Thesaurus Ecclesiae that is The treasure of the Church consisting of the perpetuall intercession and most holy praier of Christ set forth in the 17. chapter of the Gospel by S. Iohn Which in this treatise is plainly interpreted with necessarie doctrines enlarged and fit applications enforced 1. Iohn 2. 1 2. If any man sinne we haue an aduocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes c. Printed by IOHN LEGAT Printer to the Vniuersitie of Cambridge 1604. And are to be sold at the signe of the Crowne in Pauls Churchyard by Simon Waterson TO THE RIGHT honorable the Lord Thomas Howard Earle of Suffolck Baron of Walden Knight of the honorable order of the garter Lord high Chamberlaine to the kings most excellent Maiesty and of his most honorable priuie Counsell IT is an vsuall thing Right honourable for subiects to imitate their prince for inferiours to conforme themselues to the example of great persons as Abimeleck said to his soldiers what ye haue seene me doe make hast and doe the like for as Ambrose saith amplius proficitur exemplo nec difficile redditur quod iam factâ—â— est vtile quod probatum men profit much by examples for neither seemeth that hard which is done before nor vnprofitable that is tried by others Thus should we all set before our eies the example of our master Christ and tread in his holy steppes I haue giuen you an example saith our blessed sauiour Iohn 13. 15. this it is to run after the sauour of his ointment to followe his sweete example As Aarons ointment ranne down from his head to the skirtes of his cloathing so Christs holy vestures are from him as our head dispersed among his members therefore Christ vouchsafeth to call his faithfull seruants his fellowes or partners Psal. 45. 7. because they partake of his goodnes and sauour of his vertues Heere then is set forth vnto vs in this treatise the example of Christ praying that we should therein be like our heauenly master to be occupied in earnest and faithfull praier wherein in particular diuerse profitable points are to be obserued I We are taught how necessary a thing it is to be suters vnto God by praier for if Christ praied who in respect of himselfe needed not to pray but for our example who neither wanted any grace to pray for nor yet had any imperfection to pray against if he notwithstanding praied for vs much more haue we cause to pray for our selues both to receiue graces which we haue not and to be released of the euills which we haue Ambrose saith well quid pro tua salute facere oportet quando pro te Christus in oratione praeuertat what should we doe for our selues seeing Christ watched for vs al night in praier wherefore as the saying is it is more necessary for vs to pray then to breath II We learne also by this holy prayer of our sauiour which was fulfilled in euery part thereof how effectuall the praiers and teares of the faithfull are whatsoeuer they desire saith our sauiour shall be giuen them of my heauenly father Math. 18. 19. vim faciebat precum tuaruÌ„ fidelis ambitio the faithfull ambition of thy praiers did as it were force God saith Hierome Alexander said to Antipater that made great complaints of his mother knowest thou not that she with one teare will blot out all thy complaints much more auaylable with God are the teares of his seruants which as precious liquor he preserueth in his bottles III In that our Sauioâ—r praied often and continued in praier it teacheth that we also should therein be daily exercised and as the Apostle saith pray continually quia semper accipis semper inuoca because thou hadst need alwaies to receaue alwaies pray Xenophon writeth oâ— Cyrus that would neither dine nor supp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he had swett neither should we eate or drinke before we had shed teares vnto God IV Christ when he praied was wholy intent and fixed vpon that holy action so should our thoughtes be setled in prayer that then most of all men should follow the wise mans counsell to keepe our hart with all diligence that we shew our selues in praier not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zeno said of his schollers not bablers of words but vtterers of matters Hierome fouÌ„d this to be his infirmitie that oftentimes in my praier saith he aut per porticus deambulo aut de faenore computo I thinke I am walking on the streates or accounting my mony so it is an easy matter for the thoughts to roue in praier which we are taught to settle by Christes example V Our blessed sauiour had therefore free recourse to praier because he was of an holy and innocent life soe if we would haue our praiers heard we must lift vp pure hands as the Apostle saith 1. Tim. 2. 8. Basilo saith well that the presence of an honest life doth make our praiers to haue a loud sound VI Our sauiour also by his example teacheth vs for what things we should cheifely pray not for temporall but spirituall blessings as v. 17. he saith sanctifie them with thy truth Salomon because he asked wisdome rather then honour or riches pleased god and receiued them all euen those temporall things which he had not asked Hierom saith well auarus sum ad accipienda beneficia quanto plus bibero tanto plus sitio we should be euen couetous of spirituall blessings the more we drinke the more to thirst for he that craueth temporall blessings often asketh them to his owne hurt as he that is sick of a feuer as one saith craueth for wine VII Lastly our Sauiour praieth confidently v. 24. father I will soe hath he taught vs to pray without doubting whatsoeuer you desire beleeue you shall haue it and it shall be done vnto you we should not be discouraged though at the first one request be not granted Deus differt desiderium non ausert God differreth our desire he dissolueth it not Bias that heathen philosopher could say that a good conscience is without feare soe should our conscience in praier be free from fearefull doubting Thus this example of our Sauiour as a rich store-house affordeth infinite treasure and as a bundle of mirrh sendeth forth a most fragrant smell This Christian exercise is the supporter of princes the sheild of defence for nobles the hauen of rest for all This maketh honourable persons truly noble indeed when they acknowledge him by whome they are innobled and indeed the greater the affaires of state are wherein your honours are imployed the more need haue your honours of spirituall direction as Daniel that great Regent vsed to pray thrice in the day Herein his Christian maiestie imitating the diuine and highest maiestie may be
