authoritie wit knowledge take heed that ye rob not God of his glorie in abusing these gifts to your owne pleasure as riches to pride and wantonnesse authoritie to oppresse or do wrong wit to deceiue knowledge to maintaine errour for they that thus hide their talent shall haue the reward of the vnthriftie seruant both to lose the talent and to be cast themselues into vtter darknesse Mat. 25. 30. How shall blasphemers that prophane Gods name drunken and gluttonous persons that make their bellies their gods proud men that make flesh their arme how shall they escape or with what faces can they appeare before the throne of Christ whoÌ„ they haue so much dishonoured Happie then are they which make Gods glorie the end of their life the scope of all their actions as the Apostle saith Whether ye eate or drinke or whatsoeuer ye do else do all to the glory of God 1. Cor. 10. 30. Then come death come sicknesse come hell it selfe such a one shall not be dismaid his faithfull seruice shall not be forgotten the remembrance of his obedience and testimony of his conscience shal be as the anker-hold of his soule as the Prophet Dauid saith Psal. 119. This I had because I kept thy commaundements I haue finished the worke which thou gauest me to do Christ did not onely begin the worke committed vnto him but did finish and make an end thereof as he him selfe said vpon the crosse Consummatum est it is finished Iohn 19. 30. This Scripture teacheth vs that it is not sufficient to make a good beginning or to enter into the professioÌ„ of Christs seruice but we must continue proceed therein and hold out vnto the end So our Sauior saith Math. 24. 13. He that endureth to the end shall be saued Reu. 2. 26. He that ouercommeth and keepeth my works to the end to him will I giue power ouer nations What did it profit Herode to reuerence Iohn and to heare him gladly and to do many things and after to cut off his head Marke 6. or the yong man to haue bene trayned vp in the keeping of the law and afterward to depart from Christ for the loue he had to his possessions Marke 10 Therefore Dauid saith Teach me thy law and I will keepe it to the end Psal. 119. 33. He wel knew that his constant and enduring seruice should be acceptable vnto God Like as he that runneth in a race vnlesse he hold out to the gole obtaineth not the price and therefore S. Paul saith I haue finished my course 2. Tim. 4. 7. As it auailed not Lots wife to haue gone out of Sodom and after to looke backe nor yet the Israelites to haue departed out of Egypt and afterward to long for the fleshpots again so they shall neuer come to Canaan that are wearie of weldoing and do as it were runne themselues out of breath before they come to the end of their race The meanes then whereby we may be strengthened to continue and make our obedience perfect are these first to renounce our owne strength to acknowledge all our power and actiuitie to goodnes and our abilitie to proceed to perfection to be of God as the Prophet saith Isay 26. 12. Thou hast wrought all our works for vs and therefore the Church prayeth Psal. 68. 28. Thy God hath appointed thy strength stablish O Lord that thou hast wrought in vs. So shold we pray vnto God to assist vs with his grace and so vphold vs by his spirit that we fal not Secondly we must take heed that we rashly enter not into Christs seruice but do beforehand caâ—t all the perils and daungers that may ensue as he that buildeth an house will count the cost that it will stand him in Luke 14. 28. This is the cause that many making a shew of zeale hauing not layed a good foundation are constrained with shame to giue ouer Thirdly a continuall circumspection and watchfull care is necessary that we walke on by feare alwaies doubting our owne weakenes and suspecting our strength as the Apostle sayth Let him that standeth take heed lest he fal 1. Cor. 10. 12. Wherefore let vs endeuour to be like out maister Christ to grow to perfection and to finish the worke which God hath imposed vppon vs. Many haue good thoughts and spirituall motions but they do not nourish them they are as vnripe grapes or as vntimely fruit Such are compared to negligent builders who are next to pullers downe Prouer. 18. 9. He that is slouthfull to do his worke is the brother of a great waster Ye are wasters theÌ„ not workmen destroyers not repairers pullers downe not setters vp that giue ouer in your course and faint in weldoing Vers. 5. And now glorifie me thou Father with thine owne selfe with the glorie which I had with thee before the world was This is the fourth reason of our Sauiour his request for his glorification and it is taken ab aequo from the equitie thereof and the right which he had to this glorie it was his owne from all beginning so that he prayeth onely for the manifestation of that glory in his whole person of God and man which was due to his godhead before the world was From hence then this comfortable doctrine is concluded that as this great glory of Christ being due froÌ„ al eternity to his godhead was decreed to be manifested also in his humane nature so likewise the glorie of Christs members which shal be giuen vnto them in the kingdom of God was before ordained appointed in the counsel of God before all worlds This Moses testifieth in the Psal. 90. 