Twenty-Five Lectures Upon the Lords Last Sermon and Conference, Lecture 4
THE FOVRTH LECTVRE, OF CHRISTES DOCTRINE BEFORE HIS PASSION.
IOHN, CHAP. xiiii. VERS. 11.12.13.14.15.
11 Belieue me, that I am in the Father, and the Father in mee: a… the least, belieue mee for the verie workes ſake.
12 Verilie, verilie, I ſay unto you, Hee that belieueth in mee, the workes that J doe, hee ſhall doe alſo, and greater than theſe, ſhall hee doe: for J go… vntounto my Father.
13 And whatſoeuer yee aske in my Name, that will I doe, that the Father may bee glorified in the Sonne.
14 If yee ſhall aske anie thing in my Name, I will doe it.
15 If yee louelove mee, keepe my Commandements.
WEE hauehave heard in this Chapter, (Beloued Brethren) how Chriſt comforted his Diſciples, againſt the time hee ſhould hauehave vvithdrawne his bodilie preſence out of this vvorld; hee began, and ſaide to them, Be not troubled, let not your hearts be troubled: As he vvould ſay, When I goe away, ye vvill find matter of trouble: be not troubled with all the things ye ſhall find: And thereafter he furniſhes them arguments of comfort. The firſt is, Fayth in him: Belieue in me, howbeit yee will not hauehave my bodily preſence in earth, yet ſend your fayth to Heauen, and faſten your ſelues vponupon mee. The ſeconde argument, I goe away not for your hurt, but for your weale, to prepare a place for you in my Fathers houſe: therefore be not troubled. The third argument, When I hauehave paſſed away, I will not abide for euer away; but I ſhal come againe, and take you to my ſelfe, and place you in Heauen, with my ſelfe. The fourth argument is, Comfort your ſelues with the knowledge, that ye know the place where I goe to, and the way. Pilgrimes that wander in a ſtrange Countrey, are comforted in the meane time of their Pilgrimage, that they vnderſtande the way, and the place where they ſhall repoſe themſelues: Euen ſo the Lord would ſay, Comfort your ſelues with this, that yee know the place and the way, while I come, and take you with me.
After the Lord hath comforted his Diſciples, Thomas firſt, and Philip next, beginneth to doubt, and vtter their ignorance, chieflie concerning the place; and the way. Thomas beginneth: and hee firſt vttereth his ignorance, firſt of the way. The Lord anſwereth him, and inſtructeth him, and ſayth, I am the Way, the Verity, and the Life: no man cōmeth to the Father, but by me. Secondly, cōcerning the place, to wit, the Fathers dwelling place. If ye had known me, ſayth he, ye would hauehave known the Father: & in misknowing the Father, ye vtter an ignorance of me. Philip vttereth his ignorance, and he ſayth, Let vsus ſee the Father, and that ſhall ſuffice vsus. The Lord anſwereth Philip, as hee anſwereth Thomas, with a reproofe: Philip, ſayth he, hee that hath ſeene me, hath ſeene the Father: how then ſayeſt thou, Shew vsus the Father? Then hee proueth this, that hee who hath ſeene the Sonne, it behoued him to ſee the Father: I am in the Father, and the Father in me: wee are but one in Maiesty, ſubſtance, and glory: he therefore who hath ſeene me, hath ſeene also the Father. So the Lord hath brought his Diſciples to the firſt ground of the knowledge of the Father: the ground is, The Sonne is one with the Father, and he is the Image of the Father. When hee hath reaſoned this waye with them, and comforted them, in this Text we hauehave read, hee entereth into an exhortation: hee leaueth nothing off, that may ſerue for their weale. And in this Text, hee exhorteth them to two thinges: The firſt is, to fayth in him, to belieue him, that God dwelleth in his manly nature: the Majeſtie and the glorie of God dwelleth in him bodilie. The ſeconde is, in the laſt verſe wee hauehave read: and it is, that they ſhould keepe his Commaundementes, if they loued him.
