Christ can not hold such was the league betweene godly Iehosophat and wicked Ahab it brought him into daunger of his life 1. King 22. 32. as the ioyning with Ahaziah the sonne of Ahab was the cause of the losse of Iehosophats shippes 2. Chr. 20. 37. Secondly we learne that there can be no true internall peace but in Christ there may be a carnall securitie such as was in the old world that gaue themselues to eating and drinking till the floud came and destroyed them but this is farre from true peace The hypocrite also spareth no cost nor labour to be reconciled he will bring thousands of rammes and riuers of oyle Micah 6. 6. but he cannot find by his own workes the right way vnto peace A third sort there is that haue a feeling of this peace for a time but it continueth not As Ahab found the wrath of God somewhat appeased toward him after he had humbled himselfe with fasting and sackcloth 1. King 21. 27. but he soone returned to his old sinnes and kindled the wrath of God against him againe The only true peace then with God is wroght by faith in Christ Rom. 5. â— And the right concord and vnitie among men is made perfect by the profession of the truth as the heart of Dauid and Ionathan were linked together in faith and in the feare of God Hierâ—m well saith Vera est illa necessitudo Christi glutina copulata quam non vtilitas rei familiaris nec presentia tantùm corporum non subdola palpans adulatio sed Dei timor diuinarum ScripturaruÌ„ studia conciliant That is true friendship and ioyned together in Christ which not priuate profite or the bodily presence or flatterie but the feare of God and the studie of Scripture doth beget And hast loued them as thou hast loued me Like as Gods loue was manifested to Christ when the holy Ghost descended vpon him whereby he was sanctified and replenished in his humane nature with all heauenly gifts and graces at what time God proclaimed from heauen that Christ was his beloued sonne Mat. 3. So Gods loue is not in any thing more euident toward his children then when he endueth them with his holy Spirit whereby they are sanctified and therefore our Sauiour prayeth for their sanctification that the world may know that God loueth them 1 Thus the Apostle testifieth The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Rom. 5. 5. that is hereby the loue of God is apparant toward vs because he giueth vs his spirit whereby we are sanctified 2 Thus was the loue of God confirmed toward the holy Apostle who prayed that the temptation of his flesh might depart from him and receiued this answer My grace is sufficient for thee 2. Cor. 12. 9. The assistance of Gods grace was a sure testimonie of his loue So the Prophet Dauid prayeth Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce and againe Restore me to the ioy of thy saluation and stablish me with thy free spirit Psal. 51. 8. 12. He desireth none other testimonie of Gods loue toward him but that he may feele the inward comfort of Gods spirit 3 For Gods loue is best knowne by his best gifts the best things he reserueth for those whom he best loueth Now the graces of regeneration the spirituall giftes of faith hope and loue are without al comparison the most principall As the Apostle saith Desire you the best giftes and I will yet shew you a more excellent way 1. Cor. 12. 31. and then in the next chapter he treateth of faith hope and loue 4 Like as Ioseph sent vnto Beniamin more plentifull measses of meate Gen. 43. 34. and gaue him richer gifts and more costly sutes of apparell then to the rest of his brethren Gen. 45. 22. so the Lord bestoweth the best gifts vpon his owne children As the father caused the fat calfe to be killed for his returned sonne Luk. 15. so the fatnesse of spirituall graces the Lord vouchsafeth vnto such as truly turn vnto him 5 The vse of this doctrine is excellent that we should not grieue to see the prosperitie ease and wealth of many worldly men like as sometime the Prophet Dauid fretted in himselfe at that sight Psal. 73. 2 But let vs consider how plentifully the Lord doth recompence to his children the want of things temporall with the eternall graces of the spirit Dauid preferreth the light of Gods countenance before the abundance of wine corne oyle or any other worldly endowment Psal. 4. Augustine saith well Si Deus tanta dat malis quanta seruat bonis If God giue such things as riches and prosperitie to the wicked how great gifts hath he in store for his Say not then in thine heart why hath not God made me rich honorable strong beautifull he hath giuen thee a better portion the knowledge of his name an heart to feare him a conscience to abstaine froÌ„ euill Where as thou seest a rich man giuen to oppression a prophane person a senslesse ignorant man tell me wouldest thou chaunge states with him I think not be content then with thy best lot and desire still the increase and continuance of spirituall graces The sixteenth Lecture Vers. 24. Father I will c. NOw followeth the other petition of our Sauiour for the glorification of his Church where we haue the request it selfe that they may be with Christ the end to behold his glorie the assurance for thou louedst me before the foundation of the world First we see the efficacie of Christs prayer that whatsoeuer he but willeth of God as the Mediator of his Church it is accomplished 1 Thus the Apostle testifieth He is able perfectly to saue those that come vnto God by him because he euer liueth to make intercession for them Heb. 7. 