2. Before the mountaines were made and before thou hadst formed the earth and the world euen from euerlasting to euerlasting thou art our God Thus the Apostle witnesseth That we were predestinate in Christ to be to the praise of his glorie Ephes. 1. 12. This the scriptures testifie of the brethren of Antioch that as many as were ordained to eternall life beleeued Act. 15. 48. S. Paul also testifieth of Clement and other his fellow labourers that their names were written in the booke of life Phil. 4. 3. Therefore in the Reuelation 4. 6. is the world compared to a sea of glasse because all things are open before God and he from the beginning did foresee and appoint whatsoeuer shoud fall out in the world as all things in a glasse are conspicuous and euident Like as Mat. 20. 2. the husbandman agreeth aforehand what to giue to the labourers before yet they had wrought in the vineyard so the Lord in Christ appointed saluation to his elect before they had done either good or euil The Apostle sheweth the reason hereof why the Lord according to his gracious purpose hath chosen vs in Christ. Eph. 3. 10. That the manifold wisedome of God might be made knowne according to the eternall purpose which he wrought in Christ Iesus our Lord. As the vnspeakable wisdome of God herein
reason of Christs petition for vnitie taken from the very fountaine and originall thereof namely their election and fore-ordaining vnto glorie for this cause they are glorified in Christ that they might expresse and shew forth this godly vnion and spirituall coniunction Hence then we learne that such as are ordained vnto life and euerlasting glorie are prepared of God vnto good workes first and to the seruice of loue in this life before they shall be admitted to the next 1. So the Apostle saith As he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue Ephes. 1. 4. And againe Ye are his workmanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Ephes. 2. 10. Then both good works were ordained for the elect and the elect ordained to walke in good workes 3. The holy Apostle thus testifieth of himselfe Who shall deliuer me from euery euill worke and preserue me to his heauenly kingdome 2. Tim. 4. 18. He assureth himself that God will giue him grace to abstaine from euill workes seeing he had ordained him for his kingdome Christ concludeth Zacheus to be the sonne of Abraham and child of saluation because he had expressed liuely fruites thereof in his large restitution and bountifull charitie Luke 19. 8. 3. Like as Dauid being deputed and appointed to the kingdom of Israell doth in the meane time prepare and addresse himselfe to walke vprightly as he saith I will do wisely in the perfect way til thou commest vnto me Pfal 101. 2. so all they which are ordained to Christs euerlasting kingdome should walke in Dauids steps As the bride prepareth and trimmeth her self for her husband though alreadie espoused so the elected alreadie by Gods gracious electioÌ„ espoused vnto him in Christ must adorne and trim themselues by holinesse and vertue that they may be readie to solemnize the euerlasting mariage feast in heauen 4. For they must first shew themselues faithful in litle whom the Lord should afterward make rulers of much Mat. 25. 23. They must first shew their faithfulnesse in seeking Gods glorie in earth before they can receiue glorie from God in heauen 5. First then seeing glorie is first giuen and decreed to the elect then followeth their godly vnitie and fruitfull loue and the first is bestowed that the second may follow not this first foreseene that the other might be decreed We see that election is not grounded vpon the foresight of mens workes but these are fruites and effects of eiection not causes and beginners of it as the Apostle sheweth That the purpose of God might remaine according to election not by workes but by him that calleth Rom. 9. 11. Secondly we haue here a certaine rule giuen vs whereby we may discerne our election namely by the fruitfull works of vnitie and charity which are as seales and pledges of that glorie which is decreed to be giuen vs in Christ. Thus S. Peter exhorteth Wherefore brethren giue rather diligence to make your calling and election sure for if ye do those things ye shall neuer fall 2. Pet. 1. 10. And S. Iohn saith We know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. There are two bookes whereby euery man shall be iudged the booke of life and the book of euery mans conscience as S. Iohn testifieth The bookes were opened and another booke was opened which is the booke of life Reu. 20. 12. The booke of the conscience is a true copie of the booke of life here a man shall find how it is written there The record of a mans conscience is a certaine and infallible euidence of the record in heauen Thus S. Paul found written in the booke of his conscience that because he had fought a good fight kept the faith he doubted not but that a crowne of righteousnes was laid vp for him 2. Tim. 4. 