leadeth vs in the way of trueth and verity We are all out of the way till he leade vs in the way of saluation There is neuer man nor woman who is not naturally full of vanity and his heart full of lies no trueth chiefly in the way that leadeth to life and saluation The spirit of errour occupieth naturally the heartes of men and women vntill this blessed Spirite enter into their heartes The name is to bee marked First hee is called the Comforter Secondlie the Spirit of trueth The one of these is the cause of the other And the Spirite of GOD is the Comforter and ministreth comfort to the soules of men and vvomen because hee is the Spirite of veritie For Brethren this knowledge of God is the grounde of all comfort and vvithout the knowledge of our saluation there is no comfort in this life When the Spirite of God entereth into the soule of a man or woman he first beginneth to let the creature see the sinfulnesse that lieth in nature the miserie death and damnation that followeth on sinne The first knowledge we can haue is to knowe vvhat we are by nature So the first worke of the Spirit of Veritie is when he letteth a man or woman see that hee is but sinfull and dead vnder sinne The second point of knowledge that the Spirite vvill leade thee vntill hee vvill let thee see mercy in thy deliuerance from sinne and death The best sight that euer a miserable creature sawe and the ioyfullest this sight vvill bee accompanied vvith such a ioy as the heart of man cannot expresse As the sight of sinne was heauy so this sight of grace mercy in Iesus Christ is sweet yea the ioyfullest sight that euer the creature got The third point of knowledge he vvill leade thee vnto is hee vvill let thee see the vvay howe thou shouldest meete that mercifull God and vvhat shoulde bee thy duety for such a mercifull deliuerance If any man or vvoman haue this Spirit of Verity he must see these three things and if they see not these three they vvist neuer what vvas the Spirite of Verity Looke vvhat followeth on these three sights all the ioye in the vvorlde the heart vvist neuer vvhat ioye vvas vvhile then If one had all the riches in the vvorlde all the pleasures in the vvorlde if they vvant the Spirite they vvant that true ioye in death in life hee that vvanteth that Spirit can haue no ioy vvhen death commeth to him and the vvorld leaueth him how can he reioyce no he cannot So vvouldest thou haue ioye and chiefely in the houre of death and that is a sad houre when the vvorlde is leauing thee and thou leauing it for thou must leaue it Get this blessed sight and this Spirite of Verity and hee shall vvorke comfort in thy soule both in thy life and in the houre of death Now againe the second time he aggreageth this benefite for the benefite of the soule cannot bee aggreaged enough before he aggreageth it in that it should abide vvith them for euer Now he aggreageth it from the condition of the vvorld and hee sayth Hee is such a Spirit that the worlde cannot receiue The aggreaging of this benefite to the soule is by opposition to the vvorlde The vvorld sayth the Lord receiued not this Spirit of Verity vvhom yee shall receiue It hath a great force the Spirite of GOD vvhen hee vvoulde amplifie the grace that the Chosen gette in the vvorlde vseth to sette downe a grace opposite to the worlde vvho getteth not this grace but in place of it getteth miserie So in the threescore Chapter of Esay and the twelfth Verse hee sayeth The Lord shall rise vp and make the beames of his mercie to shine vpon his owne Hee setteth not downe this simplie but to let them see the greatnesse of the benefite hee subjoyneth an opposition And darknesse sayeth hee shall couer the Earth and grosse darknesse the people but the Lord shall rise vp to shine vpon thee with the beames of that his mercy and his glory shall bee seene vpon thee This is done that the godly should see the greatnesse of the mercy of God towards them One contrary will make another the better to be knowne Brethren wee see this all the aduersaries vse this argument against vs Your Kirke is contracted in little boundes and your Profession is but narrow and fewe imbrace it where yee finde one who professeth as yee professe ye will find an hundreth who contemne your Doctrine So say they because the multitude imbraceth it not it is not the true Light But these wordes condemne them The Lord sayeth The vvorlde cannot receiue the Spirite of Veritie They say The vvorlde must receiue the Spirite of Veritie or else it is not the Spirite of Veritie So to ende this Wee must bee so farre from that to count the lesse of this blessed Light and of these whome the Lord vsed as instrumentes after hee had taken them out of the darke Kingdome of the Antichrist to make this Light shine like the Sunne that euen by the contrary wee must count the more of it And it is an argument that it is the Trueth because the Lord will not communicate it with the multitude And woe is the soule that neuer saw this Light Precious thinges are but rare The more pecious a grace bee euermore since the beginning of the worlde it is the rarer No man getteth this Light communicated to them but those secret ones whom the Lord hath chosen And we one day shall blesse this Light that euer we saw it The worde is to bee marked The worlde cannot receiue him This worde importeth that the fault wherefore the worlde receiueth not this Spirite is not in the Spirite but the fault is in the vvorlde it selfe vvho vvanteth the hand and so neither will nor can receiue such a grace The Lord in his worde offereth to all men indifferentlie this Spirite and as it were by his vvorde knocketh at the heartes of men and women to receiue such a guest There is none of vs who heareth this glorious Euangel but the Lord knocketh at the doore of his soule to take in this Holy Spirit to dwell with him But looke howe hee is answered All receiueth not this Spirit and all hearts are not opened to take him in yea very fewe there bee who take in this Spirite in their heart when they heare this Euangel Take heed there is no grace nor welfare without this Spirit and howe can the heart bee glad without him Yet they are few who get him To speak the trueth There is no man nor woman who is naturally borne to receiue this Spirit of God The naturall man sayth Paul is not capable of the thinges that are of God 1. Cor. 2.14 So by nature all men and women are alike Then who maketh the difference sayth Paul to the Corinthians What hast thou that thou hast not receiued 1. Cor. 4.7 Then if there bee a
of the godlie and those who belieue in Iesus Christ the Spirite entereth into their heartes and worketh the greatest joye and consolation that euer was There was neuer a soule that knewe what true joye meaned but those that felt the Spirite The other effect is in respect of those who abide rebellious against Christ In respect of them the holy Spirite is aye rebuking and threatning them to their damnation and that by the Ministerie of poore men for hee will set them vp and make them stand vp and rebuke all the obstinate yea euen the Kinges of the earth if they will not belieue All these reproofes that come out of the mouthes of the seruauntes of IESVS CHRIST howe simple soeuer they bee they proceede not so much from the mouthes of men as from the holie Spirite and they contemne the holie Spirit who contemne those men his Ministers and the Lord of Heauen will bee auenged on them in that great Daye But to come to the particulars Hee shall rebuke the worlde and conuict it of three thinges The first is Hee shall conuict the worlde of sinne Next Of righteousnesse And thirdlie Of judgement The first of these three concerneth the faythlesse vvorlde and the other two concerne the Lord Iesus Hee shall conuict the world that the Lord Iesus is not only holy and righteous but also the great and glorious Iudge of the world First he saith The holy Spirit when hee shall come hee shall conuict the world of sinne Then hee sheweth the ground Because the world belieueth not in me The sinne is infidelitie in that they belieue not in Iesus Christ the heauiest sinne that can fall vpon any man for it bringeth on the greatest guiltinesse and condemnation that euer was Hee who belieueth not in mee saith Christ he is condemned already Iohn 3. vers 18. Looke how soone thou sinnest if thou refuse to turne thine heart to the Lord Iesus as soone thou art condemned the Lord delayeth not the sentence to the last daye but when thou hast sinned the Lord immediately ascendeth as a Iudge to his Tribunall and giueth out the sentence of wrath against thee because thou belieuest not in the onely begotten Sonne of God So there is no greater sinne than infidelity for where it is all sinnes are imputed as by the contrary the greatest righteousnesse that any man in this world can haue is to belieue in Christ it is such a righteousnes that taketh away all the sin whatsoeuer where it is no sinne is imputed Art thou a Murderer a Blasphemer an Adulderer c. belieue in Christ that he died for thee and thy sins shal not be laid to thy charge for the righteousnes of Christ cloatheth a guilty man with righteousnes And this moued a notable seruaÌ„t of God to say There is no sin without infidelity no righteousnes without faith Meaning that of al the sins in the world the sin of infidelity is the greatest for if thou belieue not the least euil thought that thou canst think shal abide before God coÌ„tinually so long as infidelity abideth all sin abideth take it away all thy sins shall be taken away This is then the meaning would ye haue proofe of this how the holy Spirit shal reproue the world of sin look Paul 1. Cor. 14.24 there ye will find the experience hereof for hee saieth Jf a man prophesie conforme to the worde if an idiote commeth in at the doore oâ— an vnlearned man that belieueth not hee is rebuked of all and is judged of all and so are the secretes of his heart made manifest