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 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
authoritie wit knowledge take heed that ye rob not God of his glorie in abusing these gifts to your owne pleasure as riches to pride and wantonnesse authoritie to oppresse or do wrong wit to deceiue knowledge to maintaine errour for they that thus hide their talent shall haue the reward of the vnthriftie seruant both to lose the talent and to be cast themselues into vtter darknesse Mat. 25. 30. How shall blasphemers that prophane Gods name drunken and gluttonous persons that make their bellies their gods proud men that make flesh their arme how shall they escape or with what faces can they appeare before the throne of Christ whoÌ„ they haue so much dishonoured Happie then are they which make Gods glorie the end of their life the scope of all their actions as the Apostle saith Whether ye eate or drinke or whatsoeuer ye do else do all to the glory of God 1. Cor. 10. 30. Then come death come sicknesse come hell it selfe such a one shall not be dismaid his faithfull seruice shall not be forgotten the remembrance of his obedience and testimony of his conscience shal be as the anker-hold of his soule as the Prophet Dauid saith Psal. 119. This I had because I kept thy commaundements I haue finished the worke which thou gauest me to do Christ did not onely begin the worke committed vnto him but did finish and make an end thereof as he him selfe said vpon the crosse Consummatum est it is finished Iohn 19. 30. This Scripture teacheth vs that it is not sufficient to make a good beginning or to enter into the professioÌ„ of Christs seruice but we must continue proceed therein and hold out vnto the end So our Sauior saith Math. 24. 13. He that endureth to the end shall be saued Reu. 2. 26. He that ouercommeth and keepeth my works to the end to him will I giue power ouer nations What did it profit Herode to reuerence Iohn and to heare him gladly and to do many things and after to cut off his head Marke 6. or the yong man to haue bene trayned vp in the keeping of the law and afterward to depart from Christ for the loue he had to his possessions Marke 10 Therefore Dauid saith Teach me thy law and I will keepe it to the end Psal. 119. 33. He wel knew that his constant and enduring seruice should be acceptable vnto God Like as he that runneth in a race vnlesse he hold out to the gole obtaineth not the price and therefore S. Paul saith I haue finished my course 2. Tim. 4. 7. As it auailed not Lots wife to haue gone out of Sodom and after to looke backe nor yet the Israelites to haue departed out of Egypt and afterward to long for the fleshpots again so they shall neuer come to Canaan that are wearie of weldoing and do as it were runne themselues out of breath before they come to the end of their race The meanes then whereby we may be strengthened to continue and make our obedience perfect are these first to renounce our owne strength to acknowledge all our power and actiuitie to goodnes and our abilitie to proceed to perfection to be of God as the Prophet saith Isay 26. 12. Thou hast wrought all our works for vs and therefore the Church prayeth Psal. 68. 28. Thy God hath appointed thy strength stablish O Lord that thou hast wrought in vs. So shold we pray vnto God to assist vs with his grace and so vphold vs by his spirit that we fal not Secondly we must take heed that we rashly enter not into Christs seruice but do beforehand caâ—t all the perils and daungers that may ensue as he that buildeth an house will count the cost that it will stand him in Luke 14. 28. This is the cause that many making a shew of zeale hauing not layed a good foundation are constrained with shame to giue ouer Thirdly a continuall circumspection and watchfull care is necessary that we walke on by feare alwaies doubting our owne weakenes and suspecting our strength as the Apostle sayth Let him that standeth take heed lest he fal 1. Cor. 10. 12. Wherefore let vs endeuour to be like out maister Christ to grow to perfection and to finish the worke which God hath imposed vppon vs. Many haue good thoughts and spirituall motions but they do not nourish them they are as vnripe grapes or as vntimely fruit Such are compared to negligent builders who are next to pullers downe Prouer. 18. 9. He that is slouthfull to do his worke is the brother of a great waster Ye are wasters theÌ„ not workmen destroyers not repairers pullers downe not setters vp that giue ouer in your course and faint in weldoing Vers. 5. And now glorifie me thou Father with thine owne selfe with the glorie which I had with thee before the world was This is the fourth reason of our Sauiour his request for his glorification and it is taken ab aequo from the equitie thereof and the right which he had to this glorie it was his owne from all beginning so that he prayeth onely for the manifestation of that glory in his whole person of God and man which was due to his godhead before the world was From hence then this comfortable doctrine is concluded that as this great glory of Christ being due froÌ„ al eternity to his godhead was decreed to be manifested also in his humane nature so likewise the glorie of Christs members which shal be giuen vnto them in the kingdom of God was before ordained appointed in the counsel of God before all worlds This Moses testifieth in the Psal. 90. 2. Before the mountaines were made and before thou hadst formed the earth and the world euen from euerlasting to euerlasting thou art our God Thus the Apostle witnesseth That we were predestinate in Christ to be to the praise of his glorie Ephes. 1. 12. This the scriptures testifie of the brethren of Antioch that as many as were ordained to eternall life beleeued Act. 15. 48. S. Paul also testifieth of Clement and other his fellow labourers that their names were written in the booke of life Phil. 4. 3. Therefore in the Reuelation 4. 6. is the world compared to a sea of glasse because all things are open before God and he from the beginning did foresee and appoint whatsoeuer shoud fall out in the world as all things in a glasse are conspicuous and euident Like as Mat. 20. 2. the husbandman agreeth aforehand what to giue to the labourers before yet they had wrought in the vineyard so the Lord in Christ appointed saluation to his elect before they had done either good or euil The Apostle sheweth the reason hereof why the Lord according to his gracious purpose hath chosen vs in Christ. Eph. 3. 10. That the manifold wisedome of God might be made knowne according to the eternall purpose which he wrought in Christ Iesus our Lord. As the vnspeakable wisdome of God herein
