for their sanctification in generall v. 17. to be sanctified with the truth in speciall to be made fit for their message because they were seÌ„t into the world v. 18. the reason because for their sakes Christ did sanctifie himselfe both by his life and death v. 19. which was afterward to come v. 20. he praieth for their sanctification in their perfect vnion and loue from the â—ffects that the world may beleeue c. v. 21. originall cause their electioÌ„ vnto glorie v. 22. ende that they may be perfect in one c. v. 22. glorification it sâ—â—e which is described v. 24 〈◊〉 meanes vnto it knowledge set forth by the coâ—â—rarie the wâ—rld knoweth not god v. 25. the cause I haue declared thy name v. 26. sense and feeling of Gods loue v. 26. Certaine fruitful Meditations vpon the most holy praier of our Sauior Christ as it is set forth by S. Iohn in the 17. chapter of that Gospel diuided into certaine Lectures The first Lecture declaring the order and methode of this Chapter with some speciall obseruations concerning prayer in generall THe prayer of our blessed Sauiour Christ Iesus in this Chapter coÌ„prehended is eyther concerning his owne glorification from ve 1. to verse 6. or as touching the confirmation of his Church either then present consisting of his Apostles other Disciples from v. 6. to v. 20. or which was afterward to bee called by their preaching from v. 20. to the end The summe of Christs prayer is for his glorification which is expressed v. 1. v. 5. The reasons which our Sauiour vseth for this his request are four 1. à fine from the end v. 1. Glorifie thy Sonne that thy Sonne also may glorifie thee 2. à pari from the like v. 2. As thou hast giuen him power ouer all flesh and as power is giuen vnto him so also glory belongeth vnto him 3. à causa meritoria from the meriting or deseruing cause v. 4. I haue glorified thee on earth and now glorifie mee he was worthy of this glory which was due vnto him 4. ab aequo from the equitie of it it was his owne glory before the world was But before I descend to intreate particularly of this Scripture or any part therof there are three necessarie considerations first to be handled two of them concerne Christs prayer in particular first of the validitie and efficacie thereof whose force and vertue extendeth to the worlds end secondly of the qualitie and difference betweene Christs prayer and ours betweene Christs prayer then in the daies of his flesh and the prayer or intercession of his Mediatorship now The other point is of the vse of Praier in generall namely of the necessitie thereof First concerning the force and efficacy of our Lords prayer it is euerlasting it is not yet either extinct or slaked but remaineth still and shall till the worlds end for though there are now sixteene hundred yeares well nie since this praier was vttered by our Sauiour yet the benefite thereof doth extend it selfe vnto this age for we also as many as beleeue in Christ through the word of the Apostles are comprehended in this praier verse 20. 1 Thus the Apostle testifieth that our Sauiour offered vp in the daies of his flesh praiers and supplications with strong cries and teares and was heard Hebr. 5. 7. As he was heard in that zealous prayer which hee made in the Garden before his passion whereof the Apostle there chiefly speaketh so also he was heard in all other his praiers Iohn 11. 42. I know thou hearest me alwaies and especially in this praier which he powreth forth in the behalfe of his vniuersall Church then being or which was to come 2 If Abels voice spake after his death for by saith yet being dead hee speaketh Heb. 11. 5. much more doth the voice of Christ in this praier yet speake vnto God which as the Apostle saith speaketh better things then the bloud of Abel Hebr. 12. 24. If Abels voice was heard after his death crying for vengeance much more Christs voice yet soundeth in the eares of GOD calling for mercie Salomons praier which he made at the dedication of the temple 1. Kin. 8. did consecrate the temple to that holy vse not during his time but so long as the temple stood for thus he praieth v. 38. What prayer or supplication soeuer shall be made of any man c. and shall stretch forth his hands in this house heare thou in heauen If Salomons prayer did transferre the benefit thereof to the succeeding ages much more auaileable is the power of Christ. 3 Then like as the Manna was laid vp in the Arke though it was of it selfe but as a melting dew which faded by the heate of the Sunne yet by Gods blessing endured many hundred yeares so the voyce of Christ though it were a transitorie sound yet it hath a permanent force The Grecians doe speake much of a certaine place of Olympia which giueth seuen ecchoes or reflexions of one voice which therefore they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of seuen voyces But we may woorthily admire this prayer of Christ which giueth not only seuen or seuenty seuen voices but coÌ„tinually sounds in the eares of God reboundeth to vs. 4 For the Preacher saith Ecclesiast 3. 