to wit that infidelitie that laye in his heart is made manifest and then hee falleth downe on his face and worshippeth GOD and sayeth plainlie GOD is in you indeede We haue the experience of this in our own selues when Iesus Christ is preached there are none that heare and are guiltie but their heartes are conuicted there is none of you but ye find this for if thou be an harlot when thou hearest harlotry preached thou art conuicted except thou be conuerted by the holy Spirit and canst come to God and say Lord for Christes sake haue mercy on mee for that person that doeth so is not onelie vnconuicted but also is comforted by the Spirite And happie is that soule which findeth this wrought into it Nowe What is the next thing when the Spirite shall come whereof he shall conuict the world and vnbelieuing Iewes Hee shall conuict the world saith the Lord of justice that is He shall conuict the worlde and the vnbelieuing Iewes That the Lord Iesus was that holy One for the Iewes counted him the most vnjust man that was in the world they put him in the ranke of thieues they preferred Barabbas to him But the Spirit of God when hee shall come hee shall conuince the worlde That hee was the holiest man in the world as hee is called Act. 7. vers 52. The ground of the conuiction is this Hee passed vp to the Father It appeared that he was the justest man in the worlde seeing hee passed vp to Heauen after his glorious resurrection For if he had bene a sinner hee had neuer entâ—ed into that Heauenly Sanctuary No vnholy thing can enter into Heauen if a man haue but so much as one spot of sinne he cannot come there So then there was neuer soule that gotte entry into Heauen that got accesse to the Majesty of God but the Lord Iesus first And then so many as shall bee washen from their sinnes by faith in his blood so many onely shall enter into that Sanctuarie as shall bee clad with the righteousnesse of Christ If thou wouldest goe to Heauen striue to bee clad with that garment that is Haue faith or else thou shalt neuer haue entresse into Heauen The proofe of this That the Lord was the holiest man in the world appeared soone after Christ ascended An example yee haue in the second Chapter of the Acts of the Apostles vers 23. where Peter or rather the Spirit of God by the mouth of Peter immediately after Christes ascention objecteth to the Iewes that him whome they had slaine with wicked handes the Lord had raised him from the dead and glorified him in the Heauens Whereby the holy Spirite so conuicted and pricked their heartes that they saide to Peter and the rest Men and Brethren what shall wee doe That is How shall we be cleansed from that innocent blood So nowe it appeareth that Christ was the justest man that euer liued in the worlde thorowe the working of the Spirit that conuicteth them thereof The thirde point whereof the holy Spirite shall reprooue the world is of judgement So as the Lord is just so is hee the glorious Iudge of the worlde On what ground shall this passe Because the prince of this worlde is judged The LORD IESVS is the Iudge of the worlde in that hee hath condemned the Deuill hee hath not judged the silliest and the weakest in the
to bee Himselfe I am the Waye the Veritie and the Lâ—fe In a worde the waye to Heauen and the waye to the Father is the Lord Iesus and that because hee is the Trueth and Veritie and because hee is the Life Therefore all who would haue accesse to Heauen must enter in by the Lord Iesus first as he is Veritie and then as hee is Life they must belieue that the Lord Iesus the Sonne of God is Trueth and Life it selfe and that all our life spirituall floweth from him as from a Fountaine and we belieue not these two let vs neuer looke to see Heauen Then hee sayeth Except they enter in by this way they shall neuer come to the Father and thou goe in by another by-path besides the Lorde Iesus thou shalt neuer see Heauen with thine eyes This is thy doome No man from the King to the Beggar shall come to the Father but by him Now when he hath pointed out the way then hee beginneth and instructeth Thomas and the rest concerning the place where hee was to goe and these instructions are giuen by way of reproofe Hee findeth fault with Thomas and the rest that being so long with him they knew not the Father they might haue knowne the Father in him for they who see the Sonne may perceiue in him the Father If saith hee yee had knowne me ye should haue knowne my Father also As he would say Ye neuer knew me because ye know not the Father There is a necessitie that is laide on euery soule that commeth into this world if euer they would haue joy in this worlde and if euer they would dwell in Heauen that the creature knowe the glorious Creator Thou must know God if euer thou wouldest dwell with him Thou must know God not only the Creator but also the Redeemer of the lost world This necessity and burden is laide vpon our backe wee are straited to knowe God the Father for heerein standeth our felicitâ—i Now Brethren it is an hard thing to get a sight of that Majestie The Lord dwelleth in a light that hath none accesse 1 Tim. 6.16 Neuer man saw him Paul sayth He is a God that cannot bee seene the eye of the creature cannot be able to look vpon that passing glory So it is an hard thing to see God to know him therfore let neither man nor woman who preasseth to get a sight of God striue to pierce immediately thorowe that light Then howe shall wee see him The Lord perceiuing our infirmity hath prepared a way wee founde it not out but the Lord hath found it out What is the waye to see the Lorde in his infinite justice power wisedome glory and chiefely in his mercy And thou see him not in his mercy all is but in vaine and thou seest nothing howbeit thou shouldest see all the worlde The Lord hath found out the meane The Lord Iesus his owne Sonne his owne Image representeth vnto vs all the glorie of his Father and hee is the Image of the inuisible God the splendor of his glorie and the imprinted marke of his person Col. 1.15 and Heb. 1.3 The Lord hath ordained that in the Son euen in the nature of man humbled in the flesh wee should see that glory And this is the ende wherfore the Lord Iesus came into the world euen that we might see the glory of the Father in him This is so true that hee who seeth the Sonne seeth also the Father that when in the Gospel thou hearest and seest Iesus Christ humbled and glorified except in him thou see the Father his nature his justice his power his wisedome and his mercie thou canst not bee saide to haue a sufficient knowledge of the Sonne himselfe for hee himselfe sayeth heere If ye had knowne me yee should haue knowne my Father also Then he saith by way of correction No saith he Thomas thou knowest the Father and so I speake of the rest and thou hast seene him say what thou wilt say there is the meaning Vpon this speach two things arise The first the Apostles disciples of Iesus Christ they knew the Father The secoÌ„d they wist not that they knew him How can these two stand They knew him and saw him for Iohn saith We saw him vvith our eyes but they vvist it not What is the grounde of this ignorance that seeing the Sonne they knewe the Father and yet they wist it not It riseth on this they were ignorant that the Father and the Sonne were one in substance essence glory and Majesty And howbeit they sawe the Father and and the glory of God in the Sonne yet being ignorant of this ground they wist not that they knew the Father Nowe Brethren as concerning this seeing there is no solide comfort nor rest in the heart but in the sight of God keepe this sight night and day and sleepe on it for it vvill bee a blacke vvakening and vve rest not on him Wee may vvell rest on these pleasures on these Kingdomes c. but yet miserable shall be thy vvakening vvhen the soule shall bee taken from the body it shall tell thee that there is no rest but in him and thou shalt curse the time that euer thou restedst on any thing in the world There is no joy but in the sight of God Next except a man or woman knowe God to bee God vvhen they see his power and verity to appeare in the world aboue all things his mercy to sinners except they take vp God in these thinges and chiefely in his mercy except they knowe him to be God they vvill neuer haue solide comfort A man vvho hath bene out of his Fathers sight long vvhen hee seeth him and knoweth him not he vvill haue no comfort But then vvhen vvee see him and knowe him to bee our mercifull Father there is our joye When the sinner seeth God in Iesus Christ and knoweth him to bee his Father there is the chiefe joye But how shall we come to the knowledge of this We must know first of all that the Sonne is the splendor of his Father thou vvilt get no accesse to the Father but by the Sonne and therefore seeing the glory of the Father shineth in the Sonne vvhen thou commest to heare the Lord Iesus preached say thus In the Lorde Iesus vvhose Euangel I am to heare I shal see the glory of the Father And vvhen euer ye heare the Euangel striue to get that sight of the Father through the Sonne and then thine heart shall get exceeding joy into it This must euery one of vs doe if vve vvould goe to Heauen When Thomas hath spoken and the Lord hath answered him another of the Disciples spake for they vvere ignorant till the Lordes resurrection Philip speaketh next Lord saith he once shew vs the Father As he vvould say Once let vs see him and vve shall be contented Marke in this question there is one thing commendable and another thing discommendable not that