25. 2 Thus our Sauiour was heard for Lazarus I know thou hearest me alwaies Ioh. 11. 42. Thus our Sauiour prayed for Peter that his faith failed him not Luk. 22. 32. and it was so fulfilled for though Peters faith was shaken yet was it not ouerthrowne though it fainted it failed not 3 If Moses by the lifting vp of his hands ruled the battell betweene Israel and Ameleck if Eliah by his toung gouerned the aire that it should not raine but according to his word If Peters shadow commaunded diseases Act. 5. 15. how much more effectuall is the holy will and desire of Christ. 4 For Christ is the beloued sonne of God in whom God is well pleased Mat. 3. 17. whatsoeuer Christ therefore willeth of his Father he cannot denie vnto him for the great loue he hath toward him 5 First to our great comfort we are taught that seeing the will of Christ is omnipotent whatsoeuer it pleased the Lord that did he in heauen and earth Psal. 135. 6. and his will toward his church is most
The knowledge then of God the Father sonne and holy Ghost is necessary to saluation the ignorance whereof is sufficient to depriue vnbeleeuers of eternall life So the Apostle saith that they which are without Christ and without God in this world are strangers from the promise and from the common-wealth of Israell Ephes. 2. 12. Such a one was Pharao who wickedly said I know not the Lord neither will I let Israel go Exod. 5. 2. Because he knew not God the Lord would not vouchsafe to know him but gaue him ouer to hardnes of heart and got vnto himself great glory in his destruction and confusion Thus our Sauiour also testifieth of the Samaritanes speaking to the woman of Samaria Iohn 4. 22. Ye worship that which ye know not we worship that which we know for saluation is of the Iewes Saluation then is not of them that ignorantly worship they know not what as the Athenians did who erected an altar to the vnknowne God and ignorantly worshipped they knew not whom Act. 17. 23. For like as the beasts that had no knowledge to go vnto Noahs Arke perished in the waters and as the Doue if she had not knowne the way of returne to the Arke when Noah stretched out his hand and tooke her in had likewise miscaried and as the oxe and asse not knowing their masters crib are like to want their food so all they which know not God their Creator are in the high way to destruction and are barred from life The reason hereof S. Paule sheweth Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shal be saued but how shall they cal vpon him on whom they haue not beleeued how shal they beleeue in him on whom they haue not heard They then that neither beleeue in God nor pray vnto him nor worship him because they know him not nor haue not heard of him cannot be saued Ignorance then and want of knowledge of God because it is the fountaine of vnbeleefe and prophanenesse doth iustly exclude from the kingdome of God First then if the knowledge of the blessed Trinitie be necessary vnto euerlasting life we see in what damnable state all heretickes do stand that beleeue not aright in the Trinitie whether they impugne any one of the three glorious persons as the Manichees the person of the father who was the author of the law which they refuse and reuile him that gaue it making him the author of euill The Arrians dishonor the Sonne affirming him to be vnequall to his Father The Macedonians blasphemed the holy Ghost denying him to be God or whether they are aduersaries to the whole Trinitie as the Sabellians which did hold but one person of the godhead as the Tritheits that do wickedly teach that there are three Gods as well as three persons Secondly all Atheists are here condemned that beleeue no God at all such as were Diagoras and one Theodorus among the heathen Likewise the Gentiles are reproued who worshipped those which were not Gods Gal. 4. 8. and brought in a multitude of gods for they did not acknowledge the onely very God both worshipping many gods and those also false gods Thirdly as heresie and prophanenesse condemneth so also ignorance for that whosoeuer knoweth not nor yet beleeueth aright in the Trinitie cannot be saued as our Sauiour Christ saith Iohn 3. 