joy, all this preaching is vain to thee: all is vain to thee, if thou gettest not that peace. Take heed to it, as ye would see this life in Christ: and when thou hearest of this word of peace, look thou press to go home with a peaceable soul: and if thou canst not get this peace, be sad, and mourn for it, and thou shalt get it another time: Be this ways exercised, that thou mayest feel the fruits of this word.  
Now lest they should think, that this peace which he promised them, should want sorrow, and that they should never be troubled, he putteth this out of their mind, and sayeth, In the world ye shall have affliction: your peace shall be without peace: The rest of a Christian, is no rest: your joy shall be with sadness, and your comfort with heaviness: inwardly ye shall have joy, but outwardly ye shall have heaviness. This heaviness which the godly have, is so far from that, that it taketh away their pleasure, that their joy riseth of tribulation: and then they have greatest joy, when they are sorest vexed, and in greatest tribulations. Take heed to it, came not the same to pass in the Disciples? they had never such a joy, as they had then, when as soon after Christ departed, and was glorified in the Heavens, they were brought in before the Council, and scourged for the Name of jesus Christ, and commanded straightly, that they should never speak in the Name of jesus: then they went out with joy, that they were counted worthy to suffer for that Name: They had not such joy all the time that they were with Christ in the world.  
Yet he giveth them a comfort against these tribulations, Yet b●● of good comfort, all these afflictions shall have an end, they shall end with victory to you: I have overcome the world. If we looked not for an end of these troubles, howbeit we had aye this peace with troubles, yet it would be heavy to us: therefore the Lord comforteth them with this, that in the end they shall have a solid joy, and all tears shall be wiped away, and they shall get the victory: not in themselves, but in him that hath gotten the victory. The Lord jesus is the only Conqueror, and he it is, that is only victorious, and hath overcome the world and the Devil. But as for us his members, (1. Epist. john, Chap. 5. vers. 4.) this is the victory that hath overcome this world, even our faith. Fasten thee on him who hath gotten the victory, and then the Battle is perfected. To speak it properly, we have not a battle with the Devil, to get the victory; but to keep Christ by faith: for the Devil, and all our enemies, are overcome, and the battle is stricken, and the field is won. Christ sitting on the Cross, vanquished the Devil, and took him, and led him captive in a triumph: all the Devils are reserved in chains to that great day: So we have not a battle, for the victory is won already: but all our victory is to keep faith in him, who hath overcome our enemies, and purchased the victory to us: and all the battles of the Devil, are to twin us and Christ: and all the battles we have with him, are about faith: for if the Devil be able to twin us and this faith, we have done with Christ: and therefore all the exhortations of the Apostles, are to stand in faith. Look the 6. Chap. to the Ephesians. What then should I exhort you to? or what should be our exhortations to them who are fight? (And woe to them who are not fight against these deadly enemies: we should all be sweeting in the battle.) Let every one cry to another▪ Stick fast to Christ, hold the gripe, and let it not go, and hold on the way, and strive on a little while, and thou shalt brook jesus Christ, and all his graces: and thou shalt leave over, and repose, and rest upon him sweetly, until that day that he come, and deliver thee from all trouble: then thou shalt be crowned with that Crown of glory, which he hath purchased with his blood. To him therefore, with the Father, and the holy Spirit, be all praise, honour, and glory, for evermore.  
AMEN.   

THE XVII. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvii. VERS. 1. 
THese things spoke jesus, and lift up his eyes to Heaven, and said, Father, that hour is come: glorify thy Son, that thy Son also may glorify thee.  
WE heard (Well-beloved in the Lord jesus 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 seventeenth. Now in the seventeenth Chap. he endeth his Sermon, with an earnest Prayer to the Father. For the better understanding of this Prayer, we have to know thus far, The Lord jesus, when he was in this world, manifested in the flesh, abiding amongst the jews, and conversant with his Disciples; he abode amongst them as an high Priest: that eternal high Priest, of whom all the high Priests amongst the jews, before his coming, were only but types and figures: and when he came, he put an end to all the types, being the very body itself. Now 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 own, consisteth in two points; to wit, in prayer, and in offering up 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; he never ceased night nor day from prayer. As for the other part of his intercession, when he had been in the world awhile, at the last he offereth up that sweet Sacrifice of his own body to the Father; and so he putteth an end 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 many, and made at sundry times: But amongst all the rest, it may be easily seen, that this prayer in this Chapter was one of the most excellent and so it hath pleased the holy Spirit to register this Prayer especially, and to recommend it to the posterity, to the end of the world. First, this Prayer is no able, in respect of the time in the which he made it: it was even about that time, when he offered himself up to the Father. Next, in respect of the use, it is notable, because by this prayer he did consecrate and dedicate that blessed Sacrifice to the Father: for sacrifices were dedicated to Go● by prayer. Thirdly, in respect of the subject and matter of it: for as ye may see in the Chapter itself, first the Lord prayeth for himself, and for that eternal glory which he had with the Father from all eternity: the fairest thing, and the greatest matter that ever was, was that which he prayed for: and this he doth in the first five Verses. Then he cometh on, and prayeth for his Disciples, which he should leave behind him in the world, that the Lord would take the custody of them, after his Ascension unto the Heavens, and would preserve them from all peril: and this he doth from the fifth Verse, to the twenty: And last, he prayeth for the whole Kirke, for life everlasting, and justification: and this he doth to the end of this Chapter: So ye s; ee, it is a notable subject. Last of all, will ye look to the force of this Prayer, ye shall see the excellency of it: The force was not for the present, or for a time; but the force of it abideth continually, to the end of the world. And this same Prayer is a mean, whereby all men and women, who are safe, and shall be safe, to the end of the world, obtain salvation: And so this Prayer may be well called, A ground, whereupon the Kirke standeth. And as our salvation standeth on the Sacrifice of jesus 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 things, he lifted up his eyes to the Heaven, and he said as followeth. This is the entry to the Prayer, wherein john first concludeth the Sermon which the Lord made to his Disciples: When jesus had spoken these things to his Disciples. Then he proponeth the Prayer that followeth, He lifted up his eyes to Heaven, and said. There is the proposition of the Prayer. In the proposition he noteth narrowly the behaviour of Christ in his Prayer: He lifted up his eyes to Heaven. So in the eleventh Chapter of this Gospel, he noteth this behaviour in praying, when he thanketh his Father, that he heard him: before he raise ● Lazarus from the dead, he lifted up his eyes to Heaven.  
Now, Brethren, to speak of gesture in Prayer, it needeth not much: will ye read the Scriptures, ye shall read these gestures to be in prayer: First, Godly men have humbled themselves before that Majesty: (It becometh the best of us all to bow us before God:) They signified by the bowing of their knees, the humbling of the heart. Offer not, if ye have a proud heart, to come before that Throne. Then they were wont to have their hands, and their eyes, lift up to the Heavens; that signified the lifting up of the eye of the soul to God, to look to him▪ and to see him thorough all these clouds, and these visible heavens, to come to that light that hath none access: and this agreeth with the other. There are many who shall see Heaven, but with an humbled heart: when the heart is humbled, and brought low, than it is convoyed thorough these heavens, even to that light of God. It becometh all Christians to be humbled on their knees, and to lift up their eyes to Heaven: but all standeth in the heart. What recks of the outward disposition, if the soul be not heavenly disposed? If it have a sense of Heaven, than the outward gesture will follow, than we will bow our knees, and humble us before that Majesty. An humbled heart will fall down, but a proud sinner, who is not touched with a sense of his sins, will hardly bow his knee.  
Now we come to the Prayer: first he maketh his petition for himself: and why not? the most precious thing in the world is the glory of jesus Christ: He sayeth, Father, glorify thy Son. There is his petition. Mark the style: it is a very warm and hearty style that he giveth him, speaking familiarly to God: the heart of him warmeth sweetly with him, and as a Son, he calleth him Father. The style which he giveth him, uttereth, that he had a sense of that fatherly love and affection towards him. While as he nameth him Father, he uttereth that Sonly affection and love that he bore to him: A Sonly love, craveth a Fatherly love, and conciliateth a Fatherly affection from Heaven. Why should we not strive to be like the Lord jesus, and in Prayer chief? Would any man or woman find the Fatherly affection of God? Would they have that love that Fathers bear to their Children? Let them utter in Prayer that affection that a Son or a Daughter should have to their Father. If thou wouldst have the Fatherly love of God, (the sweetest thing in the world,) look that the Names which thou gluest him, testify, that thou lovest him, as a dear Child loveth his Parents: and look aye we pray with that Spirit, which is the Spirit of Adoption, that testifieth to our souls, that we are adopted to be the Sons and Daughters of God: for it is that Spirit, that giveth liberty to the heart, and openeth the mouth, and causeth thee (as the Apostle sayeth,) to cry, Abba, Father. And if thou have not this holy Spirit of Adoption, and if that Spirit open not thine heart, and louse thy tongue, call him Father as thou wilt, he is nothing else to thee, but a terrible judge, to take vengeance on thee, and thou art nothing else but a slave to him, and not a Son. Look aye therefore, that thou have that Spirit, that shall testify to thee, that thou art not the child of wrath, but that thou art bought with the blood of jesus Christ: and when thou feelest that Spirit within thee, thou shalt find most sweet and comfortable motions, yea, motion upon motion rising in thine heart.  
As he calleth him Father, so he calleth himself his Son: he sayeth not, Father, glorify me: but, Father, glorify thy Son. Even as the first style conciliateth the love of the Father to the Son, so this style reconciliateth the love of the Son to the Father. So, Brethren, let all the styles we use in prayer to God, savour of the love we have to God: whether we name God, or call him Father, let that style smell of that sonly love we bear to God: or whether we style ourselves to God, let that style show the love we bear to God: and then, when these two affections meet, our affection going up to him to the Heavens, and his sweet affection coming down to us, there is the tenderest and sweetest meeting that ever was: and be assured, and if it were but a little affection that thou bearest towards him, he will meet it with an infinite love: yea, he will send down, out of the Heavens, by his holy Spirit, such love to thy soul, as the tongue of no creature can express. Have ye not experience of this, that the love that the LORD beareth to us, in JESUS CHRJST, is the sweetest thing that ever was? The LORD hath given us leave to be homely with him through CHRIST: and they who want CHRJST, dare not be homely. The Pagans and the jews, who deny the LORD JESUS, have not this familiarity with God. Through JESUS CHRIST we have this wonderful liberty to come to GOD, and call him Father.  
But to come to the matter: Father, sayeth he, glorify thy Son. Th●n, what is it that he seeketh of the Father? He seeketh glory: He hath been humbled exceedingly, and laid down: the tongue of man nor Angel cannot tell how low the Lord was laid, so being humbled at the pleasure of the Father: now when he hath near finished the work which he should have done, he seeketh again his own glory, and good reason were: he saith, Glorify me, Father, with that glory which I had with thee from all eternity. The Son with the Father ha● equal glory. Paul, in the Epistle to the Philippians, Chap. 2. verse 6.7.8.9. hath a notable place to this purpose, and he pointeth out three things of Christ in that place: First, he letteth us see the glory which he ha● before he came into the world: Secondly, he letteth us see how he humbled himself to the Father: And thirdly, he letteth us see how he recovered again that glory which he ha● from all eternity: as comfortable a place of jesus Christ, as is in all the Scripture. This than was his glory, when as he was in the form of God, he thought it no robbery so to be equal with God, for he was equal with his Father in glory in all respects. Then he telleth us of his humiliation, But he himself, of his free will, made himself of no reputation. At the will of the Father, the Son of God cometh down from the Heaven, and layeth down that glory, and taketh upon him the vile habit of a servant: the habit of man, that is the next degree: and being in the habit of man, he is made obedient to the death, the vildest death that could be, an accursed death, the death of the Cross: & this was all done at the pleasure of the Father. Last, he cometh to the recovery of this glory, God exalted him in a wonderful sublimenes & highness, & he gave him a name above all names, that at the Name of JESUS all knees should be bowed, of all things in Heaven, and in earth, and under the earth, and that all tongues should confess that JESUS was the Lord, to the glory of the Father. In the first to the Ephes. also he speaketh of this his glory, saying, He raised him up from the dead, he placed him at his right hand in the Heavens, far above all empire, principality, and power, and he subjected all things under his feet, and he made him head over all, even over the Kirke itself. Whose heart is able to tell the glory that the Lord jesus, who was so far humbled, got after his humiliation? I recommend often these places to you: for if we love our Saviour, it should be our joy to read of the glory and exaltation of him, which he hath in our flesh: for his glory, is our glory: and as he was exalted, so shall we be. What glory is this which he seeketh? The Lord jesus is very God & very man. Now whether seeks he the glory of the Godhead, which dwelled in him bodily, as Paul saith, Col. 2. vers. 9 or the glory of the human nature, or the glory of them both? The answer is easy: The Lord jesus is that eternal high Priest, and Mediator betwixt God and man: And as he is Mediator, being both God and man, no doubt, he seeketh at the Father, the glorifying of both the natures: The glorifying of the Son of God, as he was equal with the Father, to be restored to him again: and the glorifying of the human nature, to be given him of new, which he had not afore: but principally the glory of the Godhead, Glorify me with that glory, saith he, which I had with thee from all eternity. So chiefly he seeketh the glory of the Son of God, that glory he had from all eternity: for why? As ye heard, Philipp. 2.6. the Son of God had passed far, and laid down that glory which he had with the Father: therefore jesus sought the glory of the Godhead. As for the glory of the manhood, it is but the consequence of the other. What is the glory of the manhood, unto the glory of the great God? The glory of the nature of man in Christ, is nothing but the beams of that glory which cometh from the Godhead. The glory of the nature of man in jesus Christ, howbeit it passeth all the glory of Angels and man, is nothing in respect of that glory of God, which dwelleth in jesus Christ. To tell this more plainly, we see how the glory of God uttered itself in Christ, when that blessed body was in the grave, and when he was lying earthed closed in a Tomb, than that glorious God beginneth to utter himself: for God left him never, but kept him still in the grave, that he corrupted not: and the first thing he doth, he raiseth up the dead body out of the grave: and when he raised that body, he carrieth it up to the Heavens, and setteth it at the right hand of the Father, & that glorious Godhead shall utter itself in convoying that body, at the terrible day of judgement, and shall set down that man Christ in the air, as a judge, to judge both the quick and the dead. As in the first to the Romans, he declared that he was the Son of God mightily, in that he rose from the dead. So that Godhead declared itself, that it left him not after this life was expired, but raised him from corruption.  
Then he cometh to his arguments to move his Father: the first is, Father, the hour is come, therefore, Father, glorify thy Son, the hour of death appointed from all eternity, that I should offer up the Sacrifice for the redemption of man▪ seeing this death approacheth near, let glory follow that ignominious death: my death will be very offensive, both to the multitude, and to my Disciples: as he said, This night ye will all be offended at me: and, as he would say, O my Father, leave me not in that ignominious death: but out of death, raise me to glory. Christ jesus, all the time that he was in the world, the only thing which he sought, was the glory of Heaven: for our life standeth in that Resurrection: And if CHRIST had not been raised, sayeth Paul, all our preaching should be in vain, and ye should lie still in your sins. So, during all the time that he was in this world, this was aye his prayer to his Father: and chiefly, when he saw the hour of death, he was instant and earnest in seeking that glory, We may learn here a lesson: The nearer and the nearer we are to death, (deceive not ourselves, with a false life,) the more earnest we should be with GOD, that he would give us life: and men and women, as they grow in age and draw nearer death, they should be the more instant to seek life: and when they grow to grey hairs, (it is a great shame to see an old body profane,) they should prepare themselves for the hour of death: for death is a dangerous thing, death is not to be jested with. All men will say, I will die: but if thou diest once, woe is to thee, if thou gettest not life: for why? death is a port, whereby we either pass to that everlasting death, or then to everlasting life: Look for no Purgatory: when as the soul is loosed from the body, it seethe an horrible darkness, if in this present life it had not a foretasting of a better life. Therefore during the time of grace, when ●● we have space in our life, let us seek that life of Heaven▪ not only in our old age, but even in our youthhood, we should cast us to seek life: and happy is that young body, that entereth into that race to life, and aye goeth forwards, with the Apostle Paul, never sitting down, but aye striving to apprehend that Butt and Mark, which is the Crown of glory in JESUS CHRIST. Whether thou be man or woman, happy art thou who lookest for that life, and sayest, before the death draw near, I must flit. So, during this life here, we should aye groan to feel that life, and fasten heart and hand to find that life: but then chiefly, when we are drawing near the door of death: and daily we get many warnings to flit, and remove out of this life: And the Lord sayeth by these sicknesses and calamities, Flit, flit: but then greedily we should gripe to jesus Christ, and fasten to him, who is life: and if we get a gripe of him, that death, which is terrible otherways, it will be turned to a sweet sleep. Paul sayeth, Those who sleep in him, he shall raise them up: there death is but a sweet sleep. Woe to them that have no gripe of Christ! for at the last hour death shall be terrible unto them. Even as I began, so I end: Think not lightly of death: and if thou bestowest thy life, look that thou bestow it well, and for a good cause: and if thou flittest, and if thou changest this house of clay, be sure that thou get a better: and if this tabernacle of the body be dissolved, be thou assured in thy soul, that thou shalt be clothed with the glory of jesus Christ. Paul, in the second Epist. to the Corinthians, and the fifth Chapter, was sure of this, after the dissolution of his body from the soul: when as he sayeth, I know perfectly, if once the earthly house of this tabernacle were dissolved, I shall get a lodging, not made with the hands of men, but eternal in the Heavens. Before ye flit out of an house here, ye will be sure of another to dwell in. O fool! art thou so wise in the things of this world, and art not sure to be clothed with that building of the Heavens? Therefore, before thou losest this life, see how thou bestowest it, and see that thou diest in a good cause, and look that thou have a gripe of jesus Christ: and if thou wouldst die, give this life to him, who is able to give thee a better life. And seeing the time of trial draweth near, for aught we see, and the time will declare, who will die with jesus Christ, and offer their lives up to him, the Lord give every one of us grace to die for jesus Christ: and say in thyself, Lord, if it shall please thee to bring on that trial, prepare me to give thee this life, which thou hast given me; for I know assuredly, that I shall receive a better of thee. Well is the soul which is this ways prepared! And well is them who die for the cause of jesus Christ, for this glorious Gospel! And woe is them who die in the contrary part!  
The second argument is, That thy Son may glorify thee also. This is the reason: If thou glorify me, Father, I shall glorify thee: for the knowledge of thee standeth in the knowledge of me: if the world see not me, they cannot glorify thee. If the creature see not the glory of the Son, he will never see the Father. Ye see a sweet meeting here, betwixt the Father and the Son: how every one of them joineth together in glory: the Father, who is the Fountain of all glory, beginneth, and communicateth his glory, with the Son and the holy Spirit: the Father hath not his glory of them, but he beginneth, and communicateth his glory with the Son and the holy Spirit: & the glory of the Son and the holy Spirit, redoundeth back again to the Father. And that glorious Trinity delighteth in glorifying one another: for the glory cometh from the Father, upon the Son, and from the Son, to the holy Spirit: and back again, from the holy Ghost to the Son, & from the Son to the Father: even as the Sun maketh reflex from a mirror towards himself again. No words are able to express this, for it is a thing incomprehensible to see that glory betwixt the Father, the Son, and the holy Ghost. The consideration of this would confound all the creatures, both men and Angels; how the Father putteth on the beams of his glory upon the Son, and from the Son to the holy Spirit: and then it cometh about from the holy Spirit, and striketh on the Son, & on the Father. Of this we are not capable, nor no Angel can sufficiently consider the deepness of this glory: yet we may know, that all glory cometh of the Father, and passeth on the Son, and on the holy Spirit: and, as it were, in a circle, the beams of that glory cometh back again, glancing on the Father: and the glory of the Father is not diminished, but ever he remaineth infinitely glorious: and the Son, and the holy Spirit, are nothing inferior in power, majesty, or glory, unto the Father: for they differ nothing, except in order: The Father is first, and the Son is the second person of the glorious Trinity, begotten of the Father: and the blessed holy Spirit, the third person, proceedeth of the Father, and the Son, all alike glorious. Now I will leave this: There is even such a meeting betwixt God and man, in a manner: for all the glory which we have, cometh of the Father: for what is the glory of a King, but a little small beam of that infinite glory? So the glory of the creature redoundeth to God. Look to the Heaven, and to the Earth; there is great glory in them: yet the glory of them shall all come to him again: and Heaven and Earth shall perish, ere he want a jot of his glory. Rom. 11. By him, thorough him, and to him, are all things. So that to him redoundeth all glory: in end all cometh home again till him, as in a circle.  
And mark this: he saith not this, That thou mayst be glorified in the Son: but, That the Son may glorify the Father. If any man hath gotten a spark of that glory, let him not think, that that glory shall only come back again to God, but let him be the convoyer of it: and let him say, yea, if he be a King, who hath gotten a Crown, Lord, I will take this Crown, and with as good will as thou hast given it to me, will I give it to thee again: for we have nothing but that which cometh from this God: And so, if thou hadst nothing but this life, say, Now, Lord, with as good will as I got it, with as good will, will I render it to thee: otherways he will be glorified in thee whatsoever thou dost, do what thou canst; but thy life shall be turned into death, and thine honour into shame and ignominy. Therefore, whensoever it pleaseth him to seek our lives, even with heart and good will we should render them unto him: for if he take them from us, he will give us life everlasting: and if he take a Crown from a King, he will give him the Crown of life everlasting. And if he take this worldly riches from thee, he will give thee that rich treasure of glory in jesus Christ: and so with all other worldly things: but if we give them not with good will, he will take them from us, & will give them to others, and we shall get shame and ignominy. So, in despite of thine heart, God shall be glorified, in whatsoever thing he bestoweth on thee. Therefore let every one of us, whatsoever we receive of God, be so disposed, that if it please God to have our life, riches, or whatsoever commodities of this world, we render all unto God willingly: as Job saith, The Lord giveth, the Lord taketh, blessed be the Name of the Lord. As he would say, I have gotten all from thee, and I will give all to thee again. What got job for rendering all to the Lord? He gave him the double. Even so, thou shalt get the double. Now the Lord prepare us to offer up this life willingly unto him, and to spend it thankfully for his glory and service, being assured, that we shall get a better life laid up in the Heavens for us, through JESUS CHRIST: To whom, with the FATHER, and the holy SPIRIT, be all Praise, Honour, and Glory, world without end.  
AMEN.   

THE XVIII. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvii. VERSE, 2.3. 
As thou hast given him power over all flesh, that he should give eternal life to all them that thou hast given him.  
And this is life eternal, that they know thee to be the only very God, and whom thou hast sent, jesus Christ.  
WE showed you the last day, (Well-beloved in the Lord jesus Christ) that this Prayer which the Lord made to his Disciples before his death, standeth in three parts: First he prayeth for himself, and his own glory: Secondly, he prayeth for his Apostles, and for their preservation: Last, he prayeth for the whole Faithful, the whole Kirke that should be on the face of the earth, to the end of the world. The last day we entered into the first part. His petition in the first part, was Father, glorify thy Son. The first argument of his petition, was The hour is at hand: that is to say, The hour of my death is at hand, therefore it is time that I should be glorified: Let me not lie for ever, would he he say, in that terrible, and ignominious, and offensive death; but after the death, after that shame and ignominy, that I shall suffer, immediately glorify me.  