I charge thee till thou gettest that life without the which there is no quietnesse thou mayest be quiet for a while but blacke shall bee thy wakening and say thou Lord liue in my soule for and he liue not heere in thy soule thou shalt not get that life to come Now to draw to an ende Hee letteth them see what vantage they shall haue of that sight It is no small vantage to see Christ In that day would the Lord say what shall yee see vvhen yee see mee Yee shall see two thinges two vnions in the sight of which standeth the joye of the creature The first is the vnion betwixt me and the Father J am in the Father that is I am God with the Father And next ye shal see yourselues to stand in this societie That is That yee are in mee and I in you to your joye and comfort One may aske Howe shalt thou see him vnited with the Father A man or vvoman shall not so soone set the eye of the soule vpon Iesus Christ shall not so soone belieue in him but as soone they shall knowe and belieue the vnity of the essence and glory of the Father and of the Sonne By fayth in Christ they shall gripe an infinite power Who is he that belieueth in Iesus Christ vvho findeth not in his heart an infinite power and an infinite mercy And vve feele not this vvee feele nothing And vvee feele not by fayth an vnspeakeable loue vvee feele nothing In one vvord vvhen one belieueth in Christ they shall see in him an infinit Majesty othervvayes fayth could not rest on him for fayth can rest on nothing but on God I remember Paul to the Ephesians Chap. 1. Vers 18.19 hee prayeth the Lord to illuminate the hearts of the Ephesians to see heauenly thinges and among the rest to see that excellent greatnesse of power There is none that belieueth in Christ but they finde an excellent power Then if fayth finde the Majesty of God in him the man vvill lay this conclusion and say I see my Sauiour is God and is one vvith the Father And there the soule getteth a sweet repose to rest vpon So ye see as soone as the soule belieueth in Christ it feeleth an vnspeakeable power and Majesty and so gathereth hee is God and one vvith the Father Except hee were God and one with the Father it coulde not bee that one belieuing in Christ coulde haue such joye and peace in the heart This is the Trueth and hee were not God mine heart could not haue joye in belieuing in him So this power wee finde striking from the Lord in belieuing telleth vs that the Lord is God Nowe to speake of the second vnion Howe is this that when wee looke to Christ by fayth wee finde vs joyned with him in that blessed society The eye shall not so soone bee set on Christ and gette a blinke of him but in him it shall finde the satiety of joye In the face of Christ is all light and joye as Paul sayeth Turne the heart till him the vaile shall vanish awaye and the minde shall bee illuminated because the Lord is a Spirit 2. Cor. Chap. 3. vers 16.17 When thou belieuest in him his face shall shine in thy soule thou shalt see no light but in him Is this the effect of fayth What then shouldest thou gather Thou vvouldest neuer finde ioye except the Spirit had vnited thee and him All this light power and ioye which is in our soules floweth from that vnion of Christ with vs. Then Brethren the sight of Christ will let vs see the two ioyfullest sightes that euer wee saw First that vnion betwixt him and his Father and so thou wilt see thy Sauiour to bee God equall with the Father in glory and Maiesty The next is Thou shalt see thy selfe to stand in that societie with the Father and the Sonne Men would be in honest societie What more gracious yea what more blessed societie woldest thou haue than to be in societie with the blessed Trinitie in glory for euer For this is the felicitie of man to bee ioyned with that blessed Trinitie euen with the Father with the Sonne and with the holy Spirit To whom be praise and honour foreuer and euer Amen THE SEVENTH LECTVRE OF CHRISTES DOCTRINE BEFORE HIS PASSION IOHN CHAP. xiiii VERS 21.22.23.24.25.26 21 Hee that hath my Commandements and keepeth them is hee that loueth mee and hâ—e that loueth mee shall bee loued of my Father and I will loue him and will shew mine owne selfe to him 22 Judas saide vnto him not Iscariot Lord what is the cause that thou wilt shew thy selfe vnto vs and not vnto the world 23 Jesus answered and said vnto him If any man loue mee hee will keepe my word and my Father will loue him and wee will come vnto him and will dwell with him 24 Hee that loueth mee not keepeth not my words and the word which yee heare is not mine but the Fathers which sent mee 25 These thinges have I spoken vnto you being present with you 26 But the Comforter which is the holy Ghoste whome the Father will send in my Name hee shall teach you in all thinges and bring all thinges to your remembrance which I haue tolde you WEE haue heard welbeloued Brethren how Christ hath insisted much with his Disciples to assure them that after his departure out of this world he would giue them another Comforter to wit the holy Spirit the Spirit of Trueth and he would giue them his presence from the Heauen Hee hath repeated his promise often to assure them of the trueth thereof Nowe hee returneth vnto that seconde exhortation and exhorteth his Disciples of newe to keepe his Commandementes in his absence Hee sayeth the Lord who hath my Commandements and keepeth them is hee who loueth mee As he would say Wouldest thou know the man who loueth me when I am in the Heauens It is hee who keepeth my CoÌ„mandements here on earth Ye see the Lord is very earnest to exhort his Disciples to keep his CoÌ„mandemeÌ„ts as they vvould testifie to the vvorld that they loue him The Lord knew vvell enough the hypocrisie of this vvorlde and in this latter age chiefely that men vvomen vvould haue a pretence of loue and faith and haue none indeed in their heart and therfore he insisteth vvith his Disciples that men should kythe it indeede The babler and the speaker onely is not the louer but the doer Iohn in his first Epistle Chap. 3. vers 18. saith My little Children let vs not loue in word neither in tounge but in deed and trueth They who belieue are not those who speake most but those who doe most James Chap. 2 vers 18. saith Let me see thy fayth by thy workes and I will shew thee my fayth by my works Christ is not a voyce or a sound sounding in mens eares but the Lord Iesus is in deede and effect and there are none who haue Christ
but they will bee fectfull There is not a man or a woman who deliteth in euill that hath Christ dwelling within them When the Lord hath pointed out the man who loueth him the Disciples might haue thought What vantage shal men then haue to loue thee for wee will doe nothing without vantage thy loue appeareth to be a burden till vs because thou chargest vs to keepe thy Commandements The Lord meeteth this and hee saieth Hee that loueth me shall be loued of my Father he shall not loue me for nothing my Father shall meet him with loue Whosoever loueth the Lord Iesus the Father loueth him vvhosoever hateth the Lord Iesus the Father hateth him There is nothing but hatred in God against the Iewes and Pagans vvho loueth not the Lord Iesus let him be Anathema It vvould seeme by these vvords Brethren that our loue preceedeth and passeth before the loue of God and because wee loue him first therefore hee loueth vs But this is not the beginning of loue that is meant here God beginneth the loue and then we loue him Thereafter hee meeteth vs with loue God loueth vs ay first vvhen we were his enemies he loued vs he loued vs ere euer we were or had any being and because he loued vs he chose vs. In this standeth loue fayth Iohn 1. Epist Chap. 4. vers 10. not that wee loued him first but that hee loued vs first to kythe this hee sent his only begotten Sonne to bee a propitiation for our sinnes So God beginneth first to loue vs ere euer wee begin to loue him Paul saith Rom. 5. The loue of God must bee shed abroad in our hearts the holy Spirit must testifie vnto vs of that fauour that God hath till vs and hee must water our drie heartes vvith a sense of that loue and then when the Lord letteth vs see that hee loueth vs and hath assured vs of the remission of our sinnes by the death of Christ then wee begin to meete him with loue So the loue vvee haue to God is nothing but like a little spring of vvater flowing from that great Fountaine of his loue Now vvhen the Lord seeth vs begin to loue him in some measure vve begin not to loue him so soone but as he began to loue vs hee commeth about and compasseth our loue He is euer the first louer and the last There is none heart able to comprehende the loue of the Lord The loue of the Lord to his owne is endlesse Paul sayeth to the Ephesians Chap. 3. vers 18. Yee being rooted and grounded vpon the loue of God there is our roote and our foundation vve stand vpon yee may be able to comprehend with all the Saincts vvhat is the breadth and length and depth and height of that loue The loue of God is infinite The heart vvill feele the loue of God But the heart of the sinner cannot comprehend it in full measure But to speake of our loue it is very sober it is nothing to speake of and except God meete this sponke of loue continually vvith that passing loue that sponke vvould soone be quenched except he continued his grace vpon vs our loue would soone vanish away Wee may finde this all by experience For vvhen God hath heaped his benefites vpon vs vvee meete him not aye vvith loue but our loue is like to die and euanish out of our heartes When God hath giuen a benefite vvho is it that at the recept of it hath his heart drawne to God When thou hast eaten and drunken and slept hast thou thine heart drawne to God The vvorlde forgetteth God vvhen it hath gotten the benefites of God In a worde Our loue is so small and weake that albeit hee preasse to intertaine it it is like to die and dwine awaye It should not bee so For it vvill not bee vvel vvith them and they vvere Kinges Lordes or Earles vvhen they gette the benefites of GOD vvho will not acknowledge him for them And thinke once of the loue of GOD thou shalt not loue him so soone but thou shalt finde that loue of GOD in thine heart Preasse to loue the LORDE and hee shall striue to loue thee and shall not rest to loue thee till