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
righteousnesse Secondly we must not thinke that the prediction of the Scripture was the cause of Iudas perdition as though Gods prescience imposed a necessitie vpon mens actions But as Augustine well saith Des praescientiam non cogere hominem vt talis scit qualem praesciuit Deus sed praescire talem futurum qualis futurus erat quamuis sic non cum fecerit Deus Gods prescience forceth not a man to be such as he is foreseene but foreseeth him to be such as he is like to be though God made him not such Vers. 13. And now come I vnto thee and these things speake I in the world that they might haue my ioy fulfilled in them This is alleaged as another reason why our Sauiour maketh this prayer in the hearing of his disciples not for any necessitie which he had but for the comfort of his disciples that heard him for the hearing of Gods word bringeth true ioy and comfort 1. So our Sauiour saith elsewhere Ioh. 6. 4. These things haue I told you that when the houre shal come ye might remember that I told you them it is a great comfort when we see things to fall out according to the word of God 2. In like manner our Sauiour hauing prayed for Lazarus said Father I thanke thee because thou hast heard me I know that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me 3. Like as Peter though he had laboured all night and caught nothing yet was encouraged to let downe his nets againe after Christ had bidden him to let them downe to make a draught because he knew he should not any more labour in vaine Luk. 5. 5. so the Apostles here conceiued great ioy being themselues eare-witnesses of Christs prayer 4. The reason may be gathered out of our Sauiours words Mat. 24. 25. Behold I haue told you before that is being warned before of dangers we are better prepared to beare them when they come and being afore assured of Gods assistance we conceiue the greater ioy in our deliuerance 5. If then the hearing of Christ in his word as the Apostles here heard his voice do worke such great ioy and comfort iudge ye what a great benefite they are depriued of which are ignorant of the word and are not acquainted with Gods promises neither know the familiar and earnest prayers and requests which Christ maketh vnto God for his Church And as Saint Paule saith Whatsoeuer things are written are written for our learning that we through patience comfort of the Scriptures might haue hope Rom. 15. 4. No maruell then if men ignorant of the Scriptures and not being acquainted with Christs comfortable words are void and destitute of all true ioy and comfort in their afflictions Dauid saith I remembred thy iudgements of old O Lord and receiued comfort Psal. 119. 52. that is he found comfort by meditating of the examples of Gods mercie and iustice declared in his word Their case therefore is much to be pitied that either wilfully contemne or carnally neglect the reading meditating in Gods word which is called by the Apostle the sword of the spirit Ephes. 6. 7. Like as then a souldier set in the midst of his enemies without his sword and other warlike weapons is in danger to be deuoured and destroyed of them euen so as much vnable is a Christian to stand against the temptations of Sathan being not armed spiritually with the knowledge of the word which as one well saith Si tribularis consolatur te si laetaris accumulat gauda◠si iracūdus es mitigat te si paupertate deprimeris erigit te If thou art afflicted it doth comfort thee if thou be merrie it addeth to thy ioy if angrie mitigateth thy mood if pressed with pouertie doth raise thee vp The eleuenth Lecture Vers. 14. I haue giuen them thy word and the world hath hated them NOw followeth another reason of our Sauiours prayer for his disciples taken from the great perils which they are subiect vnto and their enemies which are set against them which are the world that is the generation of the wicked vers 14. and euill or sinne which is readie to catch hold vpon the best in this life from the which he desireth them to be kept vers 15. In this verse two reasons are giuen of the hatred of the world because they haue the word and professe the truth because in respect of their righteous life they shew themselues not to be of the world for these two things the world cannot abide Truth and Innocencie By the world here neither the whole companie of men comprehending both good and bad is vnderstood as it is sometime taken as Heb. 1. 6. When he bringeth in his first begotten Sonne into the world nor yet for the number of the faithfull which are also called the world Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world but the vniuersall companie of the wicked onely is here insinuated As 1. Ioh. 5. 