A Christians Duty and Safety in Evil Times, Sermon 1

A Christians Duty and Safety in Evil Times · Sermon 1

p. 1Chriſt's Prayer, The Saints Support.

Text. 17 Iohn 15.

I pray not that thou ſhouldeſt take them out of the World; But that thou ſhouldeſt keep them from the evil.

THis chapter contains in it the laſt, and moſt ſolemn prayer (which we finde on Record) that ever Chriſt made in the world, with, and for his Diſciples; when he was to remove his perſon from them, even then he would leave a prayer behinde him, the greateſt Legacy that he could bequeath unto them.

p. 2This whole 17 chapter from the begining to the end, is made up only of Chriſt's Prayer unto his Father. And in this ſo ſollemn a Prayer, and the laſt Prayer that Chriſt made with his Diſciples: There are four things obſervable.

1. The time when he made this Prayer.

2. The Geſture he uſed.

3. The Manner how he prayed.

4. The Matter for what he prayed.

The time when he made this Prayer, is ſet down two wayes.

1. Circumſtāce of the …ime when1 It was immediately after he had preached a publique Sermon v. 1. Hence obſerve: That it is warrantable, and commendable for Miniſters to pray after their preaching. 1 Obſervacion.This I name the rather, becauſe in this age, there are a generacion of men, who judge otherwiſe. But it is here ſet down to be the practiſe of Jeſus Chriſt himſelf, ſo to do; after he had preached, he lifted up his eyes to p. 3heaven, and prayed. And it is Luthers note, That a good prayer ought for to follow a good Sermon. Luther.And here by the way take notice, that ye that attend upon the miniſtry of the Goſpel muſt like wiſe go to God in prayer, after ye have heard his Word: when we have done preaching, then you muſt begin your praying. It is a good obſervacion of holy Greenham, I am perſwaded that one great reaſon why there is ſo little good done by all our preaching, is, Greenhā.becauſe though there is much preaching in the pulpit, yet there is little or no praying in the Cloſet.

The other Circumſtance of time when Chriſt made this ſollemn, 2 Circū. of the time when.and affectionate prayer, is this, It was the day before he was to die, for aſſoon as he had done this prayer Iudas came with a band of men to betray him. chap. 18. v. 1, 2. hence obſerve from Chriſt's example:

That Chriſtians ſhould then have moſt holy, 2 Obſervacion.and ardent affections in p. 4their breſts, when they are even leaving of this World. Ieſus Chriſt prayed well at all times, but he prayed moſt affectionately, a little before he was to die. Luke 22.4….Luke 22:4That paſſage is obſervable, 22 Luke 44. And being in an agony be prayed the more earneſtly, and his ſweat was as it were great drops of blood falling down to the ground. Ieſus Chriſt when he was in an agony, and lay groveling up. on the ground, ſweating drops of blood, prayed yet the more earneſtly, foreign, or he prayed the more vehemently, drawing forth his affections to the utmoſt. And the Apoſtle Paul ſpeaking hereof ſayth; Heb. 5.7.Heb 5:75. Heb. 7. Who in the dayes of his fleſh, offered up prayers and ſupplications with ſtrong cryings and tears, unto him that was able to ſave him from death; and was heard, in that he feared.

Chriſt prayed with ſtrong cries, alluding to that earneſt Prayer which Chriſt uttered in the Garden, Luke 22.19.Luke 22:19Luke p. 522.19. as appears by theſe words, In that he feared. viz. That bitter Cup, thoſe unſpeakable pains, which he endured in his agony, when the whole power of darkneſs ſet upon him: Here you ſee that leſus Chriſt prayed with moſt fervent zeale and holy affection, juſt before he was to die; for the Apoſtle is there treating of Chriſt's Prieſthood, and offering up himſelfe a ſacrifice for ſin.

Now as it was with Ieſus Chriſt, Chriſts practice ſhould be our paern.ſo ſhould it be with you; before you come to die, you ſhould then have moſt holy, moſt heavenly and ardent affections in your breaſts: Let heaven at that time eſpecially poſeſſe your ſouls, when your ſouls are going to poſeſs heaven. O beloved, in this regard you ſhould be like the Swan, which ſings the ſweeteſt ſongs before its death: let your ſweeteſt ſongs be like Simeons, * Luke 2 29.Luke 2:29when ye come to die, then ſay, Lord let thy ſervant depart in peace.

The ſecond Circumſtance conſiderable p. 6in this prayer of Chriſt, 2 Circū. the geſture Chriſt uſed.is the Geſture he uſed therein. He Lifted up his eyes to heaven, and ſayd: Father &c. It is true; Geſtures are not ſimply neceſſary in any duty: It is not ſimply neceſſary to kneel in prayer, yet Geſtures may be helpful to us in prayer; Chriſt lifted up his eyes, to ſignifie, that his heart was where his eyes were. Beloved, when ye lift up your eyes towards heaven in prayer, it ſhould note, that your heart is in heaven: I am ſure, with Chriſt it was thus, though with you it may be otherwiſe; It may be thine eye is towards heaven in a prayer, when at the ſame time thine heart is towards thy ſhop, towards thine evil company, towards thy whores, or wicked companions. Remember O Man! to keep thine heart as well as thine eye toward heaven in prayer; let your hearts and your eyes be both towards the ſame place. Chriſt lift up his eyes to heaven in prayer, and his heart was there alſo, and ſo ſhould it be with you.

p. 7The third Circumſtance in this prayer of Chriſt, 3 Circu… the Maner of Chriſts praying.was the manner of praying: and that is expreſſed three ways in this chapter.

1 He did aime at Gods glory, 1. Chriſt aimed at Gods gloryas the cheif End of all things he prayed for: and this ſhould be a directory for your prayers. Iohn 17.1John 17:1Glorify thy Son that thy Son may alſo glorifie thee. v. 1. The End of Chriſts Prayer, was the glorifying of his Father; ſo the End of our prayers ſhould be the glorifying of God.