hee glorifie thee in the Heauens Hee addeth to and hee sayeth Not onlie shall the Father loue him but the Son shall loue him also The loue of the Father and of the Son is vnseparable whom the Father loueth the Son loueth on the contrary whom the Father hateth the Sonne hateth also So and thou wouldest haue the loue of the Father haue the loue of the Sonne Howbeit these two loues bee set downe as sundry loues as though the Father had one loue and the Sonne another loue as wee see amongst men it is not so with the Father of Heauen and with the Sonne of God As there is but one essence of the Father and of the Sonne and one Majestie and as there is but one power and justice and wisdome so there is but one and that selfe same loue of the Father and of the Sonne and that same loue vvhich is the Sonnes is also the Fathers the nature of God is loue if there be but one nature of the Father and of the Sonne it must therefore followe there is but one loue of the Father and of the Sonne How then get wee the sense and feeling of this loue of God Experience telleth vs that all the sense of loue that is in the Father is all thorow the Sonne Neuer man yet got a sight or sense of the loue of the Father but by the Sonne Hee who neuer saw the Lord Iesus sawe neuer the loue of God because hee is the splendor of his glory and the image of the inuisible God The Iewes may striue to see the Father but neuer shall they see him till they turne them to the Sonne What man is hee that euer felt the loue of God without Christ And what dow a sinner without a sense of loue and mercy Looke if it will not passe thy power to haue any sense of the loue of God without Iesus Christ but when the heart is drawne to looke to him by fayth in Christ then thou shalt get such a sweetnesse rest and joy as cannot be vttered What meaneth this It meaneth that the mercy that is layed vp for sinners it is layed vp in Christ So let vs addresse our selues to Christ and thorowe him wee shall haue accesse to the deepnesse of that grace in God That then is the vantage they shall get who loueth him to wit they shall be met with a two-fold loue Now lest they should think this loue but fectlesse as is the loue of the creature he telleth them what fruit shall come to them there thorow If the Father shall loue you I then I shall show mine owne selfe to you I shall giue you mine owne presence So there is the profit that redoundeth of the loue of the Father and of
Iesus but the Father hath them all numbred they are all in his eyes Ye remember in the parable of the Marriage banquet Mat. 22.11 it is said when they were all come in the King commeth in also to view the banquâ—t what meaneth this but the care of the Father that he hath of his branches who are ingraffed in Christ The King is the Father of Heauen he who is married is the Son they who are called are the branches The eye of the Father is vpon all the members good bad yea that hypocrit who wanted the wedding garment was soone seene by him Let him be an hypocrit who wil king or beggar the Lord wil point him out in his own time Now last the husbandman in the own time will dresse the vine tree he taketh away the vnfruitfull and purgeth the fruitful Euen so the Father of our Lord Iesus goeth to his vine tree vieweth the branches in his own time wil come with his snedding knife will cut off the hypocrit he will purge the fruitfull the next yeere it will bring forth more fruit The Father cutteth off hypocrits this we haue seene And then againe in the faithfull he augments regeneration and grace Mark this Text well ye shall see the pleasandest vine tree that euer was in the worlde with the roote the body of the tree the branches the fruits budding forth in euery branch the root of this vine tree is the Father who is the Fountain of all life the body of the vine tree is the Son the braÌ„ches are men women ingraffed by faith in the body the fruit of the tree is good works the sap of life is in the Father he is the grouÌ„d of al grace sendes this his sap to the body of the tree the Son the Son hath all the grace that is in the root then the body of the tree sendes sap to the branches then the braÌ„ches being filled with sap bring forth fruit as necessarily as a vine tree can bring foorth fruite So if yee would take vp the nature of these works ye shal vnderstand that good works spring not from flesh and blood they come not from the power of men women from nature and free-wil So foolish Papists will say that men will doe good workes of nature and of free-will No no these works proceede not of nature no there is not a good worke but it floweth from that life which is in the Father and is communicated to the Sonne there is not so much as a charitable or a good thought but it floweth from the life of God So all the good we doe is as fruits flowing from that roote And thou were not imped in Christ and so as a wild Oliue partaker of the sappe of that true Oliue it would passe thy power to thinke a good thought and thou wouldst do no more good than a withered stocke can Now marke this When as it pleaseth the Lord to transport vs from that rotten roote of Adam and to set vs in Iesus Christ the seconde Adam then whereas before wee brought foorth but stinking fruit and dead workes as the Apostle calleth them all is but filth and stinke without the life of God in Christ let be all these workes which are forbidden in the Law and it were a good worke hee polluteth it because hee medleth with it and there be nothing but nature being once ingraffed in Iesus Christ then the creature beginneth to drawe out so fruitfull sappe and so delicate that all the sappe of the Vine tree is nothing in comparison thereof And when wee haue gotten of that sappe then the fruit commeth out and floweth with a sweet smelling sauour fra once the heart begin to sucke of that life the verie smelling of the life of Iesus Christ wil appeare in the works in the words It is true indeed we may find it al there is euer in all our fruites in all our deeds and wordes that proceede out of our mouth some bitternesse sournesse in the best of vs all the cause is howbeit we be ingraffed in Christ yet that old life abideth intill vs all so the fruit we bring out as it hath a sauour of Christ so it stinketh of the old man the best worke that wee bring out is partly sweete and partly soure and the worde sauoureth of bitternesse but and we be highly displeased for the bitternesse then wee haue this comfort We may bee assured the Father is purging vs and this hope That when we shall bee with Christ our fruits shall all sauour of that life of God in Christ and this should augment our joye Next wee see whaâ— neede wee haue euen to bee purged and to make a perpetuall progresse in regeneration if the Father should leaue off to cleanse the liuely branches that are in the Lord Iesus as soone the liueliest should turne in rottennesse and then the naturall corruption should ouer-goe vs except hee were euer snedding vs and of liuely members wee should become dead All our standing and perseuerance is of him Another thing as vnpossible as it is that the Father of the Lord Iesus Christ should leaue off to purge the members of Christ euen as vnpossible is it that that meÌ„ber can fal away if it were possible that the Father should leaue off his office then it might be possible that men should fall away No the Father can neuer leaue off his office they who are once ingraffed in Iesus Christ shall neuer be cut off It is a false doctrine of the Papists who say that a man once sanctified may become vnsanctified it is an horrible blasphemie and a lie against the holie Ghost The last thing I marke Looke how needfull is it that the Father play the part of an husbandman in purging as needfull it is that euery branch grow in holinesse sanctification the Father cannot purge the branches in vain but as he purgeth the branches from their own nature so the branches must bring out berries So if they who professe themselues to be Christians make no grouth neuer mend in holinesse it is a tokeÌ„ that the Father of our Lord Iesus purgeth them not and then they are not branches So take heed Men will hunt greedily after honor riches and pleasure but this is the thing thou shouldest chiefely striue to That thou make much grouth in Iesus that thou find thy soule in better disposition this yere than it was the last that thou may be a true member of Iesus Christ This for the denunciation of the sentence against the branches that bring foorth no fruit and the promise to them that bring foorth fruit These words might haue moued his Disciples to be feared and to haue heauy hearts therfore the Lord who saw all their cogitations meeteth them to comfort them Howbeit he speake not to vs he comforteth vs by his holy Spirit and he letteth them know