19. The whole world lieth in wickednesse We are here then taught that the faithfull in this life are hated for the word of God and the truths sake for nothing is more irkesome or vnpleasing vnto them then Gods word 1. As the Prophet Isay speaketh of the people of his time They would not heare the law of the Lord which said vnto the Seers see not and to the Prophets prophesie not vnto vs right things c. prophecie errors 2. Thus Ahab hated Micaiah because he spake the truth vnto him and flattered him not 1. King 22. 8. For the same cause did Herodias procure Iohn Baptists death because he would not dissemble with her in her sinne Mark 6. This was the cause of Saint Paules trouble at Ierusalem they obiected against him that the did teach against the law and the temple Act. 21. 28. 3. Like as the Philistims striued with Isaacs seruants for the wels of water which they had digged especially for one well of liuing or springing water Genes 26. 19. so do the children of the world contend with the faithfull about the waters of life which issue frō the word Therfore our Sauior saith I am come to put fire on the earth and what is my desire if it be already kindled Luk. 12. 49. The word of God is as a fire that enflameth the wicked it maketh thē to rage and fume as though they were mad as the people that could not endure to heare Saint Paule but cast off their cloathes and threw dust in the aire Act. 22. 23. 4. The reason is euident Euery one that euill doth hateth the light neither cometh to the light lest his euill deeds should be reproued Ioh. 3. 20. The wicked cannot endure to be reproued and therefore they abhorre the word that discouereth them they are angrie with the looking glasse that bewrayeth the wrinkles and
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
appeareth so also his infinite loue in chusing of vs before yet we were and therefore the Apostle saith He hath predestinated vs through Iesus Christ according to the good pleasure of his will to the praise of the glorie of his grace Eph. 16. Gods wisdome then and his gracious fauour and loue are manifest in the decree of predestination vnto glory First then whereas the same glorie is now giuen vnto Christs whole person as before was due to his godhead Hereby a certaine erronious opinion of the Papists is confuted which affirme that Christ merited his owne glorification for this were to say that the glory of the godhead could be merited And againe all that Christ did he wrought for vs as he prayed not for himselfe but for vs as Iohn 11. 41. Father I thank thee that thou hast heard me I know that thou hearest me alwayes but because of the people that stand by I said it So likewise when a voice was heard from heaueÌ„ wheÌ„ Christ had said Father glorifie thy name I haue glorified it and will glorifie it againe Iesus answered this voice came not because of me but for your sakes Iohn 12. 30. Again our Sauiour saith For their sakes sanctifie I my selfe Iohn 17. 19. His precious death and sacrifice wherin he did offer and sanctifie himselfe vnto God was wholly for vs. Ambrose saith Non suae emerendae graetiae sed nostrae eruditionis causa ieiunauit He fasted not to merite grace for himselfe but to instruct vs. Non sui sed nostri causa pauper factus He became poore not for his owne but for our sakes His birth life death resurrection were all for our sakes not to gaine any thing to himselfe for the glorie of the godhead was due vnto Christ at the very first instance of his incarnation as the Apostle saith when he bringeth in his first begotten Sonne into the world he saith Let all the Angels of God worship him Heb. 1. 6. but the manifestation of this his glorie came afterward So that where the Scripture saith Reuel 4. 11. Thou art worthie to receiue honor c. it is to be vnderstood not of the purchasing of any honour which he had not but of the manifestation thereof yet to vs and for our cause he hath worthily and infinitely merited Secondly seeing the Lord hath appointed a kingdome of glorie for his this ought to comfort and establish vs against all temptation as our Sauiour saith Feare not litle flocke it is your Fathers will to giue you a kingdome Luk. 12. And it ought to be our chiefest care to rise vp grow and increase in the assurance and vndoubted expectation of this heauenly glorie that we may at the length be perswaded with Saint Paule that neither life nor death height nor depth things present or to come are able to remoue vs from the loue of God in Christ Rom. 8. The sixth Lecture Vers. 6. I haue declared thy name to the men which thou hast giuen me out of the world THe request of our Sauior being now made for his glorification he commeth to make request for his Church and first for his Apostles and other beleeuers then being from vers 6. to vers 20. where we haue first the preparation to the prayer vers 6. to 9. then the petition it selfe for his disciples that God would keepe them in the world from euill vers 9. to vers 20. In the preparation is set foorth the obedience of the Apostles in receiuing keeping the word of Christ and the causes thereof the principall their election vers 6. Thine they were the instrumentall meanes Christs doctrine and preaching I haue declared thy name vnto them The declaring of the name of God is nothing else but the manifesting of the will of God and publishing of his counsel concerning the saluation of the world by Christ. First then we are taught here that the word of God is onely effectually declared to those that are giuen vnto Christ out of the world and are marked vnto saluation others may heare it but it is not profitable vnto them 1 Thus the Apostle saith If our Gospell be hid it is hid to those that are lost 2. Cor. 4. 