Then the next argument was, Glorify thy Son, Father, that thy Son may glorify thee. I shall glorify thee again, would he say, and in mine exaltation, and glorifying me, thou shalt be glorified, and so the whole glory shall redound to thee: therefore, Father, glorify me. In this Text which we have now read, followeth the third reason of his petition, why he desireth that the Father should glorify him: The third reason is, That I may give life everlasting to them that thou hast given to me. As he would say, Father, glorify me, and I shall give life everlasting to thy Chosen: it shall not be for nothing, but as my glory shall redound to thy glory, so it shall redound to the salvation of thy Chosen, to the end of the world. Ere he come to the argument, he layeth down the ground of it, which is, the authority that the Father had given to him: Thou hast given me authority over all fl●sh, saith the Lord. This ground of the gift of life everlasting▪ is a power and authority, which the Father hath given to the Son. Whosoever giveth life, he must have a great authority, and a greater than all this earth hath. All the Kings in the world have not authority to give life to a gnat. Indeed the authority of a King may take away the life: but they have no power, no if it were but to give this life natural, let be life everlasting: And so that power must be great, to give life everlasting. So this Princely and Kingly authority, the Lord jesus hath received of his Father: Ye know his offices, his Kingly office, his Priestly and Prophetical office: Life everlasting, and the gift of it, is grounded on that Kingly authority which the Lord hath gotten from his Father. But how far extendeth it? Thou hast given me authority over all flesh. Never man, nor woman, is exempted from the Kingly power of jesus Christ, whether they be chosen or reprobate. Look the fifth Chapter of this Gospel, The Father hath given the Son all authority and judgement, and by him doth adjudge to life the chosen, and to death the reprobate: So there is never a soul exempted from his judgement. The Lord himself in the 28. Chapter of Matth. vers. 18. he extendeth his authority larger: The Father, saith he, hath given me all authority in Heaven and in Earth. So that jesus Christ hath not only authority over man and woman, but over the Angels in Heaven: he hath power over them all, and over the Devils, and at the Name of JESUS, all knees must bow, of things Heavenly and Earthly; if they bow not, they shall be broken. I shall tell you more, which is very comfortable: This authority which the Lord hath gotten in Heaven, and in Earth, is not as he is God only: (bowbeit principally it be as he is God:) but this power that he hath gotten over the Angels, is even as he is man: howbeit they be glorious, and far more glorious that men, yet they are not so glorious, as the man the Lord jesus. So, I say, even as he is man, he is head and King of the Angels. Look the 5. Chapter of john, vers. 27. The Father hath given the Son all authority and judgement, as he is the Son of man: not only hath he this power as he is God, but even that nature of ours wherewith he is clad, hath this power. It is a worthy thing to be marked, what the Lord gathereth of this authority. In the 28. Chap. of Matth. vers. 18. The Father hath given me all authority in Heaven and Earth: Therefore go out, saith he, and preach, and baptise all Nations, in the Name of the Father, of the Son, and of the holy Ghost. So ye see, on that princely authority which the Son hath, he sendeth out his Disciples to preach: And all that the Apostles did in the world, in preaching and baptizing, they did it on the authority of Christ jesus their Lord. There was never an Ambassador, that went with such a power, as the Apostles of jesus Christ had in the world. And, Brethren, to come to ourselves, I say, even this day, all this preaching of the Gospel, and all this ministering of the Sacraments, and Discipline, all proceedeth of this princely and kingly authority of the Lord jesus. Mark it: The closing up of Heaven, and the opening up of Heaven to penitent sinners, whether it be by word or discipline, all is grounded on an higher authority, than all the authority of the world. There was never a King or Prince that had so great authority as this, whereon the Discipline, according to the word of GOD, and exercise of Religion, is grounded. And they who contemn this preaching of the Gospel, and ministering of the sacraments, and Discipline, they contemn not the ordinance of man, (it were better for them to contemn all the authority of Kings,) but they contemn the authority of the great GOD: for in the Kirke, there is none authority, but Christ's authority; and all that is done, is founded on this authority. 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 usurped authority. As for the Minister, he hath no authority in his own person, but only in the Lord jesus. And this is the difference, betwixt the Kirke and the Policy, The Lord jesus hath given a part of his authority, to the King, or to the Magistrate: but the Lord jesus hath not given any part of his authority, to any of the Kirke. In the Policy, there are Kings; but in the Kirke, there is none, but the Lord jesus. And all that tyranny, in the kingdom of the Antichrist, is but usurped: there is not a minute of the word of GOD, that can be a ground to it.  
When he hath laid down the ground of life, he telleth who will get this life. Will every one get this life? No, no, never one getteth this life from him, but the soul that the Father hath pulled out of this world, and put into his hand, The Lord will know well, to whom he will give this life everlasting. It may be, he will throw a Kingdom to a man, and give him these earthly things in great abundance: but he will not give to every one the Kingdom of Heaven. If ye will weigh the words, ye shall see distinctly, the part of the Father, and of the Son, in the work of salvation: The Father giveth men to the Son, that is the part of the Father: I will give them life everlasting, that is the part of the son. First the Father of the Lord jesus, choosed out so many, as he would have safe, in his Son Christ jesus: and then in time, he calleth on them, whom he hath chosen: he knoweth them well enough: he calleth them by his word, and draweth the souls of them unto him: for if they be not drawn, they will not come: as he sayeth in the sixth Chapter of this Gospel, vers. 44. No man cometh to me, but them whom the Father draweth. He draweth them by his holy Spirit, to the Son: and then he, and the Son, keepeth them to the day of their full redemption, and giveth them life everlasting. So ye may see in this place, and in the Epistle of Jude, at the beginning, that all, who are safe in jesus Christ, are first called by the Father: To them, sayeth Jude, who are called and sanctified by GOD, and are saved by JESUS CHRIST. I mark on this, what is the ground of this authority, where he sayeth, These a home thou hast given me, I will give them life everlasting: He ascribeth this authority to the Father, and he sayeth, he will save none, but these whom the Father hath given him. All the Brethren, read of JESUS CHRIST, the Son of GOD, in this evangel, and thorough out the whole Gospel, ye shall never read of him, where he speaketh of any thing that he is doing, hath done, or shall do; but he giveth the whole glory 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 Heaven to the Earth, out of the bosom of the Father: & he was an Ambassador, sent from his Father. Now it is good reason, that an Ambassador, sent in an Ambassadrie, not only in deed, but also in word, honour his Prince: otherways he is but a traitor. The LORD JESUS was an Ambassador sent from the Father: therefore in all his actions, and in all his words, he honoureth his Father. There is not one of us all, but we have a commission from GOD, and is placed in a calling: and there is not one of us, high nor low, but we are borne to do some thing. Then, if the Son of God, equal with God, having a calling of his Father, sought to glorify God, so let us also, in word and deed, grorifie God: fie on that flesh that will not glorify God, but will ascribe any thing to himself; and will stand up, 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 speak any thing, that may derogate to the glory of God: and not only in deed, but also in word glorify him: that they who hear you speak, may glorify God thorough your speech, and by your example.  
Now, having spoken of the ground, we come to the benefit of life everlasting itself: As before we heard, the glorifying of jesus Christ served to the glory of the Father; so we have now, that the glory of jesus serveth also to our glory: So ye may see, of what importance is the glory of jesus Christ: the fairest fruits that ever were, follow on that glory: thorough his glory, glory cometh to the Father, and life to the world. The chief two things in the world, are, The glory of God, and the salvation of the Kirke: which both proceed from the glory of jesus Christ. Life everlasting, mark it well, it cometh, and it floweth, of the glorious life of jesus Christ, when he rose from the dead: all our life is by the rising of jesus Christ, from death to life. What is this life everlasting, or the Spiritual life which we have? It is but a little spunk, that floweth from that fullness of that glorious life which jesus Christ liveth in the Heavens, at the right hand of the Father: And this quickening Spirit, which every one of us receiveth in sober measure, is nothing but a portion of that Spirit of life, which is in jesus Christ, hat is in him in all superabundance, and above all measure. We in the Kirke, his members, have the Spirit of life flowing from him in some measure. Paul, in the 6. Chapter to the Romans, vers. 5. hath a notable sentence concerning this matter, If we be planted with him, in the likeness of his death, we shall be planted with him, in the likeness of his life: meaning, that this mortification of the old man, cometh by the virtue of the death and Cross▪ of jesus Christ: and this new life cometh by the virtue of his Resurrection and life. And in the first Epistle to the Corinthians, Chap. 15. vers. 17. J● Christ had not risen from the dead, we had yet lain still in our sins. So then, wouldst thou have one of the chief arguments, to know whether Christ hath died for thee, or not? (if thou knowest not this, thou knowest nothing:) descend down into thine heart, and see if thou findest in any measure that foul and cankered nature slain into thee, that thou be dead to sin: if thou find it, thou hast cause to be blithe, for thou hast a sure firebrand, that the Lord jesus hath died for thee: for if he had not died for thee, thou hadst not had any mortification of sin. Then, wouldst thou know, if the Lord jesus hath risen from the death, (as Paul speaketh,) for thy justification? Look if thou hast any part or that spiritual life. Woe is to that soul, that feeleth no life, no spirit, no quickening, etc. for that soul hath no firebrand, that ever Christ rose, to justify or save it. Therefore, as ye would know, if Christ hath died or risen for you, look your firebrand: and if ye find any mortification, or any sense of the Spirit, then be sure ye have a firebrand: But and if thou findest it not, say not that Christ died for thee; thou hast no firebrand of the death and resurrection of Christ for thee. What is this we are doing? We are seeking busily Charters and Euidentes for Lands, and livings, and earthly possessions: but seek a firebrand for Lands, and all the world, as thou wilt, shame shall come upon thee, if thou wantest the firebrand of life everlasting.  
Now in the next vers. This is life everlasting, to know thee to be the only true God, and whom thou hast sent, Jesus Christ. In this vers. (mark it) he letteth us see the necessity there is in glorifying of him, if ever such a thing should be, that one who is chosen should be glorified: for he reasoneth after this manner, Father, thou knowest what, is life, it is a knowledge of thee, and of me, whom thou hast sent: but except I be glorified, the world cannot know thee, nor me: therefore, Father, except I be glorified, there is no life for the world. So, there is the necessity of the glorifying of Christ, to get life everlasting; because there cannot be knowledge of God without Christ, and except he be glorified. But to consider these words more norrowlie, he sayeth, This is life, to know thee to be the only true God: not only to know thee to be God, but to know thee to be the only God: that is, to put a difference betwixt thee, and the Idol gods of the Gentiles. This excludeth not the Son, and the holy Spirit, but he respecteth the time: for before the coming of CHRIST, the Gentiles were not called, but the world was full of Idols, and men were blinded with error and ignorance.  
Now see what is life: there are many that will speak of life everlasting, and yet they know not what it meaneth. Life everlasting standeth in a sight and in a knowledge: if thou be ignorant, thou shalt never get life: It standeth in the light of the mind: thou art full of darkness, and that darkness must be out, and light must come in, ere thou gettest life: But it standeth not in the knowledge of every thing: many one seeketh knowledge: but run where thou wilt to seek knowledge, if thou seest not him who is the Fountain of life, from whom all life floweth, thou knowest nothing. I mean not of a bare knowledge, for if thou have no more, it shall not avail thee: but with the knowledge, thou must have faith in thine heart, to draw out life out of the Fountain of life. Who is the Fountain of life? It is the Father of jesus Christ, who is the Fountain of all life: the life which the Son himself hath, cometh out of that Fountain, as Christ himself confesseth in the fifth Chapter of this Gospel, The Father hath given to the Son to have life in himself. Then all the life of the Angels, and all the life of the creatures, and all our life, spiritual or natural, floweth out of that Fountain. So, except a man or woman get a sight of the Father, and of the Lord jesus, they cannot get life. Lord! if it be not a great thing to get a sight of him! For, as the Apostle saith to Timothy, He dwelleth in a light that hath none access. That deepness of light which he dwelleth in, is wonderful, yea, incomprehensible: and there is no knowledge of the Father, without the Son: if thou seest not the Son, thou shalt never see the Father, and so thou shalt never see life. Away with that dream of the jews, and Turks, etc. that will say, they will get a sight of the Father, without the Son: no, no man shall see him without the Son: For why? never man saw the Father at any time: it is the only begotten Son, who is in the bosom of the Father, who hath revealed him. john, 1. vers. 18. Except we get a sight of the Son, who is the splendour of the Father, and the engraven form of his person, we shall never see that glory. Hebr. 1. vers. 3. So except we see the Son of God, the second person of the glorious Trinity, there shall be no life for man nor woman in this world. And there is no sight of that glorious person of the Son, who dwelleth in that light unaccessable: (as he is God, he is as incomprehensible as his Father:) he is not seen, I say, but under a cloud: we must see him thorough this nature of ours: There is no Angel in Heaven, that dare abide to look on the Son, but thorough a vail, and this is the vail of our flesh: if thou takest away that vail, the sight of that Majesty shall devour thee: No, if thou gottest a sight of the Son of God, without the sight of his manly nature, wherein he died for our sins, and rose for our justification, thou wouldst be destroyed, and confounded thereby. But by the contrary, that is the pleasandest sight that ever thou sawest, when thou seest that tabernacle of thy nature, that glorious person clothed with the nature of man. The knowledge of Christ, must be first as he is sent: next, as he is jesus: and last, as he is Christ. His sending is, as he is manifested in the flesh. And he is jesus, and Christ, as he is God and man. So we must look thorough that vail of man, and thorough that tabernacle of our nature, ere we see that glorious Majesty: And this is joy and life, and our heaven into this earth.  
Ye shall mark a notable lesson of this which I have spoken: See how knowledge goeth up thorough to the Father, and see by what degrees life cometh down from the Father. There are the degrees, and order of our knowledge, and how it passeth up thorough: First, our eye striketh on the vail of our nature, wherein that glorious Majesty sitteth. Then, thorough the vail, the soul pierceth in to that glorious Son of God: and then when the soul hath gotten that sight of the Son, it passeth forward to the glorious sight of the Father, and then our knowledge resteth there, for it is the Fountain of life: Faith never resteth, till it come to the Father, and then it resteth on him, and there is the joy of it. Now, look how we get life: As soon as our soul cometh to that Fountain, the Father, that Fountain breaketh out in living waters. Look the power of Faith: Faith breaketh up that Fountain, and then spirit and life beginneth to flow. Life cometh first from the Father, to the Son of GOD; and than it cometh from the Son, to our nature; and thorough our nature, that Spirit, and that life, floweth into our souls. There is the difference, knowledge beginneth at the nature of man in Christ, but life beginneth at the Father. Again, knowledge passeth up, and life cometh down from the Father. Well then, if life everlasting stand in knowledge of GOD in jesus Christ; than it must follow, first, as a man or a woman groweth in knowledge, and in faith, so they grow in life everlasting: and as they grow in life, so they grow in faith: and in what measure thy knowledge is, in that measure thy life is: and in what measure thy life is, in that measure thy faith is. And when that day shall come, when we shall see the Lord jesus face to face, as our knowledge shall be perfected, so shall our life and joy: and, in one word, our Heaven shall be perfected. The perfection of life everlasting▪ and knowledge, standeth in the sight of the face of jesus Christ. And if our life everlasting stand in knowledge, than death everlasting standeth in ignorance: and where there is ignorance of God in jesus Christ, there death taketh place, and their Hell is begun here: and that darkness which is in thy soul, shall be turned into utter darkness: and the more ignorant thou be of God in jesus Christ, the greater shall thy damnation be. Paul to the Ephes. Chap. 4. vers. 18. joineth these two together, speaking of the Gentiles, and their estate, before Christ came into the world, sayeth he, they had their minds darkened, with a cloud of ignorance, and they were aliens from the life of God: Meaning, that when as ignorance reigned amongst the Gentiles, they were all casten out from the light of Heaven. Where there is nothing but darkness, there is not a spunk of the life of Christ there. Though thou werest a King, and hast but a natural life, I count thee worse than a Dog: howbeit thou canst pass the time, and hunt and haulke, and eat thy meat, etc. thou art deader than a Carrion.  
Seeing then life standeth in the sight of God, through jesus Christ, and seeing death standeth in the ignorance of the soul, this should be our care night and day, to warble thorough that cloud of darkness, which hideth us from that Son of God, and ●o get away this foul vail: for if it be not put away, it groweth aye till it come to an hard scroofe. There is no standing for thee, but thou shalt either grow in light, or in darkness. This should be our care, to put away darkness, and get light. We should aye labour to cast off this vail, under the which we lie, till the Lord deliver us fully from that blindness of the mind, which is a black and cloudy covering. The way to be fredde of this, is to hold up thine eye, to get a sight of the face of jesus Christ: In the face of jesus thou seest the glory of the Father: Knowest thou how thou shalt get it in this life? Seek it in the word: All the sight that we have here, is but in a mirror, and by an aenigma, (as th'Apostle saith) or by a parable, in respect of the sight which we shall have in the life to come: And this mirror is the glorious Gospel. To end in a word: As thou wouldst see jesus, and be quite of darkness: as thou wouldst have life, and be quite of death, set thine heart to hear the Gospel of jesus Christ; that is the only way for thee to get a sight of him in this life. Strive to hear this word preached: Ye shall have Christ crucified in the Gospel, and Christ glorified in the Gospel: And begin once to take pleasure in hearing, and I shall promise thee, in the Name of God, Heaven and Earth, and all shall go together, ere thou gettest not light, and consequently Heaven in this life: otherways, I give thee over.  
Now, seeing Christ is our light, and our life, the Lord give us grace to take heed to him in the mirror of his word, and to take a delight in it, that we may get this black darkness of the soul put away, and get a sight of God, through jesus Christ: To whom, with the Father, and the holy Ghost, be all honour, and praise, for evermore.  
AMEN.   

THE XIX. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvi. VERS. 4.5. 
4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.  
5 And now glorify me, thou Father, with thine own self, with the glory which I had with thee before the world was.  
We have heard (Well-beloved in the Lord jesus) sundry arguments that the Lord jesus useth in his Prayer to his Father, to move him to glorify him. (For that is the petition, Glorify thy Son.) The first argument was from the time of his death, that was at hand: The time is come, sayeth the Lord, therefore glorify thy Son. The second argument was from the glory that should redound to the Father, if he should glorify the Son: Glorify thy Son, Father, that thy Son may glorify thee. The third argument was from that life everlasting, that he should give to them whom the Father had once given to him, if he were once glorified: Glorify me, sayeth he, that I may give life everlasting to them whom thou hast given me. Then he letteth us see, that it cannot be possible that he can give life to any man, except he first be glorified. Life everlasting standeth first in the knowledge of the Father, that only true God: Then it standeth in the knowledge of the Son, that he is sent of the Father, that he is jesus the Saviour, that he is Christ anointed, and the Mediator betwixt God and man. Now, would he say to the Father, Except thou glorify me, neither thou, nor I, shall be known: and therefore, that life everlasting may be given to man, it is needful that I be glorified. Thus far hitherto.  
Now in the beginning of this Text which we have read, we have the fourth argument from that glory he had given to the Father already: Father, sayeth he, I have glorified thee on the earth, I have ended the work that thou gavest me to do: what resteth, but that thou glorify me? There must be a meeting here. The Son must glorify the Father, and the Father must glorify the Son. So ye see very weighty arguments of this petition, from the beginning: both the time craveth that the Father should glorify the Son, and then the great fruit that was to proceed thereof: for the Father should want glory, and the world should want life, if the Son were not glorified. And last, ye see that very obedience that the Son gave to the Father in the Earth, requireth, that the Father should glorify him. The Son had glorified the Father in the world, and therefore the Father should have glorified the Son in the Heavens.  
But to come to the last argument: I have glorified thee, sayeth the Son: This argument leaneth to a promise, which the Father made to the Son, ere ever he was manifested in the flesh. As he would reason thus, Father, thou hast promised, that if I should glorify thee, thou shouldest glorify me: but so it is, Father, that I have glorified thee, therefore glorify me. This promise is often found in the old Testament, in many places thereof. Look the hundredth and tenth PSALM, there it is said, The Lord said to my Lord, that is, the Father said to the Son, (for both are the Lords of this world,) sit thou at my right hand, until the time that I make thine enemies thy footstool. There is that promised glory, That he should make him King over the world, and humble his enemies, spiritual and temporal, under his feet. So this is the glory that the Son craveth.  
Now, Brethren, in very deed, the Son of God might have claimed justly that promise that the Father made to him, under the condition of obedience, because the obedience of the Son of God, jesus Christ, was perfect: which obedience being the ground of the promise, justly he might claim that glory, by reason that the promise was perfectly fulfilled. But to come to us: There was no man since the fall of Adam, that dare be bold, except they be utterly impudent, to claim any life or grace of God, by virtue of this condition of obedience, and to say, Lord, I have done this, therefore Lord, give me life. There is no flesh, no, not the best renewed man that ever was, that hath that freedom, that can say this, By virtue of my merit give me life. Look what Paul, a renewed man, sayeth of himself, Philipp. 3. vers. 9 I esteem all to be but dung, that I may gain Christ. For why? Brethren, there is no flesh, except that man jesus Christ, that ever hath had, or will have, that perfect obedience, which meriteth any grace at God's hands. This shall stand, though all the world would rise against it, with the Pope, and that whole rabble: Therefore it cometh to pass, that none, either who is, was, or shall be, shall be made righteous in the presence of God, or get life everlasting, but they who pass from the condition of works, (that is called the Legal covenant,) and take them only to that promise made in the blood of jesus Christ; and seek not life by virtue of their works, but only by virtue of the blood of jesus Christ. I denounce, in the Name of jesus Christ, if thou seekest not life only by that blood, thou shalt never see nor taste of life. If thou begin to seek grace by thy merits, thou shalt never get it, because thou treadest down under thy feet, the blood of Christ, and renouncest it, and takest thee to thy peltrie.  