that that denunciation perteined not to them because they were liuely members they were cleane through the worde which hee had spoken to them Our lesson is When thou hearest a denunciation of judgemeÌ„t or promise of mercy make euer application to thy selfe and say Lord perteineth this judgement to me and O Lord perteineth this mercy to mee Without this application there is no generall doctrine can do good or edifie thee So when we heare of this that some are liuing branches some dead we shold enter in triall with our selues whether we are to abide with Christ or to be cut off and casten into the fire It is true we haue not Christ to speak with vs and to resolue vs of such doubts yet the Lord hath neuer left anie faithful man or woman so destitute but he gets a certification assurance that he is a liuely member The Lord if he be in any man or woman he shall make that person know that he liueth in them The most sensible thing in the worlde is the life of Christ as sensibly wâ—l the creature feele the life of Christ in their harts as they wil feel this natural life Besides this if the sap of Christ be in a ma the fruit wil burst out if thou wouldst know a man look to his life good works let his life testify whether he be a liuely meÌ„ber or not if their life testify otherways I testify to thee in the Name of God they are no liuely meÌ„bers Certainly Christ caÌ„not dwel within one but he must vtter himself in the hand tong Now hereafter he subjoynes the reason wherfore they are clean how they are made cleane By the words saith he that J haue spoken ye are made cleane wherefore spake I so much to you but to make liuelie members of you who were drie branches The way to make a man a liuely branch is the worde of Iesus it cleanseth the soule which is foule My word is Spirit and Life John 6. vers 63. It is the force of the Spirit to purge the soule The worde sayeth Peter is that immortall seede of regeneration 1. Epist Chap. 1. vers 23. Our seede is mortall and so if wee haue not another seede of God wee are but dead It is no maruell that the word of God purgeth because it is Life and Spirit Looke but to that experience that godlie men haue in hearing the worde of Iesus Christ and that joye that riseth in the heart What meaneth this Will the vvordes of anie man worke this joye in the heart No but when men heare these promises of life and of grace and consolation O what consolation what peace what rest what joye will the sinner get And this testifieth that the worde is powerfull to worke in the soule that life of God The houre shall come sayeth the Lord that the dead shall heare the voyce of the Sonne of God and they that shall heare shall liue John 5. vers 25. 1 Pet. 1. vers 22. Our soules are purged by the hearing of the worde If this bee the meane the Lord hath ordained to get life let vs take pleasure to heare the worde And I saye that man that hath not a pleasure in some mâ—asure to heare the word but coÌ„temneth it is no meÌ„ber of Christ and hath neuer beene truely ingraffed in Christ nor got neuer of that sappe which is in Christ and neuer wist what Iesus Christ was As thou therefore wouldest liue and as thou wouldest bee sanctified in this life glorified with the Lord in the HeaueÌ„s take pleasure to heare this word if thou would taste any sweetnes of Christ grow in holinesse and chiefely seeing thou must leaue this world begin to liue this life which neuer shall haue an end Now in the next words after he hath laide down the grounds he commeth to the first exhortation Abide in mee and I in you The meaning of the exhortation is this Ye haue begun to be joyned with me in Spirit and in fayth as yee haue begun so continue in that vnion to the ende He sayth not Abide still with me and I with you but abide in mee These wordes haue a greater signification than the other they signifie a straiter vnion with Christ for Brethren yee must marke the members of Iesus Christ not onelie abide with him here and dwell with him but euery one of them abideth in him and dwelleth in him as yee sâ—e the branches of the tree they are not sayde so much to abide with the tree as to abide in the tree so are we in him And on the other part the Lord Iesus is not said only to abide with his Kirke on the earth but howbeit hee bee in the Heauens to dwell in his Kirke and in euery member who belieueth in him yea in all their hearts euen as yee see the tree abideth in her branches so the Lord Iesus the Vine tree abideth in his branches This place requireth that wee speake somewhat of this vnion the members haue with Christ and hee with them This conjunction betwixt Christ and his members who are faythfull ye must not imaginate to be a bodily and naturall conjunction as ye see is betwixt creatures as the head with the body it is not so grosse a conjunction there is no conjunction bodily so neare so strait as that conjunction of Iesus Christ nowe in the Heauens with his members the heade is not so surely joyned with the body by nearnes as the Lord Iesus our Head is joyned with euery member who belieueth in him vpon this earth The body and the head may bee seuered but the members of Iesus Christ once truely ingraffed in him by his Spirit and by fayth shall neuer be cut off all the powers of Heauen and Hell shall not separate them What shall separate vs from the loue of Iesus Christ shall hunger and sworde c. yea in these wee are more than victorious Rom. 1.35.37 So yee see this conjunction is not to bee imagined to bee a grosse conjunction as the Papistes imagine but I leaue them But this conjunction is spirituall and mysticall I call that a spirituall vnion and conjunction that we haue with him because it is wrought after an heauenly and spirituall manner and is made not with bodily bandes as ligamentes and sinewes but with spirituall and heauenly bandes the one of them is called the Spirit of Iesus Christ the other is called Fayth To make that coniunction betwixt vs and him hee sendeth out of the Heauens his holy Spirit into our hearts and wee getting that Spirit sende vp to the Heauens againe to him our fayth Then yee see two bands to make this conjunction this conjunction must be mutuall so that as hee sendeth downe his Spirite to vs so wee must sende vp our fayth to him The order of the working of these two bandes would bee considered Wee neuer begin first no man beginneth first to gripe Christ but
this that they had a peartnesse and boasting of faith it were sufficient In the 26. Chap. of Matth. vers 33.34 when the Lord saith Verilie verilie yee shall all bee offended in mee this night what saieth Peter in the name of the rest Shall wee leaue thee Wee shall die with thee So hee and the rest boasteth of their faith Well sayeth the Lord Peter thou boastest now remember that ere the Cocke crow thou shalt denie mee thrise So though there were no more but this boasting of faith it testifieth that their faith was more fleshly than spirituall for worldly fleshly confidence is ay proude so all this cōfidence is with pride but that spirituall faith and confidence is aye with lowlinesse And O how lowly a faithfull man will be he will aye feare and feele his owne weaknesse Hee that hath the greatest faith in Christ Iesus hath the greatest lowlinesse and feare for the greater the faith bee hee will haue the greater sense of his owne weaknesse Yee see howe Paul in the 11. Chap. to the Rom. vers 20. speaking to the Gentiles saieth Bee not proude thou standeth by fayth stand with feare where feare is not there is no faith in Iesus Christ the man who hath a sense of his owne weaknesse gripeth fastest to Christ So yee reade of the man in the Euangel when as the Lord said vnto him Belieuest thou He saith J belieue Lord helpe mine vnbeliefe So hee or shee that belieueth in Christ will haue a sense of weaknesse for the power of God is aye with a feare and dread dread I saye of their weaknesse lest in this battell which wee haue against nature nature preuaile ouer the Spirit This is the nature of him or her who hath true faith in Iesus Christ Marke the words hee sayth Beholde the houre commeth and is already come that yee shall bee scattered euerie man to his owne and shall leaue mee alone Yee would maruell hee was euen nowe comforting them and nowe hee driueth them downe and sayeth to them Yee shall leaue mee that is euery one of them should depart from him and seeke their owne shelter This is great matter of dejectour Brethren looke howe needfull it is to raise vp an heart which is casten down and to giue comfort to a comfortlesse soule as needfull is it to cast downe the heart which is puffed vp with vaine conceit and if the proude heart bee casten downe in mercy it is for the weale of the creature There is nothing more meete in this worlde to prepare vs against the daye of triall than the dejection of the soule for heere the Lord is preparing his Disciples against the day of affliction that their faith should be grounded not on the workes but on the words of Iesus Christ There is nothing more needfull than to trie thy faith wel and ay look down to thine heart and looke well to this that thy confidence rise not on flesh and blood There are many whose confidence leaneth on flesh and blood and on nature thinking that they are strong and stout Take heede that thy confidence bee not on flesh and blood but on the Spirite of Iesus Christ and there is nothing better against the daye of persecution than to put a difference betwixt the motions of the fleshe and the motions of the Spirite and the strength of the fleshe and the strength of the Spirite For what was Peters bragging but the strength of the flesh For the strength of the flesh will beguile a good man So prepare thy selfe this way in trying thy selfe for and if thou doest not this thou shalt neuer willingly suffer Yea when thou shalt bee brought before the fire then thou shalt start abacke Therefore striue aye to haue a sense of the weaknesse of thy nature I will glorie in my weakenesse sayeth Paul There is none strong in God but they who are weake in themselues And if thou bee strong in thy selfe in fleshe and bloode thou hast no strength of GOD and doubtlesse at one time or other thou shalt fall But when thou feelest thy weaknesse and sighest and gronest vnder the burthen thereof thou art strong Yee heare that after Paul seeking to be fred of his weaknesse which hee felt had gotten this answere My shrength sayeth Christ is perfected infirmitie Then sayeth hee I will glorie in mine infirmitie 2. Corinth 12. vers 9. Nowe in the next wordes left it should haue seemed grieuous to them that they should leaue him alone hee subjoyneth by waye of correction But I am not alone for the Father is with mee The thing which riseth of this is plaine and I propone it in as manie wordes The LORD IESVS was neuer left himselfe alone euen when hee was in greatest extreamitie and when the horrours of death were vpon him vpon the Crosse and when hee saide My GOD my GOD why hast thou forsaken mee His GOD had not left him Indeede it is true GOD kept