the word of God doth kisse vs when the spirit of knowledge doth illuminate our minds Thine they are and thou gauest them me and they haue kept thy word Thine they are by election giuen vnto me by their spirituall vocation and calling they keep thy word which is the fruite of their sanctification The keeping then of the word of God is the fruite and effect of our election not the cause or foundation thereof therefore we do good workes because we are elected thereunto we are not elected because of our good workes 1 This Saint Paule sheweth Ephes. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue our holinesse is an effect and consequent of our election in Christ not a precedent cause thereof 2 This is exemplified in Esau and Iacob Rom. 9. 11. Ere the children were borne when they had done neither good nor euill that the purpose of God might remain according to election not by workes c. The Apostle directly noteth that the election of Iacob depended not vpon his workes which as yet were not but onely vpon Gods gracious purpose Saint Paul confesseth so of himselfe that he was not called to be an Apostle or put into Christs seruice for any thing that God saw to be in him but the grace of God was exceeding abundant with faith and loue which is in Christ Iesus 1. Tim. 1. 14. and I was receiued to mercie vers 13. And the Apostle ascendeth to the very first originall and beginning of his calling Reuel 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated in the eternall counsell of God to preach the Gospell 3 The Prophet Ezechiel doth set foorth this truth of Gods free and gracious election by an allegorie of a child that in the birth was cast foorth forlorne and forsaken the nauell not cut nor yet washed with water or swadled in clowts but it lay wallowing and tumbling in bloud the Lord passed by and had compassion vpon it tooke it as his owne so it grew and became comely and beautifull c. Ezech. vers 4. 8. What cause was there in this child that the Lord should haue respect vnto it but onely the Lords loue and fauour which he had vnto it as it followeth vers 14. Thy name was spread abroad among the heathen because of thy beautie for it was perfect through my beautie which I had set vpon thee Euen so in vs the Lord saw no cause why he should elect vs vnto life onely through his owne mercie he saued vs. 4 Saint Paule sheweth the reason of our free and gracious election Ephes. 1. 5. He hath predestinate vs to be adopted through Iesus Christ vnto himselfe c. to the praise of the glorie of his grace that is now God onely hath the glorie of our election when it is imputed wholly to his grace 5 First then the doctrine of the Papists is confuted who teach that men are elected vpon the foresight of their faith and workes which is flat contrarie to the doctrine of the Apostle Rom. 9. 14. It is not in him that willeth nor in him that runneth but in God that sheweth mercie Thus the Church beleeued in Ambrose his time Dignatione sua olim decreuit Deus peccatores saluos facere c. vt neque merito suo qui saluantur neque horum per quos vocantur c. God by his owne vouchsafing hath long ago decreed to saue sinners c. so that not by the merit of those which are saued nor of them by whom they are called but by the grace of God this gift is conferred Secondly seeing God hath shewed vs so great mercie as before we were any thing to decree vs vnto saluation we hereby should be stirred vp to walke worthie of our vocation Ephes. 4. 1. and to shew our selues thankfull vnto God againe by liuing vnto his praise Vers. 7. Now they know that all things which thou hast giuen me are of thee From this verse this doctrine is gathered that it is not possible for any to receiue the word of God vnlesse they be perswaded and assured indeed that it is the word of God and that he which deliuereth the same speaketh from God As here this reason is giuen why the Apostles receiued the word of God because they knew that Christ came from God and that all things which he spake and did were of God 1. This the Apostle sheweth 1. Cor. 14. 25. speaking of the power of the word of God If all prophecie and there come in one that beleeueth not the secrets of his heart are made manifest and he will fall downe and worship and say plainely that God is in you indeede This perswasion of the hearer that God is in the preacher doth make the word pierce into his heart that the secrets thereof are discouered 2. This appeareth by that confession of Peter when Christ had said to the twelue will ye also goe away Iohn 6 67. Maister saith he to whome shall we go thou hast the words of eternall life Peter will not go from Christ because he beleeued that he was a teacher from God to shew the way to eternall life This made Nicodemus come vnto Christ because he knew he was a teacher come from God Iohn 3. 2. 3. Like as the embassadour is reuerenced his message willingly receiued because he commeth in the name and with the authoritie of the Prince so saith S. Paul we are Ambassadors for Christ 2. Cor. 5. 20. 4. The reason the Apostle sheweth Heb. 4. 12. The word of God is liuely and mightie in operation and sharper then any two edged sword and entreth thorough to the deuiding of the soule and the spirit such operation hath the word whereas it is receiued and acknowledged for the word of God The people are taught that where the truth is preached and the word of God manifestly taught they should receiue it with all reuerence as Gods word as the Apostle testifieth of the Thessalonians 1. Thess. 2. 13. For this cause I thanke my God without ceasing that when ye receiued of vs the word of the preaching of God ye receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue The seuenth Lecture Verse 8. I haue giuen vnto them the word which thou gauest me IN this verse our Sauior amplifieth that which in the former verse was more briefly expressed declaring the obedience of the Apostles in receiuing his doctrine and his owne faithfulnesse in giuing vnto them no other words then which he had receiued of his father Our Sauiour then teacheth all Ministers byh is example that they should not aduenture to preach any thing to the people but that which they haue receiued from God and are able to warrant by his word Thus the Apostle saith Be ye followers of me as I am of Christ 1. Cor. 11.