But yet let us mark the words better: I have glorified thee, Father: that is, I have put an end to that work thou gavest me, the fair work of the redemption of man, the fairest work that ever was: yea, fairer than the creation of the world. Now how is this he saith, I have ended it, seeing he had not satisfied, and was not crucified, and the end of this work was founded on the Cross of jesus Christ, and that bitter suffering? The answer is easy: He speaketh of the work to come, as though it were passed already, for the certainty of it: for it was most sure, he behoved to suffer, and also for the nearness of it: for his death & latter passion was at hand. Another question: How is it that he sayeth, I have glorified thee already, in time past, when as he said before, Father, glorify thy Son, that he may glorify thee, in the time to come? They stand very well together: for the Son, the Lord jesus, he both glorified his Father, before he was glorified by his Father; and also when he was glorified by his Father, both the times, he glorified his Father: But see the difference: The Lord jesus glorified the Father, before he was glorified of the Father, in that most humble obedience he gave to his Father: there was never a man humbled under the Father as he. In that obedience he gave to the Father, the mercy & love of the Father shined in the world in his humility. The worlie wondered that ever there should have been such a mercy and such a love of God to man. And they who will look to this humble man, the Lord jesus, they will wonder, that ever there should have been such a mercy to man. If thou look well to the obedience and humbleness of the Son, thou shalt wonder at the love of the Father toward us; who humbled his own Son, not only as a servant, but to the vile death, the accursed death of the Cross, for our cause, as Christ himself saith, john, 3. vers. 16. The Father hath so loved the world, that he hath given his only begotten Son for it, that all, that believe in him, should he saved, and none perish. What man will give his only begotten son to save another? Now this commendeth the love of God, sayeth Paul, Rom. 5. vers. 8. that when we were enemies, Christ died for us. Who is he that will die for his enemy? or what father will give his son for him? So, neither man nor Angel is able to comprehend the thousand part of the love which the Father bore to the world, in humbling his only begotten Son. So the Son glorified the Father in his humiliation. Then again, when the Son was glorified of the Father, after he was raised from the dead, and ascended to the Heavens, and set at the right hand of his Father, in that glory incomprehensible, the Son glorified the Father in that exaltation: as he glorified him before in his humiliation, so doth he in his exaltation: and he glorified the Father in his exaltation, by reason that there appeared such a wonderful power in God, in exalting Christ in our nature, that was so humbled in the grave. And when the world saw, that the body of the man jesus Christ, was raised up so gloriously, they wondered, that ever there should have been such a power in GOD: All the Angels in Heaven got never such a Revelation of the power of GOD, as then when the LORD JESUS was raised up from the death to life. Not only raised he a dead man up from death, but he raised him up in such a wonderful highness, that he made him King over all kings▪ and above all Angels, and gave him such a Name, that at the Name of jesus all knees should bow, of men and Angels, of all things under the earth, and above it: and that all tongues should confess, that jesus Christ is the Lord of Lords, and God of all glory. Paul to the Ephesians, Chap. 1. vers. 20. when he speaketh of this power, he will not simply call it a power, but he saith this, According to the effectualness of his strong power, which he uttered in Christ, when he raised him from the dead: that is the first degree: and placed him at his right hand, that is the second degree. There appeareth the power of God, in exalting him in our nature, to so high a glory. It appeared not so great at the creation, as then when he exalted the Man jesus Christ. wouldst thou know the power of God? Look to that exaltation, and thou shalt see it shine in a greater measure, than in any thing that ever was wrought. Men by nature would see things to ravish them to admiration: but I tell thee, if thou wouldst wonder at any thing, wonder at these things, at the humiliation of jesus Christ, and at the exaltation of jesus Christ: the wonderfullest doctrine that ever sounded in the world. So when thou hearest of the death of Christ, and of his exalting, wonder; for such a wondering shall work salvation. Let us see all the wonders of the world, never one of them shall work life or salvation, but that wonder. The answer may be otherways. The Lord when he was in the world, he glorified the Father in his prophesy and Priesthood: he is that anointed Prophet, Priest, and King: So he being Prophet, Priest, and King, he glorified the Father in the Earth, chiefly in his prophesy, he teached aye in the world: he glorified also the Father in his Priesthood: he aye suffered: never a day, passed by, from his birth, until his latter breath, without some suffering. But in his Kingly office, he glorified the Father when he was exalted, and raised up to the Heaven, and set down at the right hand of that Majesty: and that is the office in this hour, in the which the Son of God glorifieth his Father, in sitting there as a King of Heaven and Earth, reigning in the midst of his enemies, with a great iron rod, battering them in pieces, like a potte-shard: and that same rod of iron, shall never leave them, till it bruise them down. There was never a King so glorious, as he is at the right hand of the Father: and when we shall see him in that Princely Throne, we shall say, we never saw glory in this world to that glory. And when the conquest which the Lord jesus is making in Heaven, and in Earth, (for the enemies are not yet altogether subdued: no, the day passeth not, but he maketh some conquest,) when it shall be ended, I say, he shall render up that Kingdom into the hands of the Father. 1. Cor. 15. vers. 24. When death is overcome, and the Devil, (for death is not yet overcome,) he shall render all into the hands of the Father, and there shall not be an enemy, but all shall be casten down, and all the Chosen shall tread down the necks of Emperors. We mark one thing, ere we go to the next verse. for our use, to draw this to ourselves. This is the protestation which the Lord maketh a little before his death: He protesteth, that above all things in Heaven or in Earth, he sought the glory of his Father, even to his own death. Now well is that man, who when the hour of death is drawn near, is able to say in any measure, Lord, I have glorified thee: and howbeit it be with great infirmity, Lord, I have honoured thee in my life. Ye see, old men will reckon of things past: if they have been notable instruments in any thing, they will talk & say, I have done this and that. But alas! if thou hadst won kingdoms, all avails not, if thou canst not say, Lord, I have sought to glorify thee. Away with all the world, and with all the felicity of it, and all thou hast suffered and done in it, if thou canst not say, when thou art going out of this world, I strove, at the least, to glorify thee. And at the least, if thou, who hast been a notable sinner, canst not say, Lord, forgive me, I have been a sinner, and have not repent in time, now I repent, & crave thee mercy: if thou canst not say this, woe is thee, if thou hadst conquessed as much as Alexander the great Monarch, if thou hadst conquessed all the world. I tell thee the truth, if thou go out of the world without one of these two, woe shallbe to thee that ever thou came in the world, thou shall never see life. But there is a great difference betwixt the protestation of the Lord jesus, & all the protestations that we can make: I have glorified thee, saith the Son, therefore glorify thou me. The Son might have sought glory, because of the excellency of his person: but as for us, we may not crave glorification for our obedience to God, because it is imperfect: away away, with that stinking merit of the Papists: away with the creature, that will attribute such a stinking merit to itself. Therefore thou must say, Lord, I crave nothing for my merit, but only for grace: for when thou hast done all that thou canst do, thou art but an unprofitable servant: and say, I will creep under the wings of thy mercy. But if thou come to claim any thing with a conceit of thy merit, suppose thou hadst done works to glorify thy God, builded Kirkes', and made Bridges, etc. if thou acclaime any thing for it, and wilt stand up, and say, I have done this, thou shalt go away without grace. The Pharisie may stand for an example of this. There was never such a pride, as to a stinking creature to stand up before that Tribunal, with a conceit of his merit: If thou standest up so, I pronounce, the effect of that merit of thine shall be condemnation.  
When he hath used so many arguments to the Father, to glorify him, than he concludeth his petition in these words, Therefore, Father, glorify me with thyself: that is to say, Not in the Earth: I have glorified thee in the Earth, but the glory that I seek, is not in the earth, but in the Heavens, wherein I would reign: not in the Earth, as an earthly Prince, but in the Heavens, at thy right hand. The place maketh much. It is unpossible that there can be so much glory in the Earth, as in the Heavens. The glory of all the Kings in the world, is nothing to that which we shall have with jesus Christ in the Heavens. The glory which Adam had, in that glorious and earthly Paradise, was nothing in respect of that glory which we shall have, when we shall be lifted up in the Heavens. Look how far distance is betwixt Heaven and Earth, as far shall our glory shine above that glory: no compare of the darkest Star, with the Sun. So compare that glory of adam's, with the glory we shall have with jesus Christ: & look how far the Sun passeth in glory above a Star, as far we shall pass that glory, and surmount above it.  
What a glory is this he seeketh? Glorify me with that glory, Father, which I had from all eternity: that is, Glorify me with that glory of the Son of God, the glory of the second person of the Trinity: glorify me with thine own glory, which is promised me: and glorify me with all thy glory. The Son may claim all the glory of the Father, and the Father he communicateth not with the Son a part of his glory, but the whole glory of God.  
Now, Brethren, ye shall mark some things shortly: Certainly 〈…〉 no man nor no Angel, that can be capable of this matter, that concerneth the incomprehensible glory of the Father, and of the Son: and therefore we mark this shortly: First, we see this, what a glory this is that the Son seeketh of the Father: this I told you in the beginning: It is not so much the glory of the nature of man, as it is that glory that the Lord had with the Father from all eternity. Then ye see another thing: ye see the Son of God, the Lord jesus, ere ever he came down into this Earth, he was in the form of God, and thought it no robbery to be equal with God. He is the Son of God, equal in power and Majesty with the Father. Let the Heretics hang themselves, who would deprive the Lord jesus of his Godhead: our faith should not be grounded on him, if he would be no warrant to our faith, and if he were not God blessed for ever.  
Then ye see, how the Lord jesus, the Son of God, passed from that glory which he had with the Father, for a time, and made himself (as the Apostle sayeth) of no reputation. We would not be content of this, none of us all, to deject ourselves altogether: yea, even the filliest of us: yet the Son of God made himself of no reputation nor estimation. Mark this: think not that the Son of God, the Lord jesus, ever renounced that glory which he had with the Father: no, not then, when he was sorest humbled: no, not then, when he was hanging on the Cross, he renounced not his glory, as Cyrillus saith, Missio, & obedientia, non tollunt aequalitatem potentiae & essentiae: that is, The sending and obedience, taketh not away the equality of glory and essence. Mark it well, and be not deceived: How then passed he from this glory? This is an higher matter than we can consider, yet we shall express it in some measure: The Son of God, equal with the Father, suffered for a time that glory to be obscured with the habit of a servant, the habit of man: the glory of the Son of God was made of no reputation, thorough the taking on of a slough. How agree these two, the mortal and corrupt flesh, and the glory of God? Will not that slough of our nature obscure the glory of God? Then again, the glory of God, in the Son of God, is obscured with the most vile death, the death of the Cross: and this was the highest degree of his obedience: Yet he never quiteth himself of this glory. I will use a similitude: Ye see the Sun shineth fair and bright: and if a thick black cloud should pass in betwixt us and the Sun, the Sun abideth in his own nature, and the cloud taketh nothing away of the brightness of the Sun; only it obscureth the Sun to our sight, that we cannot perceive the splendour of it: It is even so with the Son of God, that glorious Sun of righteousness; when he taketh first upon him the cloud of our nature, and secondly the cloud of death, the glory of the Son of God is no more impaired by this, than the Sun is impaired in his light by the cloud. When the Son of God took upon him the cloud of our nature, for the salvation of mankind, he kept himself close, and he uttered not himself in that nature of God: for if he had uttered himself in that force and glory proper unto him, he had been glorified at his first incarnation, and then the redemption of man had not been done. All the jews and Pharisees could never have touched him, if he had not humbled himself in the nature of man. Look to this, and in the mean time gather how much we are beholden unto him. What King would have humbled himself so? No, there is no King who would have put on a Beggar's weed for a slaves cause; let be to humble himself so far. Now look how we are indebted to him: yea, if it were a thousand lives, it is too little to give for him who hath so humbled himself for us.  
Now last, ye see in what sense and meaning the Son of God seeketh this glory: He seeketh not a glory which he had not the time that he sought it; for he had i●●●wayes, from all eternity. He sought not also to be quite of the nature of man; for than he should not have been our Saviour. He seeketh not to be quite of the first cloud, but of the second. He seeketh to be quite of death, and he seeketh that that Godhead should glorify the Son of man, that the beams of that Godhead should strike out, and glorify the nature of man. And indeed, how soon that Godhead that dwelled in him, began to utter itself, when his head was lying low in the grave, than the man getteth up, and life cometh into our nature. And next, when the Godhead uttered itself in that nature, than that man is lifted up to the Heavens. And last, when the Godhead uttered itself, 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 me? Howbeit that that man be glorified, yet I abide here in the earth, a vile body: what recks me if the world were glorified, if I got not a share of it? Now, wilt thou take but once hold of that nature of man, and once fix thine eye upon it? that is, Wilt thou believe in jesus Christ, God and man? set thine heart on him, that he first died for thee, and secondly that he rose for thee: believe that all this was once done for thee; then certainly, as sure as the nature of man in jesus died, and was glorified, as sure thou shalt be glorified: and as soon as thou touchest him, the glory shall strike out, and overshadow thee in this life: when thou lookest into the mirror of his Gospel, (for we see him here but in a mirror,) it shall overshaddow thee, I say: but when faith shall be changed into sight, and we see him face to face, and sit fore-anent him, and look to his glorious face, those glances which shall proceed from him, (as it is said to the Philippians, CHAP. 3. VERS. 21.) shall transform thy vile body, and shall conform it to his glorious body. There is such an effectualness in his power, whereby he subdued all things, that if thou shalt get a sight of him, he shall change thy body in a moment, and he shall make it to shine more brighter than the Sun. Only believe, so long as thou art here. A man who hath faith in him, shall see this glory. If thou gettest not a sight of Christ by faith in this world, thou shalt never see him hereafter to life and glory. So let us believe, and stir up every one of us another, with exhortations, that as ever we would see glory, we believe in jesus Christ: To whom 〈◊〉 the Father, and holy Spirit, be all honour, glory, and pray 〈◊〉 world without end.  
AMEN.   

THE XX. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvii. VERS. 6.7.8. 
6 I have declared thy Name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word.  
7 Now they know that all things whatsoever thou hast given me, are of thee.  
8 For I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and have believed that thou hast sent me.  
HItherto (Well-beloved in the Lord JESUS) in this Prayer the Lord hath prayed for himself, that the Father would glorify him. To this purpose he used sundry arguments: First, sayeth he, The hour is come, that is, The hour of my death is at hand, therefore, Father, glorify me. Then he sayeth, Father, if thou wilt glorify me, I will glorify thee: therefore glorify me. Yet farther, If thou wilt glorify me, I will give life everlasting to these whom thou hast given me, therefore, Father, glorify me. Yet mark, I have glorified thee on the Earth, and I have ended that work which thou gavest me to do. What resteth then? sayeth he, But that thou, O Father, shouldest glorify me. Then he concludeth, Therefore, Father, glorify me with thyself, not in the Earth, but in the Heavens, with that glory which I had with thee before the world was.  
Now, in the next part of his Prayer, the Lord prayeth for his Apostles, eleven in number: He prayeth not for judas, because he was a reprobate. There are two things which he seeketh at the Father for them: The first ●s, That when he should go his way to the Heaven, the Father should keep them from all evil in the world. The second is, That the Father should sanctify them to that work which they were appointed unto. There are sundry arguments and reasons of this first part of this Petition for his Disciples, That the Father would keep them, and save them. He heapeth in the beginning many arguments, as namely, from their calling and vocation, from their election, from that they were the Fathers, from that they were given to him, from that that they believed the word, and from that that he was going to the Father. He heapeth together these arguments & reasons, in praying for them, that the Father would keep and save them.  
But let us mark the words narrowly, and go thorough every argument, and observe such doctrine as shall be to our edification, as God shall give the grace. He gins, & saith first, I have declared thy Name unto the men which thou gavest me out of the world. So the first reason wherewith he moveth the Father to keep them, is, from that he had manifested unto them the Name of the Father: That is to say, That he had called them by the Preaching of the glorious evangel of JESUS CHRIST. So our vocation and calling standeth in the manifestation of GOD, in JESUS CHRIST, by the preaching and hearing of the Gospel: We are called, when God and his will is manifested to us, by the preaching of the Gospel of jesus Christ. Well then, if the Lord jesus useth this as an argument and reason, to move his Father to keep them, and to save 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 have an argument and token, that that God who calleth on them, will keep and save them, both in this li●e, and in the life to come: for all this preaching and hearing of the Gospel of jesus Christ, is not for nothing, and the Lord never calleth man nor woman by the preaching of the Gospel for nothing: by calling he uttereth that he will keep them; as this day, if he call on you inwardly by his Spirit, he uttereth that he will keep and save you, both in this life, and in the life to come. So that when one findeth that the Lord calleth them, and offereth this Gospel unto them, they may conceive an hope into their heart, that the Lord will save them. Why? Because the Lord is calling on them by his word: This is a token, say thou, that he will keep me in this life, and in the life to come. And if, Brethren, any that is called in this life, man or woman, attain not to salvation, and that the Lord keep them not, the fault is in themselves, because when the Lord called on them, they would not answer. No, not one of you, we say, shall perish for fault of preaching, but because ye made yourselves unworthy: when the Lord cried, ye would not hear him. Ingrate and foolish soul! thou shalt perish, because thou wouldst not obey the Lord, so fairly and gently calling on thee. But if, when thou art called to life, by the preaching of the Gospel, wilt say, Lord, I am here: if the heart will resound, and say, Lord, I am here: if thou wilt answer: that is, believe the word preached, and be ready to obey the same; that is as sure an angument, that the Lord will save thee everlastingly, as ever was in the world.  
Now to go forward, to the rest of the arguments. I have, saith he, manifested thy Name to these men whom thou gavest me, being chosen out of the world. There is the second reason, Father, thou hast chosen them for thyself, from all eternity, therefore good reason is it, that thou shouldest keep them. Why should he not keep his own Elect. Well then, if the Lord use this argument to the Father, to move him to keep and save his Disciples; now certainly, that person that seethe himself one of the chosen and elect of God, to that life from all eternity, that person who findeth in his heart, that he is one of that number, hath a sure and infallible warrant, that that God who hath chosen him, shall warrant him. Seek aye to know your election; for if ye be sure of your election, ye have a s●ale of your eternal salvation. It is unpossible, that a man or woman, who is chosen to life, can perish; and that he whose name is once written up in the decree of God, should be lost. Ye may ask at me, Seeing it is unpossible, that the Chosen from all eternity can perish, or be lost; wherefore then prayeth the Son to the Father, that he should keep his Disciples, chosen to life from all eternity? if of necessity the Chosen must live, though all the world had sworn it, wherefore is it then, that the Son prayeth the Father so earnestly, to keep those who were chosen? what need had he to pray for them, seeing the Chosen must be saved? The answer is easy: It is true indeed, that those who are chosen from all eternity, must be safe, & live of necessity: but it is also true again, Brethren, he who chooses them to life, & ordains them to live, of necessity the same very God, from all eternity, ordained such middles, as prayer, saith, good works, & such other means, that by them we should attain to life: He who ordaineth life, he ordaineth prayer: if thou want the means, thou shalt never enter into life: if thou want faith, and prayer, and good works, say with thyself, thou wast never ordained to life: deceive not yourselves. So, Brethren, we should take heed to these middles: as necessarily as the Lord hath appointed thee to life, as necessarily thou must believe, as ever thou wouldst live after this life: for as necessarily the Lord hath chosen thee to do good works from all eternity, as he hath chosen thee to life. And then, when we find these middles, and an heart to pray, (take heed,) he will keep us, & save us, both in this life, and in the life to come. And when we find good turns in our hands, and faith in jesus Christ, than (saith Peter) we confirm our election: all these middles confirm our election: for the Lord hath chosen us to these, aswell as to the end itself. If we want these means, we have no warrant that ever the Lord appointed us to life. I will leave this. He comes forward, & heapeth arguments together to the Father, that he would keep & save them: Thine they wer●: there is the reason: they were thine own property by virtue of election: whomsoever the Lord chooseth from all eternity, they are the property of the Lord, by virtue of election: So sayeth the Son to the Father, They were thine by virtue of election: therefore keep and save thine own. Whom will't thou keep, if thou keep not thine own, whom thou hast chosen? Therefore keep them.  
Well, Brethren, useth the Son of God these arguments, to move his Father to keep and save his Disciples? now surely that man, or that woman, who findeth that they belong to God, and that they are chosen from all eternity, that may say, I am Gods, I am his inheritance, and property, that person hath a sure warrant, that God, to whom they appertain, will keep and save them everlastingly. Get me this knowledge once, that thou art Gods, and thou shalt know assuredly in thine heart, that God, whom to thou appertainest, shall never let thee be lost: yea, Heaven and Earth shall go together, ere thou perish. But ye will say, How shall I know that I am Gods? Mark it, Brethren: The man, or the woman, that appertaineth to God, that God whom to they appertain, ere they slit out of this world, he will give them advertisement, and will let them know and feel, either one time or other, early or late, that they are his. Paul, in the eight Chapter to the Romans, vers. 9 hath a notable saying, Those who have not the Spirit of jesus, they are not his. On the contrary, the man or woman who feeleth this Spirit, are his. wouldst thou know whether thou be Gods or not? If thou findest in thine heart that blessed Spirit, that worketh redemption, grace, mortification of sin, quickening of the new life, and all blessedness; if thou findest him, say, I am Gods: for God will give to none his holy Spirit, but to his own secret ones, who are chosen from all eternity, and so made the property of God. Wouldest thou know the Spirit? I shall give thee a token, which the Apostle setteth down, Rom. 5. vers. 5. If the Spirit dwell in thee, he will shed abroad, and power out that sweet love of God into thine heart: he will let thee feel sensibly in thine heart, that God loveth thee: and testify to thee, that thou art the Son of God by Adoption, and that thou art an Heir of Heaven, and shalt reign with God, as an Heir of God, and as a fellow-Heire with jesus Christ. Take heed, the Son of God loveth us in his heart, when he findeth that we have his Spirit, and that we are chosen to life. In these things we should be occupied most, if ever we would get life, we should be busy to seek our warrant of Heaven. Alace! he that hath a bit of Heritage, or a bit of Land, he will be busy night and day, to seek a warrant for it: and yet we will not bestow any time to seek a warrant for life everlasting. But now I shall go forward to the fourth argument.  
The fourth argument is in these words, Thou hast given, me them: therefore, Father, save and keep thine own gift: Father, thou hast given them to me, not to lose, but to save. Well then, Brethren, as I said before, if this be a reason that the Lord useth to move his Father, to keep and save his Disciples; certainly then, every soul, who findeth that the Father hath given them over into the hands of the Son, that God hath put them in the hands of the Mediator, the Lord jesus, hath a sure argument, that the Father will keep them everlastingly. If thou be given once to the Mediator, it is a thing unpossible, that thou canst be lost. The gift of the Father, is not like the gift of men: When they have given the gift, they care not for it, what to do have they with it? it is not theirs. But when the Father giveth the Chosen once to the Son, his eye will be ever upon that gift: and he will see that that gift of the Son be kept and saved. Ye must understand this, that when the Father resigneth us over to the Son, he hath a care of us, and we are still the Fathers, as well as the Sons: and this is evident by Christ's words is this same Chapter, All mine is thine, and thine is mine, saith Christ: he resigneth us not wholly, as though he had no care of us, for we are his gift, and his property, and he quiteth him never of us, but even when he hath given us to the Son, we remain the sons gift, and the Father's property: and that gift never impareth that love which the Father beareth towards us, nor his careful providence over us: Yea, by the contrary, this is a mean to save us. Wherefore putteth he thee in the hands of the Son? Even to the end that he should redeem thee, and save thee with his blood. So this is the mean, yea the only mean to save thee everlastingly.  
But mark this, Brethren: See how mutually the Father and the Son recommend the Chosen one to another: the heart of man is not able to comprehend this care which the Father and the Son have over the Chosen: First the Father giveth them to the Son, that he should redeem them: and then, when the Son hath gotten them, he maketh intercession to the Father, that the Father would keep them, and save them: And whom the Father hath given, he hath a care of them. Seest thou not the grounds of thy salvation, which is, the mutual recommending of thee, from the Father to the Son, and from the Son to the Father? The Father giveth us to the Son: the Son again maketh intercession for us to the Father. How can it be possible, that those can perish, whom both the Father and the Son have such a care of? If thou be chosen, how can it be possible, that thou canst perish? Seeing our salvation is so wonderfully grounded, that all the power of Heaven and Earth is not able to shake off the grounds of it. But alas, Brethren, here is all the fault: There is such a blindness and doubtfulness in our hearts, that we cannot see nor feel the established grounds whereon our salvation standeth: and therefore we have not yet solid joy and consolation: for all the joy of this life, is the confidence of these grounds of our salvation: for except a man or a woman gripe into that salvation, they have no joy. Now would to God we could learn to see and feel our salvation! we should feel & see wonderful things, & we should find such a solidness, that we would defy all the devils of hell. Now hitherto we have heard four very strong reasons, whereby the Father should be moved to save the Disciples, both in this life, and in the life to come. Now, Brethrens, mark these reasons which we have heard: they are all without us: the manner of our vocation is without us: our election is without us: that, that we belong to God, is without us: that we are given to jesus Christ, by the Father, is without us: Yet all these outward graces of God, will never avail thee to life and salvation, if thou gettest not the inward feeling of them in thine heart, before thou be taken out of this life: if thou gettest not the inward grace in thine heart, to apprehend thy vocation, and thine election: if thou gripe not in thine heart, first, that thou art God's property: & secondly, that thou art jesus Christ's, all the grace that thou shalt get in this life, shall serve thee for nothing. Now, Brethren, this feeling of grace in the heart, is nothing but faith. What is this faith, that every man hath in his mouth, but that feeling of the grace of God? The feeling of our vocation, of our election, and of that mercy which God giveth us in jesus Christ, is nothing but an inward sight and apprehension of them all: therefore the Lord leaveth all outward graces, and cometh to the inward apprehension: that is, to faith, and sayeth, O Father, they believe all that I spoke unto them: and therefore, O Father, keep them. Ye see, Brethren, amongst many arguments which we have, there is the most special: when God stampeth in our hearts a feeling of grace: getting once that stamp, that we are called, by faith in God, and in jesus Christ, than the Charter of our election is sealed, (for our election is but a Charter,) than we have our firebrand in our bosom, that we shall never perish, but have life everlasting. It is unpossible that any man or woman who findeth this, can perish, for they have the earnest-penny of their salvation, who have once gotten faith.  
