in the sweate of his browes â—or they shall then rest from all their labours Reuel 14. 13. There shall be no calamitie no oppression sorrow or griefe Isa 60. 18. Violence shall be no more heard in the land Reuel 21. 4. Neither sorrow neither crying neither paine shall be any more There shall be no mortalitie or mutabilitie death or sicknesse Reuel 21. 8. there shall be no more death Thus we reade of Lazarus that being in Abrahams bosome that is in the place of euerlasting rest refreshing whether his saith being the child of faithfull AbrahaÌ„ brought him Lazarus was there comforted from all the paines sorrowes which he before in his life endured Lake 16. 25. Againe Mat. 17. 2. we haue an excellent representation of the blessed estate of the Saints after this life there our Sauior was transfigured in the presence of his Apostles and his face did shine as the Sunne Moses also and Elias talked with him who were now deliuered from this vale of miserie and were entred into glorie for if Moses face did so shine when he was yet mortall that the Isaelites were not able to behold him 2. Cor. 3. 7. how much more glorious was he now This celestiall place is that mountaine of mirth and hill of incense spoken of in the Canticles 4. 5. and Mons aromatum the mountaine of spices Cantic 8. 14. This is indeed that land of Canaan that sloweth with milke and honie this is our fathers house where is bread inough where with the lost child now returned we shall haue the best robes giuen vs and rings put vpoÌ„ our singers Luke 15. 22. This is the hauen and rest where the soules of the righteous after the tempests and stormes of the sea of this world do happily arriue as it is said in the Psalme He bringeth them to the hauen where they would be Psal. 107. 30. The reasons why God prouideth for his eternall life out of the Scripture are these first from Gods iustice 2. Thess. 1. 6. it is a iust thing with God to recompence tribulation to those that trouble you and to you that are troubled rest Secondly from Gods honour Mat. 22. 32. he is not the God of the dead but of the liuing seeing then that God is God of the faithful departed they therefore are aliue vnto him for it were not for the liuing Gods honour to be the God of the dead Thirdly from the state and condition of the faithfull which were of all other most miserable if in this life onely we haue hope 1. Corint 15. 19. Fourthly from the priuiledge of our profession we are the holy temples of God which shall not be destroyed 1. Cor. 3. 17. Wherefore first we reproue the vaine opinioÌ„ of the heathen who were grossely deceiued concerning the state of the soule after this life The Epicures beleeued no immortalitie nor yet any being of the soule after death Of like opinioÌ„ were the Sadduces among the Iewes and the Atheists among vs. The Pithagoreans did thinke that the soules did passe out of one bodie into another yea into the bodies of bruite beastes such as they were like vnto in condition of life and manners The Platonists did hold the immortalitie of the soule but not of the bodie The Peripatetickes and Poets imagined the soules of good men to become starres None of them beleeued aright concerning the immortalitie both of soule and body and of eternall life with God This knowledge we haue from the scriptures and God reuealed these things to vs by his spirit 1. Corin. 2. 10. that both our bodies and soules shall be made inheritors of life through Christ as the Apostle sheweth We shall be eaught vp with him in the clouds to meete the Lord in the aire 1. Thess. 4. 17. Bâ—rnard doth very well describe the happy state both of our bodies and soules in the kingdome of God agreeable to this doctrin of Paul first for the soule he saith whereas there are three faculties thereof rationalis concupiscibilis irascibilis the reasonable part the election or will the affection Implebit Deus rationale nostrum luce sapientiae implebit concupiscibile nostrum fonte iustitiae implebit irascibile nostruÌ„ summa pace tranquillitate He will replenish our reason with the light of wisedome and knowledge our electiue facultie with iustice that it shall desire nothing but what is to be desired our wrathfull and boyling affection with peace and tranquilitie Concerning the bodie whereas it consisteth of foure elements Habebit terra nostra immortalitem Our earthly part shal haue immortality Habebit aqueum nostrum impassibilitatem Our watrie part shâ—l be without passion Habebit aereum leuitatem Our airie part shall haue agilitie or lightnesse Habebit igneum nostrum perfectam pulâ—hriâ—udinem Our fiery part shall haue most perfect beautie or glory Secondly the dulnesse of our affections is here to be quickned and our desire to be inflamed toward the attaining of this happie estate we should be still groueling vpon the earth but eleuate our hearts to heauen and to haue our conuersation in heauen from whence we looke for our Sauiour Phil. 3. 