an example to all both honorable and inferior subiectes who as he practiseth in his royall person soe prescribeth to his princely sonne to pray often and in what manner and for what things to pray And indeed what can be more honourable then to talke with the most high what more comfortable then for God to speake to our hartes for when we drawe neere vnto God by praier he draweth neare vnto vs and as one saith a pure praier is Gods temple luctare ergo cum deo sicut Iacob vt ipse se gaudeat superati striue therefore with God in praier as Augustine saith with Iacob that he may ioy to be ouercome This treatise I haue beene bould to present to your honour and to make you the honourable patron of these my poore trauailes beeing mooued therevnto both in respect of that dutie which I owe in generall for your noble affection true loue to the vniuersity of Cambridge whereof I was once a member euer remaine a welwiller and in particular for your honorable fauour to a brother in law of mine your honours seruant I say no more at this time then to wish vnto you encrease of true honour and loue of the truth in earth and afterward euerlasting honour and an endlesse reward of your faith in heauen Your honours readie to be commanded in the Lord. Andrew VVillet TO THE CHRIstian Reader AS euery action of Christ is for our instruction soe especially his earnest supplications made in the daies of his flesh are for our edification And as our blessed sauiour came into this world annointed to be our king our prophet and preist soe accordingly hereunto all his principall actions were sorted out in his holy workes miracles he shewed his diuine power as a king in his heauenly sermons he maâ—e knowne his diuine wisdome as our prophet and in his praiers he testified his diuine loue as a mercifull high preist Three of Christs praiers are especially commended vnto vs that at Lazarus graue the other in the garden before his passion this in the 17. of Iohn as a preparation thereunto the first made with sighes and grones the second with droppes of blood and teares the third with great zeale and affection the first shewing commiseration the second making a way to our redemption the third the fruite of his mediation In three things this praier of Christ differeth from the requestes of his members first in respect of the person that praieth secondly in the manner of the praier thirdly in the matter prayed for the first was with authoritie he praieth as our mediatour both God and man the second was with all sanctitie whereas we can not tell how to pray as we ought Rom. 8. 16. the third with great efficacy the force of this praier continueth to the end of the world whereas our praiers are weake and had need often to be iterated and repeated and therefore the Apostle biddeth vs pray without ceasing Three principall benefits are conferred vpon vs by this praier 1. our protection from euil and danger keepe them from euil v. 15. 2. the collation or bestowing of all spirituall grace sanctifie them with thy truth v. 17. 3. the impetration or obtayning of our seuerall praiers and requestes in the first Christ stretcheth forth his hand as to Peter to helpe vs that we sinke not in the second he looketh vpon vs with the eyes of mercie as vpon the same Peter to giue vs his grace in the third his eares are open to heare vs as they were at the crie of blind Bartimeus Salomon hauing built God an house did dedicate it by his praier vnto God here a greater then Salomon by praiers better then Salomons doth consecrate vnto God an house more glorious then was Salomons the spirituall temple of the church This praier of our Sauiour is the foundation of our praiers the propp and stay of our requestes the very life of our supplications vnto God as Aaron and Hurr held vp Moses hands soe our feeble handes are hereby strengthned it is vnto our praiers as the fiery chariot and horse to Elias to carrie them vp into heauen And as the Eagle beareth vp her young ones vpon her wings Deuter. 32. 11. soe this praier of Christ giueth wings vnto our praiers it is as the censor wherein the odors of our praiers are censed vp vnto god Therfore when we addresse our selues to our praiers let vs remember this praier as the Israelites looked vp to the brasen serpent in the wildernes and as Stephen saw Iesus sitting at the right hand of God let vs lay it vp in our hart as the tables of stone were kept in the arke let it be as incense to be laid alwaies vpon our spirituall offerings and as salt whereby to season our sacrifices Thus this holy praier of our Sauiour if we be in heauines it will comfort vs if in perill deliuer vs if we want any grace it will releeue vs in this life it will guiavs and in the next saue vs Amen The Methode or order of the 17. chapter of the pag. 1. Gospel according to S. Iohn The Chapter containeth the praier of Christ whereof there are two parts he praieth for himselfe where we haue the request it selfe father glorifie thy sonne v. 1. reasons 1. à fine from the ende that thy sonne may glorifie thee v. 1. 2. à pari from the like as thou hast giuen him power c. v. 2. so giue him glorie here the power giuen vnto Christ is described by the ende or vse of it to giue eternall life to all them that thou hast giuen him v. 2. the matter subiect namely eternall life which is set forth by the helping causes thereunto the knowledge of God and Christ v. 3. 3. à causa meritoria from his desert or merit I haue glorified thee v. 4 therefore glorifie me also 4. aeb aequo from the equitie he asketh but his owne that glorie which was his before the world was v. 5. 〈◊〉 either then present namely his Apostles where is shewed why he praieth for them because they were Gods by election Thine they were v. 6. Christs by their vocation obedience they receiud the word and beleeued in Christ v. 7. 8. iustification in that they were giueÌ„ vnto Christ for whome he praieth and not for the world v. 9. 10. what he praieth for theÌ„ for their preseruation 〈◊〉 the â—orld 1. from their necessitie because Christ should be no more with them 2. from the effects that they may haue peace and vnâ—â— one with another v. 11. and true ioy in themseues v. 13. 3. from the vnlike example of Iudas who fell away and became the child of perdition v. 12. 4. from the 〈…〉 compassed with many enemies the world hated them v. 14. therefore he praieth that they may be kept in the world v. 15. their saâ—ctification the request
