he did He will call for the robe for the ring and shoes Luk. 15. 22. No good thing will he withhold The houre is come Wherby we learne that before God euery thing is determined he hath appointed times for euery purpose and as the glorification of Christ that is the manifestation of his glorie was assigned to this houre and time which Christ here speaketh which followed immediatly vpon his passion so times are limited of God for the comfort and deliuerance of his Church So the Preacher saith that there is a time to euery purpose Eccles. 3. 1. and that God hath made euery thing beautifull in his time vers 11. and God hath put times and seasons in his owne power Act. 1. 7. Thus our Sauiour aunswered his mother Ioh. 2. 4. Mine houre is not yet come the same answer he maketh to his kinred Ioh. 7. 6. My time is not yet come and affirmatiuely Mat. 26. 45. Behold the houre is at hand and the sonne of man is giuen into the hand of sinners This is signified by that vision of Ezechiel 1. 18. he saw wheeles full of eyesâ— shewing thereby that the motion and gouernment of the world and the course of times runneth not by chaunce but is ordered and directed by Gods al-seeing prouidence S. Iohn also saw a mightie Angell which had a rainebow about his head which is Iesus Christ the Angell of the couenant who sware by him that liueth for euermore that there should be no more time Reuel 10. 6. Who then hath the ordering of times but he that gaue a beginning and setteth an end of time The reason the Psalmist sheweth Psa. 104. 24. O Lord how manifold are thy workes in wisedome hast thou made them all wherfore because all wisdome is in God and no man hath instructed him or was his counseller Isa. 41. 13. all things must be referred to the prouidence of God vnlesse then that men could find out a wiser then God or would take vpon them to teach and instruct him his counsell and aduice must stand his rule and gouernement setting and ordering of times must take place First both the Stoickes and Epicures which were two of the most famous sects of Philosophers amongst the Gentiles as we may reade Act. 17. 18. are confuted The first whereof did bring in a fatall necessitie making all things to depend not vpon the will and prouidence of God but vpon a certain connexion of causes to the which the diuine power it selfe should be subiect like as vaine Astrologers and star-gazers do attribute all to their constellations and aspects of starres But the Scripture teacheth vs that the Lord doth in heauen and earth whatsoeuer it pleaseth him Psal. 135. 6. he is not forced by or tyed to any such fatall coniunction of causes The Epicures imputed all to Fortune so do many carnall men that cannot look into Gods prouidence as the Preacher speaketh in the person of such Eccle. 9. 10. Time and chance commeth to all Ambrose hereof writeth well Epicurei putabant nihil Deum curare de nobis Aristoteles vsque ad lunam tantum Dei descendere prouidentiam sed quis operator negliget operis sui curam c. The Epicures thinke that God taketh no care of vs and Aristotle that Gods prouidence descendeth no lower then the Moone but what workeman doth cast off the care of his worke If it be a wrong to rule them it was a greater to work them for not to haue made them nulla iniustitia was no iniustice Non curare quod feceris summa inclementia Not to care for that thou hasi made is great inclemencie Secondly this doctrine hath a speciall comfort both to Christs Church in generall and to euery member thereof in particular that when the time of mercie and deliuerance is fulfilled they shal surely see the Lords sauing health Thus the Church of the Iewes did find refreshing Psal. 102 13. Thou wilt arise and haue mercie vpon Sion for the appointed time is come thus Ioseph with patience endured his affliction vntill his appointed time came and the counsell of the Lord had tried him Psal. 10â— 18. Thus euery one whether afflicted in mind or humbled in bodie ought patiently to expect the Lords appointed time to visite them in mercie How was our Sauiour Christ himselfe turmoyled tossed in this world he endured hunger thirst wearinesse he was mocked whipped tormented tasted of bitter sorrowes of his soule and grieuous paines in his bodie till his time came that God manifested his kingdome and glorie Glorifie thy sonne that thy sonne also may glorifiâ— thee The glorie of the Sonne redoundeth to the glorie of the Father Ioh. 5. 23. He that honoureth not the Sonne honoureth not the Father We learne hereby that whatsoeuer gifts we aske of God or he in his mercie vouchsafeth to vs we should vse them to the honor and glorie of God Therefore our Sauiour teacheth vs to conclude our petitions thus For thine is the glorie Mat. 6. 13. for we are assured to be heard when we make the glorie of God the end of that which we ask Pro. 3. 9. Honor the Lord with thy riches so euery gift beside either inward or outward must be referred to the praise of God Thus Dauid sheweth how he would behaue himselfe in his kingdome Psal. 101. 