Twenty-Five Lectures Upon the Lords Last Sermon and Conference, Lecture 23
THE XXIII. LECTVRE, OF CHRISTES PRAYER BEFORE HIS PASSION.
IOHN, CHAP. xvii. VERS. 16.17.18.19.20.21.
16 They are not of the world, as I am not of the world.
17 Sanctifie them with thy trueth: thy word is trueth.
18 As thou diddest ſende mee into the worlde, ſo hauehave I ſent them into the worlde.
19 And for their ſakes ſanctifie J my ſelfe, that they alſo may bee ſanctified through the trueth.
20 I pray not for theſe alone, but for them alſo which ſhall belieue in mee, through their word:
21 That they all may bee one, as thou, O Father, art in mee, and I in thee: euen that they may bee alſo one in vsus: that the worlde may belieue, that thou haſt ſent mee.
THE LORD vſed ſundry arguments (welbeloued in the Lord Ieſus) to mooue his Father to keepe and preſerue his Diſciples, and Apoſtles, whom he was to leaue in the world behind him. Hitherto we hauehave nine of them, which we recounted the laſt day. Now in the beginning of this Text we hauehave the tenth and laſt argument, which he vſeth in his petition which he maketh, That the Father would keepe and preſerue his Diſciples. Shortly to come to the words: They are not of the worlde. Then would he conclude: Therefore, Father, keepe them. What is this, Not to be of the world? Not to be of the world, is, To be borne againe: to be regenerate and ſeparate from the pollution and wickedneſſe of this world. By what meanes this is done vntounto vsus, we heard the laſt day: to wit, by the word of God: For, as Peter ſayth, the word of God is that immortall ſeed of the eternall God, who liueth euerlaſtingly, wherewith he begets vsus of new again, & ſeparates vsus frō the world, from the ignominie, filthineſſe, and wickedneſſe, wherein the worlde lieth naturallie, for the worlde is drowned in filthineſſe and wickedneſſe.
Then he recommendeth to the Father the eſtate of them who were ſeparated from the world, by a compariſon with himſelfe, As I am not of the worlde, ſo are they not of the world. Looke this matter in the ſeuenth Chapter to the Hebrewes, verſ. 26. Our high Prieſt is vndefiled: that is, The Lord Ieſus is vndefiled, ſeparated from ſinners, and made higher than the Heauen. Indeed it is true, it is vnpoſſible for vsus, ſo long as we liue in this mortall body, to be altogether ſeparated from ſinne, and vncleanneſſe: but he was out of meaſure holy, and equall with the Father in glory. Yet we are in ſome meaſure like vntounto him. Alwayes ye ſee in this, that this recommendeth our eſtate, that we are like the Sonne of God: and this commendeth our ſeparation from the world, in that▪ that in this ſeparation from the world, and the pollution thereof, we are like the Sonne of God.
Brethren, whatſoeuer our eſtate be, ſo that in it we reſemble him, howbeit for his ſake it be ſhamefull and ignominious in the ſight of the world, it is glorious: if we be like to him in ignominie, we ſhall be like to him in glory: Our ſhame is neuer ſo great in the ſight of the world, if it be for his ſake, but it is better than all the honour and glory in the world. But▪ to leaue this: The thing which I vnderſtand, is this ſhortly: The farther that we be from the world, the Lord hath the greater care ouer vsus, and keepeth vsus the better: And the nearer that we are to it, the leſſe is the care of our God ouer vsus, and we are the worſe kept. What is the keeping of God elſe, but the drawing of vsus out of this world, and the ſeuering of vsus from the company of it? And when he hath drawne vsus out of the world, the keeping of vsus out of it againe, …hat we meddle not with it, and that we may be quite of it, and deliuered from it? This is not my meaning, that any man ſhould draw himſelfe to liue as an Heremite, and in the Wilderneſſe, ſeparated from the ſociety of men, as the Monkes doe. This is nothing but the craft of the Deuill, that men ſhould draw to Cloyſters, liuing in Harlotry, and in a Den of wickedneſſe; liuing in a vaine ſpeculation, feeding their bellies, and doing no good to the world. But this is it that I meane, That men euen liuing in the ſociety of this worlde, yet they ſhould not liue as the worlde doeth; they ſhould ſeparate their life from the ſociety of the world. Paul to the Philippians, Chap. 2. verſ. 16. deſireth them to liue like as many Lights. Where? Not in a backſide, but in the middeſt of this naughty and wicked generation, bearing before them the word of life. Thus ſhould we liue, as he ſayth, Philipp. Chap. 3. verſ. 20. that while we be liuing, we be Citizens in Heauen: and howbeit our bodies be here, that yet in the meane time our conuerſation be in the Heauen, and that we liue an Heauenly life, as if we were not liuing in the Earth, but in the Heauen, with the Angels, and with our Mediatour.