the one saying that Christ is not equall vnto God the other that he took beginning from Mary The Valentinians denied his humanitie saying he tooke nothing of his mother but passed through her as water through a pipe The Eutichians also are of this kind who confound the natures of Christ and affirme in him the diuine nature only to remaine Of the second sort are the Nestorians who make two persons in Christ one person of God-Christ another of man-Christ saying that Marie was the mother of the man-Christ not of God-Christ Of the third ranke were the Angelici so called because they worshipped Angels and made them their Mediators such are the Papists that pray vnto Saints and ioyne them with Christ in the office of the Mediatorship all these acknowledge not Iesus Christ truly whom God hath sent Secondly we must know that it is not sufficient to haue a general and superficial knowledge but liuely and effectuall such as Saint Paul had confessing thus of himselfe Gal. 2. 20. Thus I liue not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Such a faith and knowledge of Christ then is requisite whereby the soule liueth vnto God working alwaies by loue Gal. 5. 6. For there are two things necessarie to saluation the inward beleefe of the heart and the outward confession and demonstration of it as Saint Paule sheweth Rom. 10. 10. With the heart man beleeueth vnto righteousnesse with the mouth man confesseth to saluation And Saint Ambrose writeth well vpon these words Cant. 8. 6. Set me as a seale vpon thine hart as a signet vpon thine arme signaculum Christ us in corde vt semper diligamus signaculum de brachio vt semper operemus luceat imago eius in confessione nostra luceat in operibus factis vt si fieri possit tota eius species exprimatur in nobis c. Let Christ be a signet in our heart alwaies to loue him a bracelet vpon the arme alwaies to be working for him let his image shine in our faith and confession let it shine in our workes and actions that if it be possible the whole image of Christ may be expressed in vs. The fifth Lecture Vers. 4. I haue glorified thee in earth c. THis is the third reason which our Sauiour vseth for the obtaining of his glorification that because he had glorified his Father in earth and finished his worke that his father would glorifie him againe He reasoneth from the desert to the reward which are relatiues that is haue respect and mutuall relation the one to the other That Christ sought the glorie of his father both himselfe saith it Ioh. 4. 34. My meate is that I may do th◠will of him that sent me and finish his worke and his Father from heauen approueth the same for after our Sauiour had said Father glorifie thy name there came presently a voice from heauen saying I haue both glorified it and will glorifie it againe Ioh. 12. 28. Whereby it is euident that as God had bene glorified by the heauenly sermons and diuine miracles shewed by Christ in his life so also he would set foorth his glorie in his blessed death From hence then we learne that they which will be assured to receiue glorie at the hands of God in heauen must indeuour to set foorth his glorie here in earth This our Lord promiseth Reuel 3. 27. To him that ouercometh will I graunt to sit with me in my throne euen as I ouercame sit with my Father in his throne He that shall set foorth the kingdome of Christ in this world in ouercoming of sinne and subduing his owne affections shall be made partaker of Christs kingdome in heauen Thus our Sauior saith to his Apostles Mat. 19. 28. Verily I say vnto you that whē the Sonne of man shall sit in the throne of his maiestie ye which followed me in the regeneration shall sit vpon twelue thrones and iudge the twelue tribes of Israel As they in their regeneration expressed the spirituall kingdome of Christ so they shall enioy the fellowship of his euerlasting kingdome Saint Paule doth confirm the same by his owne example 2. Tim. 4. 8. I haue fought a good fight I haue finished my course I haue kept the faith from hence foorth is laid vp for me the crowne of righteousnesse For like as they that runne in a race and striue for maisteries obtain a corruptible crowne 1. Cor. 9. 25. so they which contend for the Lord and runne the way of his commaundements shall receiue an incorruptible crowne The great king of the Persians hearing out of the Chronicles of the faithfulnesse of Mordecai which had reuealed the conspiracie of two of the Kings Eunuches against him presently said What honour and dignitie hath bene giuen to Mordecai for this Esth. 6. 3. He thought it vnreasonable that his faithfull seruice should go vnrecompenced Much more is it iust with God to reward the faithfull seruice of his So the Apostle saith that God the righteous Iudge shall giue him the crown of righteousnesse 2. Timot. 4. 8. This iustice of God is the ground and cause of our reward which his iustice dependeth not vpon the merit of our workes or worthinesse of our obedience but vpon the free and most gracious promise of God in Christ which his most free and mercifull promise to fulfill and accomplish to his seruants it standeth with his stable and inuiolable iustice First then we see a difference by this doctrine betweene Christ and his members for thogh Christ our head by the desert and merit of his obedience is worthy of all glorie Reuel 4. 11. and might thus pleade with his father for his glorificatiō because he had glorified him yet the mēbers cannot challenge any thing at the hands of God for any worthinesse that is in them but onely for their Mediators sake Nehemiah thus praying Remember me O my God in goodnesse according to all that I haue done for this people Nehem. 5. 19. requesteth not to be remembred of God because of his faithfulnesse but according to the same his faithfulnesse is the rule or measure but Gods mercie is the cause or else where he confesseth cap. 13. 22. Remember me ô God concerning this and pardon me according to thy great mercie but where merit is challēged there is no mercie but iustice shewed so that as Bernard well saith Opera non sunt causa regnandi sed via regni Good workes are not the cause of raigning but the way to the kingdome Secondly we do learne that whosoeuer wil be assured to receiue glory in the kingdome of God must seeke to glorifie him here He then that dishonoureth God in this life how can he looke to receiue honour at the hands of God Consider this well all ye whom God hath honoured in this life with riches