2. I will walke in the vprightnesse of my heart in the midst of my house I will set no wicked thing before mine eyes as he receiued his authoritie from God so he vseth it to his glorie Achitophels counsell and wit was turned to foolishnesse because he imployed it euill in vpholding rebellious Absalom against his father Like as Manna that angelicall food wheÌ„ the people did abuse it to couetousnesse keeping it till the morning contrary to the commaundement of God â—tunke and was full of wormes Exod. 16. 20. so God depriueth them of their gifts that do not vse them well as the talent was taken from the vnthriftie and vnprofitable seruant that did not imploy it to his maisters aduantage Mat. 25. v 26. 4. For the Lord will not giue his glory to another Isay 42. 8. he wil not suffer that the praise of his giftes should be ascribed to any beside himselfe and therefore was Herode stroken with wormes because he gaue not the glorie to God Act. 12. 5. By this doctrine they are reproued which hauing receiued any grace or gift from God as knowledge wit strength of bodie riches honor do not vse them soberly and vertuously to Gods glorie as rich men become proud of their riches they that haue knowledge are puffed vp they which haue abundance offend in riot and excesse and this is the next way to depriue them of that they haue As also wheÌ„ men aske any thing of God to a wrong end they misse of their desires as S. Iames saith Ye aske and haue not because ye aske amisse that you might consume it on your lustes
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.
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
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
in show rather then truth may be lost but a right faith whereby the heart is purified and the beleeuer iustified cannot fall away for then they which are giuen vnto Christ might belost Secondly though Christ do surrender vp his disciples here into his fathers hand it thereby is not gathered as though he were not sufficient to protect them now but our Sauiour here speaketh of his visible protection in the world in which respect he is gone from vs now but in respect of his diuine power and euer-during Mediatorship he is alwaies present and continually careth for his Church As at this present this Church and Common-wealth of England hath most comfortable experience for whom the Lord hath prouided a Princely shepheard to gouern his people that although our nurcing mother be taken from vs he hath sent vs a nursing father a Baruch for a Deborah a Moses for a Mirriam a Iosias for an Huldah which singular mercie we cannot sufficiently praise the name of God for Wherefore blessed be God that of his fatherly tender care hath so prouided for vs blessed be his annointed that he may many yeares gouerne the Church people of God in all pietie peace traÌ„quility But the child of perdition That is Iudas which was as Augustine interpreteth Perditioni destinatus ordained to destruction this then is an euident and certaine truth out of the word of God that the wicked and impenitent hypocrites and faithlesse men were from the beginning ordained of God to destruction 1. This is testified Reu. 17. 8. Whose names are not written in the booke of life from the beginning of the world If they were not appointed of God vnto life nor numbred amongst the elect then it is certaine they were reiected of God and excluded out of his kingdome from the beginning 2. Of this decree of perdition and reprobation the Apostle propoundeth the examples of Esau and Pharao Rom. 9. the on was hated that is refused of God before he was yet borne and left to himselfe the others heart according to his own wicked inclination was hardned that in his confusion Gods iustice might appeare 3. For like as the Apostle saith In a great house there are vessels of honor and dishonor 2 Tim. 2. 19. so is it in this great house of the world as there are some appointed to be vessels of euerlasting glorie so others are worthily adiudged to eternall shame and confusion 4. And the Lord doth all this for his owne sake Prouerb â—6 4. The Lord hath made al things for his owne sake yea the wicked against the day of euill As God is glorified in shewing mercie to his faithfull seruants so likewise he is honored in iudging the wicked carelesse and impenitent sinners 5. First the opinion of those is refuted which think that no mans end is in particular appointed of God but that euery mans state and condition dependeth vpoÌ„ his owne will and choise Yea some haue presumed so farre to say that God not elected Paul or Peter more then Iudas and so consequently not reiected Iudas more then Paul or Peter but let them shew vs if this were so where Iudas in scripture is called a chosen vessel as Paul is Act. 9. 