Now to goe forward ſhortly: Hauing vſed this argument from their ſeparation from the world, in the next Verſ. he inſiſteth in it, and of it he taketh the occaſion of a new petition. He hath prayed the Father to keepe his Diſciples: now he prayeth the Father to ſanctifie them: that is, that as once the Father had begun to ſeparate them from the world, ſo he would continually ſeparate them from the worlde, till hee tooke them out of the worlde. It is not enough to begin to bee ſanctified: that is, to bee ſeparated out of the world: it is not enough once to begin to be holy, but continually, night and day, wee muſt warble out of the pollution and filthineſſe of this world, and grow in holineſſe of life and ſanctification. But wherewith ſhall they bee ſanctified? With the trueth: It is the trueth of God, in Ieſus Chriſt, that maketh man or woman holie. Not euerie trueth maketh man or woman holie, but the trueth of God, in Ieſus Chriſt, who is the Way, the Trueth, and the Life. This trueth is the worde of God, which ſeparateth thee from the world.
Well then, it is the word that ſanctifieth, and maketh men and women holie: for as the worde is the immortall ſeede, whereby wee are borne againe, ſo it is that ſweete and ſincere Milke, (as Peter ſayeth,) whereby wee growe in him. It is the worde that begetteth vsus in him, and maketh vsus to growe on, till wee ſee our Sauiour. Wouldeſt thou begin to bee holy? heare the word: thou ſhalt neuer bee ſanctified, till thou heare the word. Wouldeſt thou grow on here ſtill? that is the onlie meane that God hath appointed in this worlde. Heare aye, and grow on, and at laſt thy glorie ſhall be perfected in Ieſus Chriſt. Brethren, to mark ſomwhat here: He prayeth, that they may bee ſanctified: that is, that more and more they may bee ſeuered from the world. Then we muſt aye grow on in holineſſe: as ye reade in the Reuelation of Iohn, Chap. 22. verſ. 11. Hee who is just, let him bee just ſtill: and hee who is holie, let him bee holie ſtill, &c. Well, it is a good thing to beginne to bee holie: for he who beginneth truely to be holy, he groweth on ſtill.
Now the meane whereby we grow in holineſſe, is Prayer: Ye ſee here, the Lord he prayeth, that his Diſciples, who were begun to be holy, ſhould grow on in holineſſe, and ſhould be ſeparated from the world. So the ſpeciall meane is Prayer: Pray continuallie. It is our ſluggiſhneſſe in prayer, that cauſeth vsus to want an holy hart, and growth of that ſanctification. Wouldeſt thou be aye holy? Pray euer. If thou prayeſt not, but loatheſt prayer, thine holineſſe ſhall faile. Wouldeſt thou grow in holineſſe? Continue in prayer. Now the inſtrument that maketh thee holy, and that God hath ordained to take away the filth of thy nature, and that the holy Spirit taketh in his hand, as it were, to waſh away the pollution of thy nature, is the word of Trueth. As he vſeth the meane of Prayer, ſo he vſeth the word of Trueth. When the word of God is preached, lay to thine eare to heare: and pray ſtill, and heare on ſtill. How ſhalt thou heare? In hearing pray: that is, when thou heareſt the word of Trueth, pray him, that by the word of trueth he would ſanctifie thee: that is, that by his holy Spirit that word may be effectuall in thy ſoule: Say this wayes, Now, Lord, as this is the only inſtrument, appointed to ſanctifie may ſoule, and ſcoure away the corruption of my dead nature: ſo let thine holy Spirit take it in his hand, and conuoy it into my ſoule, to ſanctifie my ſoule. Pray ay, and heare euer, and craue that the word may take effect to make thee holy.