heauen the Prophets and Disciples supposed he had bene conueyed to some other place and sought him three dayes but were deceiued so they which suppose to find Christ in the earth are erroniously seduced 4. Diuerse reasons of Christs absence in the flesh in the Scriptures are alleadged first because of the present expediencie for the Church of God Ioh. 16. 7. It is expedient for you that I go away for if I go not away the comforter will not come Secondly because of the future vtilitie I go before to prepare a place for you Ioh. 14. 2. Thirdly the Angels said to the women Why seeke ye the liuing among the dead Luk. 24. 5. It was not conuenient for our immortall and euerliuing Sauiour to be conuersant still among mortall and sinfull men and to cōuerse with those which are dead in sinne 5. First the Popish fantasie is here discouered concerning Christs carnall presence in the Eucharist For if the heauens must still receiue and containe him how can his bodie be out of heauen if it be alwaies in heauen vnlesse they will make Christ to haue many miraculous bodies for his naturall bodie it cannot be which is but in one place at once The words also of this text are euident that Christ in his flesh is no more in the world so that it is neither visible nor inuisible here for if either then it were vntrue that Christ saith I am no more in the world And therefore Origen soundly writeth Secundum diuinitatis suae naturam non peregrinatur Christus sed peregrinatur secundum dispensationem corporis c. sicut homo ergo peregrinatur Christ is not a stranger or a pilgrim in his diuine nature but he is a stranger in the dispensation of his bodie c. therefore as a man he is a pilgrime and a stranger fr◠vs. 2. We are taught that seeing Christ is gone out of the world we in affection and desire should follow after him and as the Apostle saith Seeke those things that are aboue where Christ sitteth at the right hand of God Coloss. 3. 1. Where a mans treasure is there will his heart be and where the carcasse is thither will the Eagles be gathered together If Christ be our treasure if Christ be our desire our affections must be set vpon heauenly not vpon earthly things that we may say with the Prophet The desire of our soule is to thy name and to the remembrance of thee with my soul haue I desired thee in the night and with my spirit within me will I seeke thee in the morning Isa. 26. 8. 9. I come vnto thee Christs comming to his Father here is by prayer so then by faithfull prayer we draw neare vnto God 1. So our Sauiour saith Where two or three are gathered together in my name there I am in the midst of them Mat. 18. 20. Christ cometh to vs in prayer and we come vnto him then specially is our conuersation in heauen as the Apostle saith Phil. 3. 20. when our minds and affections in prayer are set vpon heauenly things 2. Thus Peter while he prayed fell into a traunce he was rapt in the spirit and saw an heauenly vision Saint Paule was taken vp in spirit to the third heauen 2. Cor. 12. But these examples may seeme to be extraordinarie but that of Hanna is vsuall to all the faithfull who is said to pray before the Lord 1. Sam. 1. 12. And Salomon when he had made an end of that effectuall prayer made at the dedication of the temple said These my words which I haue prayed before the Lord be neare vnto the Lord our God night and day 1. King 8. 59. 3. Like as when the woman that had the bloudie issue came in the preasse behind and touched Christs cloathes and Christ asked who had touched him that woman onely is said to touch Christ because she did it in faith wheras al the multitude did throng him and many touched his cloaths beside outwardly Mar. 5. 30. 31. So although in respect of his power he be present to al yet they which draw nere vnto him in faith are specially said to come into Gods presence 4. Because God is a spirit and will be worshipped in spirit and truth Ioh. 4. 24. they therefore do come vnto God which draw neare in spirit God being a spirit is onely discerned and appoched vnto in spirit and they onely see him whose eyes are annointed with the eye-salue Reuel 3. 18. which is faith 5. This doctrine reproueth two sorts of men first prophane persons that haue no care nor desire to enter into Gods presence which very seldome remember to pray vnto God When we heare in Scripture that Dauid praysed God seuen times a day and Daniel notwithstanding the great affaires of so large a kingdome yet could find time thrice a day to pray vnto God what shall we thinke of those men that pray not seuen times in so many daies nay some not thrice in so many weekes O good God how is the Christian exercise of prayer neglected as though men neither knew any God to pray vnto nor had any Mediator to pray by The Euchites were condemned because they did nothing but pray but men now adayes are more to be misliked because they neuer pray If they which call vpon the name of the Lord shall be saued I doubt whether they that call not vpon God can be saued How should a man thinke his labour can prosper which beginneth not with prayer how should a mans meate do him good that is not blessed with prayer How can a man thinke that wife children and seruants should do their duties not being exercised and trayned vp in prayer Secondly the prayer of hypocrites is condemned which pray with their lippes but draw not neare vnto God in their hearts As the Lord by his Prophet complained of the old Israelites This people honoureth me with their lippes but their heart is farre away from me Isa. 29. 13. such are the superstitious prayers of ignorant Papists praying vpon their beades in Latine without vnderstanding such are their prayers that haue an ordinarie stint morning and euening to runne ouer hauing no deuotion or holy feeling at all Augustine saith well Ad Deum acceditur fide sectando corde inhiando charitate currendo we come vnto God following by faith desiring in heart and running in charitie these are the feet which the Preacher biddeth vs to looke vnto when we come into the house of God Eccl. 4. 17. Keepe them in thy name euen thē whom thou hast giuen me c. Then we haue no power of our selues to be kept from euill but our strength and preseruation must proceed from God 1. So the Prophet saith Thou ô Lord hast wrought all our workes for vs Isa. 26. 12. Saint Paul saith The Lord will deliuer me from euery euil worke and preserue me to his heauenly kingdome 2. Tim. 4. 18.