Many men will cry, Lord give me glory, when they do not with pantings of heart ſay, Lord let me give glory to thy name. Chriſt ſaid, Hallowed be thy name, expreſſing his reſpect to the honouring, and glorifying of the name of God, that was the firſt peticion in Chriſts Prayer, to ſhew, that the glorifying of the name of God ought to be the firſt, and cheifeſt thing in our prayers.

Chriſt prayed, O my father, 2. Chriſt prayed to God his Father.to teach you, that you muſt not only pray with an awful apprehencion of God, p. 8but alſo with fiducial confidence in God. Heb. 11.6.Heb 11:611. Heb. 6. Without faith, it is impoſsible to pleaſe God, for he that comes unto him, muſt beleive that he is, and that be is the Rewarder of them that diligently ſeeke him. You muſt never come to God, to ask doubtingly, but you muſt come with fiducial confidence, as a Child to a Father.

3. 3. Chriſt prayes for his Diſciples with great enlargementChriſt prayes with great enlargment for the good of his Diſciples. I doe not read in above 3. or 4. verſes, that Chriſt prayed for himſelf; all the reſt of the prayer was for his diſciples, that God would keep them in unity & truth, and glorify them, and all other beleivers with himſelf in heaven. Here then behold the wonderful affection that Jeſus Chriſt beares unto his Church, and people, that when he was to die, he ſhould pray more for the ſaveing of their ſouls, then for the ſaveing of his own life, o! herein the ſuperabundant love of Jeſus Chriſt is manifeſted, who when he was in expectation to die a painful, ſhameful, p. 9accurſed death, under going the wrath of God, due unto our ſins, yet that then he would remember his elect ſervants, in whoſe ſtead he ſtood, and for whoſe ſins he died, with ſuch enlargement of heart in prayer.

The fourth Circumſtance conſiderable in this prayer of Chriſts is the matter, for what he prayed: 4. Circu. The matter, for what Chriſt prayed.And that is layd down 2 wayes. 1. Negatively, who ſhould not be the ſubject matter of his prayer, I pray not for the world. v. 9. This is a good argument againſt thoſe that plead for univerſal Redemption: If Ieſus Chriſt would not ſpend his breath to pray for them, then ſurely he would not ſpend his precious bloud to purchaſe heaven for them. Then it is layd down Affirmatively, whom he prayed for; I pray for them that thou haſt given me, for they are thine. you that are elected, you that are regenerated, I pray for you. He makes many requeſts unto his Father in the behalfe of his Diſciples that God would keep them, that they p. 10might be one with him, v. 11. That God would ſanctify them. v. 17. That they might come to heaven and be with Chriſt. v. 24. And (as in the text) I pray not that thou ſhouldeſt take them out of the world, but that thou ſhouldeſt keep them from the evil.

The words, you ſee, are ſet down two wayes: The words explained1 Negatively, what Chriſt did not pray for in the behalfe of his Diſciples, I pray not that thou ſhould. eſt take them out of the world. 2. Affirmatively, what Ieſus Chriſt did pray for: I pray that thou ſhouldeſt keep them from the evil of the world. Queſtiō.It may be demanded why Chriſt ſayd theſe words, That he would not pray that his Diſciples might be taken out of the world.

Jeſus Chriſt knew that his end was at hand, Anſwer.that his houer was comeing that he ſhould depart out of the world 13. Iohn 1. Now before the feaſt of the Paſſover, when Jeſus knew that his hour was come that he ſhould depart out of this world unto his Father, having loved p. 11his own which were in the world, he loved them unto the end. when the Diſciples heard this, they thought thus with themſelves, Lord if thou wilt leave this world, what will become of us when thou art gone, we ſhall be in the world as a ſhip without a Pilot as ſheep without a Shepard, and therefore they prayed, that they might die with Chriſt; Iohn 11.16. Ioh. 11.16.John 11:16Then ſaid Thomas, which is called Didymus, unto his fellow Diſciples, Ioh. 13.37.John 13:37let us alſo goe that we may die with him. And 13 Iohn 37. Peter ſaid unto him, Lord why cannot I follow thee now, I will lay down my life for thy ſake. The Apoſtles were all on fire to die for Jeſus Chriſt. Now Chriſt ſeeing them ſo willing to die, therefore to check this impetuous mocion he tells them, that he would not pray that they ſhould now die, but ſaith he, I will pray unto my Father, that when I am gone, and you remaine behinde me in the world, he would keep you from the evil of the World.

p. 12Now if you ſhould aske me what eſpecial Reaſon there was why Ieſus Chriſt would not pray that they might be taken out of the world?Reaſons why Chriſt would not pray that his Diſciples might be taken out of the world.

I Anſwer: 1. If the Diſciples had dyed, when Ieſus Chriſt dyed, then peeple would have thought, that they had bin ſharers, 1. Reaſonor co-partners with Chriſt in purchaſeing our Salvacion. Eſa. 63.3.Isa 63:3Hence it is ſayd that Chriſt did tread the wine-preſſe of his Fathers Wrath alone, and that there was none with him. Chriſt will have the ſole honour of our Salvacion: There were two common theeves, two unworthy perſons, that dyed with Chriſt, that the world might ſee that it was Chriſt's death alone that merited Salvacion for men.

A ſecond Reaſon is this,2. Reaſon Chriſt did not pray that the Diſciples might be taken out of the world, becauſe he had further work for them to do here in the world. As if he had ſayd, I have the Goſpel for you to divulge and propogate, ſouls for you to convert, mine Elect to gather in; therefore I p. 13will not pray the Father to take you out of the world, but to keepe you from the Evil of the world, though I will not pray to keep you from the evill of Afflictions, and Perſecutions which for my nameſake ye muſt expect to meet withal in the world; yet I will pray to keep you from the evil of ſin, that you fall not into ſin through the allurements or frownes of the world, the malicious temptations of Satan, the ſuggeſtions and inclinations of your own corrupt hearts, when I am gone; I will pray that my Father would keep you from the evil of the times and places in which you live.