But, Brethren, if we would mark the words which the Lord jesus useth in setting down this faith, they are many and weighty, and great consolation in them: faith must have a knowledge: for if thou hast no knowledge, and sayest then, that thou hast faith, thou liest: if thou be an ignorant body, and knowest not jesus Christ, and wilt stand up, and say, I have faith, thou liest: faith must have an eye, a sight, and a knowledge. The first thing in faith, is sight: thou must see God, and that in that glorious face of his Son jesus Christ, howbeit afar off, as in a mirror. And seeing there is a sight and a knowledge required in faith, the Lord passeth not over this, but he sayeth, They have known, that all things which thou hast given me, are of thee. There is the first, the knowledge. And, that I came from thee: there is the sight. Now, go forward, and ye shall see faith painted out: It is not enough to know, and to see, if thou hast no more: if thou hast but a knowledge, and a sight of jesus Christ only, thou art not the nearer: but the heart of man and woman, must draw in into it that thing which thou knowest and seest. Thou seest and knowest Christ to be the Redeemer: the very heart must get out the arm, and pull him in: And therefore he passeth not by this: The words which thou gavest me, I have given them unto them. Have they known them only? No, but they have also received them. Is it enough to receive them? No, that is not enough. Then what must thou do? Thou must not have Christ to night, and bid him farewell to morrow: but as thou hast known him, and received him, so thou must keep Christ ever in thine heart, and thou must keep all his graces: thou must never lose him: keep him still, dislodge him not, dislodge rather all the world, than thou dislodge him: keep him, and let him not go: the happiest guest that ever came, is when the Lord jesus is in the heart: he is full of all joy: he is full of all peace and consolation: the last that thou must keep in thine heart, is jesus Christ. So make up faith of all these parts: there are the parts of it, To know God in jesus Christ, to understand him in his word, and that which thou knowest, to take it within thine heart. We should not be content of this only: we should not be content to get CHRIST into our hearts, by a piece of knowledge, but sensibly to feel him. And last, to keep him, who is the Treasure of all treasures, and who hath given the treasure of all knowledge, the most precious treasure in the world. Ye will keep up Treasures and Hoards in your Kistes: now keep rather CHRIST into your hearts, than all the Hoards in the world.  
Mark again in the argument, the diversity of the things which we believe, which are the objectes of faith. If ye mark the words well, ye shall see this: First, we must believe in JESUS CHRIST; and ere we believe in him, we must have a sight and a knowledge of him: and then we must receive JESUS CHRIST himself: and this he declareth, when as he sayeth, Therefore have they known that I came from thee. And again, That I am sent from thee. We must believe the Mediator, the LORD JESUS, to have come from his Father. And again, what is the next? They have known these things which thou hast given me. The next thing that they believe, is, That all store of grace is in JESUS CHRIST. The next thing that thy faith should reach unto, is, That thou gripe into thine heart, that store of grace and glory that is in JESUS CHRIST. The last thing that they believe, is the word of GOD concerning CHRIST. The Apostle Paul to the Corinthians, Epist. 2. Chap. 5. vers. 7. sayeth, We live now by faith, and not by sight. So long as we live Pilgrims in this Earth, and dwell in this tabernacle, we will not see the LORD JESUS face to face: but when we are once flitted out of this earthly body, we shall see him face to face. All the sight that we have of JESUS CHRIST in this life, is but as in a mirror, even as one would see a man's face in a mirror. And what is the mirror wherein we see JESUS CHRIST? It is nothing but this word of the Gospel, and this glorious evangel of the blessed GOD, the fairest mirror that ever man or woman looked in: There they shall see the fairest sight that ever was. Therefore, the LORD he passeth not by this mirror, when he setteth out faith to his Disciples, They have received those words, sayeth he, which thou gavest to me, and they have kept thy words. The whole thing that is to be believed, is, First, JESUS CHRIST: and next, That all joy is in him, and that all store of grace is in him: Last, the word of jesus Christ, in the which his glorious face is seen, and shineth. Contemn not this mirror, contemn not this Gospel preached: for if thou contemn it, it shall pass thy power to get grace: contemnest thou it, thou shalt never taste of life in this life, nor in the life to come. Woe to the contemners of the Gospel! they shall never see Christ, in whom is all life, all joy, and all comfort, etc.  
Mark well, Brethren, when he setteth out the faith of the Disciples, to the Father, he speaketh thereof in such sort, that he directeth all to the glory of the Father. Lord! so dear the glory of the Father was to the Son! When he speaketh of the Father, he attributeth all the glory to the Father: They have known well, (sayeth he,) that I am come from thee, O Father. Then again, They have known, that whatsoever thing thou hast given me, it is from thee. There is the true knowledge of the grace of jesus Christ, when thou attributest all glory to the Father: when thou believest in Christ, believe that the Father sent him, and that the Father gave him, to redeem thee from death, and that he is risen, and ascended to the Father: believe that the Father raised him. The whole praise of faith in Christ, redoundeth to the Father. Whatsoever we believe in Christ, as when we believe his death, or his resurrection, his glory in all fullness, is the glory of the Father. We know this by experience, the faith that striketh on Christ, passeth immediately thorough that man, the Lord jesus, thorough that glorious person, & never resteth, till it lean on that Fountain of all mercy and grace, the Father of our Lord jesus. The Fountain is the Father of our Lord. To speak it in one word, All this faith in jesus Christ that we have, redoundeth to the glory of the Father: And therefore, the last exhortation is, That our faith be in jesus Christ: for when we believe in the Mediator, and lean us over on him, than the heart passeth into that light, whereunto there is none access, where that glorious person doth dwell, the Father of jesus Christ. Let not thy faith rest, till it get that sweet apprehension of that glorious person, the Father, and he will save thee, and give thee to his Son: To whom be al● honour, and glory, for evermore.  
AMEN.   

THE XXI. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvii. VERS. 9.10.11. 
9 I pray for them: I pray not for the world, but for them which thou hast given me: for they are thine.  
10 And all mine are thine, and thine are mine, and I am glorified in them.  
11 And now am I no more in the world, but these are in the world, and I come to thee. Holy Father, keep them in thy Name, even them whom thou hast given me, that they may be one, as we are.  
Well-beloved in the Lord jesus, in the second part of this Prayer the Lord prayeth for his Disciples, whom he was to leave in the world behind him, when he should pass up to the Heavens. He useth many arguments of his request and petition which he maketh to his Father: first, from their calling out of the world by the Gospel, from their election and choosing them from all eternity, from this that they were the Fathers, from this that they were given to him, from this that they believed in the Father, and in him. Now in the words which we have read, first after many arguments, yea, a cloud of arguments all gathered together, the Lord concludeth his petition and prayer, and saith, O Father, I pray for them: As he would say, Seeing so many things concur in them, their vocation, their election, and the rest, therefore I have good cause to pray for them: I pray for them, O Father, that thou wouldst keep them: it cannot be, but thou must keep them upon whom thou hast shown so many graces. Now happy are they, on whom God begins to show any grace: for on whom he gins to show grace once, there is none end of grace, but continually grace upon grace: mercy follows mercy, till at the last, they be glorified in the Heavens for evermore. But to go forward.  
When he hath said, I pray for them, he defineth them in special, who they are for whom he prayeth: I pray nor for the world, saith he; not for the world, that is, not for the Reprobate, and the wicked of the world, but for them that thou hast given me: these are they for whom he prayeth: he excludeth the reprobates from his prayers, he includeth only the Elect, whom the Father hath given him: for as the decreet of the election of God from all eternity, was limited and bounded, all were not chosen, all men and women were not written up in that Book of Life; and even as the gift that the Father gave to the Son, was limited and bounded, he gave not all to the Son, he gave not every man and woman in this world, but so many as he had chosen to life everlasting, them he gave to the Son, and no more. So I say, as the decreet of election is bounded, and as the gift of the Father to the Son is bounded; even so the intercession of the Son to the Father is bounded: The Son intercedeth not with the Father for every 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 special: whether ye look 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 only for so many as the Father had chosen out from all eternity: and having chosen them out, he gave them to his Son the mediator. Only the Lord in the world made intercession for these Chosen that are given him. So, Brethren, what shall we 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 hands of the Son! For, for him the Son maketh intercession: And woe is that soul that is not chosen, and is not put into the hands of the Son to be kept and redeemed by him! no intercession for that soul: the prayer of the Lord jesus appertaineth nothing to that soul: nothing abideth that soul, but anguish and damnation everlastingly.  
So ye see how needful a thing it is, to have assurance of our election, & to be assured & persuaded in our hearts, that we are of that chosen number, given to jesus Christ. This is the persuasion we should seek in this life, if ever we would have comfort either in life or death: and we should a●e have that respect of the life to come and set our hearts on another life, than this life. Therefore the thing that we should seek most, is to be of the number of the Chosen, and to be one of the number of them who are in the keeping of jesus Christ: But alas! we are so beastly and senseless, that we think there is no life, no joy, no glory, etc. but in this life, such is the blindness and beastliness of the nature of man.  
Now, Brethren, and if ye mark again the words well, ye shall see a great difference betwixt the Prayer that Christ made, and betwixt the Prayer of the faithful in the world: When we pray for others, our prayer is confused: we cannot separate the Reprobate from the Elect: we will pray for altogether, good and evil, because we know not who is chosen, and how is reprobate and casten away. Then, when we pray for the Elect, and for the Kirke, our prayer is but confused, and general: we cannot pray for every particular man, or for every chosen one, because we know them not: but generally we recommend unto God the whole Kirke: this is the manner of our prayer. But it is far otherways in this prayer which the Lord maketh for his Disciples, and for the Chosen. The Lord prayeth for his Elect, but he prayeth not for the Reprobate: and particularly hereafter he excludeth judas; because the Lord knew who was elect, and who was reprobate. Then again, when he prayeth for the Elect, he prayeth not confusedly, as we do: but in his prayer his eye is set upon every one of the Chosen particularly. There was never one of the Chosen, that was that time that Christ was in the world, or was since the beginning of the world, or shall be to the end of the world, but the LORD prayed for every one of them particularly: he prayed for me, and he prayed for thee, and he saw every one of us before the beginning of the world, and now he recommendeth us to the Father. Think not, that the Lord jesus prayeth confusedly, and generally for all men: no, he prayeth particularly for the Chosen: there is not one Chosen, but the eye of the Lord is upon them all. Why? The Lord knew who was chosen: No, there was not one little one, yea, the poorest upon the face of the earth, of the chosen number, but in that time he had his eye upon them, that the holy Spirit might flow to them out of his death. When the Lord died, ye must not think, that he died for all: he died but for some: he died not for any reprobate: he separateth the Elect from the Reprobate, by virtue of his death. When he offered himself to the death, his eye was set upon every one of the Elect that was in the world: and when he was going to death, he said in his heart, I will die for this sinner, and this sinner, etc. His eye was upon every one of them. Paul to the Galathians, Chap. 2. vers. 20. knew▪ this well: The life I live now in the flesh (sayeth the Apostle,) I live by faith in the Son of God, who hath loved me, and given himself, not for the Chosen in general, but particularly for me. Well then, sayeth Paul this ways that he died for him particularly? And the Lord said before his death, I have a particular eye to Paul. And howbeit he was an enemy to Christ, at that time, persecuting him in his members, yet he sayeth, I will die for Paul. Then every one of us should say, as Paul said, Not generally the Lord loved the world, that Lord gave himself for the Elect: but particularly, the Lord loved me, and the Lord loved thee; and, the Lord died for thee, and died for me; and the Lord had an eye to me in his death, and a respect to me in his prayer, etc. This particular respect which the Lord had to me, furnisheth great comfort, when I consider it: for if the Prince had a respect to any particular person, he would be greatly comforted: and should not this particular respect of the LORD JESUS, King of all kings, comfort us? No, there is not one Chosen in this life, but the Son of God, in his death, had a particular respect unto them, not generally, but particularly: His eye was on every one of us: he bestowed not confusedly a common benefit upon us, without regard who got it: No, he knew well, to whom the least spark, or drop, of that blood should appertain.  
Now to go forward: But I pray, sayeth the Lord, for them that thou hast given me: For all mine, are thine; and thine are mine: and I am glorified in them. It might have been said, If thou hast gotten them, what have I to do with them? The LORD meeteth this: No, they are thine: not only were they thine, but, Lord, they are thine yet, and shall remain thine everlastingly: Whomsoever thou hast given me, I take them not out of thine hand, but ever they continue thine. So, Brethren, he reasoneth generally, All mine are thine, and thine are mine: whatsoever thing I have, is thine; and whatsoever thing thou hast, is mine: therefore I take them not out of thine hand, for they are thine, as well as mine. The words are plain: we use to say commonly, All things are common amongst friends. And PAUL allegeth in his EPISTLE to PHILEMON, That friendship amongst men, will make the goods which they have to be common amongst them: Ye see by experience, Matrimony maketh common gear, betwixt the man and the woman: but there is an higher and straighter conjunction betwixt the Father and the Son, that maketh all things betwixt them more common, than any conjunction in this world. That conjunction is in one nature, and in one essence: The Father and the Son is but one God, blessed for evermore, Amen. There is an higher conjunction, than any 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 Trinity, and the Son is the second person of that glorious Trinity: yet they are both one God, in essence, and in substance. Now, thorough this conjunction it cometh to pass, that that which is the Fathers, is the Sons; and that which is the Sons, 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: mark it, Brethren, the first right is the Fathers, I mean, the first right, by order, all appertaineth first to the Father, because he is the first person, in order of that glorious Trinity. Then the next right of all things, is the Sons, and it is equal with the Father's right, but a second right: because the right that the Son hath, it is by conjunction: the Father hath all of himself, he hath it not from the Son, because he is the fountain of the Trinity. All that which the Son hath, is of the Father, even that glorious essence itself, let be the things of the world. Look whatsoever the Son hath gotten, he hath gotten it by gift of the Father: Yet the Father hath not so resigned all quite over to the Son, that he hath denuded himself of all, howbeit all be common betwixt them, but the thing which is the Fathers he keepeth it still, yet by gift, he maketh it the Sons: So that donation taketh nothing away of the right of the Father, because that donation is not so much a donation, as a communication. Not only giveth he all things readily to the Son, but he communicateth all things with the Son: so this is rather communication, than donation: for whatsoever thing the Father giveth to the Son, the Father keepeth still the same everlastingly. As for us, Brethren, what shall we say more but this? Now blessed is that man or woman, that is of this community, and of this common good betwixt the Father and the Son! For he or she that is of that common good, betwixt the Father and the Son, let them be assured, that the common care of the Father and of the Son, shall watch over them everlastingly: the Father shall keep them, and the Son shall keep them everlastingly: as I spoke before, it is a wonderful thing to consider the grounds of our salvation, and what care and providence the Father and the Son have of the chosen ones, and how fast our salvation standeth: so if we had a sure persuasion, and a lively faith of the grounds of our salvation, we would not be so tossed with doubting as we are concerning our salvation, but pleasantly and sweetly we would repose upon the care which the Father and the Son have over us: But alas! there is such a slough of sin upon our souls, and we are so senseless, that we cannot see the grounds whereupon our salvation standeth.  
But to go forward: Yet he continueth in arguments and reasons, to move his Father to keep his Disciples: we have heard five: now he beginneth the sixth, I am glorified in them, that is, in my Disciples: therefore, Father, keep them: as thou respectest my glory, O Father, so keep them, because I am glorified in them: they have glorified me by faith in me, by confession of me, and in their life and conversation. These are the ways wherein the Son is glorified, by faith in him, by confession of his Name, and by an holy life and conversation before the world: without the which, all thy profession is but counterfeit: and all is vanity, if thy life answer not to thy profession. So if this be an argument, that the Son useth to his Father, to move him to keep his Disciples, certainly it followeth, that whosoever findeth in their hearts, that they have glorified the Son, in believing in him, in confessing of him, and in their life and conversation, that man, or that woman, may be assured in their heart, and say, The Father keepeth me, and I am in his custody; & I am assured, that the Father hath a special care over me, because I find my delight and pleasure to be set on Christ: No, no, if the Father had not me in his custody, I should not have such a pleasure and delight to glorify him. The heart that findeth no delight nor pleasure to glorify Christ jesus in this life, hath no warrant that it is in the keeping and custody of the Father: if thou findest no faith at no time: and if thy life in some measure answer not to thy profession, say, The care of the Father is not over me, I am desolate, I am not in God's hands: that is the most desolate creature in the world, whom the Father hath not in his custody, yea, though all the world should compass him and guard him round about. And by the contrary, whom the Father hath a care of, they are better guarded than if all the Kings of the Earth were about them: for, Brethren, ye may well know, that the Father loveth that person well, that loveth his well-beloved: for he who loveth the Son, the Lord jesus, he loveth the Father also, and the Father loveth him: and he who honoureth the Son, the Father shall honour him. And by the contrary, he who dishonoureth the Son, the Father shall dishonour him, and shame him, in despite of all the world; albeit all the world should honour him, he will have him shamed, he shall set him up to be an open shame to man and Angel: he shall be Anathema, yea, and Anathema Maranatha, that is, cursed for ever, who loveth not the Lord jesus. There is such a straight and narrow conjunction betwixt the Father and the Son, that the honour of the Father, is the honour of the Son; and the honour of the Son, is the honour of the Father: and that the dishonour of the Son, is the dishonour of the Father: and the hatred of the Son, is the hatred of the Father also. Ye heard what Christ said, He who honoureth me, he honoureth him who sent me. A Prince will think that his Ambassador should be as well reverenced as himself: for all the honour that the Ambassador receiveth, cometh to the Prince, who sent him. Now the Son of God, is more than an Ambassador sent by the Father; for he is not a simple Ambassador, but also the Son of God, equal with the Father, who is more than all the Ambassadors in the world. Will not then the Father think, that the honour done to the Son, whom he hath sent, is done to himself? Yes certainly.  
But to leave this: Yet he continueth on, and bringeth other arguments, & heapeth argument upon argument, to show that great desire which he had, that the Father should keep and save his Disciples, who were in the world, I am no more in the world, I go away, and concerning my bodily presence, I am no more with them, they will abide still in the world, therefore, O Father, keep them, in respect that I leave them to thee, and I am to go out of the world, and that shortly, therefore take thou the care of them. Even as a man dying, leaveth them whom he loveth well, to tender friends: Even so the Lord jesus, leaveth his Disciples to his Father, that he should take them in his custody. When I was with them, saith he, I kept them, but now I am going out of the world, and I leave them unto thee, therefore, Father, keep them.  
Brethren, this absence of Christ in his body, and our absence from him, it is so far from that, to be an argument, that God hath left us, that by the contrary, this absence of jesus Christ, in his bodily presence, and the leaving of us behind him now in the Earth, it is an argument to every one of us, that God is with us, and that the Father of jesust Christ, hath a special care of us: for look, the farther that jesus Christ be from us in his bodily presence, the nearer is the Father unto us, by his holy Spirit, that Comforter: So that ye would think it a wonderful thing, to consider the care that the Father hath of us, in the absence of jesus Christ from us. It is good for us, that jesus Christ, our Lord, went to the Heavens in glory: And Christ sayeth himself, If I go not away, that Comforter, the Holy Spirit, shall not come. And this is sure, the more desolate that any be in this Earth, as the Fatherless, Widows, and Strangers, etc. if they be Christ's, the greater is the care of God over them. So, ye will find in the SCRIPTURES, he will take into his hand, and have a special care of the Widows, and Fatherless, so that they be jesus Christ's, and once given to him. If thou be desolate, look that thou be jesus Christ's: and if thou wouldst not want the society of jesus Christ, above all, beware of Infidelity, which is nothing, but the beginning of that everlasting desolation. Would we have joy or consolation in any desolate estate in the world? Would we have that presence of God, and that consolation of the Holy Spirit? No more but this, See that thou be Christ's: for Heaven and Earth shall go together, and all shall turn to nothing, ere the Lord be not with thee, to keep thee, and to guard thy soul: as the Apostle sayeth to the PHILIPPIANS, with that peace with passeth all understanding: He will set that peace into thine heart, when thou art in trouble, and he will set thine heart at rest, and give thee a greater peace, than all the peace in the world.  
Now, when he hath repeated these arguments, he concludeth shortly, Holy Father, keep them in thy NAME, them whom thou hast given me, that they may be one with us, as we are one. Mark, Brethren, these words which the LORD uttereth, have a great weight, and also this petition which he maketh to the Father, it is full of affection, and love: And it is full of affection, first to the Father, & then to the Disciples, for whom he prayeth: It is full of affection to him whom to he prayeth, & to them for whose cause he prayeth. Look when thou prayest, that thy affection be to thy God, & to them also for whom thou prayest. He sayeth, Holy Father, keep them. Will ye consider every word, and first these words, Holy Father, ye shall perceive a great affection in the Son, to the Father. These words rise on two motives; the one is love, that is an affection which the Son bore to the Father. When he calleth him Father, he uttreth that wonderful love which he bore to the Father. And then the other riseth on a great reverence, that jesus Christ our Lord bare to his Father, when he calleth him Holy: for as he loved him, so he reverenced him: Holiness craveth reverence. And that holy God, what reverence ought he to have? He should not be named, nor thought on, but with reverence of the heart.  
Then he sayeth, And keep them in thy Name: that is, by thy divine power. This word riseth on a confidence of a wonderful power in the Father, that he was able to defend and keep them, in none other Name, but in his own. Now look the disposition of the heart of jesus Christ: In praying the heart is disposed with a wonderful reverence, and love to his Father. And, Brethren, I count this argument of all the arguments that ye have heard, (howbeit they were very many, mighty, and strong▪) this same disposition of the heart, I say, to be one of the most forciblest to move the Father. The inward disposition of the heart of the Lord jesus, in love and reverence, is most forcible to move the Father to keep his Disciples. Look in prayer, to the disposition of thine heart: for when we pray to God, what do we all arguments? Wherefore availeth it to heap on arguments to move God, if thou hast no good disposition in thine heart in prayer? Wherefore usest thou words, when thou hast an unbelieving heart? and when thou hast no love nor reverence, nor no confidence in God? And then again, when the heart of man, or woman, is well disposed in praying, with an holy affection to God in jesus Christ, with a reverence, and with a confidence in him, than few words and few arguments will serve. It is better to have few words in praying, with love and faith, and with an holy disposition, than to pray all the day without the inward disposition. James sayeth, Chap. 5. vers. 16. The prayer of a faithful man availeth much, if it be servant. He sayeth not, If he use many reasons or words: but if he have a zeal to the glory of God in prayer, than it is acceptable. This is known by experience: they who know the disposition of the heart, they will account more of it, than of all the world. So ye see, this disposition in the heart of jesus Christ, is the chief argument to move the Father: he had no sin in him, his heart was clean, and his love was perfect, without any mixture of hatred, or any other sinful infirmity. All our affection, our love, and our confidence, is full of sin, and all is troubled in our hearts: and if we get any liberty, it is but small. Alace! this is the foulness of our soul: but well is that soul that getteth any love, or any confidence, or any reverence, etc.  