himselfe close for a time and let the nature of man in soule and bodie suffer all extreamitie yet hee ceased not in the meane time to holde vp that nature of man vnder the infinite weight of dolour and wrath or else hee coulde not haue stoode and borne out that burthen to the ende Yet the LORD IESVS was left comfortlesse on the Crosse and a verie Martyre who suffereth for the trueth will haue greater joye in suffering than CHRIST had when he was on the Crosse This is true looke to Paul in the seconde Epistle to Timothie Chap. 4. vers 16. and 17. Howbeit hee was in great trouble yet the LORD gaue him comfort In my defence sayeth hee no man was with mee but all against mee GOD graunt it bee not layde to their charge yet GOD was with mee and strengthened mee and deliuered mee and shall keepe mee till his Kingdome So Paul had a wonderfull comfort when hee was brought before the Tyrant Nero. The cause of this difference is The LORD IESVS was punished for our sinne which he tooke vpon him The Lord Iesus was left comfortlesse because the Lord punished him for our sinnes When the Lord punisheth there is no consolation Will the Lord sende on thee sicknesse crosses afflictions c. to punish thee and take vengeance on thee for sinne thou shalt haue no joye but if hee be chastening thee thou shalt haue joy So the Lord Iesus because he suffered for thy sinne had no consolation for he had the paines of Hell on him and there is no joye in Hell essay it when thou wilt As for the Martyres that which they suffer is no punishment for sinne they suffer for the testimonie of the trueth and they haue a good conscience and the good conscience will bring joye with it for the Martyres will haue a greater joye in extreame affliction and exquisite tormentes than without affliction Now in the last Vers hee concludeth this communing with his Disciples and these are his words These thinges haue J spoken
thou art the Sonne of God by Adoption and that thou art an Heire of Heauen and shalt reigne with God as an Heire of God and as a fellow-Heire with Iesus Christ Take heede the Sonne of God loueth vs in his heart when he findeth that we haue his Spirit and that we are chosen to life In these things wee should bee occupied most if euer wee would gette life wee should be busie to seeke our warrand of Heauen Alace he that hath a bit of Heritage or a bit of Land hee will bee busie night and daye to seeke a warrand for it and yet wee will not bestowe any time to seeke a warrand for life euerlasting But nowe I shall goe forwarde to the fourth argument The fourth argument is in these wordes Thou hast giuen mee them therefore Father saue and keepe thine owne gift Father thou hast giuen them to mee not to lose but to saue Well then Brethren as I saide before if this bee a reason that the Lord vseth to mooue his Father to keepe and saue his Disciples certainlie then euery soule who findeth that the Father hath giuen them ouer into the handes of the Sonne that God hath put them in the hands of the Mediator the Lord Iesus hath a sure argument that the Father will keepe them euerlastingly If thou bee giuen once to the Mediator it is a thing vnpossible that thou canst bee lost The gift of the Father is not like the gift of men When they haue giuen the gift they care not for it what to doe haue they with it it is not theirs But when the Father giueth the Chosen once to the Sonne his eye will be euer vpon that gift and he will see that that gift of the Sonne be kept and saued Ye must vnderstand this that when the Father resigneth vs ouer to the Sonne he hath a care of vs and we are still the Fathers as wel as the Sonnes and this is euident by Christes wordes is this same Chapter All mine is thine and thine is mine sayth Christ he resigneth vs not whollie as though he had no care of vs for we are his gift and his property and he quiteth him neuer of vs but euen when hee hath giuen vs to the Sonne wee remaine the Sonnes gift and the Fathers property and that gift neuer impareth that loue which the Father beareth towards vs nor his carefull prouidence ouer vs Yea by the contrary this is a meane to saue vs. Wherefore putteth hee thee in the hands of the Sonne Euen to the end that he should redeeme thee and saue thee with his blood So this is the meane yea the only meane to saue thee euerlastingly But marke this Brethren See how mutually the Father and the Sonne recommende the Chosen one to another the heart of man is not able to comprehende this care which the Father and the Sonne haue ouer the Chosen First the Father giueth them to the Sonne that hee should redeeme them and then when the Sonne hath gotten them hee maketh intercession to the Father that the Father would keepe them and saue them And whome the Father hath giuen he hath a care of them Seest thou not the groundes of thy saluation which is the mutuall recommending of thee from the Father to the Sonne and from the Sonne to the Father The Father giueth vs to the Sonne the Sonne againe maketh intercession for vs to the Father Howe can it bee possible that those can perish whom both the Father and the Sonne haue such a care of If thou be chosen how can it bee possible that thou canst perishe Seeing our saluation is so wonderfully grounded that all the power of Heauen and Earth is not able to shake off the groundes of it But alace Brethren heere is all the fault There is such a blindnesse and doubtfulnesse in our hearts that we cannot see nor feele the established groundes whereon our saluation standeth and therefore we haue not yet solide joye and consolation for all the joye of this life is the confidence of these groundes of our saluation for except a man or a woman gripe into that saluation they haue no joye Now would to God we could learne to see and feele our saluatiō we shold feel see wonderful things we shold find such a solidnes that we wold defy al the deuils of hel Now hitherto we haue heard four very strōg reasons wherby the Father shold be moued to saue the Disciples both in this life and in the life to come Now Brethrē mark these reasōs which we haue heard they are all without vs the manner of our vocation is without vs our election is without vs that that wee belong to God is without vs that we are giuen to Iesus Christ by the Father is without vs Yet all these outward graces of God will neuer auaile thee to life and saluation if thou gettest not the inwarde feeling of them in thine heart before thou be taken out of this life if thou gettest not the inwarde grace in thine heart to apprehende thy vocation and thine election if thou gripe not in thine heart first that thou art Gods property secondly that thou art Iesus Christs all the grace that thou shalt get in this life shall serue thee for nothing Nowe Brethren this feeling of grace in the heart is nothing but faith What is this faith that euery 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 giueth vs in Iesus Christ is nothing but an inwarde sight and apprehension of them all therefore the Lord leaueth all outwarde graces and commeth to the inwarde apprehension that is to faith and sayeth O Father they belieue all that J spake vnto them and therefore O Father keepe them Ye see Brethren amongst many arguments which we haue there is the most speciall when God stampeth in our heartes a feeling of grace getting once that stampe that wee are called by faith in God and in Iesus Christ then the Charter of our election is sealed for our election is but a Charter then wee haue our warrande in our bosome that wee shall neuer perishe but haue life euerlasting It is vnpossible that anie man or woman who findeth this can perishe for they haue the earnest-pennie of their saluation who haue once gotten fayth But Brethren if wee would marke the wordes which the Lord Iesus vseth in setting downe this faith they are many and weightie and great consolation in them faith must haue a knowledge for if thou hast no knowledge and sayest then that thou hast faith thou liest if thou bee an ignorant bodie and knowest not Iesus Christ and wilt stande vp and saye I haue faith thou liest faith must haue 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 Sonne Iesus Christ howbeit afarre off as in a
which is righteous and good but it is a righteous thing to the Father to loue them who know him and belieue in Iesus Christ that the Father shoulde meete fayth in Christ with loue it is a just thing So considering this hee stileth him Righteous and Iust Father Marke it Brethren Looke what thing thou wouldest haue GOD doing vnto thee and what worke thou wouldest haue him working acknowledge him to bee such in nature qualitie and condition as is the thing that thou askest of him by thy prayer Wouldest thou haue him doing anie worke of power Then in asking stile him according therevnto and call him GOD Omnipotent Wouldest thou haue him working a worke of wisedome Then when thou askest that of him stile him according therevnto and call him Onelie wise GOD as DANIEL seeking a Reuelation and seeking out the knowledge of IESVS CHRIST sayeth To thee appertaineth Power O GOD and Wisedome If thou wouldest haue a worke of mercie done apprehende him in his mercie and call him Mercifull GOD and saye O moste mercifull GOD giue mee mercie And wouldest thou haue him doing a worke of Iustice Then looke that thou knowe him to bee a moste just GOD and giue him a stile conforme therevnto and say O moste just GOD and so foorth For Brethren except the heart of man in prayer when he seeketh anie worke of GOD as a worke of power or a worke of mercie or a worke of wisedome or of justice c. except I saye the heart of him that prayeth take the apprehension of the nature of GOD that hee is mercifull that hee is Almightie and that hee is just and wise and so foorth except this apprehension of his nature be in thine heart thy prayer can haue none effect Howe canst thou seeke him to worke a worke of mercie or of wisedome