To come to the firſt, Belieue mee, ſayeth the Lord, that J am in the Father, and hee in mee: As if hee would ſaye, Belieue this I hauehave beene ſpeaking, That I and the Father are one in nature, in ſubſtance, glorie, and Majeſtie: Let not this baſe and infirme nature of man, that I am clad with in the world, ſtay your fayth: Looke in the thorowe the vaile of my fleſh, and ſee the Majeſtie of the great God. The Leſſon wee hauehave, is this: The Lorde is verie earneſt with his Diſciples, in this pointing out of himſelfe, that vnderunder that vaile of the nature of man, his Diſciples ſhoulde ſee the glorious Majeſtie of the great God of Heauen. This earneſtneſſe letteth vsus ſee, it is one of the hardeſt thinges in the worlde, for man and woman, to take vp, and ſee that Majeſtie and Godhead that dwelleth in IESVS CHRIST: And it is harde for fleſhe and bloode, yea, it paſſeth the reach of all men, to belieue it, except there bee another waye, than by the eyes of nature: by the eye of nature, the ſoule will neuer perceiue, nor take vp, the glorious GOD to dwell in ſo baſe a lodging. The LORD ſayeth to Peter, (in the ſixteenth Chapter of the Euangel of ſaint Matthew, and the ſeuenteenth verſe) when hee confeſſed him to bee the Sonne of the liuing OOD▪ Bleſſed art thou, Simon, the ſonne of Iona, fleſh and blood hath not reuealed that to thee, but my Father which is in Heauen.
So I ſaye, to ſee the Majeſtie of GOD dwelling in earth, it behooueth man and woman to bee rayſed aboue nature, to the Heauens, to hauehave a Spirituall eye, and the Spirite of the great GOD, to ſee that glorious Majeſtie.
Now another thing foloweth here on this earneſtneſſe to wit, A neceſsitie to knowe the Father, that wee maye gette ſaluation. Had not the LORD knowne that it was a needefull thing for his Diſciples, and for the vvhole vvorlde, that they might get life, to know that the nature of God dwelt in him, hee would not hauehave bene ſo earneſt in this point. It is a thing that the world muſt knowe, or then there is no ſaluation. The third thing followeth: ſeeing it is ſo harde a thing to a naturall man, to ſee the glory of God, in Ieſus Chriſt; and ſeeing it is ſo neceſſary a thing to ſaluation, that except wee ſee him to bee God, as well as man, there ſhall bee no life. If euer wee would enjoy life euerlaſting, and Heauen, wee muſt bee lifted vp aboue nature, and in a manner, wee muſt be ſupernaturall and heauenly. And this change be not made in this life, let neuer man looke to ſee Heauen: that is the neceſsitie that is laide vponupon thee, looke to it as thou wilt. When he hath proponed his exhortation, hee bringeth reaſons to cauſe them belieue this. The firſt argument hee vſeth, is in the ende of the verſe: At the leaſt, belieue me for the very works ſake. And there were not another argument to cauſe you to belieue this, that God dwelleth in me, looke to my workes, and ſee if they paſſe n…t the power of any creature. What Angel, or what man, can worke ſuch thinges? If my works▪ bee not aboue all works, belieue not in …ee: but if it be otherwiſe belieue in mee. And there were non… other argum…nt in the worlde, to moue men to belieue, that the Lorde …eſus is the God of glory, and that in his Manhood the Godhead dwelleth, the very effects, the words, the works, the deed: teſtifie, and …hee is able to conuict all the conſcience… of men and Angels, and make them ſay, The Lord Ieſus is the God of glory. Yea, Brethren, and there were no more to peſwade vsus, that Ieſus is the God of glorie, but the word wee hauehave of Ieſus, this power of the word of the Croſſe, and this grace and Majeſty, that ſhines in the Scriptures, it teſtifieth plainly, that the Lord, the Author of that worde, is the God of Heauen: for it hath ſuch a power in the ſoules of men and women, that either it conuicteth them, or elſe it conuerteth them: and therefore it is called the power of God. And it were the word of man, that worde coulde neuer hauehave ſuch power to conuict the worlde, or to bring the ſoules of men to ſaluation. So, the effectes that come from the Lord, teſtifie to the world, that he is God, and is able to conuict the conſciences of all the enemies in