2 The Lord saith to Abimelech king of Gerar who had taken Abrahams wife into his house I kept thee also that thou shouldest not sinne against me therefore suffered I not thee to touch her Gen. 20. 6. Abimelech was not preserued by his owne power froÌ„ the sin of adulterie but by Gods generall grace which yet is much different from the grace of renouation and sanctificatioÌ„ for as Abimelech here so diuers of the heatheÌ„ had this general grace of restraint whereby they were kept from notorious sinnes as of oppression iniustice adultery murder and such like though they wanted the true worke of regeneration Dauid by a greater gift and grace confesseth that the Lord kept him from laying his hand vpon the Lords annointed 1. Sam. 24. 7. 26. 11. 3. For like as Peter had sunke downe into the waters if Christ had not stayed him with his hand so the flouds of temptation are like to ouerwhelme vs if we be not vpheld by Gods grace Our owne nature is such a guide and nurse vnto vs as Mephiboseths nurse was to him that let him fall as she fledd away and thereupon he became lame 2. Sam. 4. 4. If we stay vpon the direction of nature we shall be deceiued 4. For seing all the imaginations of the thoughts of mans hart are onely euil continually Genes 6. 5. what help is to be expected from our nature And least any man should thinke that it is otherwise with vs now then it was with the old world the Apostle in himselfe sheweth that we are by nature of the same mould I know that in me that is in my flesh dwelleth no good thing Rom. 7. 18. 5. First then that popish doctrine of free will is here refelled who doe ascribe vnto man by nature great strength to apprehend that is good to beleeue to doe many workes morallie good contrarie to the scripture for our Sauiour saith without me yee can do nothing Iohn 15. 5. Secondly we are taught to depend vpon God for his direction in all our actions and to giue him thanks that he preserueth vs from the great offences of the world This was the praier of the prophet Dauid teâ—ch me the way of thy statutes direct me in the path of thy commaundements incline my heart vnto thy testimonies Psal. 119. 33. 35 36. all our direction instruction and inclination is from God Augustine well saith Deus sanctum in me semper opus spira vt cogitem compelle vt faciam suade vt diligam te confirma vt teneam custodi ne perdam Lord inspire me to thinke well compell me to do well perswade me to loue thee confirme me to hold thee keepe me not to loose thee That they may be one as we are not that there can be in euery respect such vnion between the members as there is between Christ and his Father which is a substantiall and identicall vnion but our vniting and knitting is in affectioÌ„ not in the same substantiall condition But here is a limitation and qualification of vnitie that it must haue relation to God for peace and vnitie vnlesse it be in the truth is no true vnitie 1. Saint Paul therefore saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the truth in loue Ephes 4. 15. and S. Iohn saith whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I loue in the truth Epist. 2. 1. We must then loue in the truth and truth it in loue loue without truth is erronious and truth without loue is not efficacious 2. Thus Iehu well answered Iehoram who asked if it were peace What peace saith he while the whoredomes of thy mother Iesabel and her witchcrafts are in great number 2. King 9. 22. There is no peace with the wicked So Iehosophat was chastised of God his ships were broken because he ioyned himself with Ahaziah the idolatrous king of Israel 2. Chron. 20. 37. 3. The confederacie of the wicked is compared to the mixture of iron and clay which cannot be tempered together Dan. 2. 43. like vnto the ropes wherwith Sampson was bound which he brake in sunder as burnt towe Iud. 16. 9. 4. For whatsoeuer is not of faith is sinne Rom. 14. 23. therefore the peace of the wicked being not seasoned with faith can not be pleasing or acceptable vnto God 5. Let vs therfore loue in truth Nothing ought more to moue vs to vnitie then that we professe one God one faith one baptisme Ephes. 4. 6. nunquam vidimus trinitatem litigantem we neuer saw the trinitie at variance as Augustine saith neither ought we that worship one God to be at variance among our selues The tenth Lecture Verse 12. While I was with them in the world I kept them in thy name THese words shew another reason why our sauior Christ prayeth for his Disciples that God would finish that worke which was begun in them that as Christ had hitherto preserued them all except onely Iudas so that God would keepe them to the end They then which are giuen vnto Christ to be kept cannot possibly perish or finally be lost 1. So the Prophet Dauid saith My shepheard is the liuing Lord I shal want nothing though I walke through the valley of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Psal. 23. 1. 4. He was perswaded that the sheepe which were vnder the conduct and custodie of this shepheard could not possibly miscarry 2. Saint Paul was thus perswaded that nothing could separate him from the loue of God in Christ Rom. 8. 39. and he was fully assured that there was layed vp a crown of righteousnes for him 2. Tim. 4. 8. 3. Like as none of those perished which were saued in the Arke nor any lost of all the host of Israel which were led vnder Moses through the red sea so much more shall they be preserued which are committed to the sole keeping of Christ. 4. The Apostle giueth the reason hereof Heb. 7. 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Christ then is yesterday and to day and the same for euer Heb. 13. 8. Therefore seeing Christ neuer dieth neither of his kingdom is there any end his sheepe cannot perish that are vnder his happie gouernement his kingdome is not as the kingdome of earthly Princes who can no longer care for their subiects theÌ„ they are in the world but Christ the King of his Church not onely when he was in the world but now and for euer is able to preserue those that belong vnto him 5. First then this doctrine discouereth a popish error that faith may be lost and that they which beleeued in Christ may fall away and perish which is contrarie to the Scriptures Ioh. 14. 16. Whosoeuer beleeueth in him shall not perish but haue euerlasting life they that beleeue aright in Christ cannot be lost Indeed an vnfruitfull faith and which is