12. I know that whatsoeuer God doth shall bee for euer and the Prophet saith Psal. 119. 89. Thy word endureth for euer in heauen This prayer therefore proceeding from the sonne of God must needes be of an euerlasting force as the Apostle saith This man because he endureth euer hath an euerlasting priesthood Hebr. 7. 24. Wherefore his prayer being an act of his priesthood is also euerlasting 5 Wherefore this is much to the comfort of the Church of God that this holy prayer of Christ is still in memorie with God that like as they boldely come into the Princes presence when their supplication is already offered and their suit granted so haue wee through the prayer of Christ bold accesse his prayer maketh a way for our prayers euen as the arke went before to diuide the waters of Iordan and the people followed after Iosua 3. 14. so hath Christ our Arke Altar Priest and all diuided a way for our prayers he is the doore and by him also a doore is opened to our prayers as Ambrose well saith vpon these words Reue. 4. 1. I looked and beholde a doore was opened in heauen apertum est igitur ostium Ioanni precanti apertum est Paulo A doore is opened to Iohn praying a doore is opened to Paul â— Secondly we are to consider first of the difference betweene the praiers of Christ and the praiers of his church then of the diuersity betweene the praiers of Christ in the dayes of his flesh and now in his glorious maiesty For the first 1. Christs prayer tendeth wholly to the good of his church he hath no neede to pray for himselfe as neither did hee offer
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
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
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
spots of their face and as mad men that fall vpon their phisitions that come to doe them good like as the man that had an euil spirit ranne vpon those that came to adiure him Act. 19. 16. 5. First we see what we are to iudge of those and what they are to thinke of them selues which do hate any for their profession sake or do repine at Gods ministers because of their admonitiōs they are by the sentence of Christ of the world A fearefull thing it is when a man spurneth against the admonitiō of the word which is especially the sin of great men As Asa put the prophet Hanani in prison because he rebuked him for trusting to the king of Aram so did not Hezekiah who being rebuked by the prophet for his rashnesse in shewing his treasures to the king of Babels seruants said the word of God is good which thou hast spoken 2. Ki. 20. 9. Secondly they whome God hath called to the profession of his word must prepare themselues to beare many scoffes tauntes and crosses in the worlde and to be hated for Christs sake Our Sauiour was no sooner baptized and entred into his holie vocation but presently he is assaulted and tempted of Sathan Math. 4. The dragon is readie to deuoure the childe as soone as the mother is deliuered of it Reuelat. 12. 4. And Sathan euen in our new birth would deuoure vs and choake vs in the beginning Origen well noteth vpon the 17. of Exodus that presently after the Israelites had eaten of Manna and drunke of the rocke then began the battell with Amalek tu ergo cum coeperis manducare panem coelestem para te ad bellum and thou also saith he when thou hast begunne to eate of the bread of heauen make thy selfe readie for warre Because they are not of the world as I am not of the world In this world we are all while we here liue but of the world if we will be Christs we must not be 1. What it is to be of the world the Apostle sheweth Loue not the world nor the things of the world If any mā loue the world the loue of the father is not in him 1. Ioh. 16. To be of the world then is to loue the vanities and corruptions thereof to be altogether earthly minded and addicted to earthly things 2. Lot though he were in Sodom yet was he not of Sodome For he was vexed with the vncleane conuersation of the wicked 2. Pet. 2. 7. Nehemiah though he was in the king of Persia his court and waited vpon his table yet his heart was at Ierusalem Nehem. 2. 3. Daniel though in the land of captiuitie yet opened his window to Ierusalem Dan. 6. 10. 3. Like as the Doue being sent out of the Arke finding no rest for the sole of her foote returneth thither againe Gen. 8. As the marines though in the midst of the sea in bodie yet in wish and desire are in the hauen Psal. 107. 30. so though we are in the world yet our desire and affection must not be vpon it 4. For the world passeth and the lust thereof 1. Iohn 2. 17. therfore it is in vaine to settle our desire vpon vaine and transitorie things and where our treasure is there should be our heart we should seek those things which are aboue because Christ there sitteth at the right hand of God Coloss. 