Now to come to the affection to them for whom the Lord prayeth: I pray even for them whom thou hast given me. No question, when he sayeth, Whom thou hast given me, he taketh them into his heart, he embraceth them into the affection of the heart: the affection gripeth to them, when as he calleth them his. No, if the Lord jesus call thee his, he will take thee into his heart, and his affection will gripe thee. Now certainly, as the affection to his Father was a great argument in the sight of the Father, so when we pray to God for others, the affection towards others is a great argument to move God. And as we respect the one, having a zeal and an affection to God, so we should respect the other, having true love towards others. Look that thine heart hate not the person of him for whom thou prayest: otherways, thou scornest God in thy prayer: and when thou prayest for any, look that thou love that person: for the love of God, and the love of the person for whom thou prayest, is aye joined together. If thou lovest not the person for whom thou prayest, it is sure, thou lovest not God.  
Farther, it is to be considered here, that since the beginning of this prayer, this argument is oft repeated, Them whom thou hast given me. This is the third time that it is repeated. The first is in these words, I have declared thy Name unto the men which thou gavest me out of the world. And then, I pray not for the world, but for them whom thou hast given me. And again, Holy Father, keep them in thy Name, even them whom thou hast given me, etc. He hath not so often repeated any other argument as this, They are thy Chosen, they are called by the preaching of the Gospel: but he hath doubled and tripled this argument: there is some ground of this: this must be the most special thing that moved the LORD to pray for his Disciples, because they were given to him, and the Father had concredited them unto him, and put them into his hands: And therefore he letteth it never go out of his heart, that the Father had given them unto him: Father, (sayeth he,) thou hast given them unto me, therefore, Father, keep them. There is not a faithful man or woman, but if GOD will concredite any to their care and protection, the most special thing that will move them to have a care of them, is, That GOD hath concredited them unto them: Therefore they will pray unto GOD for them. And even by the contrary, they who have not a respect to them who are concredited unto them, for this cause, that GOD hath put such persons into their hands, to provide for them; that person, sayeth the Apostle Paul, is worse than an Infidel: That person who hath gotten a Family to care for, and neglecteth it, is worse than an Infidel. So this should move us to care for others, because the LORD hath concredited them unto us: And in the day of judgement, it shall be asked at thee, Where is the care that thou hadst of them, whom I concredited unto thy charge? And then terrible shall it be for them, who have neglected those whom the LORD hath given unto them.  
As he useth this argument to move the Father, so the Father must have a care on that which he hath given to CHRIST: And that person that will take care of their Family, or of the Kirke, or Commonwealth, the LORD shall meet him, and have a care over him. So that whosoever hath gotten the charge of souls, or of Families, or of commonwealths, they should have a care over them: for let be that it is ungodly, not to be careful; it is an unnatural thing. Woe to the men, that will run out, and drink, and leave their Family, and run, and rash, and fill themselves, and have no care of them whom GOD hath put under their hands! Woe to them that run, and leave their Kirke! Woe to that man that hath no care over them that GOD hath concredited unto his charge.  
He sayeth, That they may be one, as we are one. Keep them, that they may be like us. No, all our blessedness, is, to be like the Father, the Son, and that Holy Spirit. Wherein standeth it? It standeth in an unity, to wit, That as the Father and the Son are one, not only in that mutual love, but in that very Godhead, substance, and essence, that is that unity, one GOD, the Father, the Son, and the Holy Spirit, so we also are one. Now, it is not required, that we be one in essence, but one in hearts and souls: that is to say, Let every one of us love another, let peace be amongst us, and in this point we must represent GOD: and this is that unity, that our hearts be joined with others in love: No man is knit to CHRIST, or yet to the Father, but in love: and when we are knit unto them, our hearts are knit every one to another. So in one word, when we see love amongst men, and especially amongst Christians, when we see their hearts joined in love, we may say, The Father keepeth these, because they are in unity one with another, and he hath a care over them, or else they could never have this unity of minds in love: And where there is nothing but dissension, and every one biting and backebyting another, they are not in the custody of GOD: for if they were in his keeping, they would be one, as the Father and the Son are one. So, in one word, the lords care is not over those. Therefore, as ever ye would be sure, that the LORD hath a care over you, look that ye have an unity amongst yourselves: And this is it that the Apostle Paul most recommendeth unto us, an unity of mind. So, as we would testify us to be the members of JESUS CHRIST, let us be in unity with our neighbour: for by this we testify to the world, that we are GOD'S, and given to JESUS CHRIST: and where there is no love, no amity, there the members are not joined with the Head, and we have no part with CHRIST: for where faith is, there is love: and where faith is, there the members will concur together in unity of mind.  
The LORD give us faith in JESUS CHRIST, in whom standeth all our happiness, and felicity: and to whom, with the Father, and the Holy Spirit, be all honour, praise, power, and dominion, for evermore.  
AMEN.   

THE XXII. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvii. VERS. 12.13.14.15. 
12 While I was with them in the world, I kept them in my Name: those that thou givest me, have I kept, and none of them is lost, but the child of perdition, that the Scripture might be fulfilled.  
13 And now come I to thee, and these things speak I in the world, that they might have my joy fulfilled in themselves.  
14 I have given them thy word, and the world 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 world, but that thou keep them from evil.  
IN the second part of this Prayer (Well-beloved in the Lord jesus) the Lord being to departed out of this life, and to rise again, and to ascend up to the Heavens, he recommendeth his Disciples, whom he was to leave behind him, to the keeping and preservation of the Father. To this purpose he hath sundry arguments and reasons: First, sayeth he, I have manifested thy Name to them, therefore, Father, keep them. Then, Thou hast chosen them out of the world from all eternity, therefore, Father, keep them. Then, They were thine, therefore, Father, keep thine own. And again, Thou hast given them to me, therefore keep them. And again, They have kept thy word, and believed in me, that thou hast sent me, therefore keep them. And again, I am glorified in them, therefore keep them. And last of all, I am to leave them behind me in the world, therefore keep them. These arguments and reasons we have heard. Now he goeth forward, and addeth to the eight reason, beginning at the Text which we have read. The eight reason is from his own keeping of his Disciples, while he abode with them in the world: While I was with them in the world, I kept them in thy Name, and saved them: And those whom thou gavest to me, I have kept; so that there is not one of them lost, save one, the son of perdition: meaning judas, that the Scripture might me fulfilled: even that Scripture, which foretold of his destruction: therefore I kept them so long as I was with them: Now, Father, I recommend them unto thee, and I put them into thine hand.  
Yet the words would be better weighed: This keeping of his Disciples he amplifieth by sundry circumstances: The first circumstance, is, A carefulness, diligence, and earnestness in keeping them. This carefulness appeareth in doubling of the words: he is not content to say once, I have kept them: but he saith it over again. The Son of God, the Lord jesus, whom he keepeth, he keepeth them faithfully, and carefully: not slackly, but diligently: night and day his eye is upon them: and as he himself saith, O Jerusalem! as the Hen gathereth her Birds under her wings, so would I have done to thee. And no doubt, the Lord gathereth his own, under the wings of his grace, and keepeth them after a most tender and entire fashion of keeping. So we may learn at his example, those whom God hath concredited unto us, to be kept in this world by us, whether they be in our Family, whether they be in the Kirke of God, or whether they be in the Policy, or Commonwealth, wheresoever they be, one or more, how many or how few they be, who are concredited unto us, and given out of the hand of God to be kept and defended in this world by us. We learn here by the example of Christ, to keep them so carefully and faithfully, that they lose not in our hand. The Prophet sayeth, Woe to them that doth the work of the Lord negligently and slackly. jerem. 48. vers. 10. There he meaneth, Who slayeth not, and wracketh not, as the Lord commandeth to slay and wrack: Therefore, much more, shall woe & curse appertain unto them, who keepeth not them faithfully, whom the Lord hath concredited unto them, and commandeth them to keep. If woe was denounced against them who slew not, and wracked not, at the commandment of the Lord, a double woe shall appertain unto them, who neglecteth them whom the Lord hath concredited to their charge.  
Now I come to the second circumstance, I have kept them in they Name: that is to say, By thy virtue and power. All the power that the Son hath, he hath it given him of the Father: and all the power that the Son 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 Heaven. The Son in any thing that he doth, he ever glorifieth the Father. Who is he in this world, who is able to keep a soul by his own power? Who hath power in his own hand, to keep a body, or a Child, or the meanest thing whatsoever? There is no flesh that hath power to keep the least in their Family: No, a King hath no power to keep a poor body in his Commonwealth, except the LORD look down from Heaven, and wait upon that body, which he hath concredited to his keeping. And therefore, seeing none of us hath power to keep one, except we have power of God from Heaven, then let every man take heed to his speaking: Let Kings take heed to their speaking: let those that have Families take heed to their speaking: let them who are set over the Kirke, take heed to their speaking: let none say, I have done this: let no flesh stand up, and say, I have brought such and such good works to perfection by my foresight, wisdom, and power: The LORD shall take all power from thee, and turn it into shame, if thou glorifiest not him who hath given thee power, and sayest not, I have kept them by the power of God. PAUL saith, I have laboured more than they all: But, not I, but the grace of GOD in me. So, beware of your speaking: blaspheme not the LORD in speaking: when ye have done it, say, GOD hath done it, what was I, but a poor Instrument, raised up by the power of GOD?  
I go forward to the third circumstance, whereby he amplifieth this keeping: It is from the cause moving him: These whom thou gavest me, I kept. The cause was, The Father had put them into his hands: that was the chiefest respect that he had in keeping his Disciples. Well, Brethren, there are many causes wherefore we should keep them whom GOD hath concredited unto us: but surely this should be the chiefest, that should move us to wait on them, and night and day to care for them, because GOD hath put them into our hands, & delivered them to us, to be kept by us. We should ay remember on this, The Lord hath put them in my hand, and I must make answer for them, at the Great day of the Lord. Yea if the least one of them perish through thy default, the blood shall be required at thy hand. Look the Acts of th'Apostles, Chap. 20. vers. 28. where Paul, when he had called the Kirke together, he cometh to the Elders of Ephesus, and saith, Take heed to yourselves, and to all the flock, whereof the holy Ghost hath made you overseers, to feed the Kirke of God, etc. This is his exhortation. The first band that he binds them with, is this, The holy Ghost hath made you overseers for them: and ye must make answer for every one of them: Night and day, therefore, take heed to them. Another band which he binds them with, is, He hath shed his blood for them. So, if we would be careful to keep them, whom GOD hath given us, this must be the first, GOD hath concredited these, and these, to me: therefore as I shall answer at that Great day, I must keep them. No, thou darest not stand up before that terrible Tribunal seat, if thou keep them not faithfully, whom the LORD hath concredited unto thee. It is no small matter for a King to keep a Commonwealth: or for a Magistrate to keep them who are concredited unto him: Yea, will the King make his pastime of it, that he hath gotten such a care? Will a Minister take his pastime, who hath gotten the care of a Kirke? Or a man, or a woman, who hath gotten a Family, shall they take their pastime, without regard? Is this the end wherefore God hath concredited those to them? No, heavy shall thy judgement be, if one perish through thy default: the blood of that one shall be required at thy hands.  
Now we come to the fourth circumstance: The fourth circumstance is the effect that followed this careful keeping of his Disciples. The effect was this, Never one was lost, who was given to him, of his Disciples, who were twelve, except one, Judas, the son of perdition▪ that is, a man addicted to destruction, and wrack; to the end that the Scripture might be fulfilled. There is an higher cause than this: that is, To the end that that decree which God made concerning judas, & his perdition, should stand. The Scripture was but a revelation of that Decree: for as GOD is immutable, so his Decree should stand, that judas should be condemned.  
Well, Brethren, ye see a fair effect that followeth a careful keeping: None are lost, because the Son keepeth them: he glorifieth the Father in his keeping, because the Father had concredited them unto him: and therefore it followeth well, that seeing he kept them, none was lost, but judas. Where a man is faithful in keeping, & careful night & day to preserve them who are concredited unto him, because God hath given them unto him, first he glorifies God in keeping them: next, by his faithful keeping he procures the eye of God to be ay watching over them: and last of all, certainly that man will see a fair effect of his care & keeping: None shallbe lost, except those who are separate to be sons of perdition, as judas was: that is, who are ordained to destruction from all eternity: For, Brethren, those who are ordained to destruction, made vessels of wrath & perdition, who are appointed to hell everlastingly, all the keeping in the world will not keep them: all the careful attendance in the world will not save them. All the keeping of Christ, who was more careful than any man in the world, could not keep judas from destruction. So, who are ordained to destruction, no keeping shall serve them, but they shall perish everlastingly. It may be, that the sons of perdition may be kept in an outward Discipline; but at last they shall be manifested to be but hypocrites: they seem to be the Children of Light: and who will put a difference betwixt them, and those who are ordained to salvation? Who will put a difference betwixt judas, and the rest of the Disciples for a time? Judas seemed an Apostle for the time, as well as Matthew, James, and john, and the rest. So for a time, they who are ordained for death, will seem to be kept, and they will hear the Preaching, and who will be so earnest to take heed as they? But howbeit they give a fair show outwardly in their behaviour, in the end, behold, there shall a shameful destruction befall them: and let them show to the world what they will, they shall show themselves to be Apostates from jesus Christ.  
Therefore, Brethren, ●e never content of an outward profession, till that ye find yourselves on a sure ground: and rest not, till that by faith and regeneration, ye get an assurance of your election: and till that ye be sure, that God hath made a decree, that ye shall have life everlasting. And when ye see men and women, who seem to stand, fall away, & make a foul defection, it is an evil token. This for the four circumstances: He kept them carefully, and in the Name of his Father: because the Father had given them him, he was the more careful of them: and therefore it followeth, that none was lost, but judas.  
Now let us come to the conclusion: Therefore, Father, I speak these things: that is, I recommend them unto thee, that thou shouldest keep them: I come to thee: I leave them now here. It would seem, that Christ, when he went out of this world, he left his own so in the world, that he had no more the keeping and custody of them, and that, as it were, that he denudeth his hands of them: this would move any man. Now, Brethren, the Lord jesus never denuded his hands of his Disciples: he never gave quite over them whom he once kept: but this is the meaning of his words, when he died he ceased to keep them in that manner that he kept them before when he was in the world: for when he was with them in the world, he kept them by his bodily presence, and went before them, and they followed after him. This keeping ceased when Christ went out of the world: but as for that keeping which is the spiritual keeping, it never ceaseth to the end of the world: And the Lord now in the Heaven, he keepeth more surely his own by his Spirit, than he kept his Disciples when he was in the world with them. And all this keeping that he requireth at the Father's hand, is, That he should keep them by him. No keeping of the Father, but by the Son, who is glorified in the Heaven, at the right hand of the Father.  
Well, Brethrens, we see of this argument thus far, They whom the Lord jesus died for, and they whom he kept in this world, the Father of jesus Christ keepeth them in the absence of jesus Christ, till the Lord come again in his body. Look whom to the Lord had an eye, when he was in the earth humbled, whosoever they were to whom he had an eye, the Father, from his up-going to the Heaven, till his coming again, hath an eye to them, and watcheth over them. It is true, we who live this day, (I mean the Elect,) we were not then with jesus Christ, as his Disciples were, and he kept not us after the manner that he kept his Disciples, because we were not: Yet there is not so much as one of the Elect that now are, or yet shall be hereafter, to the end of the world, but jesus Christ, even humbled, had his eye upon them: and before they came into the world, many years, he loved them: and therefore it followeth, if thy conscience will testify to thee, that jesus Christ our Lord, when he was humbled in the earth, when he prayed for sinners, and when he died in the earth; if, I say, thy conscience will testify unto thee, and say, My Lord had an eye to me, as well as to Peter, in his death, and as he had to john, james, Matthew, etc. certainly thou mayest be assured, that the eye of the Father of jesus Christ watcheth over thee, till jesus Christ come again. Paul was not conversant with Christ, as the rest were into the earth: for Paul was called after the Ascension of Christ, when he was glorified: yet Paul sayeth, The Son of God, in whom he believed, loved him, and gave himself for him. Galat. Chap. 2. vers. 20. Meaning, that Christ, when he died, he had a respect to him. The respect which Christ had in his death to Paul, the same he had to every chosen man, and woman, to the end of the world: And therefore say thou, that when Christ died, he died for me, and he loved me, and his eye was upon me. If thou canst say this, thou art in the custody and keeping of the Father, till jesus Christ come again. There is another thing to be marked here: What maketh the Son so bold, to stand up before the Father, and desire him to keep his Disciples, whom he should leave behind him, when he was going up to Heaven? Look the argument: I have kept them faithfully, therefore, Father, in mine absence, keep thou them. Who dare be so bold to face God, once to bid him keep them, whom he hath concredited unto them? What King in the world, dare be so bold, to pray for his Subjects, (the King is bound aswell to pray for his Subjects, as the Subjects are for the King, or as a Minister is for his Flock) & say, O Lord, keep these Subjects? And what Minister dare be bold to say, Lord, keep my Flock, or Family? None but he who hath a conscience that he did his duty, and was diligent night & day in keeping them. No man dare recommend any to God, who hath not a care to keep them whom God hath concredited unto him: And therefore, these careless bodies, who rule Kirks, Kingdoms, or Families, cannot pray: And if they pray, they scorn God in praying: they are nothing but hypocrites, with feigned voices. What moved Christ to pray for his Disciples? A solicitude he had night & day of their weal. No, ere any of them had died thorough his default, he had rather died himself. This made David to watch so carefully over the people. And Paul, 2. Cor. chap. 12. when he hath recounted th'afflictions he suffered, All is but outward, saith he, but there is one inward, which presseth me like an army: and that was, a solicitude & carefulness he had for the Kirke of God, planted in his time: Who is afflicted, saith he, but I am afflicted? that is, No man is afflicted, but I am also afflicted: Who is offended, but I am also burnt? The offence of the Kirke, is a skauding and burning to me. Of this care proceedeth prayer for the Kirke of God. But as for us in this Land, we are like to lose the Kirke: The King hath no care: the Nobility are gone back, and have no care: the people and the whole estate are careless. If this way we lie still in security, & be careless of the weal of the Kirke, what can we look for at length, but that the Kirke shall be wracked, and come to confusion? But to what end is it that he would have the Father to keep them? Look the words: he saith, That my joy may be full in them. Before he spoke of another end, to wit, That they might be one, as the Father and the Son are one. Then, whomsoever the Father taketh into his custody, he keepeth them to the end, that both they may have peace with others, & also in their own souls and consciences: for this peace of conscience is that joy whereof now he speaketh. But wherefore is it that he calleth this their joy his joy? In what respect is it called the joy of jesus? Because this joy and peace of conscience that passeth all understanding, could never come into the souls of the Apostles, or of any of GOD'S children since then; but thorough the sprinkling of the blood of jesus, the Mediator betwixt God and man. So there is no solid joy nor peace of conscience, until the time that the conscience be first sprinkled with the blood of jesus: and then the conscience being once thus sprinkled, the soul will find such joy as no tongue can express. Thus much for the eight argument.  
The ninth argument is from that hatred wherewith the world pursued his Disciples, & hated them, The world hateth them, therefore, 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 pursued 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 & quietness in thy heart: this is it he recommendeth to the Father, Father, the world hateth them, therefore let them get rest in thee: because they are not of the world, it hateth them: the world loveth none, but godless ill men: now I have given thy word to them, & it is thy word that hath sanctified them, & separated them from 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 pollution & stink of the world. Then he compareth them with himself, They are like unto me, & thou shouldst love them the better: for the world loves them the worse, that they love me: the word of jesus, as it makes us unlike the world, so it makes us like jesus Christ: if the word of jesus make thee not holy, nothing shall make thee holy, & then nothing shall ever make thee like jesus Christ: but this holy word of Christ, as it makes us unlike the world, so it makes us like our head. Now he means, that this likeness with him was the ground of persecution: the world persecuted them because they were like him, whom the world loved 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 Majesty of self. Well then, ye see the hatred, and the persecution of this world, is wrong understood: men think that when any man is persecuted, or hated of the world, that God hateth them also: this is the judgement of the world: when they see any man troubled for the cause of jesus Christ, they will say, God hateth this man. Now this is so false a judgement, that by the contrary, the hatred of this world is the surest token that can be, that God loveth thee: If there were no more to tell thee, but the sense and experience that godly men have of God's presence, in the midst of the hatred of this world, it will tell thee, that God loveth them. A man who is persecuted for jesus Christ, will feel 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 be breathless, he will feel such a presence, that he will count nothing of all the trouble of the world: as Paul saith, Rom. 8. vers. 31. If God be with us, who can be against us? And again, Who can separate us from the love of God in jesus Christ? He who feeleth this, he will stand up, and spit in the face of all the Tyrants in the world: he will defy the world: the man who is farthest out of the world, jesus Christ is nearest him: Go out of the world, go out of Jerusalem, bearing the reproach of jesus: and so thou shalt have a sense of that joy: the more thou conformest thee to the world, the nearer man or woman is joined with this cursed generation, (the most cursed generation that ever was on the face of the earth,) thou shalt find that thy God shall be the farther from thee: when thou livest as they live, and speakest as they speak, I appeal thy conscience, if thou findest then the comfort and joy which thou foundest, being from that society? 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. Now I shall end the conclusion.  
When he hath used this argument, he subjoineth, I pray not that thou shouldest take them out of the world: but that thou shouldest keep them from the evil of the world: for I have a work to do with them: that is, to send them out to this cursed generation: therefore, Father, keep them: this is the thing that I pray, when I shall send them out to the world, that thou leave them not, but in the midst of persecution keep them, till my work be ended. He craveth not, that they should be free of persecution: for of before ye heard, he saith, In the world ye shall have oppression, but be of good comfort, in me ye shall have peace: therefore he craveth not that they should be free of all persecution: but that in the midst of persecution, the Father should be with them, and make them victorious: & more than victorious, even to triumph. Ye may mark in these words, two remedies against the persecution of the world: The godly have two remedies against the persecution of the world: the first is When the Lord taketh his own out of this miserable world, to dwell with himself in joy and felicity. The other remedy against persecution, is, when the Lord letteth his own still fight on in a battle, and in the mean time keepeth them wonderfully in the midst of persecution: so that the world will be compelled, to wonder, that a man, or a woman, who feeleth the lords presence, will so triumph in affliction. All this world hath no power to take their life, so long as the Lord hath his work in their hands. All the Tyrants under the Heaven have no power to harm them: and namely, a Preacher, till he end his work 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 numbered: yea, rather ere he get any harm, the Lord will send his Angel out of Heaven, as he sent him to Peter, and pull him out of the throat of death.  