3. The words thus explained, I ſhall draw five Concluſions from them.

Firſt, from Chriſts refuſing to pray to his father to take the Diſciples out of the world, they deſireing to die with Chriſt for feare of perſecution, Thence obſerve;Doctrin That it is not warrantable for any to wiſh for Death becauſe of perſecutions and afflictions, which they do feele or feare. Ionah 4.3.Jonah 4:3This you p. 14finde was the fault of Ionah ch. 4. v. 3. Now therefore O Lord I beſeech thes, take away my life from me, for it is better for me to die then to live. This he ſaid in a pettiſh humour, being diſpleaſed, and angry, that the Ninevits were ſpared, thinking that therein he ſhould be accounted a falſe prophet. Becauſe of affliction, or reproach in the world to deſire death, is a thing that the Scripture doth not warrant. 1. Reaſon why we ſhould not with for dea…h.And the Reaſons thereof, are three.

1 Becauſe your lives are great bleſſings, and you doe vallue them at too low a rate, when you thus raſhly wiſh for death. It is true, there are ſome men that doe vallue their lives at too high a rate; and they are ſuch as will not lay down their lives for the ſake of Jeſus Chriſt, his truth and peeple, when they are called thereunto. Others there are that doe vallue their lives at too low a rate, and they are ſuch as wiſh to be taken out of the world, becauſe of troubles, and afflictions that they meet withal in the p. 15world. Now this is a ſin, this is an undervaluing of your life, which is the greateſt of all temporal bleſſings.

A ſecond Reaſon is this: 2 ReaſonBecauſe it is a more commendable thing to pray that God would in his due time, remove trouble from us, then to cry out Lord remove us from trouble; to pray that God would ſanctify our hearts paciently and thankefully to beare thoſe croſſes that he ſhall be pleaſed to exerciſe us withal, rather than deliver us from trouble by taking us out of the world; for God hath ten thouſand wayes to free us from trouble, beſides laying us in the grave, he can put an end to our troubles, and yet lengthen out our lives.

3. There is more honour to be gained by a patient bearing of our burden then by being delivered from it. 3 ReaſonThe Souldier never growes famous for his vallour until he comes to bear the brunt of the Battel in the Field: And the Chriſtian never ſhines in grace, untill he comes into the fire of afflictions, p. 16eſpecially if he ſuffer in bearing witneſſe unto the truth of Chriſt. Therefore we ſhould be content yea rejoyce in our ſufferings and not deſire death, to be rid of the troubles of this life.

If it be ſo, Ʋſe of Reprehenſionthat it is not warrantable for any man to deſire death becauſe of any Affliction he feares or feeles: Then hence I draw a Uſe of Reprehenſion to many ſorts of men in the world, But cheifly to you that are of ſuch paſſionate and peeviſh ſpirits, froward and diſtempered ſoules, that if God doth but lay upon you any affliction, if he doth but mingle any croſſes with your comforts, any gall, and wormwood, with your pleaſant things, ſo that it may be your eſtates are taken away, your perſons impriſoned, and your worldly comforts taken from you, oh then in a peeviſh mood, with Ieremy you curſe the day of your birth And with Ionah you wiſh for the day of your death. Now this is ſinful. It is true, Good men have failed herein, p. 17as Job chap. 6. v. 8.9. Iob 6, 8, 9.Job 6:8Job 6:9O that I might have my requeſt, and that God would grant me the thing I long for, even that it would pleaſe God to deſtroy me, that he would let looſe his hand, and cut me off. Here you ſee Iob wiſheth for death, yea even longs for death, wooes (as it were) deſtruction, and is an importunate and earneſt ſuiter for the grave; and all this was becauſe Gods afflicting hand was ſore upon him. And we finde him expreſſing the ſame diſtemper in the name of others. Iob. 3.2.Job 3:2Job 3 21. Which long for death, but it cometh not, and digg for it more then for hid treaſure. There is a ſharpneſſe and bitterneſſe in bodily death, yet ſome are ſo afflicted in body, and ſo oppreſſed in ſpirit, that they account the very bitterneſſe of death, to be ſweetneſſe, the gall and wormwood of Affliction makes death to ſuch as ſweet as honey, and as much longed for, as the honey comb; And they doe not onelyonly long for it, but they dig for it, and that not in an ordinary way p. 18but they dig as for treaſure, yea as for hidden treaſure, which ſhewes the earneſtneſſe of this deſire after death. This diſtemper alſo ſeiſed upon the ſpirit of the Prophet Elijah: … Kings 19 ….1. Kings 19.4. He himſelfe went a dayes journy into the wilderneſs, and came and ſa…e down under a Iumper Tree; and he requeſted for himſelfe, that he might die, and ſayd, it is enough now, O Lord take away my life, for I am not better then my fathers: The reaſon of this pettiſh deſire in Elijah was becauſe Iezebel, who had ſlain many of the Lords prophets, did threaten alſo to take away his life. It may bee many of you to whom I ſpeak have loſt your eſtates, your tradeing, now are in poverty, and lie under diſgrace; and therefore you are apt and ready to wiſh that God would take you out of the world: but know that this is a very ſinful frame of ſpirit, to long for death only to be freed from the troubles of this life, to deſire to lie down in the bed of the grave, only to eaſe p. 19our bodies, and reſt our outward man. If we think life not worth the continuing in this world, unleſſe we enjoy our outward comforts, eaſe, plenty, and proſperitie, honor, wealth, and friends; we do hereby much undervalue the great bleſſing of life: This at the beſt is an infirmity, and this Christ here rebuked in his Diſciples.

Again, becauſe Chriſt would not pray for his Diſciples to be taken out of the world, they deſiring death, fearing perſecution.2^d Doct. When it is lawfull to with for death.

Here it may be intimated, That in ſome caſes it is lawfull for a man to deſire to die: as

Firſt when he deſires it not becauſe of ſufferings, but becauſe of ſins; when a man doth deſire to ſhake off a body of fleſh, that he might be rid of, and freed from a body of ſin; this is commendable: This was Pauls prayer 2. Cor. 5.8. We are confident, and willing rather to be abſent from the body, and to be preſent with the Lord. 2. Cor. 56.To deſire death, not becauſe it doth kill p. 20thy perſon, and eaſe thy paine; but becauſe it doth kill thy corruption, and put an end to thy ſining; not as a poſtern gate to let out thy temporal, but as a ſtreet door to let in eternal life: in this caſe it is lawful.