righteousnesse Secondly we must not thinke that the prediction of the Scripture was the cause of Iudas perdition as though Gods prescience imposed a necessitie vpon mens actions But as Augustine well saith Des praescientiam non cogere hominem vt talis scit qualem praesciuit Deus sed praescire talem futurum qualis futurus erat quamuis sic non cum fecerit Deus Gods prescience forceth not a man to be such as he is foreseene but foreseeth him to be such as he is like to be though God made him not such Vers. 13. And now come I vnto thee and these things speake I in the world that they might haue my ioy fulfilled in them This is alleaged as another reason why our Sauiour maketh this prayer in the hearing of his disciples not for any necessitie which he had but for the comfort of his disciples that heard him for the hearing of Gods word bringeth true ioy and comfort 1. So our Sauiour saith elsewhere Ioh. 6. 4. These things haue I told you that when the houre shal come ye might remember that I told you them it is a great comfort when we see things to fall out according to the word of God 2. In like manner our Sauiour hauing prayed for Lazarus said Father I thanke thee because thou hast heard me I know that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me 3. Like as Peter though he had laboured all night and caught nothing yet was encouraged to let downe his nets againe after Christ had bidden him to let them downe to make a draught because he knew he should not any more labour in vaine Luk. 5. 5. so the Apostles here conceiued great ioy being themselues eare-witnesses of Christs prayer 4. The reason may be gathered out of our Sauiours words Mat. 24. 25. Behold I haue told you before that is being warned before of dangers we are better prepared to beare them when they come and being afore assured of Gods assistance we conceiue the greater ioy in our deliuerance 5. If then the hearing of Christ in his word as the Apostles here heard his voice do worke such great ioy and comfort iudge ye what a great benefite they are depriued of which are ignorant of the word and are not acquainted with Gods promises neither know the familiar and earnest prayers and requests which Christ maketh vnto God for his Church And as Saint Paule saith Whatsoeuer things are written are written for our learning that we through patience comfort of the Scriptures might haue hope Rom. 15. 4. No maruell then if men ignorant of the Scriptures and not being acquainted with Christs comfortable words are void and destitute of all true ioy and comfort in their afflictions Dauid saith I remembred thy iudgements of old O Lord and receiued comfort Psal. 119. 52. that is he found comfort by meditating of the examples of Gods mercie and iustice declared in his word Their case therefore is much to be pitied that either wilfully contemne or carnally neglect the reading meditating in Gods word which is called by the Apostle the sword of the spirit Ephes. 6. 7. Like as then a souldier set in the midst of his enemies without his sword and other warlike weapons is in danger to be deuoured and destroyed of them euen so as much vnable is a Christian to stand against the temptations of Sathan being not armed spiritually with the knowledge of the word which as one well saith Si tribularis consolatur te si laetaris accumulat gauda◠si iracūdus es mitigat te si paupertate deprimeris erigit te If thou art afflicted it doth comfort thee if thou be merrie it addeth to thy ioy if angrie mitigateth thy mood if pressed with pouertie doth raise thee vp The eleuenth Lecture Vers. 14. I haue giuen them thy word and the world hath hated them NOw followeth another reason of our Sauiours prayer for his disciples taken from the great perils which they are subiect vnto and their enemies which are set against them which are the world that is the generation of the wicked vers 14. and euill or sinne which is readie to catch hold vpon the best in this life from the which he desireth them to be kept vers 15. In this verse two reasons are giuen of the hatred of the world because they haue the word and professe the truth because in respect of their righteous life they shew themselues not to be of the world for these two things the world cannot abide Truth and Innocencie By the world here neither the whole companie of men comprehending both good and bad is vnderstood as it is sometime taken as Heb. 1. 6. When he bringeth in his first begotten Sonne into the world nor yet for the number of the faithfull which are also called the world Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world but the vniuersall companie of the wicked onely is here insinuated As 1. Ioh. 5. 19. The whole world lieth in wickednesse We are here then taught that the faithfull in this life are hated for the word of God and the truths sake for nothing is more irkesome or vnpleasing vnto them then Gods word 1. As the Prophet Isay speaketh of the people of his time They would not heare the law of the Lord which said vnto the Seers see not and to the Prophets prophesie not vnto vs right things c. prophecie errors 2. Thus Ahab hated Micaiah because he spake the truth vnto him and flattered him not 1. King 22. 8. For the same cause did Herodias procure Iohn Baptists death because he would not dissemble with her in her sinne Mark 6. This was the cause of Saint Paules trouble at Ierusalem they obiected against him that the did teach against the law and the temple Act. 21. 28. 3. Like as the Philistims striued with Isaacs seruants for the wels of water which they had digged especially for one well of liuing or springing water Genes 26. 19. so do the children of the world contend with the faithfull about the waters of life which issue frō the word Therfore our Sauior saith I am come to put fire on the earth and what is my desire if it be already kindled Luk. 12. 49. The word of God is as a fire that enflameth the wicked it maketh thē to rage and fume as though they were mad as the people that could not endure to heare Saint Paule but cast off their cloathes and threw dust in the aire Act. 22. 23. 4. The reason is euident Euery one that euill doth hateth the light neither cometh to the light lest his euill deeds should be reproued Ioh. 3. 20. The wicked cannot endure to be reproued and therefore they abhorre the word that discouereth them they are angrie with the looking glasse that bewrayeth the wrinkles and