20. It is recorded by the heathen that one Cleombrotus reading Plato his booke of the immortality of the soule was so rauished with the desire thereof that presently â—e cast himselfe into the sea like master like scholer like teaching like following But it may be a shame to vs that hauing so pure doctrine reuealed concerning true eternitie which they but dreamed of are not touched with an earnest desire thereof as S. Paul was who desired to be dissolued to be with Christ Phil. 1. 23. Wherefore the assurance and hope of euerlasting life ought to be the chiefe scope of all our studies the drift of our desires the marke to aime at the race to run at the prise to striue for the hauen to saile vnto the pearle to be purchased the inheritance to be desired the country to be trauelled vnto this is that wherein we ought chiefly to reioyce that our names are written in heauen Luke 10. 20. thy riches honour strength beautie wisedome wife children ease prosperitie are not to be ioyed in in comparison of this blessed estate the which if we earnestly desire now we shall vndoubtedly possesse then through Iesus Christ to whom be praise for euer That they know thee to be the onely very God Our Sauiour saith not to know thee only to be very God for if the father only were God then the Sonne and the holy Ghost should be excluded but the Father is that onely God and so is the sonne and the holy Ghost they all three are but only one very God as where the Apostle calleth Iesus Christ the onely Lord Iude 4. neither the Father nor the holy Ghost are excluded for they are all the onely Lord though they be deuided in person yet the vnity and essence of the diuine nature and power is not deuided
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
reason of Christs petition for vnitie taken from the very fountaine and originall thereof namely their election and fore-ordaining vnto glorie for this cause they are glorified in Christ that they might expresse and shew forth this godly vnion and spirituall coniunction Hence then we learne that such as are ordained vnto life and euerlasting glorie are prepared of God vnto good workes first and to the seruice of loue in this life before they shall be admitted to the next 1. So the Apostle saith As he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue Ephes. 1. 4. And againe Ye are his workmanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Ephes. 2. 10. Then both good works were ordained for the elect and the elect ordained to walke in good workes 3. The holy Apostle thus testifieth of himselfe Who shall deliuer me from euery euill worke and preserue me to his heauenly kingdome 2. Tim. 4. 18. He assureth himself that God will giue him grace to abstaine from euill workes seeing he had ordained him for his kingdome Christ concludeth Zacheus to be the sonne of Abraham and child of saluation because he had expressed liuely fruites thereof in his large restitution and bountifull charitie Luke 19. 8. 3. Like as Dauid being deputed and appointed to the kingdom of Israell doth in the meane time prepare and addresse himselfe to walke vprightly as he saith I will do wisely in the perfect way til thou commest vnto me Pfal 101. 2. so all they which are ordained to Christs euerlasting kingdome should walke in Dauids steps As the bride prepareth and trimmeth her self for her husband though alreadie espoused so the elected alreadie by Gods gracious electioÌ„ espoused vnto him in Christ must adorne and trim themselues by holinesse and vertue that they may be readie to solemnize the euerlasting mariage feast in heauen 4. For they must first shew themselues faithful in litle whom the Lord should afterward make rulers of much Mat. 25. 23. They must first shew their faithfulnesse in seeking Gods glorie in earth before they can receiue glorie from God in heauen 5. First then seeing glorie is first giuen and decreed to the elect then followeth their godly vnitie and fruitfull loue and the first is bestowed that the second may follow not this first foreseene that the other might be decreed We see that election is not grounded vpon the foresight of mens workes but these are fruites and effects of eiection not causes and beginners of it as the Apostle sheweth That the purpose of God might remaine according to election not by workes but by him that calleth Rom. 9. 