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
The knowledge then of God the Father sonne and holy Ghost is necessary to saluation the ignorance whereof is sufficient to depriue vnbeleeuers of eternall life So the Apostle saith that they which are without Christ and without God in this world are strangers from the promise and from the common-wealth of Israell Ephes. 2. 12. Such a one was Pharao who wickedly said I know not the Lord neither will I let Israel go Exod. 5. 2. Because he knew not God the Lord would not vouchsafe to know him but gaue him ouer to hardnes of heart and got vnto himself great glory in his destruction and confusion Thus our Sauiour also testifieth of the Samaritanes speaking to the woman of Samaria Iohn 4. 22. Ye worship that which ye know not we worship that which we know for saluation is of the Iewes Saluation then is not of them that ignorantly worship they know not what as the Athenians did who erected an altar to the vnknowne God and ignorantly worshipped they knew not whom Act. 17. 23. For like as the beasts that had no knowledge to go vnto Noahs Arke perished in the waters and as the Doue if she had not knowne the way of returne to the Arke when Noah stretched out his hand and tooke her in had likewise miscaried and as the oxe and asse not knowing their masters crib are like to want their food so all they which know not God their Creator are in the high way to destruction and are barred from life The reason hereof S. Paule sheweth Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shal be saued but how shall they cal vpon him on whom they haue not beleeued how shal they beleeue in him on whom they haue not heard They then that neither beleeue in God nor pray vnto him nor worship him because they know him not nor haue not heard of him cannot be saued Ignorance then and want of knowledge of God because it is the fountaine of vnbeleefe and prophanenesse doth iustly exclude from the kingdome of God First then if the knowledge of the blessed Trinitie be necessary vnto euerlasting life we see in what damnable state all heretickes do stand that beleeue not aright in the Trinitie whether they impugne any one of the three glorious persons as the Manichees the person of the father who was the author of the law which they refuse and reuile him that gaue it making him the author of euill The Arrians dishonor the Sonne affirming him to be vnequall to his Father The Macedonians blasphemed the holy Ghost denying him to be God or whether they are aduersaries to the whole Trinitie as the Sabellians which did hold but one person of the godhead as the Tritheits that do wickedly teach that there are three Gods as well as three persons Secondly all Atheists are here condemned that beleeue no God at all such as were Diagoras and one Theodorus among the heathen Likewise the Gentiles are reproued who worshipped those which were not Gods Gal. 4. 8. and brought in a multitude of gods for they did not acknowledge the onely very God both worshipping many gods and those also false gods Thirdly as heresie and prophanenesse condemneth so also ignorance for that whosoeuer knoweth not nor yet beleeueth aright in the Trinitie cannot be saued as our Sauiour Christ saith Iohn 3. 19. This is the condemnation that light is come into the world and men loued darknesse rather then light Hearken then ye ignorant persons ye simple men and women though there were no other matter against you your owne ignorance darknesse is sufficient to condemne you say not mine innocencie shall saue me I do hurt to none I do no wrong I am harmelesse c. For the ignorant person cannot be innocent seeing by his ignorance and vnbeleefe he dishonoureth God it is in vaine to say I dishonour not man when thou dost dishonour God Ambrose saith well Innocentia scientia beatum faciunt Innocencie and knowledge make happie if either be wanting there is no true happines Wherefore let euery one labour for the knowledge of God parents instruct your children maisters your seruants husbands teach your wiues do not nourish your selues in ignorance and cast away your soules for want of knowledge And whom thou hast sent Iesus Christ It is not sufficient to saluation to acknowledge God the Creator yea to confesse one glorious God and three persons vnlesse also we beleeue in Iesus Christ God and man the Mediator betweene God and man and so beleeue in him that we liue by faith in him This our Sauior further testifieth he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Sonne of God Ioh. 3. 18. And again ye beleeue in God beleeue also in me Ioh. 14 1. It is not then enough to beleeue in God the Almightie and omnipotent Creator vnlesse also we beleeue in Iesus Christ our mercifull Sauiour Saint Iohn accordingly saith Euery spirit that confesseth not Iesus Christ to be come in the flesh is not of God 1. Ioh. 3. 3. Peter is commended for this faith for confessing Christ the sonne of the liuing God Mat. 16. 16. And after Thomas had said to Christ Thou art my Lord and my God Iesus said to him Because thou hast seene thou beleeuest blessed are they that haue not seene and haue beleeued Ioh. 20. 28. 29. Yea this was the faith of Abraham Ioh. 8. 56. Abraham saith our Sauiour reioyced to see my day he saw it and was glad So like as when Moses was absent who was a mediator that went betweene God his people the whole host went astray and committed most grosse Idolatrie Exod â—2 so and much more are we like to perish if we haue not the presence of Christ our Mediator Moses also said vnto God when he told them that he wold not go with them because they were a stiffe-necked people but he would send onely an Angell before them Exod. 33. 2. 3. If thy presence go not with vs carie vs not hence vers 15. If then the presence of the Mediator was necessarie to conduct them vnto that terrestriall Canaan much more to the celestiall For in Christ onely is the Lord appeased toward vs Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased Without Christ theÌ„ there is no reconclliation no peace or attonement with God Like as princes offended must be dealt with by Mediators as the cities of Tyrus and Sidon desired peace of Herod by the mediation of Blastus his chamberlaine Act. 12. 20. so God being displeased with vs for our sinnes there is no accesse to be had into his presence without Christ the Mediator First then all heretikes are condemned that beleeue not aright in Iesus Christ either denying his natures blaspheming his person or derogating from his offices Of the first sort are the ArriaÌ„s Paulians that denie his Godhead