Now, Brethren, look to the order which the Lord useth in these remedies: he will not incontinent take his own out of the world, howbeit the world be unworthy 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 us, 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 wonderful thing▪ how the Lord will keep his own: and he will not at an instant take them out of this world. Howbeit a man will mourn, and groan, under the burden, as Paul did, when he saith, I choose rather to flit out of this body, and to go dwell with the Lord: yet the Lord will have him abiding a while. Yea, howbeit a man will have an heavy heart in this his Pilgrimage, yet the Lord will have him to remain a while here: and in the mean time he will abundantly comfort him, and will hold up his head, as he did to Paul, when he delivered him out of the lions mouth: that is, from the bloody Tyrant Nero: I am assured, saith he, and I have a confidence, that the Lord shall deliver me, and keep me to his heavenly Kingdom. There is the remedy: he will let thee bide still in the world, yet an hair of thine head shall not fall without his will, but he will keep thee to that heavenly Kingdom: and when he hath ended his work with thee, he shall make thee to rest in peace, and shall bring thee to himself in his Kingdom. Let no man think, that so long as the Lord hath any work ado with any of his own, that he will let them be taken out of the world. It is a vain speaking, when any man is taken out of the Commonwealth, or taken away by death, If this man had been living, this had not been done, and this evil had not come to pass. Understand this, when the Lord taketh him, the Lord hath done his work with him: the Lord knoweth there is no more ado with him, and therefore he taketh him. The enemies of the truth think that they get a great victory, when a good man is taken out of the world. O Fools! is not this the last deliverance of the godly, who glorified God in their mortal bodies? For he shall glorify them in despite of the world: they shall triumph over the world: No, the sword, the fire, &c. cannot hinder this their triumph: Let wicked men come on their way, let them essay and prove 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 utterly wracked, whom now we see so glorious? So not only shame and confusion shall light on them for their wickedness, but also this shall wonderfully aggreadge their condemnation, when they shall see them glorified, whom they persecuted in the world.  
Let us rest in this hope, and let us labour in this world, howbeit with hatred and with contempt, and we shall get the last remedy: the Lord shall take us to himself, and we shall cease from all labour, and shall be glorified with him in the Heavens, thorough jesus Christ: To whom, with the Father, and the holy Spirit, be all honour, praise, and glory, for evermore.  
AMEN.   

THE XXIII. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvii. VERS. 16.17.18.19.20.21. 
16 They are not of the world, as I am not of the world.  
17 Sanctify them with thy truth: thy word is truth.  
18 As thou didst send me into the world, so have I sent them into the world.  
19 And for their sakes sanctify I myself, that they also may be sanctified through the truth.  
20 I pray not for these alone, but for them also which shall believe in me, through their word:  
21 That they all may be one, as thou, O Father, art in me, and I in thee: even that they may be also one in us: that the world may believe, that thou hast sent me.  
THE LORD used sundry arguments (well-beloved in the Lord jesus) to move his Father to keep and preserve his Disciples, and Apostles, whom he was to leave in the world behind him. Hitherto we have nine of them, which we recounted the last day. Now in the beginning of this Text we have the tenth and last argument, which he useth in his petition which he maketh, That the Father would keep and preserve his Disciples. Shortly to come to the words: They are not of the world. Then would he conclude: Therefore, Father, keep them. What is this, Not to be of the world? Not to be of the world, is, To be borne again: to be regenerate and separate from the pollution and wickedness of this world. By what means this is done unto us, we heard the last day: to wit, by the word of God: For, as Peter saith, the word of God is that immortal seed of the eternal God, who liveth everlastingly, wherewith he begets us of new again, & separates us from the world, from the ignominy, filthiness, and wickedness, wherein the world lieth naturally, for the world is drowned in filthiness and wickedness.  
Then he recommendeth to the Father the estate of them who were separated from the world, by a comparison with himself, As I am not of the world, so are they not of the world. Look this matter in the seventh Chapter to the Hebrews, vers. 26. Our high Priest is undefiled: that is, The Lord jesus is undefiled, separated from sinners, and made higher than the Heaven. Indeed it is true, it is unpossible for us, so long as we live in this mortal body, to be altogether separated from sin, and uncleanness: but he was out of measure holy, and equal with the Father in glory. Yet we are in some measure like unto him. Always ye see in this, that this recommendeth our estate, that we are like the Son 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 Son of God.  
Brethren, whatsoever our estate be, so that in it we resemble him, howbeit for his sake it be shameful and ignominious in the sight of the world, it is glorious: if we be like to him in ignominy, we shall be like to him in glory: Our shame is never 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 leave this: The thing which I understand, is this shortly: The farther that we be from the world, the Lord hath the greater care over us, and keepeth us the better: And the nearer that we are to it, the less is the care of our God over us, and we are the worse kept. What is the keeping of God else, but the drawing of us out of this world, and the severing of us from the company of it? And when he hath drawn us out of the world, the keeping of us out of it again, ●hat we meddle not with it, and that we may be quite of it, and delivered from it? This is not my meaning, that any man should draw himself to live as an Eremite, and in the Wilderness, separated from the society of men, as the Monks do. This is nothing but the craft of the Devil, that men should draw to Cloisters, living in Harlotry, and in a Den of wickedness; living in a vain speculation, feeding their bellies, and doing no good to the world. But this is it that I mean, That men even living in the society of this world, yet they should not live as the world doth; they should separate their life from the society of the world. Paul to the Philippians, Chap. 2. vers. 16. desireth them to live like as many Lights. Where? Not in a backside, but in the midst of this naughty and wicked generation, bearing before them the word of life. Thus should we live, as he saith, Philipp. Chap. 3. vers. 20. that while we be living, we be Citizens in Heaven: and howbeit our bodies be here, that yet in the mean time our conversation be in the Heaven, and that we live an Heavenly life, as if we were not living in the Earth, but in the Heaven, with the Angels, and with our Mediator.  
Now to go forward shortly: Having used this argument from their separation from the world, in the next Verse. he insisteth in it, and of it he taketh the occasion of a new petition. He hath prayed the Father to keep his Disciples: now he prayeth the Father to sanctify them: that is, that as once the Father had begun to separate them from the world, so he would continually separate them from the world, till he took them out of the world. It is not enough to begin to be sanctified: that is, to be separated out of the world: it is not enough once to begin to be holy, but continually, night and day, we must warble out of the pollution and filthiness of this world, and grow in holiness of life and sanctification. But wherewith shall they be sanctified? With the truth: It is the truth of God, in jesus Christ, that maketh man or woman holy. Not every truth maketh man or woman holy, but the truth of God, in jesus Christ, who is the Way, the Truth, and the Life. This truth is the word of God, which separateth thee from the world.  
Well then, it is the word that sanctifieth, and maketh men and women holy: for as the word is the immortal seed, whereby we are borne again, so it is that sweet and sincere Milk, (as Peter sayeth,) whereby we grow in him. It is the word that begetteth us in him, and maketh us to grow on, till we see our Saviour. wouldst thou begin to be holy? hear the word: thou shalt never be sanctified, till thou hear the word. wouldst thou grow on here still? that is the only mean that God hath appointed in this world. Hear aye, and grow on, and at last thy glory shall be perfected in jesus Christ. Brethren, to mark somewhat here: He prayeth, that they may be sanctified: that is, that more and more they may be severed from the world. Then we must aye grow on in holiness: as ye read in the Revelation of john, Chap. 22. vers. 11. He who is just, let him be just still: and he who is holy, let him be holy still, etc. Well, it is a good thing to begin to be holy: for he who beginneth truly to be holy, he groweth on still.  
Now the mean whereby we grow in holiness, is Prayer: Ye see here, the Lord he prayeth, that his Disciples, who were begun to be holy, should grow on in holiness, and should be separated from the world. So the special mean is Prayer: Pray continually. It is our sluggishness in prayer, that causeth us to want an holy heart, and growth of that sanctification. wouldst thou be aye holy? Pray ever. If thou prayest not, but loathest prayer, thine holiness shall fail. wouldst thou grow in holiness? 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 Truth. As he useth the mean of Prayer, so he useth the word of Truth. When the word of God is preached, lay to thine ear to hear: and pray still, and hear on still. How shalt thou hear? In hearing pray: that is, when thou hearest the word of Truth, pray him, that by the word of truth he would sanctify thee: that is, that by his holy Spirit that word may be effectual in thy soul: Say this ways, Now, Lord, as this is the only instrument, appointed to sanctify may soul, and scour away the corruption of my dead nature: so let thine holy Spirit take it in his hand, and convoy it into my soul, to sanctify my soul. Pray ay, and hear ever, and crave that the word may take effect to make thee holy.  
When he hath made his petition to his Father, to sanctify and to separate his Disciples from the world, and from the pollution of the world, to this purpose he useth one or two arguments in the words following: The first is in these words, As thou hast sent me into the world, so have I sent them. Father, I have sent them into the world, therefore, Father, sanctify them. He declareth this by a comparison from himself, As thou hast sent me, so have I sent them. Ye heard he made them like to himself in holiness, so now he maketh them like to himself in vocation. It is a blessed thing, to be like to Christ in many things. And so by this likeness with himself, 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 jesus 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 unto him, in calling and vocation: but here is the difference, The Lord jesus 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 Son. The Lord jesus, as he was sent of the Father immediately, so he sent his Apostles immediately, yet at the will of the Father. Look the Epistles of Paul: he calleth himself the Apostle, that is, the Ambassador of jesus 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 have from jesus 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 Son; So it is true, in all grace that cometh from Heaven to the Kirke, all cometh immediately from the Son, and not from the Father. Whatsoever grace it be, as vocation, justification, sanctification, and life everlasting, or whatsoever gift it be, all cometh immediately from the Son: as in the fourth Chap. to the Ephes. vers. 10.11. where he citeth the testimony of David, He passed up on high, (meaning of Christ,) that is, to the Heavens, he led captivity captive, and he gave gifts to men: that is, the Lord jesus, who was humbled, being exalted to glory, sendeth down grace on his Kirke: he gave some to be his Apostles, some to be Evangelists, some to be Pastors, and some to be Doctors. The ground of all is this, The Father hath given all power in Heaven, and in Earth, to the Son. Thou shouldest understand this well. What is the Son of God? He is the treasure-house of all the grace and mercy of the Father. Whosoever would have grace and mercy from the Father, let him address himself unto him; for in him is the fullness of all grace, and passing knowledge, and wisdom: in him is the deepness and fullness of the Godhead bodily, as Paul saith to the Coloss. Chap. 2. vers. 9 and all grace immediately is powered out from him on the Kirke. Let him that would have any grace, address himself to the Son, and desire him, that the Father would give some portion of grace, out of that treasure-house, jesus Christ. If thou passest by him, thou shalt never taste of grace. Seek grace, where there is fullness of all grace in the world.  
The thing which I mark of this argument, is this shortly: To move his Father to sanctify his Disciples, he useth this argument, Father, I send them out to the world. Now ye see the Lesson that riseth, Whosoever cometh to the world, to draw this world out of that pollution and filthiness wherein it lieth, to sanctify the world, and to make this world holy, of an unclean world, to make it clean, of necessity he must be sanctified. Alace! Brethren, an unfaithful, and unholy man, let him be a Minister, (as for Apostles we have none,) not separated from the world, but in all things like the world, is unmeet to preach, and to be an Instrument, or Minister of God, to sanctify the wicked world, or to win souls to Heaven. An unholy man, and in no measure separated from the world, but in life and conversation like the world, in all vanity, let him not open his mouth to speak of Christ. There is not one that the Lord jesus sendeth, but in some measure he will make them holy: and therefore, that man that liveth like this world, and hath his conversation in all points like the world, I say, and I assure thee, the Lord never sent that man. So, if a Minister would have a good conscience in his calling, and would go out to the world, to draw men to Heaven, let him try himself, if he be separated from the world, or no: And if he find that he is separated from the world, then with the better conscience he may speak of jesus Christ: and then he may put out his hand to miserable men, and draw them piece and piece out of this sinful world: otherways he can have no boldness.  
Now let us come to the second argument: The second argument which he useth, is from the end of his sanctification: For their sakes I have sanctify myself. To what end? That they may be sanctified through thy truth. I have sanctified myself, that is, I have consecrated myself to the death, to be a Sacrifice, that by my death, and thorough it, they should be made holy, and that by the ministery of the Cross. The ground of all our sanctification, is the Cross and death of jesus Christ. It is that blood, and that Sacrifice, that maketh us holy, and which is that meritorious cause that hath procured holiness to every one of us. Well, Brethren, as little as men will count of holiness, our holiness is dear bought: there is not one that hath a spunk of holiness, little or much, but it is bought by the precious blood of the immaculate Lamb: it is the dearest Merchandise that ever was bought in the world. So the ground of holiness, is the blood of God: But I say again, except that the Cross 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 speak it) the Cross of jesus Christ be in thine heart, and thy conscience sprinkled with his blood, the Cross of jesus shall never do thee good, to make thee holy.  
Now, ye see the mean, and instrument, whereby the death of Christ is made ours: It is the word of Christ, even the word of the Cross: This same Gospel of jesus Christ, wherein the Lord, in a manner, is crucified, and painted out to thine eye, that is the mean, which applieth to thy soul that death, that it may be effectual in thee, to sanctification and holiness of life: It will not be Christ, and his Cross, without thee, that will sanctify thee, except thou believe in him, and by faith draw Christ, and his blood, into thine heart, thou mayest well be worse, and the Cross of Christ may condemn thee, but thou shalt never be the better of him: But if thou believest this word of the Cross, and so make jesus Christ, and his Cross, thine by faith, than the blood of jesus Christ shall gush out, to thy sanctification: It cannot be idle, but it must sanctify, and separate thee from the world, and make thee an Heir of Life.  
Look how ye should have a sight of the Cross of Christ: think it not enough, that Christ suffered and died for sinners, except when thou hearest this word of the Cross, thine heart griedilie gripe, and draw Christ in to thyself: and this aye should be our exercise in the hearing of the word of the Cross of jesus Christ, to get such a solid apprehension of the Cross, that thou mayest say, The Lord jesus died for me, the greatest sinner in the world. Look that thou find the effect and fruit to flow of that Cross, to the sanctification of thy soul, & mortification & slaughter of thy sinful nature, day & night. So hear not with the ears only, but with the apprehension of the heart, or else that Cross shall never be effectual to save thee, but for all this benefit of the word of the Cross of jesus Christ, everlasting death and damnation shall be thine end. Be not secure in hearing, but draw in to thyself jesus Christ, and there shall follow such a joy and consolation, that all the tongues of men nor Angels, cannot express: there is no pleasure comparable to that pleasure, which the heart of a faithful man will find.  
Now hitherto he hath prayed for himself first, That the Father would glorify him: and next, for his Disciples, eleven in number, for judas hath no part of that Prayer. Now last, he extendeth his Prayer farther out, beyond all the Apostles, to the whole faithful, that shall believe in him, to the end of the world. And this is the third part of this Prayer: a Prayer for the whole faithful, that should believe in him, to the end of the world. But to come to the words: Not for them only, that is, Not for my Disciples alone, do I pray, But I pray also for all them that shall believe in me through their word. And what prayeth he for them? That they may be made up in one body, joined with that band of perfection, of charity and love. And how? As thou and I am one: Thou art in me, and I am in thee, so they may be one in us: that is, Through their faith in us: and that, to this end, that the world may believe in me, that thou hast sent me. Ye see how this Prayer of Christ extendeth itself: it beginneth narrowly, and then piece and piece it groweth. It beginneth first at himself only, and he prayeth, That the Father would glorify him. And then farther he maketh his petition for his Disciples, That he would first keep them, and then sanctify them. Then he extendeth it farther out, to the whole believers, that shall believe in him to the end of the world. 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 only to those jews and Gentiles that were at that time: but the Prayer of jesus Christ, even this same Prayer, wherewith he did consecrate himself to the death of the Cross, it reacheth out to us in this Age: And look how many of us hath faith in jesus Christ, we may be assured that that Prayer which Christ made, was made for us, and every one that believeth. And when we read this Prayer, and these words, I pray not for them only, but for them that shall believe, there is not one, who findeth a spunk of faith, but he may say, Christ made this Prayer for me, as assuredly as he prayed for Peter and james, and the rest of the Apostles: For when the Lord prayed, his eye was upon every soul that should believe in him to the end of the world: he recommended every soul to his Father in this Prayer. Not generally: but the Lord jesus being God and man, he had every soul before his eye, that ever was chosen, and called, or shall be called to the end of the world: and he prayed particularly for every soul. So, if thou findest faith in thine heart, thou mayest say, The Lord made intercession for me, as well as he did for Peter and Paul, or the rest. But, Brethren, this is well to be marked, for whom it is that he prayed: not for every man and woman, but for them who have faith, for those that believe in him: Never soul got part of that Prayer, or of his death, or of his blessed resurrection, or of that glory, that believeth not. Therefore, let us believe, as ever we would have any grace: for no grace shall ever appertain to any soul, but to that soul that believeth. It is not for scant of grace, that the world perisheth: The Prayer of jesus Christ might extend itself to a thousand worlds. How falleth it out then, if he might save a thousand worlds, that the world perisheth? It is not for scant of virtue, in the Prayer, or in the death of Christ, that the world perished; but for want of faith: we are not capable of the virtue of his death: no soul is capable of that death, but that soul that is faithful: that man that is faithful, is made partaker of all the Prayers of jesus Christ, and the virtue of that death shall strike out to his salvation. Only believe, and thou shalt find the effect of that Prayer: but if thou believest not, that Prayer shall not serve to thy salvation.  
But this is to be marked: How is this faith gotten? Those, saith he, who shall believe in me, through their word. faith in jesus Christ is ***** not gotten by every word, and every dream, and every unwritten verity, and fantasy of man. (The enemies have filled the world with dreams, and give out fantasies and dreams to be believed.) The inventions of the Pope and Cardinals, will not breed faith in thine heart. Look the words, They who believe in me through their word. No word will breed faith, but the word of the Apostles: Christ will so honour them, that he will never work faith in the heart of man, but by their word only: And so to the end of the world, no word is to be believed, but the word of the Apostles and Prophets: For this excludeth not the word of the Prophets, but the traditions of me. If thou settest thine heart to seek faith by the word of the Antichrist, thou shalt never get faith in thine heart. If thou wilt have faith, hear this word of the Apostles: and if thou turnest thine ear from it, all the words in the world shall not work faith in thine heart. The thing which he requireth would be marked: What requireth he? He requireth, That they all may be one. So, the thing which he asketh for us all, to the end of the world, it is, That we be joined together in that conjunction of love, and made up in one body, and one new man, whereof the Head is the LORD JESUS, and knit up with that band of perfection, which is love. Without JESUS CHRIST there is no body, there is no conjunction with the members: no, the sibbest conjunction in the world, is not worth a penny without JESUS CHRIST: No, the conjunction of man and woman, which is a near conjunction, and the conjunction betwixt brother and sister: and in a word, all conjunction, is nothing but a dispersion, which is without jesus Christ; it is nothing but a variance. This natural life is nothing without jesus Christ. I might draw this matter from the ground: After Adam had fallen, and was severed from God, Adam and Eve had no true conjunction, nor none of their postery after them. Then, Brethren, how get we our conjunction again? Even by jesus Christ, and by that virtue in him▪ for except in him, nature, and all these bands be sanctified, by them men cannot be joined together amongst themselves: For in him there is made a gathering together, of all things, both which are in Heaven, and which are in Earth, Ephes. 1. vers. 10. Coloss. 1. vers. 20.  
He insisteth upon that union, and he recommendeth it unto us, and amplifieth it from▪ the similitude between the Father and the Son: The Father is in the Son, and the Son is in the Father: that is, they are one, by a wonderful and unspeakable conjunction, in a divine nature and essence. The thing in the world, wherein we resemble most that glorious Trinity, the Father, the Son, and the holy Spirit, is this union: Wouldest thou be like the Father, and like the Son, and like the holy Ghost, then be united in heart and love, with the members of jesus Christ. There is no likeness with the Father, without this union. A man full of malice in the heart, is no more like to jesus Christ, and to the Father, than the Devil is: and that is the thing which the Devil seeketh most of all, to make men unlike to God: For as union with God bringeth life everlasting, so unlikeness with God, and dissevering from him, bringeth death everlasting. None shall be safe in that Great day, but so many as are united with a band of love: if thou be not united by that band, with the members, look for nothing but death.  
Then he setteth down the ground of our conjunction, Even that they may be also one in us. What is the ground of the conjunction of the members amongst themselves, but the conjunction of the members in the Head? If thou be not joined with the Head, the Lord jesus, by faith, thou canst not dwell with thy neighbour in love and charity. He who is joined with the Kirke, he must first be joined with Christ. He cometh to the arguments of this conjunction, and the first is, from the end, which is this, That the world may know, that I am sent from thee: that is, that the world seeing that union of the faithful amongst themselves, and that binding up of their minds and hearts, by that band of love, may know me, from whom that conjunction proceedeth, and they may take me up, not (as they do) to be a wicked man, but to have come down from the Father, and to be the Son of God. Then, Brethren, there is not a thing in the world, no, not an effect in the world, where in that virtue of jesus Christ appeareth more, than in this conjunction of the members of the Kirke in the Earth. So, wouldst thou show before the world, that jesus is God, equal with the Father? be at one with thy neighbour. wouldst thou glorify jesus Christ, and profess him before the world, and honour him? live in peace, unity, and concord. wouldst thou dishonour him, and shame him before the world? be at variance, have no peace, and no love. If thou wouldst set thyself to make the world think, that jesus Christ is not one with the Father, have no peace with thy neighbour. This conjunction, and making up of one body, is no small effect of the virtue of jesus Christ: there is no power in Heaven nor in Earth, but this power of God, that will make up that band: all the Kings in the Earth will not make thee love thy neighbour truly: no power can make thee love thy Wife truly: no, not thy Children, but only that power that floweth from jesus Christ, the infinite power of that Godhead, which floweth from him to thy soul, is able to turn thine hatred into love, and to sanctify thee. So, wouldst thou glorify Christ in this world, and live in this world to the glory of him, and profess that he is God, and that the fullness of the Godhead dwelleth in him bodily? strive, so far as lieth in thee, to keep peace with all men, and be knit up in love with thy neighbour, as thou wouldst glorify him in this life, and have part of that everlasting glory, purchased by the blood of Christ: To whom, with the Father, and the holy Spirit, be all praise, honour, and glory, for evermore.  
AMEN.   

THE XXIV. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xvii. VERS. 22.23.24. 
22 And the glory that thou gavest me, I have given them, that they may be one, as we are one,  
23 I in them, and thou in me, that they may be made perfect in one; and that the world may know, that thou hast sent me, and hast loved them as thou hast loved me.  
24 Father, I will, that they which thou hast given me, be with me, even where I am, that they may behold that my glory, which thou hast given me: for thou lovedst me before the foundation of the world.  
IN the last part of this PRAYER (Well beloved in the Lord jesus) the Lord, after that he hath prayed for himself, that the Father would glorify him; and after that he had prayed for his Disciples, to wit, the eleven, (for he prayeth not for Judas, because he was the son of perdition,) at last he conceiveth a Prayer for the whole faithful to the end of the world: I pray not, sayeth the Lord, for them only, that is, for my Disciples, but I pray for all them that will believe in me, through their word. The thing which he prayeth for the whole faithful, is this, That they may be one in this world, joined in one heart and mind, to make up in this Earth that glorious body of jesus Christ: that is the thing he prayeth for. The first argument ye heard the last day, which was from the end of that union of men and women, in the Kirke of God, and of the making up of the body of jesus Christ: Then the world shall know, that Christ is sent of the Father: In that conjunction and union, they shall see that jesus Christ is the Messiah, sent of the Father, to the world, for the redemption of the world: that is the first argument.  