11. Secondly we haue here a certaine rule giuen vs whereby we may discerne our election namely by the fruitfull works of vnitie and charity which are as seales and pledges of that glorie which is decreed to be giuen vs in Christ. Thus S. Peter exhorteth Wherefore brethren giue rather diligence to make your calling and election sure for if ye do those things ye shall neuer fall 2. Pet. 1. 10. And S. Iohn saith We know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. There are two bookes whereby euery man shall be iudged the booke of life and the book of euery mans conscience as S. Iohn testifieth The bookes were opened and another booke was opened which is the booke of life Reu. 20. 12. The booke of the conscience is a true copie of the booke of life here a man shall find how it is written there The record of a mans conscience is a certaine and infallible euidence of the record in heauen Thus S. Paul found written in the booke of his conscience that because he had fought a good fight kept the faith he doubted not but that a crowne of righteousnes was laid vp for him 2. Tim. 4. 8. Wherefore by the workes of grace let vs striue to be assured of glorie let vs now â—ay as the Church fertilitatis suae conscia â—eni frater exeamus in agrum Thus the Church knowing her selfe to be fruitfull â—s Ambrose well applieth that place saith â—o Christ Come let vs go forth into the field my brother Cantic 7. 11. We must now bring Christ into our field to shew him our fruites that he may afterwards bring vs into his barnes to enioy his glorie Verse 23. I in them and thou in me that they may be made perfect in one A third reason is here contained of Christs petition for vnitie in his members namely from the adiunct of perfection they cannot be made perfect without it neither can any man be a compleat Christian and true member of Christ vnlesse there be a coniunction also with Christs bodie So that to this perfection there are three degrees of vnion expressed the first of Christ the Mediator with God his Father Thou in me the second of Christ with his Church I in them the third of the members among themselues That they may be perfit in one 1 Here then where Christ saith I in theÌ„ we are taught that there is no true peace concord or vnion but in Christ. So our Sauiour saith That in me ye might haue peace Ioh. 16. 23. and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the truth in loue there is no sound and true loue but in the truth 2 Dauid fretted in himselfe and was disquieted he could find no rest nor peace till he went into the Sanctuarie of God Psal. 73. 17. Thus Saint Paule sheweth that while he was vnder the law he found nothing but death and condemnation But I died and the same commaundement which was ordained vnto life was found to be vnto me to death Rom. 7. 10. But after he was come to Christ then he found that there was no condemnation to them that were in Christ Iesus Rom. 8. 1. It did not helpe the Apostle that he was a Pharise a circumcised Hebrew Philip. 3. 5. confederate with the high Priest Act. 10. 1. all this he counted as doung in respect of the knowledge of Christ. 3 The peace friendship and confederacie of men is like the tempering of iron and clay together that will not be ioyned Dan. 2. 43. And like as when a man leaneth vpon a broken staffe the shiuers thereof will runne into his hand 2. King 18. 21. such is the peace and loue of the world it in the end turneth to hatred Such was the friendship betweene Abimelech and the Sichemites a fire went out from the one and coÌ„sumed the other Iud. 9. 20. 4 For peace is one of the fruites of the spirit Gal. 5. 22. therefore as a man cannot gather grapes of thornes nor figges of thistles so neither is true peace to be expected in the world without Christ. 5 First then all externall peace which is not combined and knit together by
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
an example to all both honorable and inferior subiectes who as he practiseth in his royall person soe prescribeth to his princely sonne to pray often and in what manner and for what things to pray And indeed what can be more honourable then to talke with the most high what more comfortable then for God to speake to our hartes for when we drawe neere vnto God by praier he draweth neare vnto vs and as one saith a pure praier is Gods temple luctare ergo cum deo sicut Iacob vt ipse se gaudeat superati striue therefore with God in praier as Augustine saith with Iacob that he may ioy to be ouercome This treatise I haue beene bould to present to your honour and to make you the honourable patron of these my poore trauailes beeing mooued therevnto both in respect of that dutie