heauen should preach otherwise he would hold him accuâ—sed Gal. 1. 8. 3. We should be in respect of our constant faith as nailes surely fastened Eccl. 12. 11. and as the pillars of the temple Reuel 3. 12. that cannot be remoued 4. For as God is faithfull and altereth not and Christ is not yea and nay he changeth not 2. Cor. 1. 18. 19. so the faith of Christ is also certaine and we ought to be as certaine of it 5. Two sorts of men are here reproued first they which suffer themselues to be seduced and corrupted in religion and do leaue their first faith Such in Saint Paules time were Philetus and Alexander 1. Timoth 1. 20. Phygell â—s and Hermogenes 2. Timoth. 1. 15. which turned away froÌ„ Paule and departed from the faith such there are in these dayes that being vnstedfast in faith vnsetled in iudgement are caried headlong as with a whirlewind into the downefall of dangerous errors corrupt doctrines that fall into schism and are infected with popish superstition Secondly they are here touched that althogh they be not seduced or mis-led into any other beleefe yet are not resolute and constant in that faith which they professe but vnto many our redemption by Christ is as the deliuerance returne of the Israelites from captiuitie euen as a dreame Psal. 126. 1 Or the storie of the Gospell is vnto many but as a thought or phantasie or a tale that is told Psal. 90. 9. So I know not how the most of the world are in a dead sleepe they slumber and dreame in Religion neither being certaine of that they haue nor yet resolued against that they haue not and by Gods grace I trust shall neuer haue Let vs therefore labour to be constant and setled and fully perswaded in matters of faith as builded vppon a rocke that neither the wind of persecution waues of temptations nor the raine of strange doctrines be able to remoue vs from our foundation Ambrose saith well Similes simus Nazaraeis quorum capilli non defluebant Christus Nazaraeus erat Let vs be like the Nazarits whose haire did not shed such a Nazarite was Christ that we may perseuere vnto the end and be as Christs mother multi enim conceperunt Christum sed non genuerunt for many haue conceiued Christ but not brought him foorth such are they which fall away from their faith And beleeue that thou hast sent me The Apostles wold not so readily haue receiued Christs words but that they were perswaded he came from God so it is necessarie that the people shold know and approue the calling of their teachers and Ministers before they can subscribe and giue consent to their doctrine 1. So the Apostle alleadgeth out of the Prophet How beautifull are the feete of those which bring glad tidings of peace c Rom. 10. 15. before the message be receiued the messenger must be approued 2. This perswasion brought Nicodemus to Christ We know that thou art a teacher come from God And that consession of the Pharisees and Herodians of Christ was true though vttered by them in deceipt and hypocrisie We know thou art true and teachest the way of God truly Mat. 22. 16. A man must first haue a true calling before he can teach truly 3. Like as Dauid said of Ahimaaz that came running to bring him newes of Absaloms ouerthrow He is a good man and bringeth good tidings 2. Sam. 18. 27. so must the minister haue a good and lawful calling though he be not alwaies as he should be a good man before he can be a publisher of the ioyfull tidings of the Gospell 4. Our Sauiour Christ saith Euery plant which my heauenly Father hath not planted shall be rooted out Such then as are not set of God into his seruice but intrude themselues can haue no prosperous successe in their callings 5. First the Ministers of God are here taught that they should haue assurance in themselues of their calling and the inward testimonie of their conscience that they are appointed of God to labour in his vineyard which they may know by these two arguments first by their gifts for they which are deputed to the Lords seruice are in some good measure enabled thereunto as the Apostle saith 2 Corinth 3. 6. God hath made vs able Ministers of the new Testament Secondly by the employment of their gifts if they carefully and diligently vse those graces wherwith they are endued to the edifying of Christ his Church as Saint Paule againe saith If I do it willingly that is preach the Gospell I haue a reward Ambrose saith Voluntarius Minister habet praemium coactus diâ—pensat obsequium the willing Minister hath a reward he that is forced is onely employed and vsed So then they which either want gifts to furnish them or willingnes to prouoke them can neuer be sure of their calling nor secure of any good ensuing effect Secondly the people of God are taught to acknowledge their faithfull and vigilant Pastors to be sent of God and not to doubt of their lawfull calling the seale of whose Apostleship and ministerie they find in themselues