onely they which are giuen vnto Christ and elected of God haue part in the mediation and intercession of Christ. 1. So the Apostle saith He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Heb. 7. 25. He maketh intercession then onely for them that by him shall be saued 2. Thus our Sauiour prayed for Peter that his faith should not faile Luk. 22. 32. Thus he prayed for Lazarus Father I thanke thee that thou hast heard me Ioh. 11 41. Thus still he prayeth for his owne but for the reprobate world he no where prayeth 3. Like as Zacharie saw in that heauēly vision two Oliue trees dropping oyle through the pipes into the bowles of the golden candlesticke Zach. 4. 2. 3. so Christ this Oliue tree doth not conuey his graces vnto any by the vertue of his prayers which are as the pipes but to those that belong to the golden candlesticke of his Church And as the precious oyntment vpon Aarons head ranne downe vpon his beard and to the borders of his garments Psal. 133. 2. so Christ our head giueth influence of grace and spirit of life onely to his members 4. For seeing the prayers of Christ are alwaies effectuall and he is alwaies heard of his Father I know that thou hearest me alwaies Ioh. 11. 42. It followeth that the reprobate haue no part in Christs holy prayers because they receiue no benefite by them Christ also is the Sauiour of his bodie Ephes. 5. 23. he guideth it by his grace and preserueth it vnto saluation They then which are not of his bodie haue no interest in his death nor part in his prayers 5. First by this doctrine their errour is discouered which affirme that Christ died for all men as well for the reprobate as for the elect as well for Iudas as for Peter and Paule because Saint Iohn saith that Iesus Christ is the propitiation for the sinnes of the whole world 1. Ioh. 2. 2. But seeing that our Sauiour vouchsafeth not to comprehend the world in his prayers much lesse doth he extend vnto them the fruite of his death he would not offer himselfe to death for those for whom he offereth not his prayers neither can they be admitted to his redemption that are excluded from his intercession And further wheras Christ is said to take away the sinnes of the world here the world onely that is the vniuersall companie of the elect which are taken from all degrees and callings in the world is to be vnderstood as where our sauiour saith Iohn 14. 31. That the world may know that I loue the father he meaneth the world of the faithfull for vnto the rest of the world Christ doth not shew himselfe Iohn 14. 22. So Ambrose well saith Est in electis praescitis specialis quadam vniuersitas vt de toto mundo totus mundus liberatus de omnibus hominibus omnes homines assumpti videantur there is in the elect and foreknown a speciall kind of vniuersalitie that the whole world out of the whole world and all men frō all men seeme to be taken vnto life Secondly it may be doubted whether herein we are bound to follow this forme and president of Christs praier to exclude some out of our prayers and not to remēber the wicked in our requests vnto God I answer that there is a speciall consideration to be had of this prayer which here our Sauiour maketh which in all respects cannot be folowed of vs nor made a patterne of our prayers for here our Sauiour prayeth as God and man hauing the perfect foresight knowledge of euery man and according to that knowledge he directeth his prayers In this his prayer as Ambrose saith Et aduocatus est iudex in altero pietatis officium in altero insigne potestatis He is both an aduocate and iudge in the one he sheweth his pietie in the other his power and maiestie That prayer rather of our Sauiour is set forth herein for our imitation which he made vpon the crosse for his enemies so we in charitie and pietie ought to pray for all seeing now that gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning of spirits whereof the Apostle speaketh 1. Cor. 12. 10. is ceased by the which S. Peter could say to Simo Magas thy mony perish with thee And vnlesse we did see a man sinne a sinne vnto death that is to sinne against the holy Ghost for the which the Apostle would not haue vs to pray 1. Iohn 5. 16. which case is very rare and hard it is to say who is guiltie of that sinne otherwise then in these cases we in Christian charitie which thinketh not euill and hopeth the best of all may pray for the conuersion of all yet making a difference preferring alwayes the Church of Christ in our prayers Thirdly this doctrine giueth vnto worldly minded and carnall men a fearful caueat that they looke vnto themselues and in time turne vnto God for as yet while they are of the world that is profane persons irreligious without the feare of God they are out of Christs protection and barred from his prayers and depriued of the vertue and efficacie of his holy mediation To them therefore be that saying spoken in the Psalme Kisse the sonne lest he be angry and ye perish in the way Psal. 2. 12. Kisse the sonne and embrace him by faith which is the kisses of his mouth Cantic 1. 1. and so by Christs powerfull mediation and almightie protection we shall be preserued from perishng Verse 9. For they are thine and all mine are thine and thine are mine Hence we learne that they which are giuen to Christ belong vnto God his Father the whole blessed Trinity taketh charge of them and careth for them 1. So the Apostle saith Ye are Christs and Christ Gods 1. Cor. 3. 23. Al then that is Christs is also Gods and as Christ is the head of euery faithfull man so God is Christs head 1. Cor. 11. 2. 2. Thus our sauiour saith to his Apostles The Father himselfe loueth you because ye haue loued me and haue beleeued that I came out from God Iohn 16. 27. 3. Like as the father in the parable saith to his sonne Thou art euer with me and all that I haue is thine Luke 15. 31. So Christ being the heire of all whatsoeuer his father hath is his and whatsoeuer he hath is his fathers Like as Iacob saith concerning the two sonnes of Ioseph Ephraim Manasses They shall be mine as Reuben and Simeon are mine Genes 48. 5. and let my name be named vpon them v. 16. so all the children of Christ are his fathers 4. Our sauior sheweth the reason hereof that they may be one as we are one I in them and thou in me Iohn 17. 22. 23. Because Christ is equall to his Father and they are one God of one power eternitie wisedome
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