15. or Paul the sonne of perdition as Iudas is Secondly whereas it may be obiected that if God in the beginning haue cast away some then it is needlesse for men to endeuour to attaine to saluation for he whom God hath decreed shall be damned cannot possibly be saued To this obiection I answer first that by this reason if it concluded any thing Gods prescience and foreknowledge is as wel ouerthrowne as his decree of predestination for he foreseeth all things that shall come to passe in the world neither caÌ„ any thing be otherwise disposed then he hath foreseene Secondly if that Gods decree were knowne in particular who shall be damned who saued then indeed it were in vaine for any man to striue against Gods decree but seeing that no man can know his election but by his workes and fruites of faith euery man must labour thereby to make his election sure as S. Peter exhorteth 2. Pet. 1. 10. God condemneth none but for his sinnes the faithfull and beleeuers he condemneth not but such as Iudas hypocrites and vnfaithfull men vnto Christ. Wherefore seeing there are some children of perdition but such as are giuen ouer to a reprobate sense and are past feeling and are destitute of the spirit we therefore so many as God shall cal should labor for grace that we may by our faith vertue knowledge loue conscience and by other fruitfull workes be assured that we belong vnto election and are not of the forlorne sort And as Saint Paul saith Wilt thou be without feare of the power do well Rom. 13. 3. So he that will be without feare of euerlasting perdition let him seeke to please God and walke before him by a liuely faith That the Scripture might be fulfilled It is then impossible that the word of God should faile but whatsoeuer is declared in the Scripture shall most certainely be fulfilled 1. So our Sauiour saith It is more easie that heauen and earth shold passe away then that one tittle of the Law should passe away Luk. 16. 17. Yea he saith further heauen and earth shall passe away but my words shall not passe away Mat. 24. 35. 2. As Mat. 2. 15. that it might be fulfilled which was spoken of the Lord by the Prophet Out of Egypt haue I called my sonne and vers 17. Then was that fulfilled which was spoken by the Prophet Ieremie saying In Rama was a voice heard c. and in many other places the Apostles shew the accomplishment of the auncient Prophesies in our Sauiour Christ. 3. Therefore are Gods words compared to siluer seuen times purified in the fire Psal. 12. that as nothing is lost of pure siluer being now throughly tried but euery part thereof is laid vp safely so the words of God being most pure are preserued in heauen as the Prophet saith Thy word endureth for euer in heauen Psalme 119. 89. 4. The reason of the stedfastnesse of the word is taken from the author thereof which is God who it is impossible should lie Hebr. 6. 18. neither is there any variablenesse with God or mutabilitie â—a 5. 17 5. First then this doctrine teacheth vs that we should relie vpon the credit of Gods word that whatsoeuer we there find to our comfort edifying or instruction we should as steadfastly beleeue it as if God spake vnto vs from heauen And although in particular the promises of God are not made to vs yet are they most certaine as here is no Scripture rehearsed wherein Iudas was declared to be a child of perdition but there is relation to those generall predictions against the wicked As Psal. 69. 26. Let them be put out of the booke of life and let them not come into thy
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
the eyes and affection of the wife ought to be setled vpoÌ„ her husband and his likewise vpon her so in this spirituall businesse of prayer heauen and heauenly things should be a veile to our eyes to couer and keepe them from looking toward or attending vpon any thing else all worldly thoughts and earthly desires should be chased away from our prayers as Abraham droue away the birds from his sacrifice Gen. 15. We all are subiect to this temptation in prayer I remember Hierome thus complaineth of himselfe Creberrimè in oratione mea aut per porticus deambulo aut de foenore computo sicâ—ine putamus orasse Ionam sic Danielem Oftentimes in my prayer me thinke I am walking in galleries and porches or casting of an account and reckoning Do we thinke that Ionas prayed so or Daniel Father God is Christs Father after a more excellent manner then he is called our Father he is the Son of God by nature non factus sed natus not made the Soâ—ne of God but so boâ—ne from all eternitie Prou. 8. 23. I was set vp from euerlasting vers 25. before the hils was I begotten We are the sonnes of God facti non nati made not borne the Angels are the sonnes of God so made by priuiledge of their creation Iob. 1. 6. cap. 38. 7. and Adam also in the same sense is called the sonne of God Luk. 3. 38. being created in the state of perfection the faithfull are the sonnes of God so made by adoption and grace Rom. 8. 