in the fruitfull and powerfull effects of the Gospell wrought in their hearts by the spirit of God Giue ye not eare then to the Papists or Schismatickes that would perswade you that ye haue neither Ministers Church nor Sacraments For as Saint Paule saith We need no Epistle of recommendation vnto you c. you are our Epistle written in our harts which is vnderstood and read of all men in that ye are manifest to be the Epistle of Christ ministred by vs c. The spirituall comfort increase of knowledge edifying in the faith sanctifying in good life which are wrought daily in your hearts that feare God by the preaching of the word are euident seales and signs of our calling But they in whom the word of God worketh not these effects as they are enemies to their owne saluation so they are the cause why the glorious ministerie of the Gospell is blasphemed and daily traduced and euill spoken of by the common aduersarie The eighth Lecture NOw followeth the request it selfe which our Sauiour maketh for his Apostles wherein we are to consider first for whom he prayeth secondly for what Our Sauiour prayeth for his Apostles which first he amplifieth à disparatis froÌ„ things diuerse or opposite I pray for them I pray not for the world vers 10. Secondly he confirmeth the same by certaine reasons First from the right and property which God hath in them They are thine and the reason thereof because all mine are thine vers 11. Secondly from their fruites and effects I am glorified in them Thirdly from their present necessitie because Christ was no more in the world he commendeth them to his Father Vers. 9. I pray for them I pray not for the world but for those which thou hast giuen me By this Scripture it is euident that
the word of God doth kisse vs when the spirit of knowledge doth illuminate our minds Thine they are and thou gauest them me and they haue kept thy word Thine they are by election giuen vnto me by their spirituall vocation and calling they keep thy word which is the fruite of their sanctification The keeping then of the word of God is the fruite and effect of our election not the cause or foundation thereof therefore we do good workes because we are elected thereunto we are not elected because of our good workes 1 This Saint Paule sheweth Ephes. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue our holinesse is an effect and consequent of our election in Christ not a precedent cause thereof 2 This is exemplified in Esau and Iacob Rom. 9. 11. Ere the children were borne when they had done neither good nor euill that the purpose of God might remain according to election not by workes c. The Apostle directly noteth that the election of Iacob depended not vpon his workes which as yet were not but onely vpon Gods gracious purpose Saint Paul confesseth so of himselfe that he was not called to be an Apostle or put into Christs seruice for any thing that God saw to be in him but the grace of God was exceeding abundant with faith and loue which is in Christ Iesus 1. Tim. 1. 14. and I was receiued to mercie vers 13. And the Apostle ascendeth to the very first originall and beginning of his calling Reuel 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated in the eternall counsell of God to preach the Gospell 3 The Prophet Ezechiel doth set foorth this truth of Gods free and gracious election by an allegorie of a child that in the birth was cast foorth forlorne and forsaken the nauell not cut nor yet washed with water or swadled in clowts but it lay wallowing and tumbling in bloud the Lord passed by and had compassion vpon it tooke it as his owne so it grew and became comely and beautifull c. Ezech. vers 4. 8. What cause was there in this child that the Lord should haue respect vnto it but onely the Lords loue and fauour which he had vnto it as it followeth vers 14. Thy name was spread abroad among the heathen because of thy beautie for it was perfect through my beautie which I had set vpon thee Euen so in vs the Lord saw no cause why he should elect vs vnto life onely through his owne mercie he saued vs. 4 Saint Paule sheweth the reason of our free and gracious election Ephes. 1. 5. He hath predestinate vs to be adopted through Iesus Christ vnto himselfe c. to the praise of the glorie of his grace that is now God onely hath the glorie of our election when it is imputed wholly to his grace 5 First then the doctrine of the Papists is confuted who teach that men are elected vpon the foresight of their faith and workes which is flat contrarie to the doctrine of the Apostle Rom. 9. 14. It is not in him that willeth nor in him that runneth but in God that sheweth mercie Thus the Church beleeued in Ambrose his time Dignatione sua olim decreuit Deus peccatores saluos facere c. vt neque merito suo qui saluantur neque horum per quos vocantur c. God by his owne vouchsafing hath long ago decreed to saue sinners c. so that not by the merit of those which are saued nor of them by whom they are called but by the grace of God this gift is conferred Secondly seeing God hath shewed vs so great mercie as before we were any thing to decree vs vnto saluation we hereby should be stirred vp to walke worthie of our vocation Ephes. 