which I owe in generall for your noble affection true loue to the vniuersity of Cambridge whereof I was once a member euer remaine a welwiller and in particular for your honorable fauour to a brother in law of mine your honours seruant I say no more at this time then to wish vnto you encrease of true honour and loue of the truth in earth and afterward euerlasting honour and an endlesse reward of your faith in heauen Your honours readie to be commanded in the Lord. Andrew VVillet TO THE CHRIstian Reader AS euery action of Christ is for our instruction soe especially his earnest supplications made in the daies of his flesh are for our edification And as our blessed sauiour came into this world annointed to be our king our prophet and preist soe accordingly hereunto all his principall actions were sorted out in his holy workes miracles he shewed his diuine power as a king in his heauenly sermons he maâ—e knowne his diuine wisdome as our prophet and in his praiers he testified his diuine loue as a mercifull high preist Three of Christs praiers are especially commended vnto vs that at Lazarus graue the other in the garden before his passion this in the 17. of Iohn as a preparation thereunto the first made with sighes and grones the second with droppes of blood and teares the third with great zeale and affection the first shewing commiseration the second making a way to our redemption the third the fruite of his mediation In three things this praier of Christ differeth from the requestes of his members first in respect of the person that praieth secondly in the manner of the praier thirdly in the matter prayed for the first was with authoritie he praieth as our mediatour both God and man the second was with all sanctitie whereas we can not tell how to pray as we ought Rom. 8. 16. the third with great efficacy the force of this praier continueth to the end of the world whereas our praiers are weake and had need often to be iterated and repeated and therefore the Apostle biddeth vs pray without ceasing Three principall benefits are conferred vpon vs by this praier 1. our protection from euil and danger keepe them from euil v. 15. 2. the collation or bestowing of all spirituall grace sanctifie them with thy truth v. 17. 3. the impetration or obtayning of our seuerall praiers and requestes in the first Christ stretcheth forth his hand as to Peter to helpe vs that we sinke not in the second he looketh vpon vs with the eyes of mercie as vpon the same Peter to giue vs his grace in the third his eares are open to heare vs as they were at the crie of blind Bartimeus Salomon hauing built God an house did dedicate it by his praier vnto God here a greater then Salomon by praiers better then Salomons doth consecrate vnto God an house more glorious then was Salomons the spirituall temple of the church This praier of our Sauiour is the foundation of our praiers the propp and stay of our requestes the very life of our supplications vnto God as Aaron and Hurr held vp Moses hands soe our feeble handes are hereby strengthned it is vnto our praiers as the fiery chariot and horse to Elias to carrie them vp into heauen And as the Eagle beareth vp her young ones vpon her wings Deuter. 32. 11. soe this praier of Christ giueth wings vnto our praiers it is as the censor wherein the odors of our praiers are censed vp vnto god Therfore when we addresse our selues to our praiers let vs remember this praier as the Israelites looked vp to the brasen serpent in the wildernes and as Stephen saw Iesus sitting at the right hand of God let vs lay it vp in our hart as the tables of stone were kept in the arke let it be as incense to be laid alwaies vpon our spirituall offerings and as salt whereby to season our sacrifices Thus this holy praier of our Sauiour if we be in heauines it will comfort vs if in perill deliuer vs if we want any grace it will releeue vs in this life it will guiavs and in the next saue vs Amen The Methode or order of the 17. chapter of the pag. 1. Gospel according to S. Iohn The Chapter containeth the praier of Christ whereof there are two parts he praieth for himselfe where we haue the request it selfe father glorifie thy sonne v. 1. reasons 1. à fine from the ende that thy sonne may glorifie thee v. 1. 2. à pari from the like as thou hast giuen him power c. v. 2. so giue him glorie here the power giuen vnto Christ is described by the ende or vse of it to giue eternall life to all them that thou hast giuen him v. 2. the matter subiect namely eternall life which is set forth by the helping causes thereunto the knowledge of God and Christ v. 3. 