When he hath made his petition to his Father, to ſanctifie and to ſeparate his Diſciples from the world, and from the pollution of the world, to this purpoſe he vſeth one or two arguments in the words following: The firſt is in theſe words, As thou haſt ſent mee into the worlde, ſo hauehave I ſent them. Father, I hauehave ſent them into the world, therefore, Father, ſanctifie them. He declareth this by a compariſon from himſelfe, As thou haſt ſent mee, ſo hauehave I ſent them. Ye heard he made them like to himſelfe in holineſſe, ſo now he maketh them like to himſelfe in vocation. It is a bleſſed thing, to be like to Chriſt in many things. And ſo by this likeneſſe with himſelfe, he recommendeth them to the Father. The Diſciples of Chriſt, whom ye call the Apoſtles, they were like Chriſt in calling and vocation. The Lord Ieſus was the great Apoſtle of our profeſsion. Hebr. 13. verſ. 11. and they were alſo ſent by the will of the Father: So they were, in a manner, like vntounto him, in calling and vocation: but here is the difference, The Lord Ieſus was an Apoſtle immediately ſent by the Father: the Father ſent him to the world immediately: but the Apoſtles were not ſent immediately by the Father, but they were ſent immediately by the Sonne. The Lord Ieſus, as he was ſent of the Father immediately, ſo he ſent his Apoſtles immediately, yet at the will of the Father. Looke the Epiſtles of Paul: he calleth himſelfe the Apoſtle, that is, the Ambaſſadour of Ieſus Chriſt. But how? By the will of the Father. So it fareth with the Paſtors and Teachers in the Kirke of God: No commiſsion they hauehave from Ieſus Chriſt, but at the will of the Father As this is true, that the Paſtor, or Teacher in the Kirke, is immediately ſent by the Sonne; So it is true, in al grace that commeth from Heauen to the Kirke, all commeth immediately from the Sonne, and not from the Father. Whatſoeuer grace it be, as vocation, juſtification, ſanctification, and life euerlaſting, or whatſoeuer gift it be, all commeth immediately from the Sonne: as in the fourth Chap. to the Epheſ. verſ. 10.11. where he citeth the teſtimony of Dauid, Hee paſſed vp on high, (meaning of Chriſt,) that is, to the Heauens, hee ledde captiuitie captiue, and hee gaue giftes to men: that is, the Lord Ieſus, who was humbled, being exalted to glory, ſendeth downe grace on his Kirke: he gaue ſome to be his Apoſtles, ſome to be Euangeliſts, ſome to be Paſtors, and ſome to be Doctors. The ground of all is this, The Father hath giuen all power in Heauen, and in Earth, to the Sonne. Thou ſhouldeſt vnderſtand this well. What is the Sonne of God? He is the Treaſure-houſe of all the grace and mercy of the Father. Whoſoeuer would hauehave grace and mercy from the Father, let him addreſſe himſelfe vntounto him; for in him is the fulneſſe of all grace, and paſſing knowledge, and wiſedome: in him is the deepneſſe and fulneſſe of the Godhead bodily, as Paul ſayth to the Coloſſ. Chap. 2. verſ. 9. and all grace immediately is powred out from him on the Kirke. Let him that would hauehave any grace, addreſſe himſelfe to the Sonne, and deſire him, that the Father would giuegive ſome portion of grace, out of that Treaſure-houſe, Ieſus Chriſt. If thou paſſeſt by him, thou ſhalt neuer taſte of grace. Seeke grace, where there is fulneſſe of all grace in the world.