15. We haue receiued the spirit of adoption whereby we crie Abba Father From hence then this doctrine is concluded that Christ praying vnto God and calling him Father and he is his Father as he is God did execute his Mediatorship not onely as he was man but as he was both God and man This Saint Paule testifieth 2. Cor. 5. 19. God was in Christ and reconciled the world to himselfe Christ then reconciled the world wherein consisted the office and worke of the Mediator not as he was man onely but as God was in him that is as he was God for God to be in Christ is nothing else but to shew that Christ is God as Colos. 2. 9. In him dwelleth all the fulnesse of the Godhead bodily Likewise Heb. 7. 28. The Law maketh men high Priests which haue infirmitie but the word of the oath c. maketh the Sonne which is consecrated for euermore if Christ be coÌ„secrated a Priest as he is the Sonne then as he is God for the Sonne is God A further proofe and experience hereof we haue in this Chapter vers 24. â—ather I will that they which thou hast giuen me be with me where I am c. Christ prayeth not here as an inferiour but as equall vnto God as whose will is one with Gods neuer any humble suppliant would thus pray I will this or I will that Againe another example we haue in the dispensation of the law which was giuen by the hand of a Mediator Gal. 3. 19. which most interpreters both old and new do vnderstand of Christ. There are onely two of the ancient Writers that I know Theodoret and Gennadius that expound it of Moses and Maister Beza of the New If Christ then did in some sort performe the office of a Mediator before his incarnatioÌ„ he did it then as God for whether we say he is called a Mediator onely Propheticè prophetically because he was then designed and appointed to be our Mediator or that the legall Mediation is one the Euangelicall which before his incarnation he entred not into another both which I willingly grant yet neither of these could be affirmed of Christ without a necessary relation to his diuine Nature This also is yet more euidently expressed in that vision of Iohn Reu. 5. 7. Where the Lambe taketh the booke out of the riâ—ht hand of him that sate vpon the throne which was a worke of the Mediator this Lambe stood as though he had bene killed wherby his humilitie is signified and he had seuen hornes and seuen eyes which are the seuen spirits of God and he was in the midst of the throne by which three circumstances of his power his authoritie in sending the spirit his sitting in one throne with God his diuine Nature is insinuated The reason why both natures of God and man must concurre not onely in the constitution but in the execution of the Mediatorship Saint Paul sheweth Gal. 3. 20. For a Mediator is not of one but God is one the Mediator then is not God onely nor man onely but he must partake of both and exercise his Mediators office in both First then by this doctrine is refuted the opinion of the Papists who affirme and hold that Christ exercised the office of his Priesthood and Mediatorship onely as man not as God because the Apostle saith There is one God and one Mediator between God and man the man Iesus Christ which words as they vrge them would as well conclude the Mediator not to be God as not to exercise his Mediatorship as God And whereas the Apostle saith the man Iesus Christ though he say not God and man Iesus Christ yet this name Iesus which signifieth a Sauiour includeth the Godhead also as the Apostle saith vers 3. God our Sauiour Secondly whereas the Arrians obiected that Christ was inferior and lesse then God because he that prayeth is lesse then he to whom prayer is made the answer is readie that all the parts of the Mediators office which do betoken seruice or subiectioÌ„ vnto God Christ performed as man but the power of the worke perfection glorie he executed as God though he prayed as man he could not preuaile by the merit of his prayer but as both God and man and as Bernard saith ad hunc miseria ad illum pertinet potentia to the manhood belongeth the sufferings and sorrowes of the Mediator to the Godhead the honor and power and as Augustine Diuina humanitas humana diuinitas Mediatrix his diuine humanity and humane Diuinitie is the Mediator Thirdly as Christ in his prayer saith Father so he teacheth vs to pray Our Father that is with confidence and full assurance like as there is no father which if his child aske him bread will giue him a stone Mat. 7. 10. much more will our heauenly Father giue good things to those that aske him Our Sauiour promiseth that whatsoeuer we desire when we pray if we beleeue that we shall haue it it shall be done vnto vs. Mark 11. 24. No maruell then if when we pray doubtfully and vncertainly we obtaine not our requests Therefore when we want any grace and wold haue any necessitie relieued let vs go with a chearefull resolution vnto God as the prodigall sonne did when he was readie to die for hunger I will rise saith he and go to my father c. then shall we find mercie at our heauenly fathers hand as