3. to them then that are not lost it cannot be hid 2 Christ saith to his Apostles Mat. 13 11. It is giuen to you to know the secrets of the kingdome of heauen but vnto them it is not giuen It appeareth then that the Gospell shall be reuealed vnto and receiued by all them to whom it is giuen the rest though the word of God be offered vnto them they shall not haue grace to beleeue it As the Apostles Paule and Barnabas said to the Iewes Act. 13. 46. It was necessarie that the word of God should first haue bene spoken vnto you but seeing you put it from you and iudge your selues vnworthie of eternall life loe we turne to the Gentiles 3 Like as the Maâ—na did not profite those that vsed it not as God commaunded them for it stunke and was full of wormes Exod. 16. 20. and they which lusted after quailes died the flesh being yet betweene their teeth Num. 11. 33. so the word of God profiteth not those which thankfully receiue it not 4 The reason the Apostle sheweth Heb. 4. 2. The word which they heard profited not them because it was not mixed with faith in those that heard it Hereof it is because all men haue not faith 2. Thes. 3. 2. but only those that are giuen vnto Christ to such onely is the word of God effectually taught Like as the bread of the house is onely for the houshold as the prodigall child faith In my fathers house is bread enough Luk. 15. 17. so the word of God is ordained for none but those that are of Gods house that is true members of his Church 5 Hereby then as by a most sure mark euery man may learne to discerne of his election if he haue a desire too and a delight in the word of God For like as a man is iudged to be sicke and diseased when his stomacke cannot brooke nor digest wholesome meates so the soule of that man cannot be sound to whom the word of God hath no pleasaâ—t tast But when a man can say with the Prophet Dauid Psal. 19. 10. Thy word is sweeter to me then the honie or honie combe By this we may gather an assured trust that we are giuen vnto Christ if we do continue in hauing delight stil and finding comfort in the word for otherwise a sicke man may haue some while a rellish of his meat when there is some intermission of the disease but it holdeth not long so is it with them that haue for a while some tast of the word of God and afterward fall away Ambrose saith well vpon those words Let him kisse me with the kisses of his mouth Osculatur nos verbum Dei quando sensum nostrum spiritus cognitionis illuminat
in show rather then truth may be lost but a right faith whereby the heart is purified and the beleeuer iustified cannot fall away for then they which are giuen vnto Christ might belost Secondly though Christ do surrender vp his disciples here into his fathers hand it thereby is not gathered as though he were not sufficient to protect them now but our Sauiour here speaketh of his visible protection in the world in which respect he is gone from vs now but in respect of his diuine power and euer-during Mediatorship he is alwaies present and continually careth for his Church As at this present this Church and Common-wealth of England hath most comfortable experience for whom the Lord hath prouided a Princely shepheard to gouern his people that although our nurcing mother be taken from vs he hath sent vs a nursing father a Baruch for a Deborah a Moses for a Mirriam a Iosias for an Huldah which singular mercie we cannot sufficiently praise the name of God for Wherefore blessed be God that of his fatherly tender care hath so prouided for vs blessed be his annointed that he may many yeares gouerne the Church people of God in all pietie peace traÌ„quility But the child of perdition That is Iudas which was as Augustine interpreteth Perditioni destinatus ordained to destruction this then is an euident and certaine truth out of the word of God that the wicked and impenitent hypocrites and faithlesse men were from the beginning ordained of God to destruction 1. This is testified Reu. 17. 