19. This is the condemnation that light is come into the world and men loued darknesse rather then light Hearken then ye ignorant persons ye simple men and women though there were no other matter against you your owne ignorance darknesse is sufficient to condemne you say not mine innocencie shall saue me I do hurt to none I do no wrong I am harmelesse c. For the ignorant person cannot be innocent seeing by his ignorance and vnbeleefe he dishonoureth God it is in vaine to say I dishonour not man when thou dost dishonour God Ambrose saith well Innocentia scientia beatum faciunt Innocencie and knowledge make happie if either be wanting there is no true happines Wherefore let euery one labour for the knowledge of God parents instruct your children maisters your seruants husbands teach your wiues do not nourish your selues in ignorance and cast away your soules for want of knowledge And whom thou hast sent Iesus Christ It is not sufficient to saluation to acknowledge God the Creator yea to confesse one glorious God and three persons vnlesse also we beleeue in Iesus Christ God and man the Mediator betweene God and man and so beleeue in him that we liue by faith in him This our Sauior further testifieth he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Sonne of God Ioh. 3. 18. And again ye beleeue in God beleeue also in me Ioh. 14 1. It is not then enough to beleeue in God the Almightie and omnipotent Creator vnlesse also we beleeue in Iesus Christ our mercifull Sauiour Saint Iohn accordingly saith Euery spirit that confesseth not Iesus Christ to be come in the flesh is not of God 1. Ioh. 3. 3. Peter is commended for this faith for confessing Christ the sonne of the liuing God Mat. 16. 16. And after Thomas had said to Christ Thou art my Lord and my God Iesus said to him Because thou hast seene thou beleeuest blessed are they that haue not seene and haue beleeued Ioh. 20. 28. 29. Yea this was the faith of Abraham Ioh. 8. 56. Abraham saith our Sauiour reioyced to see my day he saw it and was glad So like as when Moses was absent who was a mediator that went betweene God his people the whole host went astray and committed most grosse Idolatrie Exod â—2 so and much more are we like to perish if we haue not the presence of Christ our Mediator Moses also said vnto God when he told them that he wold not go with them because they were a stiffe-necked people but he would send onely an Angell before them Exod. 33. 2. 3. If thy presence go not with vs carie vs not hence vers 15. If then the presence of the Mediator was necessarie to conduct them vnto that terrestriall Canaan much more to the celestiall For in Christ onely is the Lord appeased toward vs Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased Without Christ theÌ„ there is no reconclliation no peace or attonement with God Like as princes offended must be dealt with by Mediators as the cities of Tyrus and Sidon desired peace of Herod by the mediation of Blastus his chamberlaine Act. 12. 20. so God being displeased with vs for our sinnes there is no accesse to be had into his presence without Christ the Mediator First then all heretikes are condemned that beleeue not aright in Iesus Christ either denying his natures blaspheming his person or derogating from his offices Of the first sort are the ArriaÌ„s Paulians that denie his Godhead
signifieth to lift vp which was a note of singular attention to marke what was contained in the verses so marked and that the voice should be exalted and lifted vp in the singing Hierome out of Origen reporteth diuerse acceptions and takings of this word the Septuagint Theodotian and Symmachus interpret it Diapsalma the chaunge of the tune or song Aquila and the fift edition semper alwaies the sixt edition iugiter infinem continually or to the end Whereupon Hierome giueth this note Ex quo animaduertimus hoc verbum docere sempiterna esse quae dicta sunt whereby we marke that this word sheweth that the things vttered are eternal that is for euer to be remembred So should we continually remember the holy instructions so carefully coÌ„mended in Scripture as this here twice beaten vpon by Christ that we should not be of the world as Christ is not of the world That these and the like holy precepts and counsels we should as the wise man saith bind them to the necke and write them vpon the table of our heart Prou. 3. 3. that is keepe them most diligently as precious and costly iewels The thirteenth Lecture Vers. 17. Sanctifie them with thy truth thy word is the truth AS hitherto Christ hath prayed for the preseruation of his Apostles so now he moueth his Father by these his heauenly prayers for their sanctification which is of two sorts either generall to be sanctified by the word of God that is made truly obedient to his will as euery faithfull man must be or speciall in making them able and sufficient for their calling whom now he sent vpon his embassage into the world ver 18. Then the reason and ground of this request is shewed which is the sanctification of himself vers 19. 