onely they which are giuen vnto Christ and elected of God haue part in the mediation and intercession of Christ. 1. So the Apostle saith He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Heb. 7. 25. He maketh intercession then onely for them that by him shall be saued 2. Thus our Sauiour prayed for Peter that his faith should not faile Luk. 22. 32. Thus he prayed for Lazarus Father I thanke thee that thou hast heard me Ioh. 11 41. Thus still he prayeth for his owne but for the reprobate world he no where prayeth 3. Like as Zacharie saw in that heauēly vision two Oliue trees dropping oyle through the pipes into the bowles of the golden candlesticke Zach. 4. 2. 3. so Christ this Oliue tree doth not conuey his graces vnto any by the vertue of his prayers which are as the pipes but to those that belong to the golden candlesticke of his Church And as the precious oyntment vpon Aarons head ranne downe vpon his beard and to the borders of his garments Psal. 133. 2. so Christ our head giueth influence of grace and spirit of life onely to his members 4. For seeing the prayers of Christ are alwaies effectuall and he is alwaies heard of his Father I know that thou hearest me alwaies Ioh. 11. 42. It followeth that the reprobate haue no part in Christs holy prayers because they receiue no benefite by them Christ also is the Sauiour of his bodie Ephes. 5. 23. he guideth it by his grace and preserueth it vnto saluation They then which are not of his bodie haue no interest in his death nor part in his prayers 5. First by this doctrine their errour is discouered which affirme that Christ died for all men as well for the reprobate as for the elect as well for Iudas as for Peter and Paule because Saint Iohn saith that Iesus Christ is the propitiation for the sinnes of the whole world 1. Ioh. 2. 2. But seeing that our Sauiour vouchsafeth not to comprehend the world in his prayers much lesse doth he extend vnto them the fruite of his death he would not offer himselfe to death for those for whom he offereth not his prayers neither can they be admitted to his redemption that are excluded from his intercession And further wheras Christ is said to take away the sinnes of the world here the world onely that is the vniuersall companie of the elect which are taken from all degrees and callings in the world is to be vnderstood as where our sauiour saith Iohn 14. 31. That the world may know that I loue the father he meaneth the world of the faithfull for vnto the rest of the world Christ doth not shew himselfe Iohn 14. 22. So Ambrose well saith Est in electis praescitis specialis quadam vniuersitas vt de toto mundo totus mundus liberatus de omnibus hominibus omnes homines assumpti videantur there is in the elect and foreknown a speciall kind of vniuersalitie that the whole world out of the whole world and all men frō all men seeme to be taken vnto life Secondly it may be doubted whether herein we are bound to follow this forme and president of Christs praier to exclude some out of our prayers and not to remēber the wicked in our requests vnto God I answer that there is a speciall consideration to be had of this prayer which here our Sauiour maketh which in all respects cannot be folowed of vs nor made a patterne of our prayers for here our Sauiour prayeth as God and man hauing the perfect foresight knowledge of euery man and according to that knowledge he directeth his prayers In this his prayer as Ambrose saith Et aduocatus est iudex in altero pietatis officium in altero insigne potestatis He is both an aduocate and iudge in the one he sheweth his pietie in the other his power and maiestie That prayer rather of our Sauiour is set forth herein for our imitation which he made vpon the crosse for his enemies so we in charitie and pietie ought to pray for all seeing now that gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the discerning of spirits whereof the Apostle speaketh 1. Cor. 12. 10. is ceased by the which S. Peter could say to Simo Magas thy mony perish with thee And vnlesse we did see a man sinne a sinne vnto death that is to sinne against the holy Ghost for the which the Apostle would not haue vs to pray 1. Iohn 5. 16. which case is very rare and hard it is to say who is guiltie of that sinne otherwise then in these cases we in Christian charitie which thinketh not euill and hopeth the best of all may pray for the conuersion of all yet making a difference preferring alwayes the Church of Christ in our prayers Thirdly this doctrine giueth vnto worldly minded and carnall men a fearful caueat that they looke vnto themselues and in time turne vnto God for as yet while they are of the world that is profane persons irreligious without the feare of God they are out of Christs protection and barred from his prayers and depriued of the vertue and efficacie of his holy mediation To them therefore be that saying spoken in the Psalme Kisse the sonne lest he be angry and ye perish in the way Psal. 2. 12. Kisse the sonne and embrace him by faith which is the kisses of his mouth Cantic 1. 1. and so by Christs powerfull mediation and almightie protection we shall be preserued from perishng Verse 9. For they are thine and all mine are thine and thine are mine Hence we learne that they which are giuen to Christ belong vnto God his Father the whole blessed Trinity taketh charge of them and careth for them 1. So the Apostle saith Ye are Christs and Christ Gods 1. Cor. 3. 23. Al then that is Christs is also Gods and as Christ is the head of euery faithfull man so God is Christs head 1. Cor. 11. 2. 2. Thus our sauiour saith to his Apostles The Father himselfe loueth you because ye haue loued me and haue beleeued that I came out from God Iohn 16. 27. 3. Like as the father in the parable saith to his sonne Thou art euer with me and all that I haue is thine Luke 15. 31. So Christ being the heire of all whatsoeuer his father hath is his and whatsoeuer he hath is his fathers Like as Iacob saith concerning the two sonnes of Ioseph Ephraim Manasses They shall be mine as Reuben and Simeon are mine Genes 48. 5. and let my name be named vpon them v. 16. so all the children of Christ are his fathers 4. Our sauior sheweth the reason hereof that they may be one as we are one I in them and thou in me Iohn 17. 22. 23. Because Christ is equall to his Father and they are one God of one power eternitie wisedome
2 The Lord saith to Abimelech king of Gerar who had taken Abrahams wife into his house I kept thee also that thou shouldest not sinne against me therefore suffered I not thee to touch her Gen. 20. 6. Abimelech was not preserued by his owne power froÌ„ the sin of adulterie but by Gods generall grace which yet is much different from the grace of renouation and sanctificatioÌ„ for as Abimelech here so diuers of the heatheÌ„ had this general grace of restraint whereby they were kept from notorious sinnes as of oppression iniustice adultery murder and such like though they wanted the true worke of regeneration Dauid by a greater gift and grace confesseth that the Lord kept him from laying his hand vpon the Lords annointed 1. Sam. 24. 7. 26. 11. 3. For like as Peter had sunke downe into the waters if Christ had not stayed him with his hand so the flouds of temptation are like to ouerwhelme vs if we be not vpheld by Gods grace Our owne nature is such a guide and nurse vnto vs as Mephiboseths nurse was to him that let him fall as she fledd away and thereupon he became lame 2. Sam. 4. 4. If we stay vpon the direction of nature we shall be deceiued 4. For seing all the imaginations of the thoughts of mans hart are onely euil continually Genes 6. 5. what help is to be expected from our nature And least any man should thinke that it is otherwise with vs now then it was with the old world the Apostle in himselfe sheweth that we are by nature of the same mould I know that in me that is in my flesh dwelleth no good thing Rom. 7. 18. 5. First then that popish doctrine of free will is here refelled who doe ascribe vnto man by nature great strength to apprehend that is good to beleeue to doe many workes morallie good contrarie to the scripture for our Sauiour saith without me yee can do nothing Iohn 15. 5. Secondly we are taught to depend vpon God for his direction in all our actions and to giue him thanks that he preserueth vs from the great offences of the world This was the praier of the prophet Dauid teâ—ch me the way of thy statutes direct me in the path of thy commaundements incline my heart vnto thy testimonies Psal. 119. 