8. Whose names are not written in the booke of life from the beginning of the world If they were not appointed of God vnto life nor numbred amongst the elect then it is certaine they were reiected of God and excluded out of his kingdome from the beginning 2. Of this decree of perdition and reprobation the Apostle propoundeth the examples of Esau and Pharao Rom. 9. the on was hated that is refused of God before he was yet borne and left to himselfe the others heart according to his own wicked inclination was hardned that in his confusion Gods iustice might appeare 3. For like as the Apostle saith In a great house there are vessels of honor and dishonor 2 Tim. 2. 19. so is it in this great house of the world as there are some appointed to be vessels of euerlasting glorie so others are worthily adiudged to eternall shame and confusion 4. And the Lord doth all this for his owne sake Prouerb â—6 4. The Lord hath made al things for his owne sake yea the wicked against the day of euill As God is glorified in shewing mercie to his faithfull seruants so likewise he is honored in iudging the wicked carelesse and impenitent sinners 5. First the opinion of those is refuted which think that no mans end is in particular appointed of God but that euery mans state and condition dependeth vpoÌ„ his owne will and choise Yea some haue presumed so farre to say that God not elected Paul or Peter more then Iudas and so consequently not reiected Iudas more then Paul or Peter but let them shew vs if this were so where Iudas in scripture is called a chosen vessel as Paul is Act. 9. 15. or Paul the sonne of perdition as Iudas is Secondly whereas it may be obiected that if God in the beginning haue cast away some then it is needlesse for men to endeuour to attaine to saluation for he whom God hath decreed shall be damned cannot possibly be saued To this obiection I answer first that by this reason if it concluded any thing Gods prescience and foreknowledge is as wel ouerthrowne as his decree of predestination for he foreseeth all things that shall come to passe in the world neither caÌ„ any thing be otherwise disposed then he hath foreseene Secondly if that Gods decree were knowne in particular who shall be damned who saued then indeed it were in vaine for any man to striue against Gods decree but seeing that no man can know his election but by his workes and fruites of faith euery man must labour thereby to make his election sure as S. Peter exhorteth 2. Pet. 1. 10. God condemneth none but for his sinnes the faithfull and beleeuers he condemneth not but such as Iudas hypocrites and vnfaithfull men vnto Christ. Wherefore seeing there are some children of perdition but such as are giuen ouer to a reprobate sense and are past feeling and are destitute of the spirit we therefore so many as God shall cal should labor for grace that we may by our faith vertue knowledge loue conscience and by other fruitfull workes be assured that we belong vnto election and are not of the forlorne sort And as Saint Paul saith Wilt thou be without feare of the power do well Rom. 13. 3. So he that will be without feare of euerlasting perdition let him seeke to please God and walke before him by a liuely faith That the Scripture might be fulfilled It is then impossible that the word of God should faile but whatsoeuer is declared in the Scripture shall most certainely be fulfilled 1. So our Sauiour saith It is more easie that heauen and earth shold passe away then that one tittle of the Law should passe away Luk. 16. 17. Yea he saith further heauen and earth shall passe away but my words shall not passe away Mat. 24. 35. 2. As Mat. 2. 15. that it might be fulfilled which was spoken of the Lord by the Prophet Out of Egypt haue I called my sonne and vers 17. Then was that fulfilled which was spoken by the Prophet Ieremie saying In Rama was a voice heard c. and in many other places the Apostles shew the accomplishment of the auncient Prophesies in our Sauiour Christ. 3. Therefore are Gods words compared to siluer seuen times purified in the fire Psal. 12. that as nothing is lost of pure siluer being now throughly tried but euery part thereof is laid vp safely so the words of God being most pure are preserued in heauen as the Prophet saith Thy word endureth for euer in heauen Psalme 119. 89. 4. The reason of the stedfastnesse of the word is taken from the author thereof which is God who it is impossible should lie Hebr. 6. 18. neither is there any variablenesse with God or mutabilitie â—a 5. 17 5. First then this doctrine teacheth vs that we should relie vpon the credit of Gods word that whatsoeuer we there find to our comfort edifying or instruction we should as steadfastly beleeue it as if God spake vnto vs from heauen And although in particular the promises of God are not made to vs yet are they most certaine as here is no Scripture rehearsed wherein Iudas was declared to be a child of perdition but there is relation to those generall predictions against the wicked As Psal. 69. 26. Let them be put out of the booke of life and let them not come into thy