3. 1. 5. First though we be not of the world yet must we not goe otherwise out of the world then God hath appointed as they doe which pretending corruptions of the place where they liue do breake out into schismes separate themselues from the fellowship of Christs Church we must not thus go out of the world but rather leaue it by the sequestring of our desire thē separating of our bodies The Apostle saith Haue no fellowship with the vnfruitful workes of darknes but reproue them rather Ephes. 5. 11. thus shall we not be of the world though we liue in it Peter and Iohn refused not to go vp to the temple though it were then much abused and abounded with corruption Augustine to this point saith well Verbo disciplina Domini emendo quod possum tolero quod non possum fugio paleam ne hoc sim non aream ne nihil sim I by the word and discipline amend whom I can whom I cannot I suffer I flee the chaffe that I be not such not the flore lest I be nothing Secondly if we will assure our selues that we be Christs we must be like him as he is not of the world so neither must we neither to set our desire vpō the world for if we be risen with Christ we must seeke those things that are aboue Col. 3. 1. nor to fashiō our selues to the world Rom. 12. 2. as many do which conforme themselues to the custome of the world nor to warre after the flesh and world 2. Cor. 10. 3. that is to become patrons and defenders of the corruptions of the world for these three to affect and desire to follow and be conformable to the world to patronize and defend it are though not in the same measure and degree the cognisance of corrupt and worldly men Verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill It is not then lawfull for the seruants of God in regard of the great miseries and trauels of this life to wish presently to be out of the world but rather to pray vnto God that they may be kept in the world and that their life may be preserued to serue God and liue vnto his praise 1. The Church of God thus complaineth Thou hast abated my strength in the way and shortened my dayes and I said O my God take me not away in the middest of mine age Psal. 102. 23. 24. The faithfull desire rather that their dayes may be prolonged to Gods pleasure 2. It was the foolish wish of the murmuring and disobedient Israelites Wold God we had died in the land of Aegypt or in this wildernesse would God we were dead Num. 14. 1. Iob also herein shewed himselfe impatient Why died I not in the birth why died I not when I came out of the womb Iob 3. 11. Neither was Elias that great prophet altogether blameles who being persecuted of Iesabel was wearie of his life and desired to die and said It is enough O Lord take away my soule for I am no better then my fathers 1. King 14. 4. 3. Like as the vnprofitable seruant is reproued because he hid his talent in the earth and put it not forth to aduantage Math. 25. 25. so they are vnprofitable which desire their bodies before their time to be raked vp in the earth and not to liue to set forth Gods glorie Like as it were a foolish course when as house is decaied and droppeth through to pull it quite downe
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
Christ can not hold such was the league betweene godly Iehosophat and wicked Ahab it brought him into daunger of his life 1. King 22. 32. as the ioyning with Ahaziah the sonne of Ahab was the cause of the losse of Iehosophats shippes 2. Chr. 20. 37. Secondly we learne that there can be no true internall peace but in Christ there may be a carnall securitie such as was in the old world that gaue themselues to eating and drinking till the floud came and destroyed them but this is farre from true peace The hypocrite also spareth no cost nor labour to be reconciled he will bring thousands of rammes and riuers of oyle Micah 6. 6. but he cannot find by his own workes the right way vnto peace A third sort there is that haue a feeling of this peace for a time but it continueth not As Ahab found the wrath of God somewhat appeased toward him after he had humbled himselfe with fasting and sackcloth 1. King 21. 27. but he soone returned to his old sinnes and kindled the wrath of God against him againe The only true peace then with God is wroght by faith in Christ Rom. 5. â— And the right concord and vnitie among men is made perfect by the profession of the truth as the heart of Dauid and Ionathan were linked together in faith and in the feare of God Hierâ—m well saith Vera est illa necessitudo Christi glutina copulata quam non vtilitas rei familiaris nec presentia tantùm corporum non subdola palpans adulatio sed Dei timor diuinarum ScripturaruÌ„ studia conciliant That is true friendship and ioyned together in Christ which not priuate profite or the bodily presence or flatterie but the feare of God and the studie of Scripture doth beget And hast loued them as thou hast loued me Like as Gods loue was manifested to Christ when the holy Ghost descended vpon him whereby he was sanctified and replenished in his humane nature with all heauenly gifts and graces at what time God proclaimed from heauen that Christ was his beloued sonne Mat. 3. So Gods loue is not in any thing more euident toward his children then when he endueth them with his holy Spirit whereby they are sanctified and therefore our Sauiour prayeth for their sanctification that the world may know that God loueth them 1 Thus the Apostle testifieth The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Rom. 5. 