2. It is lawful to deſire death, that thou maiſt thereby have a more full enjoyment of Jeſus Chriſt. This the Apoſtle ſets down, Phil. 1.23Phil 1:23Phil. 1.23. I am in a ſtreight betwixt two, having a deſire to depart, and to be with Chriſt which is far better. For a man to deſire to be diſſolved, that he may be without croſſes, is a ſin; but to deſire to be diſſolved, that he may enjoy Jeſus Chriſt, is a grace. Oh thou that ſayeſt, I deſire to die, that I may have the enjoyment of God more perfectly and grace more compleatly, not becauſe thy winding ſheet ſhall wipe away all tears, and afflictions, but becauſe thy winding ſheet ſhall wipe away all ſins, and pollutions; this is a gracious deſire. We are not to wiſh for death becauſe our comforts are p. 21leſſened, but that our communion with Chriſt might be compleated; not as a doore to let us out of troubles, but as a doore to let us into heavenly manſions.

But thus briefly paſſing theſe things; I proceed to another Obſervation from theſe words, I pray not that you might be taken out of the world. why would not Chriſt make this prayer? The cheif reaſon was becauſe hee had more work for his Diſciples to doe in the world. Hence obſerve:

That it is not the deſire of Jeſus Chriſt that any of his ſervants ſhould die, 3^d Doctrin.ſo long as he hath any worke for them to doe in this world. Not onelyonly your dayes are numbred, not only is the number of your Months with God, but likewiſe the work that ye are to doe, which he hath cut out for you. Sayes God to a Miniſter, thou ſhalt preach ſo many Sermons, convert ſo many ſouls, gather in ſo many of mine Elect; and when thy work is done, thy life ſhall be done. Thou p. 22godly Chriſtian, untill thou haſt ended thy work, thou ſhalt not end thy dayes. This may bee of great comfort unto all that fear God, doe not fear Death, it is not Chriſts deſire to take you out of the world, untill ye have done that work for which God ſent you into the world.

The Uſe of this is threefold; Firſt for Counſel, Secondly for Reproofe, Thirdly for Comfort.

1. A Uſe of Councel unto you all: 1 Ʋſe. for Counſell.1. That you would deſire to live no longer then that you might doe the work for which God hath ſent you into the world. Doe not deſire to live that you may give the ſwinge to your luſts, and doe that which is right in your owne eyes; But deſire to live no longer then that you may ſerve God, and doe good to others.

2. It ſhould teach you who may be uſeful in the world, that you are bound to deſire of God, that he would not as yet take you out of the world. Luther.I remember Luther upon this p. 23text, hath this note, That it is the duty of a Miniſter, more eſpecially then of any man in the world, to deſire that his life may be prolonged, that ſo he may convert more ſoules unto God. And it was the ſaying of an old Miniſter when he lay upon his Death bed, Lord, if I may be uſeful to thy people, let me live longer, I will not refuſe more labour and more paines, if thou haſt more work for me to doe. Any of you, who may bee uſefull in the world, are bound to begg of God, that hee would lengthen out your dayes, and that you may live to doe more good, in the place wherein God hath let you.

3 Hence let me Counſel you, That though you ſuffer much evil from the world, yet if you can doe much good in the world, let your doing of good rather provoke you to deſire life, then your ſuffering of evil provoke you to deſire death. We ſhould rejoyce in ſuffering much evil, provided that by ſuffering much evil, we can doe much p. 24good. CeſaarWhen Caeſar ſaid, I have lived long enough, whether I reſpect Nature or Honour. Tully.Tully anſwers, Sir, though you have lived long enough for your ſelfe, yet you have not lived long enough for your Country. Art thou a man that doſt good in thy generation, Acts 13.36. Art thou a uſeful man, though thou art an old man, and the infirmities of age abide on thee, yet let not this make thee weary of thy life, though it may be thou haſt lived long enough for thy ſelfe, yet thou haſt not lived long enough for others for the good of the Church or Common-wealth in which thou liveſt. Let this Counſell ſink into your hearts, ſeeing every mothers Child of you is ſent into the world to doe ſomething for God; oh Labour therefore that when your dayes ſhall end, your Conſciences may tell you, that you have done that work, which God ſent you into the world for to doe. It is the commendation of David, Acts 13.36.Acts 13:36Acts. 13.36. That, after he had ſerved p. 25his owne generation, by the will of God he fell a ſleep, and was gathered unto his fathers. He did his work, and then he died.

O Beloved, there is nothing in the world will be a greater ſolace to your ſouls when you come to die (and we muſt all ſooner or later drink of that cup) then this, that your conſciences can tell you, I have ſerved my God in my life, I have done my work, and the laſt work I have to doe is to die; when it may be thy eye-ſtrings are fallen, thy mouth is ſhut, and thou canſt not take any cordials to refreſh thy decayed ſpirits, then this will be a cordial, for Conſcience to tell thee, that thou haſt done thy work which God ſent thee into the world for to doe; and now thou haſt nothing to do but to die, and goe to heaven. It is an obſervable expreſſion. Iob 5.26. Iob. 5.26.Job 5:26Thou ſhalt come to thy grave in a full age, as a ſhock of Corne cometh in his ſeaſon. You know, that if a man …hould reap a ſhock of corn when it is p. 26green, and but newly eared, that corn would be of no uſe for bread, but if he cuts down a ſhock of corn when it is ripe, then it is fit for bread. Death cuts off many men, when they are green corne, unfit, unprepared for death, unripe for heaven, unripe for glory, Pſal. 127.6.Ps 127:6when they are like graſſe upon the houſe top, that withereth before it is cut down, or like the ſeed which fell on the ſtony or thorny ground, which never came unto perfection. But now ſaith God to the good man, thou ſhalt goe to thy grave when thou art ripe for heaven, ripe for God, when thou haſt done thy maſters work, then ſhalt thou goe to thy Maſters manſions; thou ſhalt come to thy grave, like a ſhock of Corn in its due ſeaſon. Oh what comfort, and ſolace of heart ſhould this be to you, who have done the work for which God ſent you into the world.