3. à causa meritoria from his desert or merit I haue glorified thee v. 4 therefore glorifie me also 4. aeb aequo from the equitie he asketh but his owne that glorie which was his before the world was v. 5. 〈◊〉 either then present namely his Apostles where is shewed why he praieth for them because they were Gods by election Thine they were v. 6. Christs by their vocation obedience they receiud the word and beleeued in Christ v. 7. 8. iustification in that they were giueÌ„ vnto Christ for whome he praieth and not for the world v. 9. 10. what he praieth for theÌ„ for their preseruation 〈◊〉 the â—orld 1. from their necessitie because Christ should be no more with them 2. from the effects that they may haue peace and vnâ—â— one with another v. 11. and true ioy in themseues v. 13. 3. from the vnlike example of Iudas who fell away and became the child of perdition v. 12. 4. from the 〈…〉 compassed with many enemies the world hated them v. 14. therefore he praieth that they may be kept in the world v. 15. their saâ—ctification the request
glorie therfore all which the sonne hath is the fathers 5. First by this doctrine the wicked Arrians are confuted who made the son of God vnequall and vnlike vnto his father and their heresie was that suit tempus quaÌ„do non fuit filius there was a time when the sonne was not for if all the fathers be the sonnes and all the sonnes the fathers as here our sauiour saith there can be no inequalitie betweene them there must be the same power wisedom and euerlasting being of them both Secondly the opinion of the Church of Rome is also refelled which holdeth that Christ is not God of himselfe as the father is but that he is God with and of his father Rhemist annot Iohn 1. sect 3. We confesse indeed that Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonne of himfelfe but that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe is consonant to the scriptures Iohn 5. 26. As the father hath life in himselfe so he hath giuen to the sonne to haue life in himselfe if the sonne hath life in himselfe then he is God of himselfe Vitam in se habet vt ipsa vita sibi sit ipse He hath life in himselfe and he himselfe is life it selfe to himselfe It is a principle in diuinitie that diuina essentia nec gignit nec gignitur The diuine essence neither begetteth nor is begotten It is the person of the son not the Godhead that is begotten of his father from all eternitie Thirdly if they onely are Gods that are Christs their carnall securitie is reproued who flatter themselues that they belong vnto God and hope to be saued though they beleeue not in Christ. We see then that it is farre otherwise then some imagine that euerie man may be saued by that faith and religion which he professeth and that controuersies about faith are needlesse and superfluous Our Sauior saith he that honoureth not the sonne honoureth not the father Iohn 5. 23. Whosoeuer then beleeueth not aright in the sonne neither careth to know him and walke in his wayes hath no part in God neither caÌ„ enter into life It is therefore a vaine perswasion which they haue of saluation that thinke to come to God without Christ. The heauens cannot be scaled without a ladder nor entrance into the house but by the doore Christ is the doore and the ladder Stephen saw the heauens open and Iesus standing at the right hand of God both together Conâ—iteamur ergo Iesum ad dextram vt coelum nobis aperiatur as Ambrose saith let vs confesse Iesus at the right hand of God that heauen may be opened to vs. And I am glorifiâ—d in them This is another reason why Christ prayeth for his Apostles because they were to the praise of Christ and instruments of his glorie So then they which intend and seeke the honour and glorie of Christ and none other are priuiledged by his holy prayers and made partakers of his intercession and the power and vertue thereof 1. Hereof it is that our sauiour teacheth vs thus to conclude our prayers For thine is the glorie Math. 6. 13. whereby we referring all to the glorie of Christ are assured to be heard in our petitions 2. Thus the Apostles praying to the honor of Christ Act. 4. 30. so that thou stretch forth thine hand that healing signes and wonders may be done â—y the name of thy holy son Iesus found the present effect of their prayers the place was shaken where they were assembled together and they were filled with the holy Ghost 3. Like as it is said of the good houswife Giue her of the fruites of her hands and let her owne workes praise her in the gates Pro. 31. 31. the costly rayment wherewith others are clothed redouÌ„deth to the praise of the worker so the graces which God bestoweth vpon his faithfull seruants are referred to the praise of the author 4. This is the cause why God respecteth not the wicked He will not giue his glory to another Isay 42. 