haue also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one shepheard Iohn 10. 16. 2. Of this sheep-fold were the Eunuch Acts 8. Cornelius Acts 10. Lydia Act. 16. that were coÌ„prehended vnder this prayer of Christ and by the holy vertue and force thereof conuerted to the faith and gathered vnto Christs sheepe 3 For like as the waters of Iordan came not together till all the people of Israell were cleane gone through Ios. 3. 17. so the Lord hath purposed to continue the world and to suspend the dissolution thereof till the number of Saints be fulfilled And as the people both before and following after Christ riding to IerusaleÌ„ cryed Hosanna saue vs Lord. Mat. 21. 9. so both the faithfull people before the incarnation of Christ and the Church also succeeding haue their part of saluation in him 4 For as the Apostle saith speaking by way of comparison of the fathers vnder the law God prouiding a better thing for vs that they without vs should not be made perfect Heb. 11. 40. So also God hath prouided for all beleeuers which should follow in the world that without them no not the faithfull which then liued could be compleat and perfect seeing we all make but one bodie in Christ which is not full and compleat if any of the parts and members thereof be wanting 5 First this is a great comfort to as many as do beleeue in Christ that our blessed Sauiour hath prayed for them and they are all comprehended in his prayer Let not any man say would God that I had liued in Christ time that he might haue laid his hands vpon me and prayed ouer me that I might haue seene him and heard him speake What would we more Christ hath prayed for vs and by this his prayer we liue and are preserued Was Thomas onely blessed because he thrust his hand into Christs side and felt the print of the nailes Did not our Sauiour pronounce all those also blessed that haue not seene and yet haue beleeued Ioh. 20. 29. Secondly we are taught by this example of our Sauiour that we should not only care for the present age but as much as in vs lyeth prouide for posteritie when we are gone As the Lord testifieth of Abraham I know he will commaund his sonnes and his houshoâ—d after him that they keepe the way of the Lord Gen. 18. 19. he had a care to transmit ouer to his posteritie the true worship of God So Saint Peter saith I will indeuour alwaies that ye may be able to haue remembrance of these things after my departure 2. Pet. 1. 15. So shold Christian Princes and Magistrates faithfull Ministers and godly Parents lay such a foundation while they liue that their subiects people and posteritie may feare God when they are gone Many parents themselues are well affected to religion and godlinesse but they are carelesse of their children Such an one was Ely that himselfe fearing God had no great care to plant the same in his children suffering them to haue their owne mind Ambrose saith well Iâ—rsa partus suos ad sui fingit similitudinem tu filios instituere tui similes non potes The Beare formeth her young ones to her own shape and by licking bringeth them to fashion and canst not thou frame thy children to be like vnto thee in good things Which shall beleeue in me through their word By the word then and preaching of the Apostles men are brought to faith and beleefe 1 Thus the Apostle testifieth Faith is by hearing and hearing by the word of God Rom. 10. 17. The word of God preached and by attentiue hearing receiued is that which ingendreth faith 2 There was reading of the Scriptures vsually vpon the Sabbath in Nazareth but till Christ preached vnto them and opened the Scripture they vnderstood it not but then hearing him preach They all bare witnesse and gaue consent to his doctrine and wondred at the gracious words which proceeded out of his mouth The Eunuch did reade in the Prophet Isay but he vnderstood him not neither beleeued till Philip had expounded the Prophet to him Act. 8. 3 Like as a medicine helpeth not vnlesse there be also a skilfull man to apply the same and giue direction how it shold be vsed as the Prophet ioyneth them both together Is there no balme at Gilead is there no Phisitian there Ier. 8. 22. it profited not to haue precious balme without a Phisitian that should prescribe the receipt thereof So the word of God worketh not that effect where by preaching it is not applyed The Samaritans said to the woman We beleeue now not because of thy saying for we haue heard him our selues Ioh. 4. 42. The reading of the Scripture is like the bare and naked report of the woman the preaching is as the powerfull hearing of Christ himselfe 4 For the word of God the Spirit working by it doth in preaching declare it selfe to be mightie in operation and sharper then a two edged sword which entreth throughly vnto the deuiding asunder of the soule and the spirit the ioynts and the marrow and is a discouerer of the thoughts and intents of the heart Heb. 4. 12. This operation tâ—â— Apostle ascribeth to the word preach If they all prophecie c. the secrets of his heart are made manifest c. 1. Cor. 14. 25. 