8. Wherefore by the workes of grace let vs striue to be assured of glorie let vs now â—ay as the Church fertilitatis suae conscia â—eni frater exeamus in agrum Thus the Church knowing her selfe to be fruitfull â—s Ambrose well applieth that place saith â—o Christ Come let vs go forth into the field my brother Cantic 7. 11. We must now bring Christ into our field to shew him our fruites that he may afterwards bring vs into his barnes to enioy his glorie Verse 23. I in them and thou in me that they may be made perfect in one A third reason is here contained of Christs petition for vnitie in his members namely from the adiunct of perfection they cannot be made perfect without it neither can any man be a compleat Christian and true member of Christ vnlesse there be a coniunction also with Christs bodie So that to this perfection there are three degrees of vnion expressed the first of Christ the Mediator with God his Father Thou in me the second of Christ with his Church I in them the third of the members among themselues That they may be perfit in one 1 Here then where Christ saith I in theÌ„ we are taught that there is no true peace concord or vnion but in Christ. So our Sauiour saith That in me ye might haue peace Ioh. 16. 23. and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the truth in loue there is no sound and true loue but in the truth 2 Dauid fretted in himselfe and was disquieted he could find no rest nor peace till he went into the Sanctuarie of God Psal. 73. 17. Thus Saint Paule sheweth that while he was vnder the law he found nothing but death and condemnation But I died and the same commaundement which was ordained vnto life was found to be vnto me to death Rom. 7. 10. But after he was come to Christ then he found that there was no condemnation to them that were in Christ Iesus Rom. 8. 1. It did not helpe the Apostle that he was a Pharise a circumcised Hebrew Philip. 3. 5. confederate with the high Priest Act. 10. 1. all this he counted as doung in respect of the knowledge of Christ. 3 The peace friendship and confederacie of men is like the tempering of iron and clay together that will not be ioyned Dan. 2. 43. And like as when a man leaneth vpon a broken staffe the shiuers thereof will runne into his hand 2. King 18. 21. such is the peace and loue of the world it in the end turneth to hatred Such was the friendship betweene Abimelech and the Sichemites a fire went out from the one and coÌ„sumed the other Iud. 9. 20. 4 For peace is one of the fruites of the spirit Gal. 5. 22. therefore as a man cannot gather grapes of thornes nor figges of thistles so neither is true peace to be expected in the world without Christ. 5 First then all externall peace which is not combined and knit together by
Ieremie Before I formed thee in the wombe I knew thee Ier. 1. 5. God had knowne approued and chosen the Prophet euen before he was borne 3. For like as Dauid was annointed and appointed to be King long before he entred to his kingdom and Moses was dessigned to be deliuerer of Israel forty yeares before he exercised his office so the elect of God were long ago ordained to saluation though the accomplishment thereof they must expect with patience 4. And this God did to the praise of the glorie of his name Ephes. 1. 6. 6. â—or herein appeared loue not that we loued God but that he loued vs â— Iohn 4. 10. This is Gods great goodnesse that hath prepared for vs an euerlasting kingdome before as yet we were 5. Seeing then that God in his gracious decree of electioÌ„ hath sorted out some to euerlasting saluation we must take heed of 2 gulfs that we fal not into them the one is of superstition not to thinke with the Papistes that it is presumption to be sure of that which God hath most surely and certainly decreed the other is of presumption that men without good ground be not too confident in their hope thinking to be saued whatsoeuer they do but that as the Apostle saith We worke out our saluation with feare and trembling and labour to adde dayly somewhat to our assurance that as saint Peter saith We giue diliâ—ence to make our calling and electioÌ„ sure and seale the same vnto our soules by the fruits thereof This assurance of saluation is neither impossible to be had as the Papist thinketh nor yet easie to be had as the carnal Protestant thinketh It may be had but with much study and faithfull endeuor and godly care by feare and trembling Happie are they which by Gods grace haue attained to this gift and heauenly worke as all wee which beleeue in Christ shall in good time before we go hence by Gods grace attaine vnto it then shall we with patience runne out our course and nothing can happen so grieuous which this happie assurance of heauen will not make easie vnto vs. That we may say with Prophet Dauid I had fainted if I had not beleeued to see the goodnesse of the Lord in the land of the liuing Psal. 27. 