33. 35 36. all our direction instruction and inclination is from God Augustine well saith Deus sanctum in me semper opus spira vt cogitem compelle vt faciam suade vt diligam te confirma vt teneam custodi ne perdam Lord inspire me to thinke well compell me to do well perswade me to loue thee confirme me to hold thee keepe me not to loose thee That they may be one as we are not that there can be in euery respect such vnion between the members as there is between Christ and his Father which is a substantiall and identicall vnion but our vniting and knitting is in affectioÌ„ not in the same substantiall condition But here is a limitation and qualification of vnitie that it must haue relation to God for peace and vnitie vnlesse it be in the truth is no true vnitie 1. Saint Paul therefore saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the truth in loue Ephes 4. 15. and S. Iohn saith whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I loue in the truth Epist. 2. 1. We must then loue in the truth and truth it in loue loue without truth is erronious and truth without loue is not efficacious 2. Thus Iehu well answered Iehoram who asked if it were peace What peace saith he while the whoredomes of thy mother Iesabel and her witchcrafts are in great number 2. King 9. 22. There is no peace with the wicked So Iehosophat was chastised of God his ships were broken because he ioyned himself with Ahaziah the idolatrous king of Israel 2. Chron. 20. 37. 3. The confederacie of the wicked is compared to the mixture of iron and clay which cannot be tempered together Dan. 2. 43. like vnto the ropes wherwith Sampson was bound which he brake in sunder as burnt towe Iud. 16. 9. 4. For whatsoeuer is not of faith is sinne Rom. 14. 23. therefore the peace of the wicked being not seasoned with faith can not be pleasing or acceptable vnto God 5. Let vs therfore loue in truth Nothing ought more to moue vs to vnitie then that we professe one God one faith one baptisme Ephes. 4. 6. nunquam vidimus trinitatem litigantem we neuer saw the trinitie at variance as Augustine saith neither ought we that worship one God to be at variance among our selues The tenth Lecture Verse 12. While I was with them in the world I kept them in thy name THese words shew another reason why our sauior Christ prayeth for his Disciples that God would finish that worke which was begun in them that as Christ had hitherto preserued them all except onely Iudas so that God would keepe them to the end They then which are giuen vnto Christ to be kept cannot possibly perish or finally be lost 1. So the Prophet Dauid saith My shepheard is the liuing Lord I shal want nothing though I walke through the valley of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Psal. 23. 1. 4. He was perswaded that the sheepe which were vnder the conduct and custodie of this shepheard could not possibly miscarry 2. Saint Paul was thus perswaded that nothing could separate him from the loue of God in Christ Rom. 8. 39. and he was fully assured that there was layed vp a crown of righteousnes for him 2. Tim. 4. 8. 3. Like as none of those perished which were saued in the Arke nor any lost of all the host of Israel which were led vnder Moses through the red sea so much more shall they be preserued which are committed to the sole keeping of Christ. 4. The Apostle giueth the reason hereof Heb. 7. 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Christ then is yesterday and to day and the same for euer Heb. 13. 8. Therefore seeing Christ neuer dieth neither of his kingdom is there any end his sheepe cannot perish that are vnder his happie gouernement his kingdome is not as the kingdome of earthly Princes who can no longer care for their subiects theÌ„ they are in the world but Christ the King of his Church not onely when he was in the world but now and for euer is able to preserue those that belong vnto him 5. First then this doctrine discouereth a popish error that faith may be lost and that they which beleeued in Christ may fall away and perish which is contrarie to the Scriptures Ioh. 14. 16. Whosoeuer beleeueth in him shall not perish but haue euerlasting life they that beleeue aright in Christ cannot be lost Indeed an vnfruitfull faith and which is
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
sleeping Isay 56. 10. A man wil not keepe a dog to watch his house that will not barke at a theefe neither are the blind fit to be watch-men as the prophet saith in the same place their watch-men are blind no more is it fit that they should be ignorant that watch ouer other mens soules or slouthfull or negligent that haue the charge ouer others 4 By this distribution of gifts to his members our Lord and Sauiour sheweth his great victory and triumph That being ascended he hath led captiuitie captiue and dispoyled his enemies and deuided the spoile among his faithfull seruants so that the diuersitie of graces and gifts in Christs Church redoundeth to the glorie of out victorious Captaine And againe as the Lord hath appointed the end the gathering together of the Saints the edification of his bodie Ephes. 4. 12. so likewise he hath ordained the meanes to that end the necessitie of gifts working thereunto 5 First by this Scripture are reproued all they which intrude and thrust themselues into the office and calling of Ministers being not with gifts thereunto enabled certainely let such know that they are not of Gods sending they either run then of themselues not called of God or sent as the tares were sown of the enuious man who enuieth the profit feeding of Christs flocke The people must needs be blind where their guides are blind as our fauiour saith they be blind leaders of the blind Mat. 15. 13. For as Hierom saith detrimentuÌ„ pecoris ignominia pastoris The wants of the shepheard are the woes of the flocke The poore flock of Christ pincheth and smarteth for the ignorance and negligence of their pastors Secondly we are taught to giue thanks vnto God for those excelleÌ„t graces which he bestoweth vpon his Ministers as this Church of England shineth with a great number of such starres that I thinke no Church in the world may be compared to it Let vs therefore praise God for such as the churches did for Paul They glorified God for me Gal. 2. 23. and pray earnestly vnto God to increase the number of them that the Lord of the haruest will vouchsafe to send forth labourers into his haruest Mat. 9. 38. Verse 19. And for their sakes sanctifie I my selfe that they also may be sanctified through the truth We see then that Christ is the sanctifier of his Church and that he hath receiued all graces and riches of the spirit onely to inrich vs. 1. So the Euangelist saith Of his fulnes haue we all receiued and grace for grace Iohn 1. 16. Christ is a full vessell the ouerflowings whereof do fill all his members The Apostle also saith Christ gaue himselfe for his Church that he might sanctifie it and cleaâ—se it Ephes. 5. 26. 2 Thus was Paul called and sanctified by Christ Neither receiued I it of man neither was I taught it but by the reuelation of Iesus Christ Galat. 1. 12. Thus the Angel Christ gaue vnto Iohn a litle book which he did eate and thereby prophecied Reu. 10. 11. 