and hast none assurance that hee is mercifull or wise So the first thing in prayer that wee should striue to is euer to haue a knowledge and confidence of thy GOD and of his essentiall properties otherwayes the heart shall not bee assured thou mayest well pray for the fashion except first of all thine heart and minde conceiue him in his nature to bee a mercifull just and powerfull GOD. And therefore the thing in the worlde that is moste requisite is to knowe GOD so farre as this little heart and minde can conceiue and gripe that infinite Majestie It is needfull for thee to knowe that glorious Majestie in those essentiall properties in his Mercie Iustice and so foorth and to knowe him in all those thinges in Iesus Christ for all the knowledge of GODS nature and of his properties without Iesus Christ shall neuer auaile So the thing which we should seeke is to know our GOD in Iesus Christ This for the stile Now to goe forward hee commeth 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 Sonne But before he speaketh anie thing of these knowledges he setteth down that misknowledge and that wilful obstinate ignorance of the world The world hath not knowne thee Alace that there should be such a multitude in the world in such darke ignorance of so bright and glorious a Majestie that shineth in the worlde in that glorious worde and yet they haue no sight of him Wouldest thou eschewe this ignorance and gette a sight of thy sinne For the miserable world howbeit the Sunne of Righteousnesse be shining into it it seeth him not neither can it gette any apprehension of him Striue to get thine eyes opened to see that glory wherein standeth thy saluation No saluation to thee without that sight of Iesus Christ if thine eyes abide close and see him not they shall neuer bee opened but shall remaine close euerlastingly and neuer a sight shall doe thee good to thy joy but that sight Now he setteth downe this wilfull ignorance of the world and setteth it before the Father to the ende the Father should account the more of them that knewe him considering that so many misknewe him for yee knowe the Prouerbe Quod rarum charum That thing which is rare is deare That thing that fewe hath it is precious the rarer fayth is in the world the more precious the fewer they bee that are faythfull the more precious and the dearer are they in the sight of God I tell it againe The fewer that the number bee which truely belieueth in Iesus Christ the more precious are they and the dearer in the sight of God The dearest thing in the sight of God is a faythfull man or woman in the worlde and therefore Brethren this is a false conclusion of the Aduersaries The multitude with the Pope and his Clergie the Kinges and the Princes of the world imbrace not your Religion imbrace not the veritie of the Gospel which yee professe therefore your Religion is not to be counted of By the contrary it followeth The worlde imbraceth it not therefore the Lord accounteth the more of it And if I were to make a Prayer for the professours of the Gospel to the Lord I would vse this argument of the Lords and I would say Lord the worlde seeth not this light and fewe are they that see it therefore I recommend them vnto thee for the few number are deare to thee Let the Papistes holde this still as a true note of their Kirke Kinges and Princes and the great multitude imbraceth their Religion let them holde still that Note it shall deceiue them it hath blind-folded them to euerlasting destruction Then hee commeth first to his owne knowledge and hee sayeth I haue knowne thee As he would say I am in thy bosome for the Sonne is in the bosome of the Father and I am one with thee in essence and in nature and I sit with thee in that eternall Counsell and I see thy minde and thine heart all that is in the Father the Sonne knoweth it Now with this knowledge is vnderstood that obedience and humble subjection the Sonne gaue to the Father all tendeth to this that the Father should loue his Disciples and the faythfull All the obedience and knowledge of the Sonne to the Father tendeth to this That the Father should loue vs. Well then hee that prayeth for the Disciples hee is a good man and knoweth God most perfectlie And no question this knowledge which he alleadgeth 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 bee regarded hee draweth a great weight with him if hee bee a man that feareth God a good man and one that knoweth God and belieueth in Iesus Christ in a worde if hee bee such a one as the Lord accepteth of and fauoureth certainlie the Prayer of that man either for himselfe or for anie other is powerfull as IAMES sayeth The prayer of a just man auaileth much if it bee feruent
knowledge of the SONNE I haue knowne thee And then hee commeth forwarde They haue knowne that thou hast sent mee And then I haue manifested thy Name vnto them What is the ground of our knowledge in this life The knowledge of Iesus Christ the Sonne of God which he hath of the Father What if hee had not knowne the Father Wee would neuer haue gotten a sight of God For why All the knowledge that wee haue is by the reuelation of the Sonne of God hee is not borne on the face of the Earth that hath or euer shall gette the sight of God but by the reuelation of the Sonne So manie as the Sonne reuealed him vnto gotte the sight of the Father But on the contrarie whome to the Sonne reuealed not the Father hee gotte neuer nor neuer shall gette a sight of him First the Sonne knoweth and then the Sonne reuealed that knowledge vnto vs in some measure What is the knowledge that the Sonne hath reuealed vnto vs Reuealeth hee vnto vs the Father immediatelie No no The first thing that the Sonne reuealeth to vs is his own person the first sight that thou must see is the Sonne and therefore when hee speaketh of their knowledge hee sayeth They haue knowne that thou hast sent mee And then hee commeth to the other knowledge the knowledge of the Father J haue made manifest thy Name vnto them The first thing that the Sonne of God reuealeth is the knowledge of himselfe That hee is that Ambassadour and that Mediatour And when hee hath reuealed himselfe then hee reuealeth the Father And all the sight that we haue of the Father is in the person of the Sonne for hee is the splendor of his glorie and the expresse forme of his Father and hee by his holie Spirite illuminateth the soules of men and women to gette a sight of that Majestie So the ground of our knowledge is the knowledge that the Sonne hath of the Father Therefore as euer thou wouldest haue the sight of that knowledge addresse thy selfe to Iesus Christ and in him thou shalt see the Father and his glorious face and thou shalt see that glauncing and shining of mercie in him Now he is not content to set down that knowledge which they haue already but he promiseth that they shall haue it farther Yee see then the Disciples got not the knowledge of the Father in a moment and at once but the Disciples of Iesus Christ euen the Apostles whom the Lord appointed to bee instruments of grace to vs whose works we haue and who were the light of the world grew in knowledge and faith piece and piece and had not all reâ—ealed at once but by his word and Spirit piece and piece GOD reuealed all to them The knowledge of God is not gotten in an instant in this worlde and the Lord himselfe who is the giuer of that knowledge he giueth it to no man nor woman in an instant but piece and piece the man or the woman groweth in knowledge so long as wee are clogged with this mortalitie so long the knowledge of God shall neuer bee perfect Therefore let euerie man if hee haue a pleasure to seeke God trie that grouth that hee hath in knowledge That is a vaine soule and a miserable soule which will stand vp and say I haue knowledge enough I will goe no farther Knowledge must haue a grouth in this worlde Woe is that man that will saye I will set downe my staffe as though hee would haue no more knowledge Thou wist neuer what joye was in the knowledge of God who wilt saye thus if thou hadst a loue of it thine heart would seeke to gette the full knowledge of God for that heart will not bee content of a meane measure of knowledge but goeth forwarde from knowledge to knowledge Seeing it is Life as the Lord sayeth This is Life eternall to knowe thee and whome thou hast sent IESVS CHRIST If once thou tastedst of that knowledge of God in Iesus Christ thou wouldest neuer saye I will set downe my staffe Let aye a continuall strife bee to knowe more and more till this fayth bee turned into sight when wee shall meete with our Lord Iesus Christ then wee shall gette that sweete and joyfull sight to see him face to face therefore let vs not rest till wee gette that full illumination Another thing is to bee marked heere Whome once the Lord hath begunne to instruct man or woman hee leaueth not off If Christ beginne to teach thee by his Spirite hee teacheth not as men will teach who will teach this yeere and leaue off the next yeere But if hee take a man or a woman in hande continuallie hee teacheth them And if this bee true that continuallie hee reuealeth and teacheth that is also true there is no man nor woman who hath begunne to gette knowledge by his teaching but that man or woman must growe and cannot goe backe It is a vaine thing to saye A man or a woman who hath gotten true fayth in some measure although it were no greater than a graine of Mustard-seede that hee can lose the fayth which hee hath once gotten As Iesus Christ cannot rest in thy soule but aye goe forwarde till fayth bee turned into sight so I saye thus to refute those who say that they who haue gotten true fayth can lose it hee that hath gotten the holie Spirite can neuer lose him When hee hath sette downe before the Father first his knowledge of the Father and secondlie the knowledge that the Disciples had of the Father partlie that which they had presentlie and partlie that which was to come nowe hee commeth to the ende and sayeth All this is to the ende That thy loue may bee in them and I in them All this knowledge of God and all this fayth in Iesus Christ looke to the ende of it all tendeth to this ende That God may loue vs and wee may feele in our heartes this loue of God Therefore Brethren marke it well Count not of knowledge euen of the knowledge of God except that thou feelest the loue of God following vpon it looke that all thy knowledge of God bee with a sense and feeling of this loue that God loueth thee Whereto serueth the knowledge of God vnto thee if thou haue no sense and no feeling of the loue of God Some men and vvomen will glorie that they knowe this and that and thus farre of God and in the meane time they take no heede to that sense of the loue of God in the heart I had rather haue a little knowledge with the sense of that loue wherewith hee loueth mee than all the knowledge vnder the Sunne if mine heart bee voyde of that sweete loue Count neuer of the knowledge of God although thou hadst all the Scripture perâ—uiere if thou findest not this loue flowing from that knowledge and a sweetnesse and joye in thine heart arising of this loue And aye the more wee know the greater should