13. Ambrose saith well Manipulis beatae vitae si quid accidit aduersi tanquam sterilis auena alâ—sconditur c. By this bundle of our hope of eternal life if any thing fall out crossely it is hid as wild oates or weedes in an handful of corne that like as in a peece of good wheate a few weeds are not seene no more is aduersitie felt where heauen is hoped for The seuenteenth Lecture Verse 25. O righteous father the world also hath not knowne thee IN these verses following the meanes are expressed whereby we may attaine vnto euerlasting glory described in the former verse and they are two the knowledge of God vers 25. and the liuely sense and feeling of Gods loue verse 26. First in this verse our Sauior sheweth that the world is vtterly ignorant of God and void of true knowledge 1. As the Euangelist testifieth He was in the world and the world was made by him and the world knew him not Iohn 1. 10. So the Apostle rehearseth out of the Psalme There is none that vnderstandeth none that seeketh after God Rom 3. 11. 2. Such a worldly man was Pharao who prophanely said I know not the Lord neither wil I let Israel go Exod. 5. 2. Such an ignorant person and blasphemous wretch was the messenger of the King sent for Elisha Behold this euil saith he commeth of the Lord why should I waite on the Lord any longer 2. Kin. 6. 33. 3. Like as a foole or ideot knoweth not the way into the citie such fooles are all wordly men that know not the way which leadeth to the celestiall Ierusalem Eccles. 10. 15. who are herein worse then the oxe or asse which know their owner and their masters crib Isay 13. but these haue no knowledge of God who made them and dayly feedeth them 4. The cause of this ignorance of the world is the hardnes of their heart Eph. 4 18 because through their corrupt and froward affections they corrupt that light of nature which they haue Because when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish hart was full of darknesse Rom. 1. 21. 5. We see then what a dangerous thing it is not to haue the knowledge of God and to be ignorant of his wayes all such are as yet of the world and being of the world are vnder the regiment and kingdome of Satan vnder Christs protection they are not for he prayeth not for the world Iohn 17. 9. This should be a caueat to all those who some of contempt some of negligence care not for the knowledge of God or his word Ambrose well saith Leprae medicina verbuÌ„ est contemptus vtique verbi lepra mentis est The word is the medicine for the leprosie of the soule the contempt then of the word maketh the soule leprous Though a man had no other sins to condeÌ„ne him yet ignoraÌ„ce caÌ„not be alone but hath other sinnes following it it were a sufficient cause of condemnation that he regardeth not to know God as the Prophet saith My people go into captiuitie because they haue no knowledge Isay 5. 13. But I know him and these haue known that thou hast sent me We know God because Christ first knoweth and by him and from him his members also know so that Christ to his church is the fountaine and author of all spirituall knowledge 1. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Iohn 1. 18. 2. Nicodemus til he came to Christ was ignorant of the first principles of Christian religioÌ„ he knew not what it was to be born again Iohn 3. The holy Apostle could not find out true knowledge at the feete of Gamaliel nor in the sect of the Pharises he was taught the Gospell by no other meanes but by the reuelation of Iesus Christ Galat. 1. 12. neither had Zacheus euer be come the child of Abraham if he had not come downe from the figge tree and followed Christ Luke 19. 3. So that as the Israelites could neuer haue found out the way to the promised land through the vast and vnknowne wildernesse vnlesse Christ had gone before them in a cloudie piller by day and a fiery piller by night and like as Moses could neuer haue described the forme and fashion of the tabernacle if the Lord had not first shewed it him in the mount so as impossible it is without Christs direction in his word to find out the way to eternal life He is therefore that oliue tree that doth conuey into the candlesticke of the church that oile and fatnesse whereby the light thereof is cherished and preserued Zach. 4. 4. For none in heauen or in earth was found worthy to open the book of
sleeping Isay 56. 10. A man wil not keepe a dog to watch his house that will not barke at a theefe neither are the blind fit to be watch-men as the prophet saith in the same place their watch-men are blind no more is it fit that they should be ignorant that watch ouer other mens soules or slouthfull or negligent that haue the charge ouer others 4 By this distribution of gifts to his members our Lord and Sauiour sheweth his great victory and triumph That being ascended he hath led captiuitie captiue and dispoyled his enemies and deuided the spoile among his faithfull seruants so that the diuersitie of graces and gifts in Christs Church redoundeth to the glorie of out victorious Captaine And againe as the Lord hath appointed the end the gathering together of the Saints the edification of his bodie Ephes. 4. 12. so likewise he hath ordained the meanes to that end the necessitie of gifts working thereunto 5 First by this Scripture are reproued all they which intrude and thrust themselues into the office and calling of Ministers being not with gifts thereunto enabled certainely let such know that they are not of Gods sending they either run then of themselues not called of God or sent as the tares were sown of the enuious man who enuieth the profit feeding of Christs flocke The people must needs be blind where their guides are blind as our fauiour saith they be blind leaders of the blind Mat. 15. 