The next Uſe ſhall be for Reproofe. 2 Ʋſe for Reproofe.Is it ſo that Chriſt doth not deſire that any of his ſervants ſhould die, p. 27until they have done the work for which God ſent them into the world? Then this may reprove the wicked of the world, who come to die before they begin to do that work for which they came into the world. Are there not many that have lived to gray haires, and are haſtening to the grave, who never put their hands to any work, which God ſent them into the world for to doe? Beloved, I would leave with you one ſad text of Scripture, and it is worthy to be engraven in gold, Eſay 65.20. Eſa. 65.20Isa 65:20There ſhall no more thence be an Infant of dayes, nor an old Man that hath not filled his daies, for the Child ſhall die an hundred years old, but the ſiner being an hundred years old, ſhall be accurſed. This is the moſt diſmal text, that I know of, in the old Teſtament, to wicked men, yet comfortable to the godly; It is a promiſe of the converſion, and bringing in, of the Gentiles: I will give you the ſence of it, There ſhall be no more an infant of dayes. That is, A man that hath p. 28lived to many dayes, to many yeares, and yet hath no more Knowledeg of God, hath done no more ſervice to God, then a very infant. There were many ſuch that lived in the time of the Prophets; that were men of dayes, yet infants in underſtanding, & Knowledg. Nor ſhall there be an old man, that hath not filled his dayes. That is, the old man that doth not act grace, that doth not ſerve, and glorifie God, that doth not fullfill the duty of every day, that fills his daies with ſin, and not with righteouſneſſe; this is the man that hath not filled his daies. There are many ſuch old men in the world, whoſe wrinckled faces, and grayhaires doe declare them to be fourſcore years of age, yet in regard of grace, and knowledge, they are not come to the age of 14 years. Now how may this juſtly be for rebuke to any of you, who are infants of daies, who have done God no more ſervice, and are no more acquainted with God, then Children, you have p. 29lived many daies, but they have bin emptie daies; your hearts are full of ſin, no marvell then that they are ſo emptie of grace. Is there not many a man & woman, who may with ſhame and ſorrow thus reflect upon ſelfe before God:

Have not I lived to 40.60. nay it may be 80 years, yet Lord thou knoweſt, my daies are emptie daies, I have not done any good all my life time. In Scripture dialect, when good men die, they are ſaid to die in a good old age; But an old Drunkard, an old Adulterer, or an old Swearer, dieing in an old age, it is a bad old age, not a good old age. When you come to d…e, then Conſcience will reflect upon you and ſay, I am an old man, but I have not done the work which God ſent me in to the world for to doe. I have read of an old Diſciple, who was 90 years of age, and being asked the queſtion, how old he was; he ſaid he was 45 years of age: they anſwered, your gray-haires diſcover p. 30you to be much more: ſaith he, if that you reckon number of years, I have lived fourſcore and ten, but if I compute how long I have lived a devoted life to God, then I am but 45, for the other halfe of my time I lived a dead man. O how many are there in the world, that have lived as dead men, all their dayes! There is a paſſage in Eccleſ. 7.17. Ecleſ. 7.17Be not over much wicked, neither be thou fooliſh, why ſhouldeſt thou die before thy time. Some Interpreters carry it this way; A man walking in drunkeneſſe, exceſſe, and riot, doth, as it were, ſhorten his daies: Others, That he that thus lives is dead whilſt he lives, before his time of death, and when death comes he is twice dead. Indeed a man cannot die before Gods time. Iob, 14.5.Iob 14.5. Seeing his dayes are determined, the number of his months are with thee, thou haſt appointed his bounds, that hee cannot paſſe. Now though thou canſt not die before Gods time, yet thou maiſt die before thy time, that is, p. 31when thou comeſt to die before thou art prepared and fitted to die, before thou haſt done thy worke, thou art the man that doſt die before thy time. And that I take to be the meaning of thoſe words. O think of it; Though thou canſt not die before Gods time, yet thou maiſt die before thy time, before thou art fitted for death, before thou haſt done the worke for which God gave thee thy life. If Ieſus Chriſt did pray that his Diſciples might not die before they had done their work, then what blame are they worthy of, from whom (if they ſhould live till Doomes day) God ſhould have no more ſervice then now he hath; and in whom he ſhould then ſee as much ſin, as now he doth.

The next Uſe, is a uſe of Comfort; 3 Ʋſe for Comfort.If it be ſo that Jeſus Chriſt doth not deſire, that his People ſhould be taken out of the world, untill they have don their work; Then all you that are Gods people, know that as long as God doth continue you here in the world, p. 32he hath work for you to doe: Suppoſe thou art thrown into Priſon, conſider that is a part of thy work thou muſt doe for Ieſus Chriſt: If thou art a Miniſter of the Goſpel, and art under Poverty, Repoach, or cruel Perſecution, for Righteouſneſſe ſake, conſider that this is part of the ſervice that thou art to do for God; Chriſt will not take you away when you have halfe your work for to doe, but when you have finiſhed your work, then you ſhall go for to receive your wages. I remember a ſaying of Mr Bolton, Bolton.when hee was on his Death-bed; ſaith hee, O Lord, this is my comfort, that though I have ended my dayes, yet I have done my worke, before I die. This is comfortable indeed to a godly heart, but dreadful to you that are wicked, who when you have ended your daies, have not begun your work, have not begun to ſerve your God. O this will be great gauling of Conſcience unto you another day; O this will be the worm that will gnaw upon you in hell to all p. 33eternity, to remember that God ſet you out your work for to do in this world, and vouchſafed you both time and meanes, for the accompliſhment of it; but you trifled away your time, ſinned away many heavenly opportunities of grace and mercy, played all the day long, when you had ſo much work for to doe: ſo that when your daies were at an end, you had not begun your work. As it was with Charles the King of Sicily, Charles King of Sicilywho cried out with conſternation of heart, I have not begun to live, and yet I am now going to die. O let not this guilt lie upon your Conſciences; let not this be the worm to gnaw you in Hell, to remember that you lived long in the world, & yet did not the work for which God ſent you into the world.