8. because they are enemies to Gods glorie and therefore God will not giue vnto such the honor of his gifts 5. This doctrine sheweth then in what miserable state they stand that sâ—eke not Christs honor they are out of the protection of Christs prayers All such as blaspheme the name of Christ and cause the Gospell of Christ to stinke before the world by reason of their euil life that professe it be it knowne vnto them that they stand as outlawes before God and cannot be assured either of direction to good or protection from euil from Iesus Christ. VVherefore let vs first make the glorie of Christ the scope and end of all our requests and endeuours and then we shall be sure that the Lord will heare vs. This then is the cause why many faile of their requests because they ask amisse as Iames saith Ye aske and receiue not because ye aske amisse that ye might consume it vpon your lusts For this reason the Lord saith he would not hide any thing from Abraham because he would commaund his sonnes and his houshold after him to keepe the way of the Lord Gen. 18. 19. VVe are therfore assured that if we aske any thing of God with a simple heart purposing to referre the same to his glorie that the Lord will denie vs nothing The ninth Lecture Vers. 11. And now am I no more in the world but these are in the world c. NOw followeth the petition it selfe which Christ maketh for his Apostles that God would keepe them and of this request diuerse reasons are giuen by our Sauiour First froÌ„ their present necessitie because Christ was to leaue them concerning his humanitie Secondly from the end or effect that they being thus kept might be ioyned together in amitie and loue that they may be one as we c. First then this truth is here deliuered that Christ as touching the presence of his flesh is gone out of the world 1. So Saint Peter further witnesseth Whom the heauens must receiue till the time that all things be restored Act. 3. 21. Christ is not to be expected from heauen till his second coming to iudgement 2. Stephen saw Iesus standing at the right hand of God but in heauen Behold I see the heauens open and the sonne of man standing at the right hand of God Act. 7. 56 Paule also as he went to Damascus heard the voice of Iesus but speaking from heauen for he saith Suddenly there shone a light from heauen round about me Act. 22. 6. Paule further saith I saw him saying vnto me c. but he was in a traunce in the temple he saw him onely in vision or in spirit Act. 22. 17. as Peter saw the foure cornered vessell let downe from heauen Act. 10. 11. For in both places the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ecstasie or traunce is vsed 3. Then like as after Elias was taken into
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
kind louing mercifull and bountifull that nothing can fall our amisse to Gods children they need not feare temptation tribulation trouble all shall fall out for the best Christ will haue it so Againe so forcible is the mediation of Christ that whatsoeuer we shall aske the father in his name he will giue it vs Iohn 16. 23. No man hath any such assurance in his suites and requests which he maketh vnto men wherefore we ought most chearefully to resort to the throne of grace where our faithfull petitions are neuer reiected and cast forth Hierome well saith Peto vt accipiam cum accepero rursus peto auarius sum ad accipienda beneficia Dei nec ille deficit in dando nec ego satior in accipiendo quanto plus bibero tanto plus sitio I aske to receiue and whē I haue receiued I ask again I am couetous to receiue Gods blessings he faileth not in giuing and I am not filled with receiuing the more I drinke the more I thirst That they which thou hast giuen me be with me where I am This is a great priuiledge that our blessed sauior hath appointed vs to no other place then where he himselfe is 1. Thus S. Paul saith We shall meet the Lord in the aire and so shall be euer with him 1. Thess. 4. 17. 2. The Lord said to the conuert vpon the crosse This da◠shalt thou be with me in Paradise S. Paul assureth himselfe that when he should be dissolued he should be with Christ. Phil. 1. 23. 3. Like as it is a great honour if the master should set his seruant at his own table so our Sauiour saith to his Apostles that they should eate and drinke at his table in his kingdome Luke 12. 29. Like as Iehu took Iehonadab vp into the chariot with him 2. King 10. 15. the like honor Christ vouchsafeth vnto his Saints 4. Our Sauiour giueth this reason they had contiued with him in his temptations Luke 22. 