The thing which I marke of this argument, is this ſhortly: To mooue his Father to ſanctifie his Diſciples, he vſeth this argument, Father, I ſend them out to the world. Now ye ſee the Leſſon that riſeth, Whoſoeuer commeth to the world, to draw this world out of that pollution and filthineſſe wherein it lieth, to ſanctifie the world, and to make this world holy, of an vncleane world, to make it cleane, of neceſsity hee muſt bee ſanctified. Alace! Brethren, an vnfaithfull, and vnholy man, let him bee a Miniſter, (as for Apoſtles we hauehave none,) not ſeparated from the world, but in all things like the world, is vnmeet to preach, and to be an Inſtrument, or Miniſter of God, to ſanctifie the wicked worlde, or to win ſoules to Heauen. An vnholy man, and in no meaſure ſeparated from the world, but in life and conuerſation like the worlde, in all vanity, let him not open his mouth to ſpeake of Chriſt. There is not one that the Lord Ieſus ſendeth, but in ſome meaſure hee will make them holy: and therefore, that man that liueth like this worlde, and hath his conuerſation in all pointes like the worlde, I ſay, and I aſſure thee, the Lord neuer ſent that man. So, if a Miniſter would hauehave a good conſcience in his calling, and would goe out to the worlde, to draw men to Heauen, let him try himſelfe, if he be ſeparated from the world, or no: And if hee finde that hee is ſeparated from the world, then with the better conſcience hee may ſpeake of Ieſus Chriſt: and then hee may put out his hand to miſerable men, and draw them piece and piece out of this ſinful world: otherwayes he can hauehave no boldneſſe.
Nowe let vsus come to the ſeconde argument: The ſeconde argument which hee vſeth, is from the ende of his ſanctification: For their ſakes I hauehave ſanctifie my ſelfe. To what end? That they may be ſanctified through thy trueth. I hauehave ſanctified my ſelf, that is, I hauehave conſecrated my ſelfe to the death, to bee a Sacrifice, that by my death, and thorow it, they ſhould be made holy, and that by the miniſterie of the Croſſe. The ground of all our ſanctification, is the Croſſe and death of Ieſus Chriſt. It is that blood, and that Sacrifice, that maketh vsus holy, and which is that meritorious cauſe that hath procured holineſſe to euerie one of vsus. Well, Brethren, as little as men will count of holineſſe, our holineſſe is deare bought: there is not one that hath a ſponke of holineſſe, little or much, but it is bought by the precious blood of the immaculate Lambe: it is the deareſt Merchandize that euer was bought in the worlde. So the ground of holineſſe, is the blood of God: But I ſay againe, except that the Croſſe of Chriſt, and his blood, and his death and Sacrifice, be made thine, and applied to thee, and apprehended to thee, and except (ſo to ſpeake it) the Croſſe of Ieſus Chriſt bee in thine heart, and thy conſcience ſprinkled with his blood, the Croſſe of Ieſus ſhall neuer doe thee good, to make thee holy.
Now, yee ſee the meane, and inſtrument, whereby the death of Chriſt is made ours: It is the worde of Chriſt, euen the worde of the Croſſe: This ſame Goſpel of Ieſus Chriſt, wherein the Lord, in a manner, is crucified, and painted out to thine eye, that is the meane, which applyeth to thy ſoule that death, that it may bee effectuall in thee, to ſanctification and holineſſe of life: It will not bee Chriſt, and his Croſſe, without thee, that will ſanctifie thee, except thou belieue in him, and by fayth drawe Chriſt, and his blood, into thine heart, thou mayeſt well bee worſe, and the Croſſe of Chriſt may condemne thee, but thou ſhalt neuer bee the better of him: But if thou belieueſt this worde of the Croſſe, and ſo make Ieſus Chriſt, and his Croſſe, thine by fayth, then the blood of Ieſus Chriſt ſhall guſhe out, to thy ſanctification: It cannot bee ydle, but it muſt ſanctifie, and ſeparate thee from the worlde, and make thee an Heire of Life.