5 First if the word of the Apostles haue this property to beget faith then we need not maruell that faith is so rare a thing where there is no preaching as in many places where yet there is a dumbe and vnpreaching Ministerie or else mens traditions are preached and vrged and not the word of the Apostles onely as in the Romish Church Such doctrines the Apostle saith they haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisedom but they are of no value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon which words Ambrose saith Religio appellatur cùm sit sacrilegium quia quod contra authorem est sacrilega meÌ„te inventum est It is called religion being a sacriledge for whatsoeuer is against the author sheweth a sacrilegious mind of the inuenter Secondly whosoeuer is a contemner and neglecter of the word of God cannot possiblie attaine vnto faith or beleefe If any man as Iehoiakim deface the Scriptures who caused the booke to be cut and mangled and then cast into the fire Ier. 36. 23. or stoppe their eare against it as the Iewes against Stephen Act. 7. or preferre worldy matters before it as the Gergesenes Mat. 8. 34. they may liue long enough before euer they shall meet with faith For the wise man saith If thou seekest for her as siluer c. thou shalt find the knowledge of God Prou. 2. 4. 5. They then which seeke not for her shall not find her That they all may be one as thou ô Father in me and I in thee c. that
they also may be one in vs Our Sauior prayeth here for the vnion and communion of Saints their vnion with God their cōmunion among themselues Whereby this is gathered that we cannot be one among our selues vnlesse we be one with God they cannot haue peace in the world that are not at peace with God 1 Therefore the Angels thus sing in that their heauenly song Glorie to God on high peace in earth Luk. 2. 14. The way to obtaine peace in earth is to giue glory to God in heauen 2 Dauid first reconciled himselfe to God I acknowledged my sinne vnto thee then he is assured of the loue and fauour of his Church therefore shall euery one that is godly make his prayer vnto thee Psal. 32. 5. 6. then the faithfull will be readie for their parts to giue thankes vnto God for him The contrarie appeareth in Cham who first being cast off from God and separated by his sins which he felt heauier then he could beare findeth no comfort in earth he was afraid lest euery one that met him should kill him Gen. 4. 3 Christ saith Haue salt in your selues haue peace one with another Mark 9. 50. We must first be inwardly seasoned with the salt of Gods grace before we can haue peace without Gods grace is the salt peace is the sweet rellish or sauour that followeth vpon this seasoning The Prophet Dauid saith They came about me like Bees and are quenched as a fire of thornes but in the name of God I will destroy them Psal. 118. 12. Faith and confidence in the name of God doth allay strife and contention as when the sting of the Bee is doubled or pulled foorth or as the crackling fire of thornes is extinct and put out 4 Our Sauiour mooueth vs to vnitie by his example because he and his Father are one where he speaketh not of the essentiall vnion and consociation which he hath with God but of his dispensation mediation who as he was man cohered and cōsented with his Father in all things We therefore should be in vnitie consent and agree together because Christ our Lord euen as man is of one accord and consent with his Father and the like mind should be in vs that was in Christ Phil. 2. 5 If then the vnion with God and cōmunion with the Saints do concurre together for peace with the world followeth not peace with God but the more we are loued of God the more the world hateth vs. But our Sauiour speaketh of that vnion and society which the Church hath with it selfe they then do deceiue themselues which thinke they are at peace with God and are not in loue and fellowship with the Church of Christ whether Schismatickes that deuide themselues from the peace of the Church or prophane persons that regard not the fellowship of the Saints against whom the Apostle speaketh Not forsaking the fellowship that we haue among our selues as the manner of some is Heb. 10. 25. Like vnto Ismael whose hand was against euery man and euery mans against him So some there are that think wel of none nor none thinke wel of them but it is a true saying No◠habet Deum patrem qui non habet Ecclesiam matrem He cannot haue God to his father that hath not the Church for his mother He cannot haue vnitie with God that regardeth not the societie of his Church nor seeketh the loue thereof That the world may beleeue that thou hast sent me The first reason of this petition for vnitie is taken from the fruites or effects that the world and worldly men may be drawne to confesse seeing the concord vnitie sanctity of the seruants of Christ that he is the true Messiah whom they worship 1. So our Sauiour saith Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Mat. 5. 