3 Christ is the Oliue tree that standeth before the ruler of the whole earth and emptieth it self by the pipes and conduits of his word into the golden candlesticke of his Church Zach. 4. He is the head from whence the bodie receiueth life and power as the Apostle saith Let vs in all things grow vp vnto him which is the head euen Châ—ist by whom all the bodie being coupled and knit together according to the effectuall power which is in the measure of euery part receiueth increase of the bodie c. 4 For without a Mediator no grace is deriued from God vnto man like as the nurse suckleth the child by the meane of her breasts a part of her selfe As the mind imparteth not her secrets but the words and voice so Christ is Gods eternal word to make known his wil he by his incarnation as the nurse by her breasts doth conuey vnto vs heauenly grace The booke of Gods secrets could not be opened till the Lion of the tribe of Iuda had obtained to open it Reu. 5. 3. 5. 5 First in that Christ sanctifieth himselfe he is manifested to be perfect God who hath the fountaine of grace and life in himselfe who needeth not by an other to be sanctified as man doth but the fulnesse of the Godhead dwelleth bodily in him Col. 2. 9. that is essentially substantially for God giueth him not the spirit by measure Iohn 3. 34. as to others Secondly Christ had no need of the grace of sanctification for himselfe but to sanctifie vs. Christ therefore was borne died rose againe ascended not for himself but for vs he merited not to himselfe but all the fruite of his merits redound to vs contrary to the doctrine of the Church of Rome who teach that Christ merited for himself Ambrose toucheth this point well Ad hoc natus est Christus vt faceret creaturam nec enim sibi natiuitas sua proficit sed nobis quia non eguit nasci erat enim in Deo qui processit de Deo si ergo natiuitas prima illi non profuit multò minus secunda Christ was borne to this end to make the creatures for his natiuitie did not profite himself but vs he needed not to haue bene borne or begotten for he was in God that proceeded from God if then his first natiuitie did not profit him much lesse his second As Christ was euerlastingly begotten of God not for himselfe but for the creation of the world so he was borne in the fulnesse of time not for himselfe but for our redemption Thirdly here may euery one learne how to know himselfe to be a true member of Christs bodie namely by his sanctificatioÌ„ for as S. Paul saith If the first fruites be holy so is the lumpe if the roote be holy so are the branches Rom. 11. If then we be graft into the true vine the life of the tree is in vs and the spirit of sanctification doth quicken vs and as Christ did sanctifie himselfe so are we sanctified by him He then that hath not the spirit of Christ whereby he shold be sanctified is not his The foureteenth Lecture Verse 20. I pray not for these alone but for them also which shall beleeue in me NOw followeth the second part of our Sauiours prayer for his Church namely for those which would afterward beleeue in him vnto the worlds end First it is shewed for whom he prayeth ver 20. then what he prayeth for first for their vnitie and perfection in this life from vers 20. to 24. Secondly for their euerlasting saluation from vers 24. to the end First we learne that to our great comfort the prouident care and mercifull loue of Christ is extended not vnto that age only then present but to all the companie of beleeuers in all ages so long as the world endureth 1. So our Sauiour saith Other sheepe I
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
kind louing mercifull and bountifull that nothing can fall our amisse to Gods children they need not feare temptation tribulation trouble all shall fall out for the best Christ will haue it so Againe so forcible is the mediation of Christ that whatsoeuer we shall aske the father in his name he will giue it vs Iohn 16. 23. No man hath any such assurance in his suites and requests which he maketh vnto men wherefore we ought most chearefully to resort to the throne of grace where our faithfull petitions are neuer reiected and cast forth Hierome well saith Peto vt accipiam cum accepero rursus peto auarius sum ad accipienda beneficia Dei nec ille deficit in dando nec ego satior in accipiendo quanto plus bibero tanto plus sitio I aske to receiue and whē I haue receiued I ask again I am couetous to receiue Gods blessings he faileth not in giuing and I am not filled with receiuing the more I drinke the more I thirst That they which thou hast giuen me be with me where I am This is a great priuiledge that our blessed sauior hath appointed vs to no other place then where he himselfe is 1. Thus S. Paul saith We shall meet the Lord in the aire and so shall be euer with him 1. Thess. 4. 17. 2. The Lord said to the conuert vpon the crosse This da◠shalt thou be with me in Paradise S. Paul assureth himselfe that when he should be dissolued he should be with Christ. Phil. 1. 23. 3. Like as it is a great honour if the master should set his seruant at his own table so our Sauiour saith to his Apostles that they should eate and drinke at his table in his kingdome Luke 12. 29. Like as Iehu took Iehonadab vp into the chariot with him 2. King 10. 15. the like honor Christ vouchsafeth vnto his Saints 4. Our Sauiour giueth this reason they had contiued with him in his temptations Luke 22. 28. And againe he saith Where I am there be my Ministers also Iohn 12. 26. They which haue bene partakers of the afflictions of Christ shall also be made partners in his glorie 5. If we desire then to dwel with Christ in the kingdome of heauen he must dwel with vs in earth if to be receiued into his euerlasting habitation then we must now prepare for him the habitation of our hearts How can they then be assured to enioy Christs presence in heauen that delight not to heare him present now who by their corrupt communication and prophane behauior do grieue the spirit of God and chase away Christ from them Ambrose saith wel Proiectus est Adā è Paradiso nō immerito ipse enim se prius absconderat à facie Dei Adā was cast out of Paradise and not without cause for first he had hid himselfe from Gods face so they which behold not Gods face nor enioy the presence of his spirit here cannot haue the presence of his glorie in heauen That they may behold my glorie which thou hast giuen me they shall not onely be beholders but partakers also of that great glorie 1. So the Apostle saith We all behold as in a mirrour with open face the glorie of the Lord and are changed into the same image from glorie to glorie 2. Cor. 3. 18. This glory seene here as in a glasse shall be seene there with open face and so seene as that we shall be changed and transformed into it 2 Thus Moses and Elias appeared in glory in mount Tabor where our Sauiour was also transfigured Luke 9. 31. So Stephen beholding the glorie of God and Iesus standing at the right hand of God himselfe also was partaker of that glorie being yet vpon the earth his face was as the face of an Angell Act. 6. 15. 3. Like as Hezekiah to gratifie the king of Babels messenger who was sent to congratulate with him for his recouerie did shew him in kindnesse all the treasure of his house though this were a simple part of Hezekiah and done without warrant But yet like as men exalted to honour and wealth do delight to shew to their friends their happie estate so our Sauior Christ desireth that his Church shold behold his great glory Like as the church saith in the Canticles I will leade thee into my mothers house I will cause thee to drinke spiced wine Cant. 8. 