the worlde: yea, euen of the Deuill himſelfe: But, and there bee no more, they will neuer bring thee to ſaluation. Therefore, if thou wouldeſt hauehave that ſolide fayth in Ieſus Chriſt, and that taſte of his ſweetneſſe in thine heart, thou muſt hauehave another witneſſe … the holy Spirite muſt concur with the outwarde worde, and the outwarde works, drawing, alluring, and perſwading thee, by renewing thine heart: and that bringeth with it the greateſt joye and ſweetneſſe in the world: When the Spirit is inwardly in the heart, & draweth it to Chriſt, as the eye ſeeth the workes, the ſoule beginneth to reſt, and repoſe vponupon the Lord, with a joy vnſpeakeable. Therfore euer preaſſe to get the preſence of that Spirite, or otherwiſe, the works will but conuict vsus, and make vsus inexcuſable in that great day. Yet he inſiſts, & he bringeth another argument to allure them to belieue: Verilie, verilie, ſayth the Lord, belieue mee, that I am in the Father: if ye belieue this, it ſhall be for your owne weale: it ſhall not only bee for my glory, but for your weale: Yee thinke my workes great, but belieue in me, and I ſhall make you worke theſe workes, and greater than theſe. So, this argument is taken for their owne weale. Who getteth greateſt vantage in the honouring of God? Who getteth greateſt vantage in belieuing? Is it the Lorde▪ No, he may want thee, and all thy well-doing, and not an haire the more bee impaired of his glory: All the vantage commeth to the creature; and the glory of the creature ſtandeth in glorifying the Creator: The felicity of man and woman in earth, is in belieuing Chriſt Ieſus. So wilt thou be bleſſed, belieue. In a word, and thou belieue, the beſt is thine owne, and all the profite redoundeth to thee. What vantage bringeth fayth with it? There is not a man, or a woman, that will once belieue in the Lord Ieſus, but as ſoone his heart will be filled with that Spirit, and with all good things, and with power to worke all manner of good works, ſurmounting all the powers of nature. So, a poore body belieuing in Chriſt Ieſus, will hauehave more power to doe good, than all the Kinges in the world, that hauehave no more but nature. So it is ſaide of Steuen, that he was full of fayth, and of the Spirit, and of power: And what followeth? he was ſo powerful in reaſoning, that the Phariſees could not reſiſt him: he had a wonderous working with him. And in the Primitiue Kirke, after the Lorde had ſuffered, and when hee was glorified, they who did belieue in him, got ſuch a power, that was marueilous to the world. Looke the Actes, and the laſt Chapter of Marke. So, they who belieue in Chriſt, ſurpaſſe the worlde. It is true, thoſe extraordinary and miraculous workes ceaſe now: but yet, the power that followeth on the fayth in Chriſt, abideth effectuall, if not in ſuch miraculous works, as were to caſt out Deuils, to ſpeake with Tongues, &c. which were in the Primitiue Kirke: Yet in ſuch workes as the worlde cannot worke. The wordes of a ſinfull man are powerfull to regeneration, and to renewe a dead ſoule: And it is no leſſe wonder, to raiſe vp a dead ſoule, than to raiſe a dead man out of the graue: yea, it is a greater work: And if ye wil go to works, fayth maketh vsus meete to work the works of charity: And I ſay, it is better to worke a charitable worke, than ſuch miraculous workes; the one is more excellent and precious than the other. Iudas wrought wonders, but hee could not worke the works of charitie. Theſe works of charity, are as as many witneſſes of our election, and they bring greater joye with them, than all miraculous works. When the Diſciples returned to Chriſt, rejoycing that they had wrought great miracles through his Name, the Lord ſaieth vntounto them, Rejoyce rather in this, that your names are written in the Heauens. Luke, 10.17. If vvee finde the power of fayth, in working charitable workes, wee may thinke vsus well: for we are lifted aboue this world, and are become Citizens in Heauen, awaiting for that redemption to come. So, I ſay, fayth is powerfull, in worde and deede: and hee who wanteth this fayth, hee wanteth power in word and deede: and ſo bleſſed is he who hath this fayth.