Now I proceed to the fourth Obſervation out of theſe words,4 Doctrin I pray not that you might be taken out of the world: Hence obſerve, That no man dies, but God doth take him away. Were our lives in our own hands, p. 34we ſhould live too long, and were our lives in our enemies hands, wee ſhould not live a day longer; but our lives are in Gods hands, and therefore wee cannot die, but God muſt take our lives away. And this may ſhew a Chriſtian his ſhelter under divine protection; a wicked man cannot thruſt thee out of the World before thy time, God muſt take thee out of the World. It may be, enemies may beare thee a grudge, and thoſe that hate thee, may wiſh thee a thouſand deaths; yet here may bee thy comfort, thou canſt not die before God doth take thee out of the world. In Scripture language, when men die, they are ſaid to be gathered unto their fathers: thou ſhalt live untill God ſhall think fit to gather thee to himſelfe, having made thee fit for glory. And thus I have opened the firſt Branch of the Text, I pray not that thou ſhouldeſt take them out of the world.

Now I come to ſhew what it is that p. 35Chriſt doth pray for in the behalfe of his Diſciples: But I pray that thou wouldeſt keep them from the Evill; that is, I doe not pray that thou wouldeſt take them out of the world, but that thou wouldeſt keep them from falling into ſin, from falling finally away from thee; here is my prayer, that thou wouldeſt keep them from the Evill of the world. Hence obſerve, 5 DoctrinThat it may be a great comfort to the people of God, that they have the prayers of Ieſus Chriſt, to keep them from the Evill whilſt they live in the world. Though Jeſus Chriſt doth not pray for you, that you ſhould be taken out of the world, yet hee doth pray for you, that you may not ſinne, in that manner and at that rate as the world ſins; that you may not yeeld …o the Devils temptations, in ſuch ſort as the world doth; this is the great prayer of Jeſus Chriſt.

Now there are two Queries that I ſhall anſwer.Two Queries reſolv…d

Query 1 It is true, (may a perplexed heart p. 36ſay) I doe believe that Jeſus Chriſt did pray for his eleven Apoſtles, that God would keep them from the Devils temptations, and from ſin in the world; but doth Chriſt pray for me that have lived ſo may hundred of yeares ſince that time?

Anſwer Jeſus Chriſt knew that this Objection would ariſe in the hearts of people, in following ages; therefore Chriſt himſelf reſolves this Objection, …ohn 17 20Iohn 17.20. Neither pray I for theſe alone, but for them alſo which ſhall believe on me through their word. Chriſt doth not ſay, I pray for all; he ſhould then contradict his former Aſſertion in the ninth verſe, where he ſaith, I pray not for the World, but for them that thou haſt given me, for they are thine. 1. All that God the Father hath given to Chriſt, all believers are within the compaſſe of Chriſt's prayer, but not all the world. 2. Again, hee doth not ſay, I pray for all that do believe, for then it might have been confined to the believers of that p. 37time wherein Chriſt lived upon earth; but I pray for them that ſhall believe; ſo that the prayer of Jeſus Chriſt for keeping from the Evill of the World, doth extend to all believers to the Worlds end. 3. Again, he doth not ſay, I pray for all Jewes that ſhall believe, but he ſaith, for all in generall, whether Jew, or Gentile, Barbarian, or Sythian; bond, or free, what or whom ſoever they be: I pray for all that ſhall believe. This prayer of Chriſt is not impailed or confined to the Apoſtles alone, but the Efficacy and benefit thereof is transfuſed to all believers to the worlds end. It is a good Obſervation of Ierome, Ieromeſaith he, Chriſt doth not ſay, I pray for all that have ſhed their blood for me, then only the Martyrs ſhould have benefit by Chriſt: Neither doth Chriſt ſay, I pray for all that convert ſoules unto me, then only Preachers ſhould have benefit by Chriſt: But I pray for you that doe and ſhall believe in me. And thus every Chriſtian hath a ſhare and p. 38benefit in the prayer of Jeſus Chriſt.

Query 2 A ſecond Querie is this: It is true indeed (may ſome ſay) that when Chriſt was upon the Earth, his prayer then was of uſe, but can I imagin to have fruit and benefit by that prayer which Chriſt made then on Earth?

To this I anſwer, …that the Efficacie of Chriſts prayer did continue after Chriſts time, as may appeare by this illuſtration; If Stephens prayer be came efficacious for Saul's converſion, …after Stephen was by his conſent ſtoned to death, (for Stephen as hee was dying, …prayed to God to forgive them) then ſhall not the prayer of Chriſt himſelfe become efficacious after his death?

Again, Chriſt himſelfe ſaith, that his Prayer on Earth ſhould be for all thoſe that ſhould believe afterwards; ſo that this very Prayer of Chriſt to God the Father, to keep them from Evill, is as efficacious in this generation, and will be to the worlds end, p. 39as it was at the very hour when it was made.

Secondly, ſuppoſe it were true, that the Prayer of Jeſus Chriſt was not efficacious now, yet there is no doubt to bee made, but that Chriſt's interceſſion now in Heaven is efficacious, for he ſits at God's right hand, making interceſſion, Rom. 8.34. Who is hee that can condemn, it is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſsion for us. So Heb. 9.24. Chriſt is entred into Heaven it ſelfe, now to appear in the preſence of God for us. And Heb. 7.25. Wherefore he is able to ſave them to the utmoſt (that is, perpetually and perfectly) that come unto God by him, ſeeing he ever liveth to make interceſsion for us. So that here is thy comfort, that though it ſhould be true, that the Efficacie of this Prayer did not continue to this generation, yet it is undoubtedly true, that the Efficacie of Chriſt's interceſſion now in p. 40Heaven, doth continu for you to the worlds end; Chriſt lives for ever to make interceſſion for you.

Now I ſhall handle 6 practicall inferences which this Doctrin doth afford unto us.6 practical inferences from this Doctrin.