4. 1. and to shew our selues thankfull vnto God againe by liuing vnto his praise Vers. 7. Now they know that all things which thou hast giuen me are of thee From this verse this doctrine is gathered that it is not possible for any to receiue the word of God vnlesse they be perswaded and assured indeed that it is the word of God and that he which deliuereth the same speaketh from God As here this reason is giuen why the Apostles receiued the word of God because they knew that Christ came from God and that all things which he spake and did were of God 1. This the Apostle sheweth 1. Cor. 14. 25. speaking of the power of the word of God If all prophecie and there come in one that beleeueth not the secrets of his heart are made manifest and he will fall downe and worship and say plainely that God is in you indeede This perswasion of the hearer that God is in the preacher doth make the word pierce into his heart that the secrets thereof are discouered 2. This appeareth by that confession of Peter when Christ had said to the twelue will ye also goe away Iohn 6 67. Maister saith he to whome shall we go thou hast the words of eternall life Peter will not go from Christ because he beleeued that he was a teacher from God to shew the way to eternall life This made Nicodemus come vnto Christ because he knew he was a teacher come from God Iohn 3. 2. 3. Like as the embassadour is reuerenced his message willingly receiued because he commeth in the name and with the authoritie of the Prince so saith S. Paul we are Ambassadors for Christ 2. Cor. 5. 20. 4. The reason the Apostle sheweth Heb. 4. 12. The word of God is liuely and mightie in operation and sharper then any two edged sword and entreth thorough to the deuiding of the soule and the spirit such operation hath the word whereas it is receiued and acknowledged for the word of God The people are taught that where the truth is preached and the word of God manifestly taught they should receiue it with all reuerence as Gods word as the Apostle testifieth of the Thessalonians 1. Thess. 2. 13. For this cause I thanke my God without ceasing that when ye receiued of vs the word of the preaching of God ye receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue The seuenth Lecture Verse 8. I haue giuen vnto them the word which thou gauest me IN this verse our Sauior amplifieth that which in the former verse was more briefly expressed declaring the obedience of the Apostles in receiuing his doctrine and his owne faithfulnesse in giuing vnto them no other words then which he had receiued of his father Our Sauiour then teacheth all Ministers byh is example that they should not aduenture to preach any thing to the people but that which they haue receiued from God and are able to warrant by his word Thus the Apostle saith Be ye followers of me as I am of Christ 1. Cor. 11.
1. not only for example of life but also in his doctrine The Apostle will be no further followed then he himselfe did tread in the steps of Christ. Againe the Apostle saith I certifie you brethren that the Gospel which was preached of me was not after man Gal. 1. 1â— 2. Hereof the Apostle giueth himselfe an example I haue receiued of the Lord that which I haue deliuered vnto you Likewise the Prophets preached not to the people till the word of God came vnto them as Isay 2. 1. The word that Isaiah son of Amos saw vpon Iudah and Ierusalem 3. Like as when our Sauiour fed the people in the wildernesse first he himselfe brake the loaues and then gaue them to the Disciples and they to the multitude Iohn 6. so the Lord Christ must first break vnto vs of the bread of life before we can breake it to you And like as he that heareth speaketh continually Prou. 21. 28. A man must first heare the cause before he can giue sentence so must the Ministers first hearken to God to be instructed by his word before they deliuer any doctrine to the people 4. For it is required of such as are disposers dispensers and stewards of Gods misteries to be faithful 1. Corin. 4. 2. Like as the embassador of the Prince must deliuer nothing but by warrant and commission of the Prince so must Ministers do being the Lords embassadors 2. Cor. 25. 20. 5. They then are reproued by this doctrine that presume to preach the doctrines and commaundements of men in stead of the word of God as the Pharises in our Sauior Christs time did Marke 7. 