spots of their face and as mad men that fall vpon their phisitions that come to doe them good like as the man that had an euil spirit ranne vpon those that came to adiure him Act. 19. 16. 5. First we see what we are to iudge of those and what they are to thinke of them selues which do hate any for their profession sake or do repine at Gods ministers because of their admonitiōs they are by the sentence of Christ of the world A fearefull thing it is when a man spurneth against the admonitiō of the word which is especially the sin of great men As Asa put the prophet Hanani in prison because he rebuked him for trusting to the king of Aram so did not Hezekiah who being rebuked by the prophet for his rashnesse in shewing his treasures to the king of Babels seruants said the word of God is good which thou hast spoken 2. Ki. 20. 9. Secondly they whome God hath called to the profession of his word must prepare themselues to beare many scoffes tauntes and crosses in the worlde and to be hated for Christs sake Our Sauiour was no sooner baptized and entred into his holie vocation but presently he is assaulted and tempted of Sathan Math. 4. The dragon is readie to deuoure the childe as soone as the mother is deliuered of it Reuelat. 12. 4. And Sathan euen in our new birth would deuoure vs and choake vs in the beginning Origen well noteth vpon the 17. of Exodus that presently after the Israelites had eaten of Manna and drunke of the rocke then began the battell with Amalek tu ergo cum coeperis manducare panem coelestem para te ad bellum and thou also saith he when thou hast begunne to eate of the bread of heauen make thy selfe readie for warre Because they are not of the world as I am not of the world In this world we are all while we here liue but of the world if we will be Christs we must not be 1. What it is to be of the world the Apostle sheweth Loue not the world nor the things of the world If any mā loue the world the loue of the father is not in him 1. Ioh. 16. To be of the world then is to loue the vanities and corruptions thereof to be altogether earthly minded and addicted to earthly things 2. Lot though he were in Sodom yet was he not of Sodome For he was vexed with the vncleane conuersation of the wicked 2. Pet. 2. 7. Nehemiah though he was in the king of Persia his court and waited vpon his table yet his heart was at Ierusalem Nehem. 2. 3. Daniel though in the land of captiuitie yet opened his window to Ierusalem Dan. 6. 10. 3. Like as the Doue being sent out of the Arke finding no rest for the sole of her foote returneth thither againe Gen. 8. As the marines though in the midst of the sea in bodie yet in wish and desire are in the hauen Psal. 107. 30. so though we are in the world yet our desire and affection must not be vpon it 4. For the world passeth and the lust thereof 1. Iohn 2. 17. therfore it is in vaine to settle our desire vpon vaine and transitorie things and where our treasure is there should be our heart we should seek those things which are aboue because Christ there sitteth at the right hand of God Coloss. 3. 1. 5. First though we be not of the world yet must we not goe otherwise out of the world then God hath appointed as they doe which pretending corruptions of the place where they liue do breake out into schismes separate themselues from the fellowship of Christs Church we must not thus go out of the world but rather leaue it by the sequestring of our desire thē separating of our bodies The Apostle saith Haue no fellowship with the vnfruitful workes of darknes but reproue them rather Ephes. 5. 11. thus shall we not be of the world though we liue in it Peter and Iohn refused not to go vp to the temple though it were then much abused and abounded with corruption Augustine to this point saith well Verbo disciplina Domini emendo quod possum tolero quod non possum fugio paleam ne hoc sim non aream ne nihil sim I by the word and discipline amend whom I can whom I cannot I suffer I flee the chaffe that I be not such not the flore lest I be nothing Secondly if we will assure our selues that we be Christs we must be like him as he is not of the world so neither must we neither to set our desire vpō the world for if we be risen with Christ we must seeke those things that are aboue Col. 3. 1. nor to fashiō our selues to the world Rom. 12. 2. as many do which conforme themselues to the custome of the world nor to warre after the flesh and world 2. Cor. 10. 3. that is to become patrons and defenders of the corruptions of the world for these three to affect and desire to follow and be conformable to the world to patronize and defend it are though not in the same measure and degree the cognisance of corrupt and worldly men Verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill It is not then lawfull for the seruants of God in regard of the great miseries and trauels of this life to wish presently to be out of the world but rather to pray vnto God that they may be kept in the world and that their life may be preserued to serue God and liue vnto his praise 1. The Church of God thus complaineth Thou hast abated my strength in the way and shortened my dayes and I said O my God take me not away in the middest of mine age Psal. 102. 23. 24. The faithfull desire rather that their dayes may be prolonged to Gods pleasure 2. It was the foolish wish of the murmuring and disobedient Israelites Wold God we had died in the land of Aegypt or in this wildernesse would God we were dead Num. 14. 1. Iob also herein shewed himselfe impatient Why died I not in the birth why died I not when I came out of the womb Iob 3. 11. Neither was Elias that great prophet altogether blameles who being persecuted of Iesabel was wearie of his life and desired to die and said It is enough O Lord take away my soule for I am no better then my fathers 1. King 14. 4. 3. Like as the vnprofitable seruant is reproued because he hid his talent in the earth and put it not forth to aduantage Math. 25. 25. so they are vnprofitable which desire their bodies before their time to be raked vp in the earth and not to liue to set forth Gods glorie Like as it were a foolish course when as house is decaied and droppeth through to pull it quite downe
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