Is it ſo, that Jeſus Chriſt doth pray for all his people, viz. Diſciples then, and Believers now, that they ſhould be kept from Evill whilſt they live in this World: Then hence I infer,

Inference 1 1. That therefore wee our ſelves ſhould entreat God, Chriſts prayer ſhould not exclude our prayersto keep us from Evill; Jeſus Chriſt's Prayer for us ſhould not exclude our own praying for our ſelves: Chriſt did never ſo intend to pray to his Father to keep us from ſin, that wee ſhould be careleſſe, & never pray to keep our ſelves from ſin. Although Chriſt praies to keep us from Evill, yet wee muſt alſo pray, for ſo he teacheth, Math. 6.13. And lead us not into temptation, but deliver us from Evill: which is the ſame with this in the Text. GerardIt is an Obſervation of Gerard in his Harmonie, p. 41ſaith hee, The prayers of Ieſus Chriſt were not only meritorious, but they were alſo exemplary, to teach us what and how we ſhould pray. Did Chriſt pray that I might be kept from ſinne, from the Evill of the time and place wherein I live; ſhould not this then teach mee to pray that God would keep mee from the temptations and ſnares that I may meet withal in the World, and that lie in my way to Heaven? Chriſt's Prayer muſt not exclude thy Prayers. It is ſaid, Luke 22.40. And when he was at the place, be ſaid unto them, pray that ye enter not into temptation: It was not for them to ſay, Chriſt praieth for us, therefore what need we pray for our ſelves? no, ſaith Chriſt, though I pray for you, yet pray for your ſelves alſo, that yee enter not into temptation. This is my firſt inference, Chriſt's Prayers muſt not exclude our Prayers.

Inference 2 2. Is this a truth, that Chriſt praies to keep you from Evil in the World; p. 42Then let this bee a comfort to your hearts, as it was to Peters, Luke 22.31, 32. And the Lord ſaid, Simon, Simon, Satan hath a deſire to winnow thee as Wheat, but I have prayed for thee, that thy Faith fayl not. It may be you have not minded this paſſage, but there is much comfort in it; it is ſaid, that Satan did deſire to winnow Peter, to tempt Peter; but at that time the Lord Jeſus was actually praying for Peter. Chriſt is praying before the Devill is tempting.Before the Devil doth tempt thee to embrace a temptation, Chriſt doth actually pray for thee, that thou maiſt not bee overcome by the temptation: when the Devil doth but purpoſe to tempt, Chriſt doth actually pray to prevent the perill; Chriſt doth not only pray in the fitt of temptation, when the Devil makes a ſtrong incurſion, and violent invaſion on the Soul, but before the Devill ſets on thee, Chriſt is praying for thee: Satan deſires to winnow thee, but I have prayed for thee. Oh then think with thy ſelfe, I ſee the Devill p. 43is verie buſie with my poor ſoul, ſoliciting and provoking of mee to work wickedneſſe; but now reflect upon thy ſelfe, and remember, that Chriſt is in Heaven praying for thee; as the Devill tempts mee to yeeld, Chriſt praies that I may not yeeld, through the ſtrength which he hath given me. Now this may bee a ground of wonderfull comfort, to remember that Chriſt praies for you, that you may not bee overcome with the Evils of the World.

Inference 3d 3 This ſhould be a check to controul thy Luſt (viz) to remember that Chriſt praies for thee; Chriſts prayer ſhould check ſinfull motions in uswhen ever the Devil ſolicites thee to any ſin, think thus with thy ſelf; I ſee now the Devil is very buſie with me, to tempt me to this way of wickedneſs; but ſhall I dare to croſſe mine own prayers? nay, ſhall I dare to croſſe the prayer of Ieſus Chriſt: For as Chriſt prayed on earth, ſo he now in heaven is praying, that I may not yeeld to this temptation; and ſhall I make void the prayer p. 44of my Lord, and Saviour Jeſus Chriſt? when Chriſt praies to his Father to give me ſtrength to reſiſt temptation, ſhall I careleſly run my ſelf into temptation?

Inference 4 4. Chriſt's Prayer muſt not leſſen our care.A fourth inference is this, viz. That Chriſts praying to his Father to keep you from evil, muſt not leſſen your care to keep your ſelves from evil. It is a wretched uſe which is made of the indulgence of God the Father, and the interceſſion of Jeſus Chriſt, when theſe ſhall make you preſumptuouſly bold, and ſecurely careleſs, how you live. Chriſt (I am ſure) bids you pray, that you enter not into temptation. You and I muſt ſo watch againſt temptation, as if I had no body to watch the Devil but my ſelf, and ſo pray againſt temptation, as if I had no body to pray againſt temptation but my ſelf; yet when I have prayed and watched, and have bin kept from the Devils temptation, I muſt aſcribe all to the mercy of God and prayer of Chriſt, and nothing to my ſelf.

p. 45Inference 5 5 Doth Chriſt pray that you might be kept from evil? There is a proneſs in our nature to ſin.Then hence learn that there is a Proneſs in our nature to be defiled with the Evil of the times and places wherein we live: Chriſt would never have prayed to his Father for us, unleſſe there had been a ſtrong inclination in our nature, and minds, to be defiled with the Evils of the world.