13. For as Hierom saith detrimentuÌ„ pecoris ignominia pastoris The wants of the shepheard are the woes of the flocke The poore flock of Christ pincheth and smarteth for the ignorance and negligence of their pastors Secondly we are taught to giue thanks vnto God for those excelleÌ„t graces which he bestoweth vpon his Ministers as this Church of England shineth with a great number of such starres that I thinke no Church in the world may be compared to it Let vs therefore praise God for such as the churches did for Paul They glorified God for me Gal. 2. 23. and pray earnestly vnto God to increase the number of them that the Lord of the haruest will vouchsafe to send forth labourers into his haruest Mat. 9. 38. Verse 19. And for their sakes sanctifie I my selfe that they also may be sanctified through the truth We see then that Christ is the sanctifier of his Church and that he hath receiued all graces and riches of the spirit onely to inrich vs. 1. So the Euangelist saith Of his fulnes haue we all receiued and grace for grace Iohn 1. 16. Christ is a full vessell the ouerflowings whereof do fill all his members The Apostle also saith Christ gaue himselfe for his Church that he might sanctifie it and cleaâ—se it Ephes. 5. 26. 2 Thus was Paul called and sanctified by Christ Neither receiued I it of man neither was I taught it but by the reuelation of Iesus Christ Galat. 1. 12. Thus the Angel Christ gaue vnto Iohn a litle book which he did eate and thereby prophecied Reu. 10. 11. 3 Christ is the Oliue tree that standeth before the ruler of the whole earth and emptieth it self by the pipes and conduits of his word into the golden candlesticke of his Church Zach. 4. He is the head from whence the bodie receiueth life and power as the Apostle saith Let vs in all things grow vp vnto him which is the head euen Châ—ist by whom all the bodie being coupled and knit together according to the effectuall power which is in the measure of euery part receiueth increase of the bodie c. 4 For without a Mediator no grace is deriued from God vnto man like as the nurse suckleth the child by the meane of her breasts a part of her selfe As the mind imparteth not her secrets but the words and voice so Christ is Gods eternal word to make known his wil he by his incarnation as the nurse by her breasts doth conuey vnto vs heauenly grace The booke of Gods secrets could not be opened till the Lion of the tribe of Iuda had obtained to open it Reu. 5. 3. 5. 5 First in that Christ sanctifieth himselfe he is manifested to be perfect God who hath the fountaine of grace and life in himselfe who needeth not by an other to be sanctified as man doth but the fulnesse of the Godhead dwelleth bodily in him Col. 2. 9. that is essentially substantially for God giueth him not the spirit by measure Iohn 3. 34. as to others Secondly Christ had no need of the grace of sanctification for himselfe but to sanctifie vs. Christ therefore was borne died rose againe ascended not for himself but for vs he merited not to himselfe but all the fruite of his merits redound to vs contrary to the doctrine of the Church of Rome who teach that Christ merited for himself Ambrose toucheth this point well Ad hoc natus est Christus vt faceret creaturam nec enim sibi natiuitas sua proficit sed nobis quia non eguit nasci erat enim in Deo qui processit de Deo si ergo natiuitas prima illi non profuit multò minus secunda Christ was borne to this end to make the creatures for his natiuitie did not profite himself but vs he needed not to haue bene borne or begotten for he was in God that proceeded from God if then his first natiuitie did not profit him much lesse his second As Christ was euerlastingly begotten of God not for himselfe but for the creation of the world so he was borne in the fulnesse of time not for himselfe but for our redemption Thirdly here may euery one learne how to know himselfe to be a true member of Christs bodie namely by his sanctificatioÌ„ for as S. Paul saith If the first fruites be holy so is the lumpe if the roote be holy so are the branches Rom. 11. If then we be graft into the true vine the life of the tree is in vs and the spirit of sanctification doth quicken vs and as Christ did sanctifie himselfe so are we sanctified by him He then that hath not the spirit of Christ whereby he shold be sanctified is not his The foureteenth Lecture Verse 20. I pray not for these alone but for them also which shall beleeue in me NOw followeth the second part of our Sauiours prayer for his Church namely for those which would afterward beleeue in him vnto the worlds end First it is shewed for whom he prayeth ver 20. then what he prayeth for first for their vnitie and perfection in this life from vers 20. to 24. Secondly for their euerlasting saluation from vers 24. to the end First we learne that to our great comfort the prouident care and mercifull loue of Christ is extended not vnto that age only then present but to all the companie of beleeuers in all ages so long as the world endureth 1. So our Sauiour saith Other sheepe I