28. And againe he saith Where I am there be my Ministers also Iohn 12. 26. They which haue bene partakers of the afflictions of Christ shall also be made partners in his glorie 5. If we desire then to dwel with Christ in the kingdome of heauen he must dwel with vs in earth if to be receiued into his euerlasting habitation then we must now prepare for him the habitation of our hearts How can they then be assured to enioy Christs presence in heauen that delight not to heare him present now who by their corrupt communication and prophane behauior do grieue the spirit of God and chase away Christ from them Ambrose saith wel Proiectus est Adā è Paradiso nō immerito ipse enim se prius absconderat à facie Dei Adā was cast out of Paradise and not without cause for first he had hid himselfe from Gods face so they which behold not Gods face nor enioy the presence of his spirit here cannot haue the presence of his glorie in heauen That they may behold my glorie which thou hast giuen me they shall not onely be beholders but partakers also of that great glorie 1. So the Apostle saith We all behold as in a mirrour with open face the glorie of the Lord and are changed into the same image from glorie to glorie 2. Cor. 3. 18. This glory seene here as in a glasse shall be seene there with open face and so seene as that we shall be changed and transformed into it 2 Thus Moses and Elias appeared in glory in mount Tabor where our Sauiour was also transfigured Luke 9. 31. So Stephen beholding the glorie of God and Iesus standing at the right hand of God himselfe also was partaker of that glorie being yet vpon the earth his face was as the face of an Angell Act. 6. 15. 3. Like as Hezekiah to gratifie the king of Babels messenger who was sent to congratulate with him for his recouerie did shew him in kindnesse all the treasure of his house though this were a simple part of Hezekiah and done without warrant But yet like as men exalted to honour and wealth do delight to shew to their friends their happie estate so our Sauior Christ desireth that his Church shold behold his great glory Like as the church saith in the Canticles I will leade thee into my mothers house I will cause thee to drinke spiced wine Cant. 8. 2. so our blessed sauior will bring vs into his fathers house and shew vs of his best things 4. For this glorie which Christ hath receiued as our Mediator he hath to this end receiued it to bestow it vpō his church Iohn 17. 22. The glorie that thou gauest me I haue giuen them Christ hath not merited or purchased any thing to himselfe by his great glorie but whatsoeuer he wrought for vs as our Mediator the whole gaine and benefite thereof redoundeth to vs. 5. But as we hope to behold the glorie of Christ in heauen with open face so must we now see him by faith as the Apostle saith We walke by faith not by sight 2. Cor. 5. 7. then we shall walke by sight not by faith wherefore whosoeuer now seeth not Christ by faith shal not then inioy his sight and presence in glorie We must as Moses discerne the land of promise a far off before we can enter into it They therfore that want the vision of the soule in this life cannot haue the full contemplatiō of Christs glorie afterward Certaine it is that Christ will reueale himselfe to all his children before they go hence as he was seene and embraced of Simeon before his departure Origene saith wel Vt naturalis quidam attractus quibusdam inest vt magneti ad ferrum bitumini ad ignem sic fidei ad diuinā virtutē as some things haue a natural property to draw vnto them as the lode-stone to draw iron brimstone to draw fire so faith hath attractiue force to draw diuine vertue Faith then will draw vs to heauen hope pitcheth her anker there and will in good time draw vs thither For thou louedst me before the foundation of the world Our Sauiour speaketh of that glorie which the Lord decreed to giue vnto him before the beginning of the world whereby we do learne that as Christ the head was predestinate vnto glorie so also his members were set apart vnto life in the euerlasting decree of God 1. The Apostle saith that Christ was determined or predestinate the sonne of God as some translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. Saint Peter sayth to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowne or ordained Augustine therupon doth inferre that Christ was Praeclarissimum lumen gratiae praedestinationis The most manifest light of grace predestinatiō As Christ was predestinate as man vnto glorie so are his members Who hath predestinate vs to be adopted thorough Iesus Christ vnto himselfe Ephes. 1. 5. 2. So the Lord saith to