Inference 6 6. every man by nature is unable to keep himſelfe. Luk. 11.21Luke 11:21If Jeſus Chriſt praies to his Father to keep us from the Evils of the world, then hence learn, That everie man by nature is unable to keep himſelfe from the Evil of the world: The Devil is a ſtrong man armed, Luke 11.21. and thou art an unarmed poore creature; hee is ſtronger than thou, and thou canſt with as much eaſe ſubdue and overcome an Armie of an hundred thouſand men, as kill one Luſt by thine owne power. It is a good Note that Auſtin hath on theſe words, without me ye can doe nothing; Austin in 21. tract on Iohn.ſaith he, Chriſt doth not ſay, without me ye can doe little, but without me p. 46you can doe nothing. The leaſt work if it bee a gracious work, cannot bee done without Jeſus Chriſt; Oh then ſee the feebleneſſe and frailtie of thy nature, thou canſt doe nothing without Chriſt, thou canſt not make a little prayer, nor ſubdue the leaſt corruption without Jeſus Chriſt; oh this ſhould make us ſee our inabilitie, that Chriſt is driven to pray to his Father for us, to keep us, becauſe wee cannot keep our ſelves: The mother holds the child, and the child holds by the mother, but the ſtrength lies not in the child, but in the mother. Thou flieſt to Chriſt, and laieſt hold on Chriſt, that is well done, but the ſtrength doth not lie here; Chriſt goes to his Father, and praies to his Father, and ſaith, Father keep ſuch a poore ſoule, that when he is tempted he may not yeeld, he may not fall. O therein thy ſtrength doth lie, that Chriſt goes to his Father, and praies that thou maiſt not yeeld to ſuch a temptation of the Devill, or at leaſt p. 47that thou maiſt not bee finally overcome: as it was with Peter, that though hee was foiled, yet his Faith failed not.

In further application of the Doctrine, conſider that if Jeſus Chriſt doth pray to his Father to keep you from Evill, O then I entreat you all, to carrie your ſelves ſo in the world, as that you labour to accompliſh the prayer of Jeſus Chriſt. If you ſhall ask me, how may I doe that, I anſwer,

Set upon the practiſe of thoſe things which God hath ſanctified unto thee, to keep thee from Evill: Five Directions to acompliſh the prayer of Chriſtand for that end take theſe Directions;

Firſt, 1 Avoid all diſputing with the Devilwhen thou art tempted to any ſin, avoid all diſputings with the Devill, all reaſonings with fleſh and blood about the ſweetneſſe and profitableneſſe of ſuch a ſin; for thus to diſpute, is the way to ſurprize thine owne ſoule: therefore when the Devill comes to tempt thee to ſin, tell him, that thou art not at leiſure to p. 48hearken unto him; thou haſt better work to doe, and a better Rule to walk by, thou haſt the Spirits motion to hearken unto, and not his injections to dally with.

2. Avoyd all occaſions unto ſin.Avoid all occaſions unto ſinne; if thou art inclined unto Drunkenneſſe, go not into bad companie, avoid the Ale-bench: if thou art inclined unto Luſt, avoid the companie of lewd women, and that is the way, through the grace of God, to keep thee from that Evill. It is ſaid of the young Wanton, Prov. 7.8. that when he was inveagled to uncleanneſſe, He walked in the ſtreets where the Harlot dwelt. Firſt he went to the corner of the Street, then to the Harlots doore, and then the Devill got power over him, to lead him into the houſe: when thou runneſt boldly and adventurouſly to the brink of ſin, and leadeſt thy ſelfe into temptation, no marvell that thou art overcome. By an inconſiderate dallying with the occaſions of ſin, thou doſt tempt the Devill p. 49to tempt thee: and when once the Devil feels thy pulſe, he will provide a ſuitable temptation for thee; whereas, if thou didſt dread the fire, thou ſhouldeſt not be burnt, if thou waſt carefull to avoid the beginings of ſin, and occaſions unto ſin, that would be a means to keep thee from evil.

3. 3 Conſider the al-ſeeing eye of God.Conſider that the All-ſeeing eye of God is upon thee, where ever thou art, and what ever thou art doing, even when thou art contriveing the moſt ſecreteſt way of ſin. This conſideration had a powerful effect upon Iob. Iob, 31.1.4. I made a Covenant with mine eyes, Iob. 31.1.4Job 31:1Job 31:4why then ſhould I think on a Maid? doth not he ſee my wayes, and count all my ſteps? God ſees my heart, and ſees my wayes, therefore I dare not think, much leſſe act that which is wicked: Conſider that the All-ſeeing eye of God is upon thee; and this is a preſervative to ſecure thee from ſin, yea, this is the way that God hath ſanctified to keep thee from the Evil of the world. If thou doſt p. 50evil with the world, thou ſhalt bee puniſhed with the world; if thou runeſt with the ſtream, thou ſhalt bee drowned in the ſtream; if thou ſinneſt with the wicked, thou ſhalt be damned with the wicked.

4. 4 Chuſe ſuffering rather then ſin.To keep you from the Evil of the times, conſider that it is leſſe danger to be under the ſuffering Evil of the times, then to be under the ſinning Evil of the times. If thou wilt not run with the ſtream, and walk wickedly, as the reſt of the world doth, then it may bee thou maiſt be expoſed to the ſuffering Evil of the times: But it is better for to lie in a priſon, then to ſin by any conniveing at, abetting of, or compliance with the unparaleld wickedneſſes that have been of late done amongſt us, and are yet a doing. Oh thou hadſt a thouſand times better endure to the utmoſt extremity, all the ſuffering Evil that the times may bring upon thee, then to have any hand in the ſins of the times, which are aſtoniſhing, and amazing.

p. 515. 5 Flee to Chriſt for refuge.When thou art tempted to any ſin, make thy recourſe to Jeſus Chriſt, flee to him for refuge, becauſe thou ſtandeſt by Chriſt's Strength, and not by thine own. Now didſt thou thus reflect on thy ſelf; Alas I have prayed, I have ſhed many a tear, I have heard many a Sermon, and yet I cannot kill my luſts, nor ſubdue my corruptions; But yet there is one means left for mee to uſe, and that is, to flee to Jeſus Chriſt, and to call to minde his mediation for mee, his praying for me, and in my behalf. Chriſt doth not only pray in heaven to ſave thy ſoul, but he alſo prayes to ſanctifie thine afflictions, and to enable thee to reſiſt temptations: not only to ſave thy ſoul, but for all other things that are ſubſervient unto Salvation. O it is a great comfort that thou haſt one ſtring more to thy bow, that all the world cannot break: Though thy ſtrength faileth, thine heart faileth, and all ſail, yet thou haſt the Prayers of Jeſus Chriſt, which p. 52never faileth. O this Prayer of Chriſt ſhould be the great prop and ſtay of thy ſoul, I pray not that thou ſhouldeſt take them out of the world, but that thou ſhouldeſt keep them from the Evil.

FINIS.