7. and the Pharises of this age the papists do who in most articles of religion the doctrine of the Trinitie excepted do set forth humane inuentions and traditions Secondly the Ministers learne that they should not rashly vtter whatsoeuer at the first sight offereth it selfe or commeth sodainly into their mind but examine euery doctrine how it is agreeable to the word of God to waite vpon God with the prophet Isay and to heare from him what we should crie as Ambrose saith Cum audisset clama non prius clamauerat quà m audiret quod clamare deberet Isay 40. in psal 119. serm 2. he would not cry before he had heard what he should cry The people of God also are taught to compare with the scriptures euery doctrine which is brought vnto theÌ„ as the Berrhaeans did Act. 17. to receiue the good doctrine as currant coine to refuse the contrarie as counterfeit stuffe And they haue receiued theÌ„ By this readines in Christs Disciples to receiue his doctrine we are taught with all chearefulnesse and alacritie to yeeld obedience to the word of God 1. So the Apostle saith Let the word of God dwel in you plenteously Col. 3. 16. It can not dwel with vs vnlesse we receiue it into the houses and habitations of our hearts And again despise not prophecying 1. Thess. 5. 2â— that is contemne not neither neglect the preaching of the word 2. Thus the Apostle commendeth the obedience of the Galathians that they receiued him as an Angel of God Gal. 4. 14. and consequently his doctrine as angelicall Such were the Disciples of Antioch When they heard the word they were glad and glorified the word of the Lord Act. 13. 48. the willing then and chearefull receiuing of the word is a glorifying a dignifying of it an ornament and an honour vnto it 3. Like as he that tasteth the hony or coÌ„b findeth a pleasantnesse and a delight in it so the word of God should be sweeter to the spirituall tast then the hony or hony-comb Psa. 19. 10. And as the thirsty ground waiteth for the raine and drinketh it in gladly so should the word of God be heard as Iob saith They waited for me as for the raine Iob 29. 23. 4. Christ therfore is with all forwardnes and earnest desire to be heard because he hath the words of eternall life Iohn 6. 68. We willingly heare men that counsell vs for our worldly profit much more when for our soules health and for that the contempt of the Ministers of Christ redoundeth vnto Christ himselfe He that heareth you heareth me he that despiseth you despiseth me Luke 10. 16. There are then three sorts of men that come farre short in the practise of this doctrine first they which are contemners despisers of Gods word that of an obstinate and wilfull mind refuse to heare vs such were they that stopped their eares against StepheÌ„ Act. 7. and that cast off their garments and threw dust in the aire while Paul preached Act. 22. 23. Such are the obstinate popish Recusants at this day Secondly there are others that preferre their worldly businesse as the Gergasenes that because of the losse of their swine would haue Christ preach no longer among them Mat. 8. 34. Such are they that coming to faires and markets wil not be spared one halfe houre from their worldly traffick to heare the word of God Thirdly there is another sort that come to heare but profit not such as Ezechiel speaketh of They heare thy words but do them not Ezech 33. 31. Neither do these receiue the words of Christ for though the word pierceth the eare yet they shut the dore of the heart against it Wherfore if we wil be the true Disciples of Christ let vs neither obstinately reiect his words nor carnally refuse them nor negligently heare them but willingly receiue them that euen as we with a bodily appetite do take our corporall food so with a spirituall desire we receiue our heauenly sustenaÌ„ce which doth sustaine our soules as the other strentheneth our bodies as Ambrose wel noteth vpon those words of our Sauiour Giue ye them to eate lest they faint in the way Habes Apostoliâ—um cibum manduca illum non deficies You haue Apostolicke foode eate it and you shal not faint They haue knowne verily or surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee To come out from God is all one with that which followeth to be sent of God which Christ vttereth of himself as now our Mediator the Minister and messenger of God in his humane nature for as he is God he was neither sent of God nor came out froÌ„ him into the world We learne here that our knowledge of Christ must not be wauering or vncertaine but sure and stedfast the Apostles knew verily c. 1. Saint Paul would not haue vs as children to be caried about with euery wind of doctrine Ephes. 4. â—4 but to be rooted and grounded in loue Ephes. 3. 17. 2. Such constancie was in Iohn Baptist Who was not as a reed shaken with the wind Mat. 11. 7. that is readie to be ouerturned vpon euery occasion but he continued stedfast and vnremoueable in the confession of Christ euen vnto death Saint Paul was so sure of his doctrine that if an Angel from
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.