kind louing mercifull and bountifull that nothing can fall our amisse to Gods children they need not feare temptation tribulation trouble all shall fall out for the best Christ will haue it so Againe so forcible is the mediation of Christ that whatsoeuer we shall aske the father in his name he will giue it vs Iohn 16. 23. No man hath any such assurance in his suites and requests which he maketh vnto men wherefore we ought most chearefully to resort to the throne of grace where our faithfull petitions are neuer reiected and cast forth Hierome well saith Peto vt accipiam cum accepero rursus peto auarius sum ad accipienda beneficia Dei nec ille deficit in dando nec ego satior in accipiendo quanto plus bibero tanto plus sitio I aske to receiue and whē I haue receiued I ask again I am couetous to receiue Gods blessings he faileth not in giuing and I am not filled with receiuing the more I drinke the more I thirst That they which thou hast giuen me be with me where I am This is a great priuiledge that our blessed sauior hath appointed vs to no other place then where he himselfe is 1. Thus S. Paul saith We shall meet the Lord in the aire and so shall be euer with him 1. Thess. 4. 17. 2. The Lord said to the conuert vpon the crosse This da◠shalt thou be with me in Paradise S. Paul assureth himselfe that when he should be dissolued he should be with Christ. Phil. 1. 23. 3. Like as it is a great honour if the master should set his seruant at his own table so our Sauiour saith to his Apostles that they should eate and drinke at his table in his kingdome Luke 12. 29. Like as Iehu took Iehonadab vp into the chariot with him 2. King 10. 15. the like honor Christ vouchsafeth vnto his Saints 4. Our Sauiour giueth this reason they had contiued with him in his temptations Luke 22. 28. And againe he saith Where I am there be my Ministers also Iohn 12. 26. They which haue bene partakers of the afflictions of Christ shall also be made partners in his glorie 5. If we desire then to dwel with Christ in the kingdome of heauen he must dwel with vs in earth if to be receiued into his euerlasting habitation then we must now prepare for him the habitation of our hearts How can they then be assured to enioy Christs presence in heauen that delight not to heare him present now who by their corrupt communication and prophane behauior do grieue the spirit of God and chase away Christ from them Ambrose saith wel Proiectus est Adā è Paradiso nō immerito ipse enim se prius absconderat à facie Dei Adā was cast out of Paradise and not without cause for first he had hid himselfe from Gods face so they which behold not Gods face nor enioy the presence of his spirit here cannot haue the presence of his glorie in heauen That they may behold my glorie which thou hast giuen me they shall not onely be beholders but partakers also of that great glorie 1. So the Apostle saith We all behold as in a mirrour with open face the glorie of the Lord and are changed into the same image from glorie to glorie 2. Cor. 3. 18. This glory seene here as in a glasse shall be seene there with open face and so seene as that we shall be changed and transformed into it 2 Thus Moses and Elias appeared in glory in mount Tabor where our Sauiour was also transfigured Luke 9. 31. So Stephen beholding the glorie of God and Iesus standing at the right hand of God himselfe also was partaker of that glorie being yet vpon the earth his face was as the face of an Angell Act. 6. 15. 3. Like as Hezekiah to gratifie the king of Babels messenger who was sent to congratulate with him for his recouerie did shew him in kindnesse all the treasure of his house though this were a simple part of Hezekiah and done without warrant But yet like as men exalted to honour and wealth do delight to shew to their friends their happie estate so our Sauior Christ desireth that his Church shold behold his great glory Like as the church saith in the Canticles I will leade thee into my mothers house I will cause thee to drinke spiced wine Cant. 8. 2. so our blessed sauior will bring vs into his fathers house and shew vs of his best things 4. For this glorie which Christ hath receiued as our Mediator he hath to this end receiued it to bestow it vpō his church Iohn 17. 22. The glorie that thou gauest me I haue giuen them Christ hath not merited or purchased any thing to himselfe by his great glorie but whatsoeuer he wrought for vs as our Mediator the whole gaine and benefite thereof redoundeth to vs. 5. But as we hope to behold the glorie of Christ in heauen with open face so must we now see him by faith as the Apostle saith We walke by faith not by sight 2. Cor. 5. 7. then we shall walke by sight not by faith wherefore whosoeuer now seeth not Christ by faith shal not then inioy his sight and presence in glorie We must as Moses discerne the land of promise a far off before we can enter into it They therfore that want the vision of the soule in this life cannot haue the full contemplatiō of Christs glorie afterward Certaine it is that Christ will reueale himselfe to all his children before they go hence as he was seene and embraced of Simeon before his departure Origene saith wel Vt naturalis quidam attractus quibusdam inest vt magneti ad ferrum bitumini ad ignem sic fidei ad diuinā virtutē as some things haue a natural property to draw vnto them as the lode-stone to draw iron brimstone to draw fire so faith hath attractiue force to draw diuine vertue Faith then will draw vs to heauen hope pitcheth her anker there and will in good time draw vs thither For thou louedst me before the foundation of the world Our Sauiour speaketh of that glorie which the Lord decreed to giue vnto him before the beginning of the world whereby we do learne that as Christ the head was predestinate vnto glorie so also his members were set apart vnto life in the euerlasting decree of God 1. The Apostle saith that Christ was determined or predestinate the sonne of God as some translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. Saint Peter sayth to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowne or ordained Augustine therupon doth inferre that Christ was Praeclarissimum lumen gratiae praedestinationis The most manifest light of grace predestinatiō As Christ was predestinate as man vnto glorie so are his members Who hath predestinate vs to be adopted thorough Iesus Christ vnto himselfe Ephes. 1. 5. 2. So the Lord saith to