sleeping Isay 56. 10. A man wil not keepe a dog to watch his house that will not barke at a theefe neither are the blind fit to be watch-men as the prophet saith in the same place their watch-men are blind no more is it fit that they should be ignorant that watch ouer other mens soules or slouthfull or negligent that haue the charge ouer others 4 By this distribution of gifts to his members our Lord and Sauiour sheweth his great victory and triumph That being ascended he hath led captiuitie captiue and dispoyled his enemies and deuided the spoile among his faithfull seruants so that the diuersitie of graces and gifts in Christs Church redoundeth to the glorie of out victorious Captaine And againe as the Lord hath appointed the end the gathering together of the Saints the edification of his bodie Ephes. 4. 12. so likewise he hath ordained the meanes to that end the necessitie of gifts working thereunto 5 First by this Scripture are reproued all they which intrude and thrust themselues into the office and calling of Ministers being not with gifts thereunto enabled certainely let such know that they are not of Gods sending they either run then of themselues not called of God or sent as the tares were sown of the enuious man who enuieth the profit feeding of Christs flocke The people must needs be blind where their guides are blind as our fauiour saith they be blind leaders of the blind Mat. 15. 13. For as Hierom saith detrimentuÌ„ pecoris ignominia pastoris The wants of the shepheard are the woes of the flocke The poore flock of Christ pincheth and smarteth for the ignorance and negligence of their pastors Secondly we are taught to giue thanks vnto God for those excelleÌ„t graces which he bestoweth vpon his Ministers as this Church of England shineth with a great number of such starres that I thinke no Church in the world may be compared to it Let vs therefore praise God for such as the churches did for Paul They glorified God for me Gal. 2. 23. and pray earnestly vnto God to increase the number of them that the Lord of the haruest will vouchsafe to send forth labourers into his haruest Mat. 9. 38. Verse 19. And for their sakes sanctifie I my selfe that they also may be sanctified through the truth We see then that Christ is the sanctifier of his Church and that he hath receiued all graces and riches of the spirit onely to inrich vs. 1. So the Euangelist saith Of his fulnes haue we all receiued and grace for grace Iohn 1. 16. Christ is a full vessell the ouerflowings whereof do fill all his members The Apostle also saith Christ gaue himselfe for his Church that he might sanctifie it and cleaâ—se it Ephes. 5. 26. 2 Thus was Paul called and sanctified by Christ Neither receiued I it of man neither was I taught it but by the reuelation of Iesus Christ Galat. 1. 12. Thus the Angel Christ gaue vnto Iohn a litle book which he did eate and thereby prophecied Reu. 10. 11. 3 Christ is the Oliue tree that standeth before the ruler of the whole earth and emptieth it self by the pipes and conduits of his word into the golden candlesticke of his Church Zach. 4. He is the head from whence the bodie receiueth life and power as the Apostle saith Let vs in all things grow vp vnto him which is the head euen Châ—ist by whom all the bodie being coupled and knit together according to the effectuall power which is in the measure of euery part receiueth increase of the bodie c. 4 For without a Mediator no grace is deriued from God vnto man like as the nurse suckleth the child by the meane of her breasts a part of her selfe As the mind imparteth not her secrets but the words and voice so Christ is Gods eternal word to make known his wil he by his incarnation as the nurse by her breasts doth conuey vnto vs heauenly grace The booke of Gods secrets could not be opened till the Lion of the tribe of Iuda had obtained to open it Reu. 5. 3. 5. 5 First in that Christ sanctifieth himselfe he is manifested to be perfect God who hath the fountaine of grace and life in himselfe who needeth not by an other to be sanctified as man doth but the fulnesse of the Godhead dwelleth bodily in him Col. 2. 9. that is essentially substantially for God giueth him not the spirit by measure Iohn 3. 34. as to others Secondly Christ had no need of the grace of sanctification for himselfe but to sanctifie vs. Christ therefore was borne died rose againe ascended not for himself but for vs he merited not to himselfe but all the fruite of his merits redound to vs contrary to the doctrine of the Church of Rome who teach that Christ merited for himself Ambrose toucheth this point well Ad hoc natus est Christus vt faceret creaturam nec enim sibi natiuitas sua proficit sed nobis quia non eguit nasci erat enim in Deo qui processit de Deo si ergo natiuitas prima illi non profuit multò minus secunda Christ was borne to this end to make the creatures for his natiuitie did not profite himself but vs he needed not to haue bene borne or begotten for he was in God that proceeded from God if then his first natiuitie did not profit him much lesse his second As Christ was euerlastingly begotten of God not for himselfe but for the creation of the world so he was borne in the fulnesse of time not for himselfe but for our redemption Thirdly here may euery one learne how to know himselfe to be a true member of Christs bodie namely by his sanctificatioÌ„ for as S. Paul saith If the first fruites be holy so is the lumpe if the roote be holy so are the branches Rom. 11. If then we be graft into the true vine the life of the tree is in vs and the spirit of sanctification doth quicken vs and as Christ did sanctifie himselfe so are we sanctified by him He then that hath not the spirit of Christ whereby he shold be sanctified is not his The foureteenth Lecture Verse 20. I pray not for these alone but for them also which shall beleeue in me NOw followeth the second part of our Sauiours prayer for his Church namely for those which would afterward beleeue in him vnto the worlds end First it is shewed for whom he prayeth ver 20. then what he prayeth for first for their vnitie and perfection in this life from vers 20. to 24. Secondly for their euerlasting saluation from vers 24. to the end First we learne that to our great comfort the prouident care and mercifull loue of Christ is extended not vnto that age only then present but to all the companie of beleeuers in all ages so long as the world endureth 1. So our Sauiour saith Other sheepe I
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