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
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
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 Gods secrets and to looke thereon but onely the lambe Reu. 5. 3. 9. The booke had remained sealed still if Christ had not taken the booke out of the right hand of him that sate vpon the throne and opened the seales thereof 5. First then their blind endeuor is condemned which by the light of nature thinke to find out the truth The Philosophers among the heathen and wise among the Gentiles much busied themselues to find out the truth but they labored in vaine The three wise-men that came from the East did not content them selues with their humane wisedome and natural experience but followed the conduct of the starre to seeke for Christ. If Saul must haue a prophet to tell him what was become of his fathers asses to find out heauen hath much more need of a propheticall light Secondly all carnal and secure persons are admonished that if they desire knowledge they should seek it at Christs hands in his word it is no maruell that so many yet continue in ignorance seeing they despise the meanes of knowledge Heauen cannot be scaled without Iacobs ladder the top whereof resteth vpon Christ Gen. 28. One well saith Nemini credas tuum nisi praeeunte lucernae istius luce processum sit fides itineris tui praeuia sit tibi iter scriptura diuina Trust no man to direct thee vnles this light go before let faith be the foreman in thy iorney and let thy way be by the scripture Verse 26. And I haue declared vnto them thy name and will declare it Here our Sauior promiseth the perpetuall assistance of his spirit and continuall declaration of his word to his church that as he had preached and declared it so he would still instruct his seruants not leaue his church destitute of the ministerie of his word 1. Thus the Lord promiseth by his prophet I will make my couenant with them saith the Lord my spirit that is vpon thee the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord from henceforth euen for euer Isay 59. 21. 2. Thus our Sauiour leauing the world ordained his Apostles in his stead to be witnesses of him to the ends of the world Act. 1. 8. The Apostles also constituted Euangelists as Timothy 2. Tim. 1. 6. To second their work the Euāgelists ordained Bishops Pastors and Elders in euery citie Tit. 1. 5. to finish the work of the Gospell 3. For like as it is not enough to sow the corne and cast it into the earth but it must haue both the first and latter raine Ioel 2. 23. so it is necessary that Apostles other succeeding Ministers should water that which Paul and the other Apostles had planted 1. Cor. 3. 6. And like as after the house is builded it must be continually repaired lest through the idlenesse of the hands the house drop through Eccl. 10. 18. so after the foundation laid and building finished by Christ and his Apostles the chiefe builders others must be raised vp to repaire the ruines of Gods house 4. Therefore as Saint Paul saith Christ gaue some to be Apostles some Prophets some Euangelists some Pastors and teachers for the gathering together of the saints the work of the ministery the edificatiō of the body of Christ Eph. 4. 11. So that al these offices are necessary Prophets to assist Apostles and Euangelists to second Prophets Pastors and teachers to succeed Euangelists that all the Saints in all ages may be gathered together and the whole body of Christ edified 5. How much then are we to giue thankes vnto God for this his prouident care ouer his church neuer leauing the same destitute of his word which we see to the praise of God this day for God hath furnished this Church of England with such abundance of learned pastors as I thinke few churches in the world may compare with it So that as Elias ascending left his spirit doubled vpon Elisha as Ambrose well noteth O haereditas preciosa in qua plus haeredi relinquitur quà m habetur mirum in modum plus Helias gratiae dimisit in terris quam secum portauit ad coelos A precious inheritance wherein more is left to the heire then was first had Elias leaueth more grace in earth then he caried to heauen so I doubt not but many faithfull seruants of God departed this life haue transmitted their spirit and giftes double vpon their posteritie Seeing Christ then hath such care to instruct his flocke as he hath declared his word so doth yet and will further declare let no man despise this so great riches but profit more and more by the ministerie of the word that the oftener it is declared the greater may be our increase in faith that as Gods graces are doubled vpon our teachers so they may be multiplied also vpon the hearers That the loue wherewith thou hast loued them may be in them that is they may haue a liuely sense feeling of the loue of God that as they abound in knowledge so they may also be quickned in the liuely feeling and apprehension of it 1. This is that which the Apostle saith That ye may be able to comprehend with all Saints what is the breadth length depth and height and to know the loue of Christ which passeth knowledge Ephes. 3. 18. 19. 2 Such sense of the loue of Christ the Apostle Paul had who thus in particular professeth of himselfe Christ loued me and gaue himselfe for me Gal. 2. 20. Thus also the prophet Dauid spake from his inward feeling of Gods goodnesse toward him how deare are thy thoghts toward me ô God how great is the sum of them Psal. 132. 17. 3. Like as Iob saith I haue heard of thee by the hearing of the eare but now mine eye seeth thee Iob 42. 5. so they which haue only a speculatiue knowledge of God do heare as with the eare but they that haue an inward feeling and experience of his loue do see him with the eye this the prophet Dauid calleth the tast of the soule Tast ye and see how gracious the Lord is Psa. 34 8. Like as Manna though pleasant to the sight yet was more pleasant to the tast so is the mercie and loue of God more ioyous felt and comprehended then vnderstood onely and apprehended 4 For we are commanded to loue God with all the heart soule and mind Mat. 22. 37. God must not only haue our mind and vnderstanding but our heart and affectiō we do not otherwise honour God with all our strength 5 Hence then we are taught a most nenessarie point of Christian doctrine that we should labour