15. 2. By this reason Moses perswadeth God not to destroy Israel Wherefore shall the Egyptians say he hath brought them out maliciously for to slay them in the wildernes Exod. 32. 12. He feared lest the heathen might haue taken occasiō hereby to blaspheme God for this S. Paul reproueth the Iewes because the name of God was blasphemed of the Gentiles through thē Rom 2. 24. They by their euil conuersatiō made the Gentiles more obstinate 3. Like as then the outward deliuerance of the Israelites was famous among the heathen and made them stand in awe as the idolatrous Priests said to the Philistims Wherfore should ye harden your hearts as the Egyptians and Pharao hardened their hearts 1. Sam. 6. 7. and as the heathen praised God for the returne of the people from captiuitie Psa. 126. 2. So much more occasion of praise is raised among the nations for the spirituall deliuerance of his Church and redemption from sinne 4. Two reasons may be yeelded hereof why God would haue made knowne to the world the godly conuersation of his Church one for their conuersion that they which obey not the word may be wonne without the word by the conuersation of your wiues 1. Pet. 3. 1. The other for their confusion to be a iudgement vnto them that they may be left without excuse if by the contemplation of the creatures much more by the conuersation of the faithfull Rom. 1. 20. 5. They therefore are to be reproued which by their vngodly life do hinder the beleefe of the Gentiles what will Iewes and Turkes say when they see or heare of the malice drunkennesse extortion vncleannesse that raigneth among Christians Can they thinke that we worship the true God or that we are true worshippers being giuē ouer to such great enormities If a man did but sinne against his brother or do him wrong it would aske recompence but now such sinne against God causing his name to be euill spoken of If a man did by his owne sinne but slay his owne soule it were an heauy case but now drawing other after them by their euil example or causing them to start aside and go backe greater must needs be their condemnation Our Sauiour saith It were better a milstone were hanged about his neck and he drowned in the sea then he should offend the litle ones the poore seruants of Christ. It were better for thē to be drowned without recouerie because it is but the death of the bodie whereas now by offences they indanger their soule it were better for other because they should haue no rub in their way or blocke to stumble at Origene hereunto agreeably saith Qui scandali conscius est animam dabit pro anima eius quem scandalizauit He that is guiltie of offence shall giue his soule for his soule whom he hath offended It is good therefore for euery man to take heede of offences The fifteenth Lecture Verse 22. The glorie which thou gauest me haue I giuen them that they may be one as we are one HEre is another
to our knowledge to ad affection to our iudgement zeale to our vnderstanding coÌ„science feeling Many seeme to know much but there is withall a coldnesse in their heart Happy it is with those that when they heare the word do not onely conceiue and vnderstand it as Herode did Marke 6. 20. but their hearts are inflamed as the two Disciples while Christ preached vnto them found their hearts burne within them Luke 24. The Prophet Dauid saith O how I loue thy law Psal. 119. 97. whereof Ambrose well saith Diligere amplius est quà m custodire hoc necessitatis est timeÌ„s illud charitatis To loue is more then to keepe this is of feare and necessitie that proceedeth of charitie So oâ—r obedience to God should proceede from a willing affection and louing heart That as God delighteth in the faithfull My delight is with the children of men Pro. 8. 31 so our delight may be in God that we may say with the prophet The desire of our soule is to thy name and to the remeÌ„brance Isa. 26. 8. So shall we be sure that if we desire his waies now the Lord wil delight in vs for euer and cause vs to enter into his euerlasting ioy FINIS Iud. â— 4â— lib. 〈…〉 Cantic 1. 2. Psal 134. Lib. 5. in Lâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Celâ—â—tium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 56. 8. Luk. 〈…〉 1. Thes. 5. 17. 〈◊〉 de obit Theodoâ—ii Xen. lib. 1. de Cyri 〈◊〉 Prou 4 23. aduer Luciferius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 3. â—d Câ—esiphon◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 11 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib 1. de Genes 〈◊〉 Ioh. 11. Math. 26. 1. Thess. 5. 17. Math. 14. 31. Luk. 22. 61. Mar. 10. 4â— 1. King 8. Eâ—â—d 17. 2. King 2. Apoc. â—â— Numb â—1 9. Act. 7. 56. Hâ—b 9. 14. Leuit 1. 15. Leuit. 2. 13. Doctr. 1. Plutarc de garrulitat In Lâ—c. ca. 11. Doct. 2. Difference betwixt the prâ—uerâ— of Châ—â—st and of his members Christ praieth not in heaueÌ„ now as he did in the earth Tract 10â— in Ioannâ— How Christ is the Mediatour of his church How Christ appeâ—eth before God for vs. Lib 22. moâ—al cap. 13. Doctr. 