Now we go forward in this present Text, to the second argument of his petition, for the whole faithful to the end of the world. The second argument is taken from the end of that glory which the Father hath given to the Son, and that the Son hath given to the faithful: the end of all this, is, That there should be an union and conjunction amongst the members of one body of jesus Christ in the Earth. The glory that the Father gave to the Son, and the glory that the Son gave to us, tendeth to this end, that we be joined together in the Earth, to make up the body of jesus Christ: Seeing that all the glory that thou hast given me, and I have given them, serveth to this, that they may be one, as we are one▪ this is the thing I pray for, That they may be united in one body. The glory, sayeth the Lord, that thou hast given me, I have given it unto them: That is, to the whole faithful: not to his Disciples only, but to the whole faithful to the end of the world. What is the glory that the Father hath given to the Son? The next word expoundeth it, and maketh it clear: The glory that the Father giveth to the Son, standeth in this, that the Father is in the Son: I in them, and thou in me. The Father is in the Son: the Father hath given himself to the Son. This is high, but I shall make it plain to you: In the eternal generation, wherein the Father begot the Son from all eternity, without beginning, the Father communicated with the Son that whole glorious substance and nature: and as soon as he communicated with the Son his whole glorious nature and substance, so soon the Father and the Son became one in nature and substance: And therefore, considering this communication of the nature and substance of the Father and the Son, it is said, that the Father is in the Son, to wit, in nature and substance, and that the Father hath given to the Son his glory: For, Brethren, what is the glory of God? Nothing but the glorious essence and nature of God: and this is the glory that he giveth to the Son. What is meant again by this glory that the Son giveth to the Father? The words in the next Verse. maketh it plain, I in them: The glory that the Son hath given us, is nothing but himself: it standeth in this, That the Son is in every one of the faithful. To make it more plain: In our Regeneration and new birth, the Son of God, jesus Christ, communicateth to every one of the faithful, borne anew again, his holy Spirit: and so, as Peter speaketh, 2. Epist. Chap. 1. vers. 4. he maketh us partakers of that divine-nature: There is not one of us, that hath gotten that holy Spirit of jesus Christ, but, in a manner, we are made partakers of that divine nature: Yea, in our Regeneration, the Son of God giveth unto us himself. This is a great prerogative to thy soul, to get God to dwell in thee: for where the holy Spirit is, there is faith: for the Spirit breedeth faith in the heart: and where faith is, there is jesus Christ. Hast thou faith? thou hast Christ. The saying of the Apostle PAUL to the Ephesians must be true, Christ dwelleth in the heart by faith. Hast thou faith in jesus Christ? thou hast jesus Christ, the Son of God: and if thou hast faith, thou hast the holy Spirit in thine heart: and if thou have the Son, thou hast the Father: and if thou have the Father, thou hast the glorious Trinity in thee, the Father, the Son, and the holy Spirit. Well then, Brethren, consider this giving of Christ, wherein he giveth himself unto us: by this Regeneration the Lord is in every faithful man and woman: that is the meaning. As the Father communicateth himself to the Son, so the Son communicateth himself to every one of us: and, as it were, he communicateth that divine nature unto us in this life, and much more in the life everlasting.  
But to come to the end of the glory that the Father giveth to the Son, and that the Son giveth to the faithful, that is, That they may be one, as we are one. The Father being in the Son, the Father and the Son becometh one, in that glorious substance and nature: and then the Son, the Lord jesus Christ, being in us, there riseth not only a conjunction of us and him together, a conjunction of the body and the head, but there riseth also another, to wit, a conjunction with the rest of the members of his body in the Earth: For, Brethren, where the Spirit of jesus is, where Faith is, where Christ is in the heart of any man or woman, there, of need force, love must be: faith and charity are unseparable: Where that band of perfection is, as the Apostle PAUL calleth it, in the third Chapter to the Colossians, Verse. 14. Where faith in Christ is in thine heart, thou must be joined with the Kirke of God, and with thy neighbour. And this is our perfection, that every one of us is joined with another in this band of love. There is no perfection of a member in this world, when it is sundered from the rest of the members: Cut off a member from the body, it doth no good, but perisheth: Cut off the hand from the body, whereto serveth it? Or, cut off the foot, what perfection shall it have? Take the eye out of the head, whereto serveth it? So the perfection of every one of us, standeth in the conjunction of us together, in the body of jesus Christ. wouldst thou be perfect? Be thou an hand, or a foot, or some member, (yea, if it were but a little To●,) of the body of jesus Christ, that is▪ of the Kirke, or els● thou art but a rotten member. If he were a King, if he be separated from the Kirke of God, he is but a stinking wild member, and serveth for no use, and in end shall be casten into the fire.  
The doctrine which we see here, Brethren, is, That virtue which cometh from jesus Christ: For all grace and life floweth from him, and cometh to us, by virtue of that conjunction betwixt him and us: the virtue is not to make a man perfect in himself, and absolute with all sort of graces: that is not the virtue of JESUS CHRIST, to make any man so absolutely perfect, that he shall not have need to beg any thing at his neighbour: But this is the virtue that cometh from jesvs CHRIST our Head, to make all, one man; and not to make one member, the whole body: but to make one, an eye in the body, and another an hand, and another a foot, etc. And not to set up any one man, no, not the Emperor, nor the King, to make him the whole body.  
Then, Brethren, this grace of JESUS CHRIST, is to make a conjunction amongst the members, and not to give unto him, or her, all grace: Yea, though it were the Emperor, or the King, the LORD will give him but part of grace: And he will give that grace to the soberest Subject in the Land, which he will not give unto the King: And again, he will give unto the King, that which he will not give unto the Subject. For, he will give to one, to do the office of a Foot, and to another to do the office of an Eye, and to some other, to do the office of the Hand, etc. Now the Foot cannot be the Hand, nor the Hand the Foot: So it is with the members of JESUS CHRIST: And we see by experience, ye shall never see that one man hath gotten all graces: but he who hath gotten one grace, he wanteth another, and his neighbour hath gotten that which he wanteth. This the Lord doth, that there may be a conjunction of the members, & to make thee join with thy neighbour, because he hath the grace that thou wantest: for if every man had all graces, every man would misknow another. The man that will stand up in a proud conceit of himself, and will mount above the Kirke, and contemn any member of that body, howbeit it were the silliest member of jesus Christ, he is nothing, and he shall have no portion of grace. If thou joinest not thyself with thy neighbours, and with the members of jesus Christ, thou hast no grace.  
Yet he insisteth in the commendation of this conjunction: for it is a blessed conjunction, to be joined with the Kirke of jesus Christ in this world: of all blessings it is the greatest, if thou be a true member in the Kirke, if it were but the foot, thou hast gotten a greater blessing than thou hadst gotten all the Kingdoms of the world. As therefore thou wouldst be partaker of that life to come, look that thou be a member of the body of jesus Christ: if thou be not the eye, think it a great thing to be the foot, or to be a Toe of that glorious body. He commendeth it from two ends: the first is. The world shall know, that I am sent from thee, as he said Vers. 21. wouldst thou know that jesus Christ is the Messiah? be conjoined in that body of jesus Christ. Another is, The world shall know, that thou hast loved the faithful, as thou hast loved me. wouldst thou know, that God loveth the faithful, and that he showeth mercy? join thee to the body. There are the two ends of the conjunction and joining together of the members: The first is, the glory of the Son: the second is, the glory of the Father: for by this conjunction, it is known, how dearly the Father hath loved the Son: and by this, it is known, that the Father hath loved the world: not with a common love: he hath not loved the world only as a workman loveth his workmanship; but as the Father hath loved the Son: that is, with a fatherly love: that is another sort of love than a common love. What availeth it to thee to know, that God loveth thee as his creature, if thou be not assured that he loveth thee with that entire love, wherewith he loved his Son: and that he loveth thee with that fatherly love, and with the bowels of pity? And if he love thee as his Son, he showeth it in this, That he gave his Son for thee: for except the Father had loved thee as his Son, with that fatherly love, he had never sent jesus Christ to redeem thee. The sending of jesus Christ testifieth, that he loved thee with a fatherly love.  
We see here, wherefore God hath a Kirke in this world. Wherefore is there a communion and conjunction of souls here in this Earth? Think not that a Kirke is gathered for none end. Wherefore is it then, that there is a Kirke? In a word, It is, that the glory of the Father should shine, in that society and conjunction of the Saints in the Earth. jesus Christ is glorified in his Kirke, and the Father of jesus Christ is also glorified in it: They who divide and dissever the Kirke of jesus Christ in the Earth, they do nothing else, but to deface the glory of jesus Christ, and the glory of the Father. Wilt thou slay and persecute the Kirke of Christ? What dost thou? Nothing but defacest, and scornest the glory of jesus Christ. What are these men doing, that persecute the Kirke that the Lord hath gathered in this Land? Nothing but smoaring the glory of the Father, and the Son: and the Lord shall turn their glory to shame and confusion: I give them their doom, The Father of Heaven shall turn them, and all that shall conjoin with them, to shame and confusion.  
Mark the order, how the glory of the Father, and of the Son, is known: First, we know, that the Son is sent from the Father, for us and our redemption. Next, by the sending of the Son for us, we know the unspeakable love of the Father towards us. Now I go forward: When he hath prayed for this conjunction and unity of the faithful on the Earth, that they may be joined in one body; he is not content with this, but he seeketh more: Father, sayeth he, where I am, I will that they be there: that they may see that glory that thou hast given me. The Lord seeketh not only glory to the faithful in this life, but glory in the life to come. He intercedeth not only for thee, that thou mayest have glory in this life, but also that thou be glorified in the Heavens after this life. For, Brethren, the Lord jesus considered very well, that our felicity is not bounded within the compass of this Earth. That is a miserable happiness, that is bounded within this life: thou art but a caitiff, if thou lockest for none other happiness: as PAVI▪ sayeth, in the first Epistle to the Corinthians, Chap. 15. Vers. 19 If our faith be only in this world, of all men in the world, we are the most miserable. So if thou hast this grace only in this life, thou art miserable: for all the graces that thou gettest, if thy felicity reach not beyond this world, and beyond all eternity, thou art miserable. Felicity hath none end: the blessedness of the faithful man, or woman, hath none end: it is not drawn within the compass of this Earth, but it passeth above the Heavens, and extendeth it to all eternity.  
Now our happiness standeth in this conjunction and union, partly with our Head, and our God, and with our Neighbour, to make one body to jesus Christ. In these two parts standenth our felicity. Thou beginnest this conjunction in this life, but it shall never be ended: the perfection shall be in Heaven: when we shall come to Heaven, & meet with him there, than our conjunction with Christ, and with the members of his body, men and Angels shall be perfect. The thing that worketh this conjunction, and bringeth out charity, and joineth thee with thy neighbour, is faith in Christ: for we live by faith, and not by sight: when thou castest thine eye afar off to Christ, (for he is as far from thee as the Earth is from the Heaven) howbeit thou be in heaviness and languor, thou shalt once get peace and joy, when thou lookest to Heaven. It is but a far sight, to look thorough the clouds, to see thy Redeemeer at the right hand of the Father: but this is not the perfection: the accomplishment is by a full and clear sight, when we shall pierce the Heavens, and shall see him, not in a mirror, but face to face: then the members shall be perfected, when we shall see him, and the glory that the Father hath given unto him. This is common: But, O that thou couldst feel it sensibly in thine heart, to thy joy and consolation! I will, that they be where I am, that they may see the glory that thou hast given me, before the foundation of the world. Ere ever we get the presence of JESUS CHRIST, ere we see him face to face, we must change our dwelling place: we will not get the sight of Christ here in this Earth: Look not to get the sight of that glory here in the Earth: thou must flit out of the Earth, to the Heaven: Whatsoever soul would see his glory, that soul must flit: and before ever we change our dwelling place, we must first be changed: we must have a change of ourselves: There is never any man, nor woman, that shall get entry into that Sanctuary where the LORD JESUS sitteth in glory, but he who is changed in himself: It is impossible for a man or a woman to enter into Heaven, with this mortality, or with this death, or with this corruption. What are we but dead, and mortal creatures? Then, thou must change corruption, into corruption; and thou must change thy mortal body, into a glorious body. Now, this change of man and woman cannot be but by death: What striketh more terror to thine heart than death? Yet there is no change, but by death or else that which shall stand us in stead of death: as when Christ shall come the clouds in the latter day, we must be changed in the twinkling of an eye. This doctrine tendeth to this, that we abhor not death altogether, and the leaving of this life, that death be not so heavy to us: for howbeit nature abhor it, yet of a mortal body, it maketh an immortal, and it tendeth to take thee out of this Earth, and to transport thee to that Heavenly Paradise, where Jesus Christ sitteth in glory: Yea, and this I affirm, There is no man, nor woman, that hath a desire to be with Christ, but he groaneth under the burden of mortality, and would willingly embrace death, to be with Christ: yea, the remembrance of his departure out of this life, is joyful to him. Fie upon that man, who hath his heart and affections knit and glued to the world, ever seeking worldie honours, or pleasures, etc. Thou souldest have that disposition which Paul had: look what he he sayeth, I desire to be dissolved: I have confidence, that I shall yet remain with you, but I choose rather to flit out of this body, and to go and dwell with my Lord. Let us not be like Ethnics, who have no blessedness, but beastly blessedness, and look for no blessedness after his life. If thou have not an eye to Heaven, and to that heavenly blessednsse, there is no blessedness for thee.  
This is to be marked: Who is it that will make this flitting from the Earth, to Heaven? Not every body, but only so many as the Father hath chosen from all eternity. Never one shall get entry to that Light, and to that holy Sanctuary, but that soul whom the Father hath given to the Son. If thou be once given to the Son, and once put into his hands, howbeit thou be a Pilgrim for while, (for thine inheritance is not here:) howbeit thy body be walking in sadness and heaviness, howbeit thou be wandering far from Christ on the Earth, yet of necessity thou shalt once dwell where Christ is. This doctrine is very common, yet comfortable: That body that is separated from his Lord, and getteth not that fruition of his presence, once he shall go, where he shall get that presence, howbeit not incontinent, once he shall be lifted up above the Earth, and shall dwell in glory with jesus Christ. The thing in the world that should be most persuaded of, is, That we are given to jesus Christ. There is no consolation for thee, and thou needest not look ever to dwell in Heaven with jesus Christ, if thou findest not this persuasion, that jesus Christ is become thy Lord, and hath conquessed thee out of the hands of sin and death. There is none other consolation in life, (although thou shouldest live ten thousand years,) and much more in death, without this, thou shalt find no consolation: but even in death, if thou findest this persuasion, that thou liest sleeping in the arms of jesus Christ, than thou shalt find consolation: and when the soul is departing out of the body, it shall find in experience that joy.  
Now yet the end would be marked: There is the end, That they may see my glory that thou hast given me. It is true indeed, in this life the faithful get a sight of the glory of jesus Christ: for if there were not a sight of that glory, wherefore would all the pleasure of the world serve? Thou witted never what joy meaned, if thou gettest not a sight of that glory: But yet, I say, all the sight of jesus Christ, which we have in this life, is, as it were, but in a mirror, and in a looking-glass: it is but a dark sight that thou hast of him: This is by the Preaching of the Gospel, wherein ye have Christ, first crucified, and then glorified. What is our Preaching, but that Christ hath been first crucified, and now glorified, at the right hand of the Father, for the justification and sanctification of the world? This is that dark sight which we have here: but one day we shall be there where he is, and we shall see him face to face, and we shall see such a glorious Majesty, as we would never have looked for: thou canst not look for enough: hope for as much as thou wilt, when thou shalt be with him, it never entered into the heart of man, that which once with the eyes of the body, thou shalt see. And therefore he sayeth, That they may see that glory, as though they saw it never. Wherefore shall it serve thee to see the glory of jesus Christ? When once thou shalt see that Glory face to face, then perpetually, tide and time, thou shalt glorify him. What is the cause that we cannot glorify Christ in the Earth, as we shall do in the Heavens? Because we have not such a bright sight of his glory, in the Earth, in this mortality, as we shall have in the Heavens. And if ye see a man, ye will know him better than to hear speaking of him: The greater sight thou hast of Christ, the more thou shalt glorify him. A man that hath the smaller sight of him, shall glorify him the less: but that man that hath no sight, woe is him; for he will get no glory. These dissolute men and women, who have no delight to glorify him, and have gotten no sight of him, shall get no glory: Therefore, when we shall get the full sight, even that shining sight, our delight shall be to look to our King: and we shall marvel, that ever creature could see such a glory: and we shall delight to glorify him that sitteth upon the Throne: and when we shall see him, than day and night our Song shall be as it is written, in the Revelation, Chap. 4. Vers. 8. Holy, holy, holy, is the Great GOD Almighty, who was, and who is, and who is to come. What is the cause of that? Because of the brightness of the glory, which shall strike out from him, upon us: the cry shall never go out of our mouth. Well is that soul that will strive to glorify him! And that soul that can once study to glorify him, that soul shall say for ever, Holy is the Lord. But shall we not be the better of it? When thou lookest to a King in his glory, thou art never an hair the better: But it shall be far otherways with thee, when thou shalt see him. So soon as we shall see that glory, we shall be as soon transformed: that bright face of the Sun of Righteousness, shall strike out the beams of his glory upon thee, and the beams shall go to thine heart, and shall illuminate thy soul, and shall shoot out that darkness, and shall make thy body shine more brightly that the Sun. So we shall not so soon see him face to face, after that glorious Resurrection, but as soon thou shalt be transformed to glory, and thou shalt shine like an Angel of Light. Look to the end of the third Chapter of Paul in the 2. Epist. to the Corinthians: We, with uncovered faces, behold, as in a mirror, the glory of the Lord; and it transformeth us into that same image, from glory to glory. The more that a man heareth of the Gospel, the soul is the more illuminate: and the body that will take heed, will find the glorifying of the soul in some measure: and then, when we shall see him out of the body, when we shall blink on that glorious countenance, than both body and soul shall be glorified.  
He draweth the glory which the Father hath given him from the ground, Because thou hast loved me before the foundation of the world was laid. The glory the Father giveth to the Son, is of an infinite love, and unspeakable. Would ye measure the glory of the Son, and the greatness of it, and when it began? Look to the love the Father bore to the Son: in greatness it is infinite: thine heart is not capable of the thousand part of that love: It is infinite. Who can tell it? How can my finite heart tell it? If the love be infinite, than the glory is infinite. He said, his Father loved him from all eternity: that love had never a beginning, therefore the glory had never a beginning, as he saith himself before in the 5. vers. of this Chap. Wouldest thou know the end? It hath none end. It is not like the love of man: the love of the Father to the Son, it is everlasting: and therefore, the glory of jesus Christ it shall never have an end, howbeit it was obscured for a time. Farther, ye may perceive, when he speaketh of his glory, he draweth in the love of the Father, to himself. This is an argument, that in speaking of that glory, he hath a sense of that infinite love. So the joy, and the glory, of the Son of God, wherein standeth it? His joy, and glory, standeth, in that he hath gotten it, not with reafe or robbery, but with the love of the Father. wouldst thou possess any benefit of God with pleasure? & wouldst thou have joy with it? What if thou hadst all the world, and hadst no pleasure nor joy in it? All gifts are from the Father of Heaven, the Father of jesus Christ. wouldst thou then have pleasure in the gift? Look that the giver love thee, strive to feel that he giveth thee it in love: and then, though the gift be never so small, yea, if it were but a Dinner, or a fill of Meat, thou shalt have more joy in the participation of it, if thou take it because he loveth thee, than if he would cast unto thee a Kingdom, if thou feelest not his love. He will throw a Kingdom to a Loune, to a wicked man, etc. as who would throw a bone to a Dog. But as for thee, whenthou gettest any thing, look thou get it not in anger, or else it shall never do thee good: if thou wouldst have it to be unto thee an ernest-pennie of heavenly things, look that thou findest the love of the giver: otherways esteem nought of it: thou mayest well have it, but it shall be for thy destruction: but if thou gettest it of love, he will warn thee, he will make the holy Spirit to power into thine heart, a greater sweetness of his love, than thou canst find in the participation of the benefit itself. Therefore, in all benefits thou receivest, ever cast thee to feel that God loveth thee in jesus Christ, who hath died and risen for thee: And if thou have a sense of that love, that Spirit shall work in thy soul an unspeakable joy, which shall be the earnest-penny of that eternal joy which thou shalt get in the Heavens, through jesus Christ: To whom, with the Father, and the holy Spirit, be all honour and praise, for evermore. AMEN.   

THE XXV. LECTURE, OF CHRIST'S PRAYER BEFORE HIS PASSION.  JOHN, CHAP. xxvii. VERS. 25.26. 
25 O righteous Father, the world also hath not known thee, but I have known thee, and these have known, that thou hast sent me.  
26 And I have declared unto them thy Name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them.  
WE have heard (Well-beloved in the LORD JESUS CHRIST) that the LORD in the last part of his Prayer, which he maketh to his Father, prayeth not only for his Disciples, but generally for the whole faithful▪ to the end of the world. Now in this TEXT which we have read, he returneth again to his Disciples, and he maketh a Prayer especially for them, because they had most ado in the world, and were to be sent out into the world, to win others to the Kingdom of Heaven: Therefore the Lord most of all remembereth them in his Prayer, and most earnestly recommendeth them to the Father: for those whom the Lord hath ordained to win others, of all men in the world they have most need of Prayer; because if they be not upholden, not only are they lost themselves, but also in them standeth the loss of the whole world, and of the whole Congregation of jesus Christ, to whom they are sent. Therefore the Lord in all his Prayers, and especially in this his last Prayer, is most earnest in recommending of them to the Father.  
Now in the last words, which were immediately before these words which we have read, the Lord speaketh of that love which the Father bore to him, ere ever the groundstone, or foundation of the world was laid. And now in this petition that he maketh for his Disciples, he beseecheth his Father to communicate with them that love which he bore unto him: For all graces, and of all ben●fites in the world, the love of God is the greatest: and he or she, that hath gotten the love of God in their heart, and feeleth that God loveth them, have the most precious jewel that ever was: Therefore, the Lord beseecheth the Father, in the end of this Prayer, that the lou● that he bore to him, he would communicate it to his Disciples, whom he was to leave behind him in the world. The argument that he useth, is taken from that end both of the knowledge that the Son hath of his Father, and of that whole obedience that the Son gave to the Father, as also of the knowledge that the Disciples had of him: the end of all this, is, That the Father should love them: And therefore, seeing the end of all, was, That the love of the Father should be in them; the Lord beseecheth the Father to love them, in these words, O righteous Father. There is the style which he giveth him, O righteous Father, the world hath not known thee, but I have known thee, and these have known, that thou hast sent me, and I have manifested thy Name unto them, and shall manifest it farther: and all to this end, That thy love may be in them, and I in them. There is the whole TEXT: He styleth him Father, a warm word, and a loving style: He styleth him, Righteous Father, respecting the petition which he had in hand: It is a very righteous and just thing, which he seeketh of the Father: Therefore he calleth him Righteous Father: Thou wilt grant that thing which is righteous and good: but it is a righteous thing to the Father, to love them who know him, and believe in jesus Christ: that the Father should meet faith in Christ with love, it is a just thing. So, considering this, he styleth him, Righteous, and Just Father.  