5. that is hereby the loue of God is apparant toward vs because he giueth vs his spirit whereby we are sanctified 2 Thus was the loue of God confirmed toward the holy Apostle who prayed that the temptation of his flesh might depart from him and receiued this answer My grace is sufficient for thee 2. Cor. 12. 9. The assistance of Gods grace was a sure testimonie of his loue So the Prophet Dauid prayeth Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce and againe Restore me to the ioy of thy saluation and stablish me with thy free spirit Psal. 51. 8. 12. He desireth none other testimonie of Gods loue toward him but that he may feele the inward comfort of Gods spirit 3 For Gods loue is best knowne by his best gifts the best things he reserueth for those whom he best loueth Now the graces of regeneration the spirituall giftes of faith hope and loue are without al comparison the most principall As the Apostle saith Desire you the best giftes and I will yet shew you a more excellent way 1. Cor. 12. 31. and then in the next chapter he treateth of faith hope and loue 4 Like as Ioseph sent vnto Beniamin more plentifull measses of meate Gen. 43. 34. and gaue him richer gifts and more costly sutes of apparell then to the rest of his brethren Gen. 45. 22. so the Lord bestoweth the best gifts vpon his owne children As the father caused the fat calfe to be killed for his returned sonne Luk. 15. so the fatnesse of spirituall graces the Lord vouchsafeth vnto such as truly turn vnto him 5 The vse of this doctrine is excellent that we should not grieue to see the prosperitie ease and wealth of many worldly men like as sometime the Prophet Dauid fretted in himselfe at that sight Psal. 73. 2 But let vs consider how plentifully the Lord doth recompence to his children the want of things temporall with the eternall graces of the spirit Dauid preferreth the light of Gods countenance before the abundance of wine corne oyle or any other worldly endowment Psal. 4. Augustine saith well Si Deus tanta dat malis quanta seruat bonis If God giue such things as riches and prosperitie to the wicked how great gifts hath he in store for his Say not then in thine heart why hath not God made me rich honorable strong beautifull he hath giuen thee a better portion the knowledge of his name an heart to feare him a conscience to abstaine froÌ„ euill Where as thou seest a rich man giuen to oppression a prophane person a senslesse ignorant man tell me wouldest thou chaunge states with him I think not be content then with thy best lot and desire still the increase and continuance of spirituall graces The sixteenth Lecture Vers. 24. Father I will c. NOw followeth the other petition of our Sauiour for the glorification of his Church where we haue the request it selfe that they may be with Christ the end to behold his glorie the assurance for thou louedst me before the foundation of the world First we see the efficacie of Christs prayer that whatsoeuer he but willeth of God as the Mediator of his Church it is accomplished 1 Thus the Apostle testifieth He is able perfectly to saue those that come vnto God by him because he euer liueth to make intercession for them Heb. 7. 25. 2 Thus our Sauiour was heard for Lazarus I know thou hearest me alwaies Ioh. 11. 42. Thus our Sauiour prayed for Peter that his faith failed him not Luk. 22. 32. and it was so fulfilled for though Peters faith was shaken yet was it not ouerthrowne though it fainted it failed not 3 If Moses by the lifting vp of his hands ruled the battell betweene Israel and Ameleck if Eliah by his toung gouerned the aire that it should not raine but according to his word If Peters shadow commaunded diseases Act. 5. 15. how much more effectuall is the holy will and desire of Christ. 4 For Christ is the beloued sonne of God in whom God is well pleased Mat. 3. 17. whatsoeuer Christ therefore willeth of his Father he cannot denie vnto him for the great loue he hath toward him 5 First to our great comfort we are taught that seeing the will of Christ is omnipotent whatsoeuer it pleased the Lord that did he in heauen and earth Psal. 135. 6. and his will toward his church is most
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