Now there ariſeth a queſtion in the words: Some would thinke this a marueilous thing, that the Lorde will giuegive power to his Diſciples, to worke greater workes than himſelfe wrought. I anſwere, It is true indeed, the Diſciples of Ieſus Chriſt, after his Aſcenſion, wrought greater workes, than the Lord did in his owne perſon: but it was not ſo much the Diſciples, as it was the Lorde of glory, that wrought theſe works: by the Diſciples, hee vttered his power, vſing them as miniſters. Yet ſhould not the Lorde hauehave wrought greater workes himſelfe in his owne perſon, than hee wrought by his Diſciples? Should he not himſelfe hauehave wrought greater works, when he was in the earth, than hee wrought by his Diſciples when he was in Heauen? I anſwere, No: for the Lord, ſo long as he was in the earth, was but humble, & that diuine power did keep it ſelf cloſe, & vttered not it ſelfe in the full meaſure: and ſo it behoued to be, that the Godhead ſhould not vtter the ſelfe in his humiliation. Bu… when he is glorified, in the nature of man, in the Heauen, then the power of that Godhead in him, vttered it ſelf in greater power than in the earth. And if there were no more, to proue that Chriſt glorified, wrought greater thinges by his Apoſtles, than he did in his owne person, when hee was humbled; this one argument were ſufficient, that after his Aſcenſion, by their Miniſterie the vvhole vvorlde vvas conuerted, vvhichwhich came not to paſſe, vvhileſt hee himſelfe was on the Earth, becauſe the Godhead kept the ſelfe cloſe.
But to come to the wordes following: The Lord layeth downe the ground of this: I goe to my glory, and I am paſſing to the Father, and therefore my glory ſhall vtter it ſelfe. The power of Ieſus Chriſt, muſt appeare in the vvorlde, at that time of his Aſcenſion: vvhen hee went to his Father to Heauen, then the power ſtriketh wonderfully vponupon the Earth, from the Heauen. When we hauehave the Lord Ieſus nowe glorified in the Heauen, wee hauehave a more glorious power of the Lord Ieſus, than the Iewes, who had his bodily preſence. So, the reaſon is, Becauſe hee was to paſſe vp to the Father. So ye ſee, Brethren, this gift the Diſciples ſhould get, that they ſhould worke greater workes▪ than hee did, is nothing prejudiciall to the glorie of our Sauiour. Howbeit it pleaſeth the Lord, to worke more glorious works by ſuch vveake inſtrumentes, than hee did in his owne perſon; it is not prejudiciall to his power. If the inſtrumentes of themſelues had done theſe workes, it would hauehave prejudged his glorie: but ſeeing they did them by his power, it hindereth nothing his glorie. Yea, I ſay, his glorie ſeemed the more in the worlde by their working: becauſe it teſtified, that hee who was ſo baſe in the worlde, had ſuch a power in him, when hee aſcended. Hee commeth to another ground, of working of greater workes: What euer yee ſhall aske in my Name, yee ſhall get it: That is, Sende vp your prayers to mee to the Heauen, when I am glorified, and what yee ſhall aske in my Name, it ſhall be granted. So, this is another ground, wherfore the Apoſtles wrought greater works after his Aſcenſion: They prayed to him, and drew downe his power out of Heauen, by prayer▪ It is a power incomprehenſible, that is in the Lord Ieſus. Now if any man or woman would bee partaker of that power, hee muſt ſende vp his prayer to Heauē, by faith in him, to draw down that power to the world. Wee ſee the Apoſtles (Act. 4.) pray earneſtly, that by their handes hee would worke ſignes and wonders, and they obtained it. It is a pittie, that there ſhould bee ſo great a power in IESVS CHRIST to life, and we, miſerable creatures, hauing ſo great need and want of it; ſhould hauehave no part of it: the fault lieth not in CHRIST: for there is power and vertue enough in him to ſaue a thouſand worldes. But this is the fault: Men and women cannot pray, becauſe they want faith. So all the want that is in vsus, that vvee vvant Heauen, and life euerlaſting, all the fault is in our ſelues, that cannot praye, and ſaye, Lorde, there is a vvonderfull power in thee, and thou canſt ſaue a thouſande vvorldes: Therefore, Lord, by thy power ſaue mee. It is a foule ſhame, that this ſhould inlake on our parte, that vve cannot open our mouthes to ſeeke grace, ſeeing ſuch aboundance, ſuch an infinite power and treaſure is in him. And if there vvere a great treaſure to bee dealt, ſo that euerie man might hauehave his parte, hee vvoulde condemne himſelfe vvho vvent not to gette a ſhare. Nowe there vvas neuer ſuch a treaſure, as is life eternall: and hee vvho getteth not a ſhare of it, but lieth behinde ſleeping, hauing no care to gette it, hee is vvorthie a thouſand deathes. So, vve ſhould ſeeke this grace by prayer, and chiefelie that vvee maye hauehave the Spirite of prayer: for all men cannot ſeeke Heauen, It is a ſore thing to vsus to vvant a ſhare of that rich treaſure, for fault of heartes to ſeeke it.