bee the sense of the loue of God Therefore let vs striue to feele the sense chiefelie of that mercie and that loue and then our knowledge shall bee joyfull and pleasant vnto vs. But heere I aske a question Beganne God to loue vs then onelie when wee beganne to knowe him Beganne not God to loue euerie one of vs before wee knewe him Appearinglie in this place as it would seeme hee maketh the loue of God to beginne and flowe of the knowledge of God The aunswere is easie Looke the wordes hee sayeth That thy loue may bee in them It is true from all eternitie ere euer wee were in the worlde I speake of the Chosen hee loued vs and of loue hee choosed vs and hee loued vs after wee came into the worlde When wee were enemies to him hee loued vs. But marke againe Brethren The loue of God is neuer in vs but without vs till wee knowe him and haue fayth in Iesus Christ That is the meaning Neuer one feeleth in their heart that God loueth them but hee who knoweth God Hee loueth thee but thou feelest it not till thou hast gotten knowledge and then when thou hast gotten knowledge thou beginnest to feele it and to haue a sense of that loue in thine heart And this is it that the Apostle sayeth Rom. 5. vers 5. The loue of God is shed abroade in our heartes through that holie Spirite which is giuen vs. Before wee gette that knowledge there is no shedding abroade of that loue in the heart But when thou gettest the knowledge of God and fayth in Iesus Christ then thou feelest that loue with a sweetnesse and joye vnspeakeable Experience may tell vs this Thou that hast not gotten fayth in Iesus Christ at anie time and knowest not God I appeale thy conscience if euer thou hast felt the loue of God Sayest thou that thou feelest Gods loue I dare saye that thou feelest it not And by the contrarie when men and women knowe God and finde fayth in Iesus Christ from whome all grace floweth and distilleth into our soules they shall finde in experience with the knowledge such a sweete sense of loue that the tongue of man nor Angel cannot expresse And therefore as euer thou wouldest feele the loue of God What pleasure canst thou haue without that sense as euer thou wouldest haue joye and comfort in thine heart in the middest of the miseries of this world learne to know God assuring thy selfe that before thou get the sight and knowledge of God in Iesus Christ thou shalt neuer get the sense of loue Striue to see God haue faith in Iesus Christ and the farther sight thou gettest of him thy delight shall bee to pierce in more and more into the mysterie of thy saluation and I promise thee in his Name that sense and feeling shall increase and the more thou seest and knowest the more thou shalt feele that loue of God So wouldest thou haue joye and comfort striue to see Christ and thinke not that thou canst see enough Now would to God wee had the halfe of that desire to looke into the face of Iesus Christ that we haue of worldly things For al our blessednes and comfort standeth in this to look into the face of Iesus Christ that the beams which strike out from him may shine in our souls In the last words he sayth And I in them He commendeth this presence of the loue of God in their harts by the presence of Christ himselfe who accompanieth it as if hee had sayde So shall it bee seene if thy loue bee in them that I am in them These two are inseparable Companions the loue of the Father and the presence of the Sonne in the heart Is the loue of the Father in thine heart Then IESES CHRIST is there And by the contrarie is IESVS CHRIST into thine heart then the loue of the Father is into thine heart these two goe inseparable together and where the one lodgeth the other must bee there also Blessed are they that feele the loue of God for Christ is with them in their heartes for one grace draweth on another And if thy God loue thee the glorious Spirite shall bee with thee A question here may bee moued There are two Companions heere the loue of the Father and the presence of the Sonne but which of them is first Whether is the presence of the Sonne or the loue of God in thine heart first I answere Howbeit they bee in thine heart together in one moment of time yet the one in order is before the other And first Iesus Christ taketh possession in thine heart ere the loue of the Father bee in thine heart And because Iesus Christ is entered into thine heart therefore the loue of the Father is into thine heart Before Christ came into thine heart there was neuer 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 commeth first and then all grace commeth in after him Hee is neuer him alone but peace joye and gladnesse accompany him then followeth that joye when hee commeth Looke Rom. 5. vers 5. hee telleth vs this order when hee hath said Because when wee were enemies Christ died for vs Because Christ died for thee hee loued thee And thinkest thou that thou wouldest feele that loue of God if Christ had not died for thee and except thou imbrace in thine heart that death by a liuelie fayth Goe to experience What is hee or shee that will feele that loue of God that endlesse comfort or that peace or joye who belieueth not in Iesus Christ It shall passe thy power to feele anie joye before thou feele that Christ died for thee Therefore I beseech thee gripe greedilie to Iesus Christ that hee may dwell in thine heart Nowe yee may aske at mee Howe is Christ in the heart Is not Christ bodilie present at the right hand of the Father How then sayeth hee And I in them Howe can thine heart gette him vvho is in Heauen The answere is easie The Lord Iesus dwelleth in the heart of man and woman by fayth Belieuest thou in him Reacheth thine heart thorowe the Heauens to get a gripe of him If thou belieue as Paul sayeth Ephes 3. vers 17. Christ dwelleth in thee if thine heart bee set on him and if thou belieue that hee died and is risen for thee thou hast him dwelling in thee And thinke yee Brethren that CHRIST can bee in any man or woman but they feele him No where CHRIST is hee is liuing in the heart and that is a glorious life If hee bee in thine heart by fayth there hee is liuing and as hee is liuing in thee so shall hee make thee to liue another life than this life hee shall make thee to liue an Heauenlie and Spirituall life as the Apostle PAVL saith in the second CHAPTER to the GALATIANS and the twentieth VERS I liue no more sayeth hee it is not I that liueth I am dead but IESVS CHRIST liueth in mee And what more The life that I liue in the fleshe and in this mortall bodie I liue it by fayth in the Sonne of GOD who hath loued mee and giuen his owne selfe for mee Is IESVS CHRIST in thine heart by fayth looke the effectes first thou art dead this mortall life is mortified the olde man is slaine If IESVS CHRIST bee in thee hee will slaye this sinfull life for our life naturallie is but a pudling in sinne and wickednesse when hee liueth within thee hee beareth the rule and not the olde man And what more As hee liueth within thee so hee giueth thee another life an Heauenlie and a glorious life Hee beginneth within thee that life which thou shalt liue with him in the Heauens where there is no more mortalitie nor no corruption So all tendeth to this Wouldest thou haue life wouldest thou haue grace in thine heart wouldest thou feele that vnspeakeable loue in thy vaine heart For that is a vaine heart which is not reformed and lieth dead in sinne and is not reuiued and quickened with the life of IESVS CHRIST Wouldest thou haue all this in this life and in that life euerlasting In a worde Wouldest thou reigne in glorie Striue to gette IESVS CHRIST in thine heart and when thou hast gotten him keepe him well and if once thou gettest him thou shalt gette one of the moste glorious thinges that euer was euen the loue of the Father wherein is all sweetnesse That loue of the Father shall flowe downe to thee and with the same loue wherewith the Father loueth the Sonne the Father of IESES CHRIST shall loue thee Well howe commeth all grace vnto vs Euen by IESVS CHRIST the Father powreth on all grace vpon the Sonne our Head Nowe hee bieng the Head and wee the bodie that precious ointment and fulnesse of all grace which is on him floweth downe on vs. So that grace is first powred out on the Sonne thine Head and then it floweth from the Head to the members so that there is not one member of that bodie but it getteth a share though it were neuer so sober a member and if it were but a foote Nowe blessed is hee or shee that is a member of that bodie And blessed is the soule that hath in it the loue of the FATHER in IESVS CHRIST To whom with the FATHER and the Holy SPIRIT bee all Honour and Prayse for euermore AMEN ΤΩ ΘΕΩ ΔΟΞΑ A H