Looke howe yee ſhould hauehave a ſight of the Croſſe of Chriſt: thinke it not enough, that Chriſt ſuffered and died for ſinners, except when thou heareſt this worde of the Croſſe, thine heart griedilie gripe, and drawe Chriſt in to thy ſelfe: and this aye ſhould bee our exerciſe in the hearing of the word of the Croſſe of Ieſus Chriſt, to get ſuch a ſolide apprehenſion of the Croſſe, that thou mayeſt ſay, The Lord Ieſus died for me, the greateſt ſinner in the world. Look that thou find the effect and fruit to flow of that Croſſe, to the ſanctification of thy ſoule, & mortification & ſlaughter of thy ſinfull nature, day & night. So heare not with the eares only, but with the apprehenſion of the heart, or els that Croſſe ſhal neuer be effectual to ſaue thee, but for all this benefit of the word of the Croſſe of Ieſus Chriſt, euerlaſting death and damnation ſhall be thine ende. Bee not ſecure in hearing, but drawe in to thy ſelfe Ieſus Chriſt, and there ſhall followe ſuch a joye and conſolation, that all the tongues of men nor Angels, cannot expreſſe: there is no pleaſure comparable to that pleaſure, which the heart of a faythfull man will finde.
Now hitherto hee hath prayed for himſelfe firſt, That the Father would glorifie him: and next, for his Diſciples, eleuen in number, for Iudas hath no part of that Prayer. Now laſt, he extendeth his Prayer farder out, beyonde all the Apoſtles, to the whole faythfull, that ſhall belieue in him, to the ende of the worlde. And this is the third part of this Prayer: a Prayer for the whole faythfull, that ſhould belieue in him, to the ende of the worlde. But to come to the wordes: Not for them onelie, that is, Not for my Diſciples alone, doe I pray, But J praye alſo for all them that ſhall belieue in me through their Worde. And vvhat prayeth hee for them? That they may bee made vp in one bodie, joyned with that band of perfection, of charitie and louelove. And howe? As thou and I am one: Thou art in mee, and I am in thee, ſo they may bee one in vsus: that is, Through their fayth in vsus: and that, to this ende, that the worlde may belieue in mee, that thou haſt ſent mee. Yee ſee howe this Prayer of Chriſt extendeth it ſelfe: it beginneth narrowlie, and then piece and piece it groweth. It beginneth firſt at himſelfe onelie, and hee prayeth, That the Father would glorifie him. And then farther hee maketh his petition for his Diſciples, That hee would firſt keepe them, and then ſanctifie them. Then he extendeth it farther out, to the whole belieuers, that ſhall belieue in him to the ende of the worlde. So, Brethren, it is not contained within that Age in the which Chriſt was in the Earth, (this is a great conſolation,) it pertaineth not onelie to thoſe Iewes and Gentiles that were at that time: but the Prayer of Ieſus Chriſt, euen this ſame Prayer, wherewith hee did conſecrate himſelfe to the death of the Croſſe, it reacheth out to vsus in this Age: And looke howe manie of vsus hath fayth in Ieſus Chriſt, wee may bee aſſured that that Prayer which Chriſt made, was made for vsus, and euerie one that belieueth. And when wee reade this Prayer, and theſe wordes, I pray not for them onelie, but for them that ſhall belieue, there is not one, who findeth a ſponke of fayth, but hee may ſaye, Chriſt made this Prayer for mee, as aſſuredly as hee prayed for Peter and Iames, and the reſt of the Apoſtles: For when the Lord prayed, his eye was vponupon euerie ſoule that ſhould belieue in him to the ende of the worlde: hee recommended euerie ſoule to his Father in this Prayer. Not generallie: but the Lord Ieſus being God and man, hee had euerie ſoule before his eye, that euer was choſen, and called, or ſhall bee called to the ende of the worlde: and he prayed particularlie for euerie ſoule. So, if thou findeſt fayth in thine heart, thou