Hee repeateth this promiſe twiſe, Jf yee aske anie thing in my Name, I will doe it. And indeede hee did it in effect: for vvhen the Lord had aſcended, they pray that they ſhould worke miracles, and ſo they did: So hee is true in all his promiſes. And marke it, Brethren: hee ſayeth, hee will doe it: and not, they ſhall doe it: for Chriſt, by his owne power, worketh miracles: the which power he communicateth not to his inſtruments, but hee reſerueth it to himſelfe: and by the miniſtery of men, powreth foorth his giftes vponupon others. Then hee ſetteth downe the end of all the wonders: That the Father may be glorified. All the power of the Lord, ſerueth to the glory of his Father: All the power hee hath gotten, it diminiſheth not the glory of his Father, but augmenteth it: and the glory of the Father ſtandeth in the power of the Sonne, becauſe he is the ſplendor of his glory: And the Sonne bee not glorified, the Father wanteth glory: and hee who will not glorifie the Sonne, hee will not glorifie the Father. This is not to be omitted, While hee is ſpeaking of the vttering of his power, forgetteth he the Father? No, he ſetteth downe the Fathers glory, as the end of his power. When the Lord Ieſus was in the world, he ſpake neuer a word, but he had a reſpect to glorifie the Father: And ſo hee ſayth, when hee was to goe out of the world, Father, glorifie me, for I hauehave glorified thee. Bleſſed is he that can with a good cōſcience proteſt this, that he euer had an eye to the glory of God: & can ſay, Thou waſt mine only But, and whether I ate or I dranke, or what euer I did, it was all to thy glory. Wee ſhould preaſſe to doe this: howbeit wee cannot come to a full perfection: certainly that man ſhall bee partaker of his glory, that in all his actions can holde his eye on the glory of God: By the contrary, that man, what euer hee bee, and hee were a King, or a Prince, who deſireth not to glorifie God, if hee continue ſo, hee ſhall neuer ſee that glory: This ſhall ſtande, and all the worlde ſhall not bring it backe. Let this bee our marke in all our callinges, that wee may hauehave power to glorifie God in them. And if wee doe not this, and though wee ſhould make all the vantage in the worlde, and heape vp great riches, gold, and treaſures, &c. wee ſhall periſh miſerably. Therefore the Lord giuegive vsus grace, ſince there is no vantage, but in the God of glory, that wee may glorifie him, and bee glorified with him, through Ieſus Chriſt.
Now wee come to the next exhortation, which is contained in theſe wordes, Jf yee louelove mee, keepe my Commaundementes. As hee exhorted them before to belieue in him, ſo now hee exhorteth them to bee obedient to him, or to doe his will: Fayth and obedience are chiefe groundes of Chriſtianitie: If one woulde bee a Chriſtian, firſt hee muſt belieue in the LORD IESVS. Then next, this fayth muſt not bee ydle, but it muſt burſt foorth in the effectes: they muſt ſtriue to doe his vvill: to bee charitable, that is the LORDES vvill. In the thirteenth Chapter, and the thirty foure verſe, the Lord ſpake theſe vvordes to his Diſciples, A newe Commaundement giuegive I to you, That euerie one of you louelove another▪ Being to depart out of this vvorlde, this is the ſpeciall Commandement hee leaueth to his Diſciples, That in his abſence, euerie one of them ſhoulde louelove one another. So this is the chiefe Commaundement the LORD hath left vsus till his comming againe, That euerie one of vsus ſhoulde louelove one another, and euerie one of vsus ſhoulde beare the burthen of another: If vvee doe not this in the abſence of the LORD, vvhen hee commeth againe, vvee ſhall not bee able to abide a triall of him, or to render an account to him of our doing. But to come to the Commaund: The meaning is, as the Lord would ſay, As ye would proteſt before the worlde, yee louelove mee, make it knowne in mine abſence, by keeping my Commaundementes.