1 Here then by this Scripture it is euident that our hearts and affections are reformed sanctified consecrated vnto the will and seruice of God onely by the truth reuealed in his word So saith the phet Wherewith shall a young man redresse his way in taking heed according to thy word Psal. 119. 9. the reforming and redressing of our waies is wrought by the word of God The Apostle also saith that the Scriptures are profitable to teach to improue to correct and instruct in righteousnes 2. Tim. 4. 16. 2. The Prophet Dauid herein sheweth his owne experience I vnderstood more then the ancient because I kept thy precepts I haue not declined from thy iudgements for thou didst teach me Psalm 109. vers 100. 102. Zacheus by the voice of Christ was conuerted and of a meere worldling made the child of Abraham Luk. 19. 8. So was the Eunuch coÌ„uerted by the preaching of Philip Act. 8. and Lydia by hearing of Paule Act. 16. 3 Neither were the waters of Iordan so wholesome to cure Naamans leprosie 2. King 5. 14. nor the poole of Bethesda to heale the lame Iohn 5. 3. nor the lump of figges Hezechiahs sore 2. King 20. 7. as the word of God is sufficient to purge all our spirituall diseases There is nothing searcheth purgeth and purifieth as Gods word doth as a fire it consumeth the stubble of mens affections as a sword it cutteth off the putâ—ified parts as salt it seasoneth that which is otherwise vnsauourie 4 For the proper worke of faith is to purifie our hearts Act. 15. 9. which is as the eye salue of the soule by the annointing whereof our spirituall blindnesse is cured Reu. 3. 18. which faith is wrought in vs by the hearing of the word of God Rom. 10. 17. 5 First in that our Sauiour saith thy word is the truth We are taught that all truth necessarie to our sanctification and saluation is contained in the Scriptures contrarie to the doctrine of the Church of Rome who hold many traditions necessarie to saluation not expressed nor reuealed in the Scriptures And lest they might haue this euasion that there is some part of Gods word vnwritten beside the Scriptures Our Sauiour himselfe sendeth vs to the Scriptures Search the Scriptures for in them you thinke to haue eternall life and they are they which testifie of me but ye will not come vnto me that ye may haue life If the Scriptures then declare Christ and Christ giueth life and if in the Scriptures we may find eternall life what other doctrine is necessarie to saluation beside the truth reuealed in the Scriptures Secondly if the word of God do sanctifie vs then they are vnprofitable hearers which by the preaching of the word are not sanctified If salt will not season a man what can If the finger of God which did write his law in the tables of stone cannot write the same in our hearts then are they harder then flint or stone Gods word is as his pen as Ambrose well saith vpon these words Psa. 45. My tongue is the pen of a readie writer Vide ne scriba velociter scribens sit verbum Dei quod animae vitia procurrat penetret inscribat dona gratiae See if the Scribe swiftly writing be not the word of God which pierceth the soule and discouereth the errors thereof and writeth there the graces of Gods spirit If Gods pen then cannot graue his will in mens hearts no other writing can do it Verse 18. As thou didst send me into the world so haue I sent them into the world Now followeth the speciall sanctification of the Apostles to their office Christ sendeth them into the world and whom he sendeth he furnisheth with all graces needfull for that function wherein they are employed 1 Therfore the Apostle alleaging out of the Psalme saith he hath ascended vp on high c. and hath giuen giftes vnto men c. he therefore gaue some to be Apostles some Prophets some Euangelists some Pastors some Teachers Ephes. 4. 8. 11. God hath not onely appointed these callings and offices in his Church but hath also giuen gifts answerable to some Apostolicall to some Propheticall to other Pastorall and Doctorall gifts 2 Thus Moses was furnished of God both with the power of miracles and the gift of vtterance I will be with thy mouth and teach thee what thou shalt say Exod. 4. 3 12. Thus Isay his lips were touched with a cole froÌ„ the altar Isa. 6. 6. Our sauior Christ in his baptisme receiued the holy Ghost descending vpon him in the likenesse of a Doue Mat. 3. The Apostles before they were dispersed in the world to preach the Gospell were assisted by the holy spirit which came vpon them in prayer in the likenesse of fierie clouen tongues 3 For to send an vnfit messenger not enabled with gifts is as if one should send a lame man of his errant He that sendeth a message by a foole that is one that is vnwise and not qualified with gifts is as he that cutteth off the legs Pro. 26. 6. The Prophet Isay compareth such messengers to dumbe dogs that delight in
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