3. Ad Eustaâ—hâ—â—m Vers. 1. Doctâ— 1. The gesture required in prayer God Christs father otherwise then ours Doct. 2. Pray with confidence Doct. 3. The appointment of times is from God Against Astrologers We must wait the acceptable time All gifts must 〈◊〉 vsed to Gods glory The Pope not Christs Vicar Lib. 2. de vocat gent. cap. 6. Ser. 19. in Psal. 119. Doct. 2. â—ternall life onely giuen to those that are giuen to Christ. Christ died not for all â—lection certaine In Mat. Homil 13. Doctr. 1. What things make the life oâ— man miserable Enemies to euerlasting life confuted The desire which we ought to haue to euerlasting life Doct. 2. Of the necessitie of the knowledge of God Heretickes enemies to the Trinitie confuted Against Atheists Ignorance dangerous Doct. 3. No saluation without faith in Christ. Diuerse heresies against the natures person of Christ. De Isaacho cap. 8. Doct. 1. Man cannot chalenge any thing from God by his merits Doct. 2. Continuance to the end Doct. 3. Christ merited not for himselfe Doct. 1. The word of God profitable onely to the elect The attentiue hearing of the word a marke of our effectuall vocation In Psal. 119. Doct. 2. In 2. Tim. cap. 1. Doct 3. Examination of doctrines Doct. 2. Gods word is chearfully to be heard Doct 3. Our knowledge of Christ must be certaine Against carnal professors Doct. 4. The Minister must be assured of his calling How Ministers are acertained of their calling Doct. 1. Christ a Mediator onely for the elect There is a world onely of the elect and faithfull Lib. 5. in Luc Whether the wicked may be prayed for Worldlings without the compasse of Christs praier Doct. 1. Christ God of himselfe August tract 19. in Ioann No accesse to God without Christ. De Fide lib. 3 cap. 3. Doct 3. All must be reâ—erred to Gods glorie which we ask in our praiers Doct. 1. Christ not present now in the world in his flesh The reasons of Christs bodily absence Against the carnall presence in the Sacrament Our desires must be in heauen Doct. 2. Our comming to God is by prayer Against neglect or discontinuance in prayer Against hypocriticall prayers Conc. 2 in Psal. 33. Doct. 3. Man hath no power of himselfe to keepe himselfe Against free will De Ecclesiast docum c. 56. Doct. 4. The loue of Christians must be in the truth Doct. 1. They which are once truly graft into Christ cannot finally fall away Iustifying faith cannot be lost Doct. 2. Some reiected from the beginning The doctrin of Predestination a spur to godlines Doct. 3. The certaintie of Gods word Gods foreknowledge not the cause of mens workes De Predest lib. 1. cap. 15. Doct. 4. Gods word worketh true comfort The danger of those that are ignorant of the word Doct. 1. The faithfull hated in the world A dangerous thing to hate the seruants of God 1. Chro. 16. 10. Hom. 11. in Exod. Doct. 2. Against separation from the Church Cont. Cresâ— lib. 3. cap. 35. 3. degrees of worldly men Doct. 3. Life not corruptly to be desired Serm. 20. in Psal. 119. Against a pre posterous desire of death Why the Scripture vseth repetitions Of vaine and idle repetitions Of the word Selah vsed in the Psalmes Hierom. Marcella Tom. 4. Doct. 1. The word of God onely conuerteth Mat. 3 11. Col. 4. 6. Heb. 4. 12. All truth necessarie to saluation to be found in Scripture Doct. 2. God sendeth none but enabled with gifts Ad Furiam Doct. 3. All gifts deriued vnto the Church by Christ. Ephes. 4. 16. 〈◊〉 merited not for himselfe Lib. 5. de fid cap. 7. Doct. 1. Christ praieth for all beleeuers to the end of the world Care of posteritie Doct. 2. Faith a rare thing where is no preaching Doct. 3. Augustine Doct. 4. Why God would haue the holy life of his faithful knowne to the world Mat. 18. 6. The dangeâ— of giuing ofâ—ence Doct. 1. We are elected to walke in good works â—lection not of workes but by grace Two books the booke of life the book of a mâ—ns conscience Three kinds of false peace Paulin. Tom. 4. Doct. 3. Gods loue best knowne by the graces of sanctification Doct. 1. The prayer of Christs mediation Doct. 2. The faithfull shal be in the same place with Christ in heauen Doct. 3. They that wil see Christ face to face in heauen must see him by faith here Hom. in Mat. 13. Heb. 6. 19. Doct. 4. Christ how said to be predestinate Assurance of heauen is neither impossible nor yet easie to be had The blindnes ignorance of the world Lib. 5 in Luc. Ignorance a sufficieÌ„t cause of condemnation Doct. 2. Al holy knowledge deriued from Christ. A vaine labor to seeke for true wisdome without Christ. Amb. serm 14 in Psal. 1 19. Doct. 3. God will neuer leaue his Church destitute of his word Ambros. Epist 60. Doct. 4. Knowledge without sense and feeling fruitlesse We must not onley vnderstaÌ„d the word but ioy in it Serm. 20. in Psal. 119.