Nowe, Brethren, to inſiſt vponupon this matter more at large: Yee knowe this, A ſeruant, who loueth his Maſter well, hee will bee about to doe all thinges that can pleaſure his Maſter: his vvhole endeuour will bee to doe the will of his Maſter, and chiefely in the abſence of his Maſter, when hee hath gone farre from home, at that time chiefely hee will kythe his louelove to his Maſter, in doing his turnes with pleaſure. Howbeit louelove, as the Apoſtle ſayeth, (1. Theſſal. 13.) bee painfull, yet if a man hauehave a true louelove in his heart, hee will hauehave a great pleaſure alſo. LoueLove hath paine, but with the paine it hath pleaſure: It will not take care what paine or what tribulation it hauehave. So this ſeruant doing the will of his Maſter in his abſence, will teſtifie to the worlde, that hee loueth his Maſter. To draw this to our purpoſe, Brethren: The Lord Ieſus, the Lord of the worlde, is gone out of the worlde, as it were, to a farre Countrey, to the Heauen, and hath left vsus all behinde him: yea hee hath left vsus here in the Earth, and hee is abſent from vsus in the Heauen: Hee is a gracious Maſter: and woe to him, vvho is not his ſeruant. Then wee being his ſeruants, and we louelove him, there will bee nothing that is his will, but wee will bee about to doe it: and hee that loueth him heere in the Earth, becauſe the LORD is abſent, according to his bodie, in the Heauen, hee will bee the more earneſt to pleaſure him in his calling, and to doe the turnes of the Lord Ieſus in his abſence. Hee who loueth him, will employe his whole ſenſes, and force, and power to pleaſure him: as Paul ſayd, 2 Cor. 5.14. The louelove of the Lord Ieſus conſtraineth mee, and bindeth vp my ſoule. I ſay more: In ſuffering all extreamities for the Lord, the Fire, the Sworde, and it were a thouſande deathes, hee will hauehave a greater joye and pleaſure, than anie man will hauehave in doing anie turne for a man, whome hee loueth well. Then, woulde anie man kythe that louelove hee heareth to the Lord Ieſus in his abſence? (And vvho amongſt vsus vvill not ſaye, Wee louelove the Lord Ieſus?) Wouldeſt thou then kythe this louelove? Doe heartilie his will. It is not enough to louelove in worde, but indeede. LoueLove not in worde onelie, ſayth the Apoſtle Iohn in his firſt Epiſtle, Chap. 3. Verſ. 18. for it is the heart muſt doe the Lord ſeruice. So, and thou wouldeſt louelove the Lord Ieſus, doe his will: and that is, LoueLove thy neighbour. And thou bee a murderer of thy neighbour, and then ſaye, I louelove the LORD IESVS, I ſaye thou lyeſt, and the Lord ſayeth it alſo. Wilt thou oppreſſe the poore members of the Lord Ieſus, and ſay thou loueſt the Lord Ieſus? I ſay thou art a lyar: Good works kythe the louelove in the heart. The groūd of Murder, hatred, &c. that is betwixt man & man, is the hatred of the Lord Ieſus. So the groūd of all ſin, is the hatred of the Lord in the heart. Matth. 24.40. vvhere the Lord ſpeaketh of good ſeruants, and euill ſeruants, hee ſayth, The good ſeruant, who in the abſence of his Maſter, preaſſed to doe all thinges to pleaſure his Maſter, when his Maſter commeth home, at that houre he knew not, (ſo the Lord will come when we looke not for him) and findeth the good ſeruant doing his will, will bleſſe him, and make him Ruler of all his goods▪ Bleſſed is hee who ſerueth the Lord in a ſmall vocation. What doeth the other ſeruant? He is ſtriking the reſt of the Familie: Woe to that ſeruant, ſaith hee, he will bee caſten out, and his part will bee with the hypocrites, who was but an hypocrite in his Maſters houſe. If we bee well occupied, and wayting aye for the home-comming of the Lord Ieſus: if we be well occupied in directing our life to him and his glory, bleſſed ſhall wee be, and wee ſhall get a portion with him in glory. But if we be euill occupied, in oppreſsion, and in wickedneſſe, he ſhall caſt vsus out of his Familie. To put an end to this mater: In any vocation, we ſhould al go about to pleaſure our Maſter in the Heauen, and preaſſe to kythe it in our workes, that in our hearts we hauehave loued the Lord Ieſus: Wordes will not auaile: and thou couldeſt tell all the Scriptures, it auaileth not without doing. Let vsus all, therefore, ſtriue to make manifeſt, that wee hauehave not only an outward ſhew and profeſsion of louelove, but that it is fixed and ſetled in our hearts, as euer wee would deſire to finde comfort and joye in that great day of the appearance of our Lord Ieſus: To whome, with the Father, and the Holy Spirite, bee all prayſe, honour, and glory, now and foreuer. Amen.