2. so our blessed sauior will bring vs into his fathers house and shew vs of his best things 4. For this glorie which Christ hath receiued as our Mediator he hath to this end receiued it to bestow it vpō his church Iohn 17. 22. The glorie that thou gauest me I haue giuen them Christ hath not merited or purchased any thing to himselfe by his great glorie but whatsoeuer he wrought for vs as our Mediator the whole gaine and benefite thereof redoundeth to vs. 5. But as we hope to behold the glorie of Christ in heauen with open face so must we now see him by faith as the Apostle saith We walke by faith not by sight 2. Cor. 5. 7. then we shall walke by sight not by faith wherefore whosoeuer now seeth not Christ by faith shal not then inioy his sight and presence in glorie We must as Moses discerne the land of promise a far off before we can enter into it They therfore that want the vision of the soule in this life cannot haue the full contemplatiō of Christs glorie afterward Certaine it is that Christ will reueale himselfe to all his children before they go hence as he was seene and embraced of Simeon before his departure Origene saith wel Vt naturalis quidam attractus quibusdam inest vt magneti ad ferrum bitumini ad ignem sic fidei ad diuinā virtutē as some things haue a natural property to draw vnto them as the lode-stone to draw iron brimstone to draw fire so faith hath attractiue force to draw diuine vertue Faith then will draw vs to heauen hope pitcheth her anker there and will in good time draw vs thither For thou louedst me before the foundation of the world Our Sauiour speaketh of that glorie which the Lord decreed to giue vnto him before the beginning of the world whereby we do learne that as Christ the head was predestinate vnto glorie so also his members were set apart vnto life in the euerlasting decree of God 1. The Apostle saith that Christ was determined or predestinate the sonne of God as some translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. Saint Peter sayth to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowne or ordained Augustine therupon doth inferre that Christ was Praeclarissimum lumen gratiae praedestinationis The most manifest light of grace predestinatiō As Christ was predestinate as man vnto glorie so are his members Who hath predestinate vs to be adopted thorough Iesus Christ vnto himselfe Ephes. 1. 5. 2. So the Lord saith to
Ieremie Before I formed thee in the wombe I knew thee Ier. 1. 5. God had knowne approued and chosen the Prophet euen before he was borne 3. For like as Dauid was annointed and appointed to be King long before he entred to his kingdom and Moses was dessigned to be deliuerer of Israel forty yeares before he exercised his office so the elect of God were long ago ordained to saluation though the accomplishment thereof they must expect with patience 4. And this God did to the praise of the glorie of his name Ephes. 1. 6. 6. â—or herein appeared loue not that we loued God but that he loued vs â— Iohn 4. 10. This is Gods great goodnesse that hath prepared for vs an euerlasting kingdome before as yet we were 5. Seeing then that God in his gracious decree of electioÌ„ hath sorted out some to euerlasting saluation we must take heed of 2 gulfs that we fal not into them the one is of superstition not to thinke with the Papistes that it is presumption to be sure of that which God hath most surely and certainly decreed the other is of presumption that men without good ground be not too confident in their hope thinking to be saued whatsoeuer they do but that as the Apostle saith We worke out our saluation with feare and trembling and labour to adde dayly somewhat to our assurance that as saint Peter saith We giue diliâ—ence to make our calling and electioÌ„ sure and seale the same vnto our soules by the fruits thereof This assurance of saluation is neither impossible to be had as the Papist thinketh nor yet easie to be had as the carnal Protestant thinketh It may be had but with much study and faithfull endeuor and godly care by feare and trembling Happie are they which by Gods grace haue attained to this gift and heauenly worke as all wee which beleeue in Christ shall in good time before we go hence by Gods grace attaine vnto it then shall we with patience runne out our course and nothing can happen so grieuous which this happie assurance of heauen will not make easie vnto vs. That we may say with Prophet Dauid I had fainted if I had not beleeued to see the goodnesse of the Lord in the land of the liuing Psal. 27. 13. Ambrose saith well Manipulis beatae vitae si quid accidit aduersi tanquam sterilis auena alâ—sconditur c. By this bundle of our hope of eternal life if any thing fall out crossely it is hid as wild oates or weedes in an handful of corne that like as in a peece of good wheate a few weeds are not seene no more is aduersitie felt where heauen is hoped for The seuenteenth Lecture Verse 25. O righteous father the world also hath not knowne thee IN these verses following the meanes are expressed whereby we may attaine vnto euerlasting glory described in the former verse and they are two the knowledge of God vers 25. and the liuely sense and feeling of Gods loue verse 26. First in this verse our Sauior sheweth that the world is vtterly ignorant of God and void of true knowledge 1. As the Euangelist testifieth He was in the world and the world was made by him and the world knew him not Iohn 1. 10. So the Apostle rehearseth out of the Psalme There is none that vnderstandeth none that seeketh after God Rom 3. 11. 2. Such a worldly man was Pharao who prophanely said I know not the Lord neither wil I let Israel go Exod. 5. 2. Such an ignorant person and blasphemous wretch was the messenger of the King sent for Elisha Behold this euil saith he commeth of the Lord why should I waite on the Lord any longer 2. Kin. 6. 33. 3. Like as a foole or ideot knoweth not the way into the citie such fooles are all wordly men that know not the way which leadeth to the celestiall Ierusalem Eccles. 10. 15. who are herein worse then the oxe or asse which know their owner and their masters crib Isay 13. but these haue no knowledge of God who made them and dayly feedeth them 4. The cause of this ignorance of the world is the hardnes of their heart Eph. 4 18 because through their corrupt and froward affections they corrupt that light of nature which they haue Because when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish hart was full of darknesse Rom. 1. 21. 5. We see then what a dangerous thing it is not to haue the knowledge of God and to be ignorant of his wayes all such are as yet of the world and being of the world are vnder the regiment and kingdome of Satan vnder Christs protection they are not for he prayeth not for the world Iohn 17. 9. This should be a caueat to all those who some of contempt some of negligence care not for the knowledge of God or his word Ambrose well saith Leprae medicina verbuÌ„ est contemptus vtique verbi lepra mentis est The word is the medicine for the leprosie of the soule the contempt then of the word maketh the soule leprous Though a man had no other sins to condeÌ„ne him yet ignoraÌ„ce caÌ„not be alone but hath other sinnes following it it were a sufficient cause of condemnation that he regardeth not to know God as the Prophet saith My people go into captiuitie because they haue no knowledge Isay 5. 13. But I know him and these haue known that thou hast sent me We know God because Christ first knoweth and by him and from him his members also know so that Christ to his church is the fountaine and author of all spirituall knowledge 1. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Iohn 1. 18. 2. Nicodemus til he came to Christ was ignorant of the first principles of Christian religioÌ„ he knew not what it was to be born again Iohn 3. The holy Apostle could not find out true knowledge at the feete of Gamaliel nor in the sect of the Pharises he was taught the Gospell by no other meanes but by the reuelation of Iesus Christ Galat. 1. 12. neither had Zacheus euer be come the child of Abraham if he had not come downe from the figge tree and followed Christ Luke 19. 3. So that as the Israelites could neuer haue found out the way to the promised land through the vast and vnknowne wildernesse vnlesse Christ had gone before them in a cloudie piller by day and a fiery piller by night and like as Moses could neuer haue described the forme and fashion of the tabernacle if the Lord had not first shewed it him in the mount so as impossible it is without Christs direction in his word to find out the way to eternal life He is therefore that oliue tree that doth conuey into the candlesticke
of the church that oile and fatnesse whereby the light thereof is cherished and preserued Zach. 4. 4. For none in heauen or in earth was found worthy to open the book of Gods secrets and to looke thereon but onely the lambe Reu. 5. 3. 9. The booke had remained sealed still if Christ had not taken the booke out of the right hand of him that sate vpon the throne and opened the seales thereof 5. First then their blind endeuor is condemned which by the light of nature thinke to find out the truth The Philosophers among the heathen and wise among the Gentiles much busied themselues to find out the truth but they labored in vaine The three wise-men that came from the East did not content them selues with their humane wisedome and natural experience but followed the conduct of the starre to seeke for Christ. If Saul must haue a prophet to tell him what was become of his fathers asses to find out heauen hath much more need of a propheticall light Secondly all carnal and secure persons are admonished that if they desire knowledge they should seek it at Christs hands in his word it is no maruell that so many yet continue in ignorance seeing they despise the meanes of knowledge Heauen cannot be scaled without Iacobs ladder the top whereof resteth vpon Christ Gen. 28. One well saith Nemini credas tuum nisi praeeunte lucernae istius luce processum sit fides itineris tui praeuia sit tibi iter scriptura diuina Trust no man to direct thee vnles this light go before let faith be the foreman in thy iorney and let thy way be by the scripture Verse 26. And I haue declared vnto them thy name and will declare it Here our Sauior promiseth the perpetuall assistance of his spirit and continuall declaration of his word to his church that as he had preached and declared it so he would still instruct his seruants not leaue his church destitute of the ministerie of his word 1. Thus the Lord promiseth by his prophet I will make my couenant with them saith the Lord my spirit that is vpon thee the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord from henceforth euen for euer Isay 59. 21. 2. Thus our Sauiour leauing the world ordained his Apostles in his stead to be witnesses of him to the ends of the world Act. 1. 8. The Apostles also constituted Euangelists as Timothy 2. Tim. 1. 6. To second their work the Euāgelists ordained Bishops Pastors and Elders in euery citie Tit. 1. 5. to finish the work of the Gospell 3. For like as it is not enough to sow the corne and cast it into the earth but it must haue both the first and latter raine Ioel 2. 23. so it is necessary that Apostles other succeeding Ministers should water that which Paul and the other Apostles had planted 1. Cor. 3. 6. And like as after the house is builded it must be continually repaired lest through the idlenesse of the hands the house drop through Eccl. 10. 18. so after the foundation laid and building finished by Christ and his Apostles the chiefe builders others must be raised vp to repaire the ruines of Gods house 4. Therefore as Saint Paul saith Christ gaue some to be Apostles some Prophets some Euangelists some Pastors and teachers for the gathering together of the saints the work of the ministery the edificatiō of the body of Christ Eph. 4. 11. So that al these offices are necessary Prophets to assist Apostles and Euangelists to second Prophets Pastors and teachers to succeed Euangelists that all the Saints in all ages may be gathered together and the whole body of Christ edified 5. How much then are we to giue thankes vnto God for this his prouident care ouer his church neuer leauing the same destitute of his word which we see to the praise of God this day for God hath furnished this Church of England with such abundance of learned pastors as I thinke few churches in the world may compare with it So that as Elias ascending left his spirit doubled vpon Elisha as Ambrose well noteth O haereditas preciosa in qua plus haeredi relinquitur quà m habetur mirum in modum plus Helias gratiae dimisit in terris quam secum portauit ad coelos A precious inheritance wherein more is left to the heire then was first had Elias leaueth more grace in earth then he caried to heauen so I doubt not but many faithfull seruants of God departed this life haue transmitted their spirit and giftes double vpon their posteritie Seeing Christ then hath such care to instruct his flocke as he hath declared his word so doth yet and will further declare let no man despise this so great riches but profit more and more by the ministerie of the word that the oftener it is declared the greater may be our increase in faith that as Gods graces are doubled vpon our teachers so they may be multiplied also vpon the hearers That the loue wherewith thou hast loued them may be in them that is they may haue a liuely sense feeling of the loue of God that as they abound in knowledge so they may also be quickned in the liuely feeling and apprehension of it 1. This is that which the Apostle saith That ye may be able to comprehend with all Saints what is the breadth length depth and height and to know the loue of Christ which passeth knowledge Ephes. 3. 18. 19. 2 Such sense of the loue of Christ the Apostle Paul had who thus in particular professeth of himselfe Christ loued me and gaue himselfe for me Gal. 2. 20. Thus also the prophet Dauid spake from his inward feeling of Gods goodnesse toward him how deare are thy thoghts toward me ô God how great is the sum of them Psal. 132. 17. 3. Like as Iob saith I haue heard of thee by the hearing of the eare but now mine eye seeth thee Iob 42. 5. so they which haue only a speculatiue knowledge of God do heare as with the eare but they that haue an inward feeling and experience of his loue do see him with the eye this the prophet Dauid calleth the tast of the soule Tast ye and see how gracious the Lord is Psa. 34 8. Like as Manna though pleasant to the sight yet was more pleasant to the tast so is the mercie and loue of God more ioyous felt and comprehended then vnderstood onely and apprehended 4 For we are commanded to loue God with all the heart soule and mind Mat. 22. 37. God must not only haue our mind and vnderstanding but our heart and affectiō we do not otherwise honour God with all our strength 5 Hence then we are taught a most nenessarie point of Christian doctrine that we should labour