mayeſt ſay, The Lord made interceſsion for me, as well as hee did for Peter and Paul, or the reſt. But, Brethren, this is well to bee marked, for whom it is that hee prayed: not for euerie man and woman, but for them who hauehave fayth, for thoſe that belieue in him: Neuer ſoule got part of that Prayer, or of his death, or of his bleſſed reſurrection, or of that glorie, that belieueth not. Therefore, let vsus belieue, as euer wee would hauehave anie grace: for no grace ſhall euer appertaine to any ſoule, but to that ſoule that belieueth. It is not for ſcant of grace, that the worlde periſheth: The Prayer of Ieſus Chriſt might extende it ſelfe to a thouſande worldes. Howe falleth it out then, if hee might ſaue a thouſande worldes, that the worlde periſheth? It is not for ſcant of vertue, in the Prayer, or in the death of Chriſt, that the worlde periſhed; but for want of fayth: wee are not capable of the vertue of his death: no ſoule is capable of that death, but that ſoule that is faythfull: that man that is faythfull, is made partaker of all the Prayers of Ieſus Chriſt, and the vertue of that death ſhall ſtrike out to his ſaluation. Onelie belieue, and thou ſhalt finde the effect of that Prayer: but if thou belieueſt not, that Prayer ſhall not ſerue to thy ſaluation.
But this is to be marked: How is this fayth gotten? Thoſe, ſayth hee, who ſhall belieue in mee, through their worde. Fayth in Ieſus Chriſt is *****not gotten by euerie worde, and euerie dreame, and euerie vnwritten verity, and fantaſie of man. (The enemies hauehave filled the world with dreames, and giuegive out fantaſies and dreames to bee belieued.) The inuentions of the Pope and Cardinalls, will not breede fayth in thine heart. Looke the wordes, They who belieue in mee through their worde. No worde will breede fayth, but the worde of the Apoſtles: Chriſt will ſo honour them, that hee will neuer worke fayth in the heart of man, but by their worde onelie: And ſo to the ende of the worlde, no worde is to bee belieued, but the worde of the Apoſtles and Prophets: For this excludeth not the worde of the Prophets, but the traditions of me. If thou ſetteſt thine heart to ſeeke fayth by the worde of the Antichrist, thou ſhalt neuer gette fayth in thine heart. If thou wilt hauehave fayth, heare this worde of the Apoſtles: and if thou turneſt thine eare from it, all the wordes in the worlde ſhall not worke fayth in thine heart. The thing which hee requireth would bee marked: What requireth hee? Hee requireth, That they all may bee one. So, the thing which hee asketh for vsus all, to the ende of the worlde, it is, That wee bee joyned together in that conjunction of louelove, and made vp in one bodie, and one newe man, whereof the Head is the LORD IESVS, and knitte vp with that band of perfection, which is louelove. Without IESVS CHRIST there is no bodie, there is no coniunction with the members: no, the ſibbeſt conjunction in the worlde, is not worth a pennie without IESVS CHRIST: No, the conjunction of man and woman, which is a neare conjunction, and the conjunction betwixt brother and ſiſter: and in a word, all conjunction, is nothing but a diſperſion, which is without Ieſus Chriſt; it is nothing but a variance. This naturall life is nothing without Ieſus Chriſt. I might drawe this matter from the grounde: After Adam had fallen, and was ſeuered from God, Adam and Eue had no true conjunction, nor none of their poſterie after them. Then, Brethren, howe get wee our conjunction againe? Euen by Ieſus Chriſt, and by that vertue in him▪ for except in him, nature, and all theſe bandes bee ſanctified, by them men cannot bee joyned together amongſt themſelues: For in him there is made a gathering together, of all thinges, both which are in Heauen, and which are in Earth, Epheſ. 1. verſ. 10. Coloſſ. 1. verſ. 20.