Mark it, Brethren: Look what thing thou wouldst have GOD doing unto thee, and what work thou wouldst have him working, acknowledge him to be such in nature, quality, and condition, as is the thing that thou askest of him by thy prayer. wouldst thou have him doing any work of power? Then in ask, style him according thereunto, and call him, GOD Omnipotent. wouldst thou have him working a work of wisdom? Then when thou askest that of him, style him according thereunto, and call him, Only wise GOD: as DANIEL, seeking a Revelation, and seeking out the knowledge of JESUS CHRIST, sayeth, To thee appertaineth Power, O GOD, and Wisdom. If thou wouldst have a work of mercy done, apprehend him in his mercy, and call him, Merciful GOD, and say, O most merciful GOD, give me mercy. And wouldst thou have him doing a work of justice? Then look that thou know him to be a most just GOD, and give him a style conform thereunto, and say, O most just GOD, and so forth: For Brethren, except the heart of man in prayer, when he seeketh any work of GOD, as a work of power, or a work of mercy, or a work of wisdom, or of justice, etc. except, I say, the heart of him that prayeth, take the apprehension of the nature of GOD, that he is merciful, that he is Almighty, and that he is just, and wise, and so forth: except this apprehension of his nature be in thine heart, thy prayer can have none effect. How canst thou seek him to work a work of mercy, or of wisdom, and hast none assurance, that he is merciful or wise?  
So, the first thing in prayer, that we should strive to, is, ever to have a knowledge and confidence of thy GOD, and of his essential properties: otherways, the heart shall not be assured, (thou mayest well pray for the fashion,) except first of all thine heart and mind conceive him, in his nature, to be a merciful, just, and powerful God. And therefore, the thing in the world, that is most requisite, is to know GOD, so far as this little heart and mind can conceive and gripe that infinite Majesty: It is needful for thee to know that glorious Majesty, in those essential properties, in his Mercy, justice, and so forth: and to know him in all those things in jesus Christ: for all the knowledge of GOD'S nature, and of his properties, without jesus Christ, shall never avail. So the thing which we should seek, is to know our GOD in jesus Christ. This for the style.  
Now to go forward: he cometh to the setting out, first▪ of his knowledge of the Father, and then of the knowledge of the Disciples, that they had of the Father, and of the Son. But before he speaketh any thing of these knowledges, he setteth down that misknowledge, and that wilful & obstinate ignorance of the world: The world hath not known thee. Alace, that there should be such a multitude in the world, in such dark ignorance of so bright and glorious a Majesty, that shineth in the world, in that glorious word! and yet they have no sight of him. wouldst thou eschew this ignorance? and get a sight of thy sin? For the miserable world, howbeit the Sun of Righteousness be shining into it, it seethe him not, neither can it get any apprehension of him. Strive to get thine eyes opened, to see that glory, wherein standeth thy salvation: No salvation to thee without that sight of jesus Christ: if thine eyes abide close, and see him not, they shall never be opened, but shall remain close everlastingly: and never a sight shall do thee good, to thy joy, but that sight.  
Now he setteth down this wilful ignorance of the world, and setteth it before the Father, to the end the Father should account the more of them that knew him, considering that so many misknewe him: for ye know the Proverb, Quod rarum, charum, That thing which is rare, is dear. That thing that few hath, it is precious: the rarer faith is in the world, the more precious: the fewer they be that are faithful, the more precious, and the dearer are they in the sight of God. I tell it again, The fewer that the number be, which truly believeth in jesus Christ, the more precious are they, and the dearer in the sight of God. The dearest thing in the sight of God is a faithful man or woman in the world: and therefore, Brethren, this is a false conclusion of the Adversaries: The multitude with the Pope and his Clergy; the Kings and the Princes of the world embrace not your Religion; embrace not the verity of the Gospel, which ye profess; therefore your Religion is not to be counted of. By the contrary, it followeth, The world embraceth it not, therefore the Lord accounteth the more of it. And if I were to make a Prayer for the professors of the Gospel, to the Lord, I would use this argument of the Lords, and I would say, Lord, the world seethe not this light, and few are they that see it; therefore I recommend them unto thee, for the few number are dear to thee. Let the Papists hold this still as a true note of their Kirke, Kings, and Princes, and the great multitude, embraceth their Religion: let them hold still that Note, it shall deceive them, it hath blindfolded them to everlasting destruction.  
Then he cometh first to his own knowledge, and he sayeth, I have known thee: As he would say, I am in thy bosom: for the Son is in the bosom of the Father: and I am one with thee, in essence, and in nature, and I sit with thee in that eternal Counsel, and I see thy mind, and thine heart: all that is in the Father, the Son knoweth it. Now with this knowledge is understood that obedience and humble subjection the Son gave to the Father: all tendeth to this, that the Father should love his Disciples, and the faithful: All the obedience and knowledge of the Son to the Father, tendeth to this, That the Father should love us. Well then, he that prayeth for the Disciples, he is a good man, and knoweth God most perfectly. And no question, this knowledge which he allegeth, it is a great argument of this petition. The person of him that prayeth, and maketh intercession to the Lord for another, is much to be regarded: he draweth a great weight with him, if he be a man that feareth God, a good man, and one that knoweth God, and believeth in jesus Christ: in a word, if he be such a one as the Lord accepteth of, and favoureth, certainly the Prayer of that man, either for himself, or for any other, is powerful: as JAMES sayeth, The prayer of a just man availeth much, if it be fervent. james, Chapter 5. Vers. 16. Is it the Prayer of every man that will avail? No: It is the Prayer of the just man, who hath the Spirit of Prayer. It is a wonderful thing, to consider, how piercing the Prayer of that man will be, and how it will pass up, and pierce thorough the visible clouds, and all these visible Heavens, and never rest till it come to the ears of the Lord: It will pass thorough that light which hath none access. That Spirit that convoyeth thy Prayer to the Heavens, is not thy spirit, or the spirit of a man: but it is his own Spirit, and the Lord knoweth what is the sense of his own Spirit.  
That thing I speak of Prayer, I understand it of all the works, and of all the turns that proceed of the man that is acceptable to God: if he have that holy Spirit, whatsoever he doth, it is as a sweet smelling Sacrifice in the eyes of the Lord. All that proceedeth of that man, who hath the holy Spirit, and whose person is acceptable in the sight of God, is so sweet to the Lord, that he accounteth much of it. And by the contrary, Brethren, A man, or a woman, whose person is not acceptable to God, and whom God liketh not of, no, be what he will, although he were a King of the world, the Lord will not look upon any thing that will proceed from that man, or that woman, though it had never so fair an outward show. Look 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 think he had as good an Offering, and largely better; yet the LORD would not look to the Offering, because he would not look on him that offered it. The LORD hated KAIN, and therefore because the person was not acceptable, he would not look upon the Offering.  
This is a necessary Lesson: If thou wouldst do any thing in this world, or speak or pray for thyself, any thing else, look that God have a liking of thy person: look that thou be acceptable, and in the favour of thy God: study to be approved of God: study to sanctification, and holiness of heart, and stick to jesus Christ: for faith in him maketh thee pleasant unto God: wantest thou faith, thou stinkest in his sight, and the Lord will not look upon thee, no more than on a dead carrion, if thou be not clad with that innocency of his. So, let every one of us take heed to ourselves.  
Now to go forward: When he hath set down his knowledge, he cometh to the knowledge of his Disciples: And they know, that thou hast sent me, and I have revealed thy Name unto them, and will reveal it more, that thy love, wherewith thou hast loved me, may be in them, and I in them. Hear is a promise of the thing to come. If ye will consider the words, the knowledge of his Disciples, which he setteth down before the Father, it is partly present, and partly to come. The knowledge present, is partly of the Son, That the Father sent him, and partly of the Father himself. Concerning the Son, They know, that thou hast sent me: That is to say, Father, they have known, that I am thy Son, and thine only begotten, equal with thee from all eternity, and in time sent to this miserable world: and, that I am the Father's Ambassador: and, that I am the Redeemer of the world. The Lesson is this: He recommendeth his Disciples to the Father, and that, from the knowledge which the Disciples had first of the Son, and then of the Father. I said before, that the person of him who maketh prayer, is of great weight in the sight of God: I say the same of him, for whom one prayeth: if he be one that hath the knowledge of God, and hath faith in jesus Christ, one whom the Lord regardeth, and who is acceptable to God, surely the Lord very readily will hear prayers for him: for (Brethren) there is some folk in this world, that if all the prayers of the world were powered forth for them, and if all the world should pray for them, it shall never avail in the sight of God: as it is said in the fifteenth Chap. of jeremy, Though Moses and Samuel should pray for some men, he would not here: If Noah, Daniel, and job should intercede: that is, though all the godly of the world should pray for such men, yet the Lord would not hear them: because there are some men in this world, whom the Lord hath no liking of: and all the prayers in the world will not avail for them, for the Lord hath casten them off. It is a good thing, once to get one grace of God, for thou wilt very readily get another: if it were but the grace of Election: the body that is chosen, the Lord will very readily hear prayer for him. He who is justified in the blood of Christ, the Lord will accept of him: and he who is sanctified by the holy Spirit, the Lord will give him life everlasting. But that man, that never yet hath gotten grace in jesus Christ, alas! all the prayers in the world will not avail him, if he be not once justified, and sanctified. It may well be, that the Lord will cast unto him a temporal benefit, as a man will cast a bone to a Dog: but as for Spiritual grace, as Life everlasting, justification, Sanctification, etc. that man will not get one of those, as it is said, He that hath not, let all be taken from him: and to him that hath, let it be given. Hast thou one Spiritual grace in jesus Christ, thou shalt get more: and thou who hast none, that that thou hast, that is, which thou conceitest to have, shall be taken from thee. Then, as everthou wouldst have the prayer of the godly, to do thee good at the hands of God, take heed that thou stand in the favour of God: take heed that thou stand in grace: for if that thou bid any pray for thee, and in the mean time thou be graceless, and a contemner of grace, all the prayers of the world shall not avail thee. Would to God, men would take heed to this, and chiefly they who are in high rooms, as Kings, who would have the prayers and supplications of others, and for whom the Subjects of duty are bound to pray. It is not enough for them to take their pastime, and to have the silly people under them, praying to GOD for them. I pray to GOD that our KING may take good heed to this, that he may be acceptable, and gracious, in the sight of GOD, or else all our prayers, that we will make for him, will be of little avail.  
Now, BRETHREN, there is another thing here to be marked: What is the ground of our knowledge? And, how is it builded up? and how goeth it forward? First of all, he beginneth at the knowledge of the SON, I have known thee. And then he cometh forward, They have known, that thou hast sent me: And then, I have manifested thy Name unto them. What is the ground of our knowledge in this life? The knowledge of jesus Christ, the Son of God, which he hath of the Father. What if he had not known the Father? We would never have gotten a sight of God. For why? All the knowledge that we have, is by the revelation of the Son of God▪ he is not borne on the face of the Earth, that hath, or ever shall get, the sight of God, but by the revelation of the Son. So many as the Son revealed him unto, got the sight of the Father: But on the contrary, whom to the Son revealed not the Father, he got never, nor never shall get, a sight of him. First the Son knoweth, and then the Son revealed that knowledge unto us, in some measure. What is the knowledge that the Son hath revealed unto us? Revealeth he unto us the Father immediately? No, no: The first thing that the Son revealeth to us, is his own person: the first sight that thou must see, is the Son: and therefore, when he speaketh of their knowledge, he sayeth, They have known that thou hast sent me. And then he cometh to the other knowledge, the knowledge of the Father, I have made manifest thy Name unto them. The first thing that the Son of God revealeth, is the knowledge of himself, That he is that Ambassador, and that Mediator. And when he hath revealed himself, than he revealeth the Father. And all the sight that we have of the Father, is in the person of the Son, for he is the splendour of his glory, and the express form of his Father: and he, by his holy Spirit, illuminateth the souls of men and women, to get a sight of that Majesty. So, the ground of our knowledge, is the knowledge that the Son hath of the Father: Therefore, as ever thou wouldst have the sight of that knowledge, address thyself to jesus Christ, and in him thou shalt see the Father, and his glorious face, and thou shalt see that glancing and shining of mercy in him.  
Now, he is not content to set down that knowledge which they have already, but he promiseth, that they shall have it farther. Ye see then, the Disciples got not the knowledge of the Father in a moment, and at once: but the Disciples of jesus Christ, (even the Apostles,) whom the Lord appointed to be instruments of grace to us, whose works we have, and who were the light of the world, grew in knowledge, and faith, piece and piece, and had not all re●ealed at once, but by his word, and Spirit, piece and piece GOD revealed all to them. The knowledge of God is not gotten in an instant, in this world: and the Lord himself, who is the giver of that knowledge, he giveth it to no man nor woman in an instant, but piece and piece, the man, or the woman, groweth in knowledge: so long as we are clogged with this mortality, so long the knowledge of God shall never be perfect. Therefore, let every man, if he have a pleasure to seek God, try that growth that he hath in knowledge. That is a vain soul, and a miserable soul, which will stand up, and say, I have knowledge enough, I will go no farther. Knowledge must have a growth in this world. Woe is that man, that will say, I will set down my staff▪ as though he would have no more knowledge: Thou witted never what joy was in the knowledge of God, who wilt say thus: if thou hadst a love of it, thine heart would seek to get the full knowledge of God: for that heart will not be content of a mean measure of knowledge, but goeth forward from knowledge to knowledge: Seeing it is Life, as the Lord sayeth, This is Life eternal, to know thee, and whom thou hast sent, JESUS CHRIST. If once thou tastedst of that knowledge of God in jesus Christ, thou wouldst never say, I will set down my staff. Let aye a continual strife be, to know more and more, till this faith be turned into sight: when we shall meet with our Lord jesus Christ, than we shall get that sweet and joyful sight, to see him face to face: therefore let us not rest, till we get that full illumination.  
Another thing is to be marked here: Whom once the Lord hath begun to instruct, man or woman, he leaveth not off. If Christ begin to teach thee by his Spirit, he teacheth not as men will teach, who will teach this year, and leave off the next year: But if he take a man or a woman in hand, continually he teacheth them. And if this be true, that continually he revealeth, and teacheth; that is also true, there is no man, nor woman, who hath begun to get knowledge by his teaching, but that man, or woman, must grow, and cannot go back. It is a vain thing to say, A man, or a woman, who hath gotten true faith in some measure, (although it were no greater than a grain of mustard-seed,) that he can lose the faith which he hath once gotten. As jesus Christ cannot rest in thy soul, but aye go forward, till faith be turned into sight: so I say thus, (to refute those, who say, that they who have gotten true faith, can lose it,) he that hath gotten the holy Spirit, can never lose him.  
When he hath set down before the Father, first, his knowledge of the Father: and secondly, the knowledge that the Disciples had of the Father: partly that which they had presently: and partly that which was to come: now he cometh to the end, and sayeth, All this is to the end, That thy love may be in them, and I in them. All this knowledge of God, and all this faith in jesus Christ, look to the end of it, all tendeth to this end, That God may love us, and we may feel in our hearts this love of God. Therefore (Brethren) mark it well, Count not of knowledge, even of the knowledge of God, except that thou feelest the love of God following upon it: look that all thy knowledge of God be with a sense and feeling of this love, that God loveth thee. Whereto serveth the knowledge of God unto thee, if thou have no sense and no feeling of the love of God? Some men and women will glory, that they know this, and that, and thus far of God: and in the mean time, they take no heed to that sense of the love of God in the heart. I had rather have a little knowledge, with the sense of that love wherewith he loveth me, than all the knowledge under the Sun, if mine heart be void of that sweet love. Count never of the knowledge of God, although thou hadst all the Scripture per●uiere, if thou findest not this love flowing from that knowledge, and a sweetness and joy in thine heart, arising of this love. And aye the more we know, the greater should be the sense of the love of God. Therefore, let us strive to feel the sense chiefly of that mercy, and that love: and then our knowledge shall be joyful and pleasant unto us. But here I ask a question, Began God to love us then only, when we began to know him? Began not God to love every one of us, before we knew him? Appearinglie in this place, as it would seem, he maketh the love of God to begin and flow of the knowledge of God. The answer is easy: Look the words: he sayeth, That thy love may be in them. It is true, from all eternity, ere ever we were in the world, (I speak of the Chosen,) he loved us, and of love he choosed us: and he loved us after we came into the world: When we were enemies to him, he loved us.  
But mark again, Brethren, The love of God is never in us, but without us, till we know him, and have faith in jesus Christ: That is the meaning, Never one feeleth in their heart, that God loveth them, but he who knoweth God. He loveth thee, but thou feelest it not, till thou, hast gotten knowledge: and then when thou hast gotten knowledge, thou beginnest to feel it, and to have a sense of that love in thine heart. And this is it that the Apostle sayeth, Rom. 5. vers. 5. The love of God is shed abroad in our hearts, through that holy Spirit which is given us. Before we get that knowledge, there is no shedding abroad of that love in the heart: But when thou gettest the knowledge of God, and faith in jesus Christ, than thou feelest that love, with a sweetness and joy unspeakable. Experience may tell us this: Thou that hast not gotten faith in jesus Christ at any time, and knowest not God, I appeal thy conscience, if ever thou hast felt the love of God? Sayest thou, that thou feelest God's love? I dare say, that thou feelest it not. And by the contrary, when men and women know God, and find faith in jesus Christ, from whom all grace floweth, and distilleth into our souls, they shall find in experience, with the knowledge, such a sweet sense of love, that the tongue of man nor Angel cannot express. And therefore, as ever thou wouldst feel the love of God, (What pleasure canst thou have without that sense?) as ever thou wouldst have joy and comfort in thine heart, in the midst of the miseries of this world, learn to know God: assuring thyself, that before thou get the sight and knowledge of God in jesus Christ, thou shalt never get the sense of love. Strive to see God, & have faith in jesus Christ: and the farther sight thou gettest of him, thy delight shall be to pierce in more and more into the mystery of thy salvation: and I promise thee in his Name, that sense and feeling shall increase: and the more thou seest and knowest, the more thou shalt feel that love of God. So, wouldst thou have joy and comfort, strive to see Christ, and think not that thou canst see enough. Now, would to God we had the half of that desire, to look into the face of jesus Christ, that we have of worldly things▪ For all our blessedness and comfort, standeth in this, to look into the face of jesus Christ, that the beams which strike out from him, may shine in our souls.  
In the last words, he saith, And I in them. He commendeth this presence of the love of God in their hearts, by the presence of Christ himself, who accompanieth it: as if he had said, So shall it be seen, if thy love be in them, that I am in them. These two are inseparable Companions, the love of the Father, and the presence of the Son, in the heart. Is the love of the Father in thine heart? Then JESES CHRIST is there. And by the contrary: is JESUS CHRIST into thine heart? then the love of the Father is into thine heart: these two go inseparable together, and where the one lodgeth, the other must be there also. Blessed are they that feel the love of God, for Christ is with them in their hearts: for one grace draweth on another: And if thy God love thee, the glorious Spirit shall be with thee. A question here may be moved: There are two Companions here, the love of the Father, and the presence of the Son: but which of them is first? Whether is the presence of the Son, or the love of God in thine heart, first? I answer: Howbeit they be in thine heart together, in one moment of time, yet the one in order, is before the other: And first, jesus Christ taketh possession in thine heart, ere the love of the Father be in thine heart: And because jesus Christ is entered into thine heart, therefore the love of the Father is into thine heart. Before Christ came into thine heart, there was never grace in it: all the grace, all the peace, and all the joy, and all the comfort that is in the heart of a sinner, followeth on Christ: Christ cometh first, and then all grace cometh in after him: He is never him alone, but peace, joy, and gladness accompany him: then followeth that joy when he cometh. Look Rom. 5. vers. 5. he telleth us this order, when he hath said, Because, when we were enemies, Christ died for us: Because Christ died for thee, he loved thee. And thinkest thou, that thou wouldst feel that love of God, if Christ had not died for thee, and except thou embrace in thine heart that death, by a lively faith? Go to experience. What is he, or she, that will feel that love of God, that endless comfort, or that peace, or joy, who believeth not in jesus Christ? It shall pass thy power, to feel any joy, before thou feel that Christ died for thee. Therefore, I beseech thee, gripe greedily to jesus Christ, that he may dwell in thine heart.  
Now ye may ask at me, How is Christ in the heart? Is not Christ bodily present at the right hand of the Father? How then sayeth he, And I in them? How can thine heart get him, who is in Heaven? The answer is easy. The Lord jesus dwelleth in the heart of man, and woman, by faith. Believest thou in him? Reacheth thine heart thorough the Heavens, to get a gripe of him? If thou believe, (as Paul sayeth, Ephes. 3. vers. 17.) Christ dwelleth in thee, if thine heart be set on him, and if thou believe that he died, and is risen for thee, thou hast him dwelling in thee.  
And think ye, Brethren, that CHRIST can be in any man or woman, but they feel him? No, where CHRIST is, he is living in the heart, and that is a glorious life: If he be in thine heart by faith, there he is living: and as he is living in thee, so shall he make thee to live another life than this life: he shall make thee to live an Heavenly and Spiritual life: as the Apostle PAUL saith in the second CHAPTER to the GALATIANS, and the twentieth VERS. I live no more, sayeth he, it is not I that liveth, I am dead, but JESUS CHRIST liveth in me. And what more? The life that I live in the flesh, and in this mortal body, I live it by faith in the Son of GOD, who hath loved me, and given his own self for me. Is JESUS CHRIST in thine heart by faith? look the effects: first, thou art dead, this mortal life is mortified, the old man is slain. If JESUS CHRIST be in thee, he will slay this sinful life: for our life naturally, is but a pudling in sin and wickedness: when he liveth within thee, he beareth the rule, and not the old man. And what more? As he liveth within thee, so he giveth thee another life, an Heavenly and a glorious life. He beginneth within thee that life which thou shalt live with him in the Heavens, where there is no more mortality, nor no corruption. So, all tendeth to this, wouldst thou have life? wouldst thou have grace in thine heart? wouldst thou feel that unspeakable love in thy vain heart? For that is a vain heart, which is not reform, and lieth dead in sin, and is not revived, and quickened with the life of JESUS CHRIST. wouldst thou have all this in this life, and in that life everlasting? In a word, wouldst thou reign in glory? Strive to get JESUS CHRIST in thine heart; and when thou hast gotten him, keep him well: and if once thou gettest him, thou shalt get one of the most glorious things that ever was; even the love of the Father, wherein is all sweetness. That love of the Father shall flow down to thee: and with the same love, wherewith the Father loveth the Son, the Father of JESES CHRIST shall love thee. Well, how cometh all grace unto us? Even by JESUS CHRIST: the Father poureth on all grace upon the Son our Head. Now, he being the Head, and we the body, that precious ointment, and fullness of all grace, which is on him, floweth down on us. So that grace is first powered out on the Son thine Head; and than it floweth from the Head, to the members: so that there is not one member of that body, but it getteth a share, though it were never so sober a member, and if it were but a foot.  
Now, blessed is he, or she, that is a member of that body▪ And blessed is the soul, that hath in it the love of the FATHER, in JESUS CHRIST: To whom, with the FATHER, and the Holy SPIRIT, be all Honour and Praise, for evermore.  
AMEN.   

ΤΩ ΘΕΩ ΔΟΞΑ.  
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