He inſiſteth vponupon that vnion, and he recommendeth it vntounto vsus, and amplifieth it from▪ the ſimilitude between the Father and the Sonne: The Father is in the Sonne, and the Sonne is in the Father: that is, they are one, by a wonderful and vnſpeakable conjunction, in a diuine nature and eſſence. The thing in the world, wherein we reſemble moſte that glorious Trinitie, the Father, the Sonne, and the holie Spirit, is this vnion: Wouldeſt thou bee like the Father, and like the Sonne, and like the holie Ghoſt, then bee vnited in heart and louelove, with the members of Ieſus Chriſt. There is no likeneſſe with the Father, without this vnion. A man full of malice in the heart, is no more like to Ieſus Chriſt, and to the Father, than the Deuill is: and that is the thing which the Deuill ſeeketh moſte of all, to make men vnlike to God: For as vnion with God bringeth life euerlaſting, ſo vnlikeneſſe with God, and diſſeuering from him, bringeth death euerlaſting. None ſhall bee ſafe in that Great daye, but ſo manie as are vnited with a bande of louelove: if thou bee not vnited by that bande, with the members, looke for nothing but death.
Then hee ſetteth downe the ground of our conjunction, Euen that they may bee alſo one in vsus. What is the ground of the coniunction of the members amongſt themſelues, but the coniunction of the members in the Head? If thou bee not joyned with the Head, the Lord Ieſus, by fayth, thou canſt not dwell with thy neighbour in louelove and charitie. Hee who is joyned with the Kirke, hee muſt firſt bee ioyned with Chriſt. Hee commeth to the argumentes of this coniunction, and the firſt is, from the ende, which is this, That the worlde may knowe, that I am ſent from thee: that is, that the world ſeeing that vnion of the faythfull amongſt themſelues, and that binding vp of their mindes and hearts, by that band of louelove, may know me, from whom that conjunction proceedeth, and they may take me vp, not (as they doe) to be a wicked man, but to hauehave come downe from the Father, and to be the Sonne of God. Then, Brethren, there is not a thing in the world, no, not an effect in the world, where in that vertue of Ieſus Chriſt appeareth more, than in this conjunction of the members of the Kirke in the Earth. So, wouldeſt thou ſhowe before the worlde, that Ieſus is God, equall with the Father? bee at one with thy neighbour. Wouldeſt thou glorifie Ieſus Chriſt, and profeſſe him before the worlde, and honour him? liue in peace, vnitie, and concord. Wouldeſt thou diſhonour him, and ſhame him before the world? be at variance, hauehave no peace, and no louelove. If thou wouldeſt ſet thy ſelfe to make the worlde thinke, that Ieſus Chriſt is not one with the Father, hauehave no peace with thy neighbour. This conjunction, and making vp of one body, is no ſmall effect of the vertue of Ieſus Chriſt: there is no power in Heauen nor in Earth, but this power of God, that will make vp that band: all the Kinges in the Earth will not make thee louelove thy neighbour truely: no power can make thee louelove thy Wife truely: no, not thy Children, but onelyonly that power that floweth from Ieſus Chriſt, the infinite power of that Godhead, which floweth from him to thy ſoule, is able to turne thine hatred into louelove, and to ſanctifie thee. So, wouldeſt thou glorifie Chriſt in this world, and liue in this world to the glory of him, and profeſſe that he is God, and that the fulneſſe of the Godhead dwelleth in him bodily? ſtriue, ſo farre as lieth in thee, to keepe peace with all men, and bee knitte vp in louelove with thy neighbour, as thou wouldeſt glorifie him in this life, and hauehave part of that euerlaſting glorie, purchaſed by the blood of Chriſt: To whome, with the Father, and the holie Spirit, bee all prayſe, honour, and glorie, for euermore.
AMEN.