2 The Lord saith to Abimelech king of Gerar who had taken Abrahams wife into his house I kept thee also that thou shouldest not sinne against me therefore suffered I not thee to touch her Gen. 20. 6. Abimelech was not preserued by his owne power froÌ„ the sin of adulterie but by Gods generall grace which yet is much different from the grace of renouation and sanctificatioÌ„ for as Abimelech here so diuers of the heatheÌ„ had this general grace of restraint whereby they were kept from notorious sinnes as of oppression iniustice adultery murder and such like though they wanted the true worke of regeneration Dauid by a greater gift and grace confesseth that the Lord kept him from laying his hand vpon the Lords annointed 1. Sam. 24. 7. 26. 11. 3. For like as Peter had sunke downe into the waters if Christ had not stayed him with his hand so the flouds of temptation are like to ouerwhelme vs if we be not vpheld by Gods grace Our owne nature is such a guide and nurse vnto vs as Mephiboseths nurse was to him that let him fall as she fledd away and thereupon he became lame 2. Sam. 4. 4. If we stay vpon the direction of nature we shall be deceiued 4. For seing all the imaginations of the thoughts of mans hart are onely euil continually Genes 6. 5. what help is to be expected from our nature And least any man should thinke that it is otherwise with vs now then it was with the old world the Apostle in himselfe sheweth that we are by nature of the same mould I know that in me that is in my flesh dwelleth no good thing Rom. 7. 18. 5. First then that popish doctrine of free will is here refelled who doe ascribe vnto man by nature great strength to apprehend that is good to beleeue to doe many workes morallie good contrarie to the scripture for our Sauiour saith without me yee can do nothing Iohn 15. 5. Secondly we are taught to depend vpon God for his direction in all our actions and to giue him thanks that he preserueth vs from the great offences of the world This was the praier of the prophet Dauid teâ—ch me the way of thy statutes direct me in the path of thy commaundements incline my heart vnto thy testimonies Psal. 119. 33. 35 36. all our direction instruction and inclination is from God Augustine well saith Deus sanctum in me semper opus spira vt cogitem compelle vt faciam suade vt diligam te confirma vt teneam custodi ne perdam Lord inspire me to thinke well compell me to do well perswade me to loue thee confirme me to hold thee keepe me not to loose thee That they may be one as we are not that there can be in euery respect such vnion between the members as there is between Christ and his Father which is a substantiall and identicall vnion but our vniting and knitting is in affectioÌ„ not in the same substantiall condition But here is a limitation and qualification of vnitie that it must haue relation to God for peace and vnitie vnlesse it be in the truth is no true vnitie 1. Saint Paul therefore saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the truth in loue Ephes 4. 15. and S. Iohn saith whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I loue in the truth Epist. 2. 1. We must then loue in the truth and truth it in loue loue without truth is erronious and truth without loue is not efficacious 2. Thus Iehu well answered Iehoram who asked if it were peace What peace saith he while the whoredomes of thy mother Iesabel and her witchcrafts are in great number 2. King 9. 22. There is no peace with the wicked So Iehosophat was chastised of God his ships were broken because he ioyned himself with Ahaziah the idolatrous king of Israel 2. Chron. 20. 37. 3. The confederacie of the wicked is compared to the mixture of iron and clay which cannot be tempered together Dan. 2. 43. like vnto the ropes wherwith Sampson was bound which he brake in sunder as burnt towe Iud. 16. 9. 4. For whatsoeuer is not of faith is sinne Rom. 14. 23. therefore the peace of the wicked being not seasoned with faith can not be pleasing or acceptable vnto God 5. Let vs therfore loue in truth Nothing ought more to moue vs to vnitie then that we professe one God one faith one baptisme Ephes. 4. 6. nunquam vidimus trinitatem litigantem we neuer saw the trinitie at variance as Augustine saith neither ought we that worship one God to be at variance among our selues The tenth Lecture Verse 12. While I was with them in the world I kept them in thy name THese words shew another reason why our sauior Christ prayeth for his Disciples that God would finish that worke which was begun in them that as Christ had hitherto preserued them all except onely Iudas so that God would keepe them to the end They then which are giuen vnto Christ to be kept cannot possibly perish or finally be lost 1. So the Prophet Dauid saith My shepheard is the liuing Lord I shal want nothing though I walke through the valley of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Psal. 23. 1. 4. He was perswaded that the sheepe which were vnder the conduct and custodie of this shepheard could not possibly miscarry 2. Saint Paul was thus perswaded that nothing could separate him from the loue of God in Christ Rom. 8. 39. and he was fully assured that there was layed vp a crown of righteousnes for him 2. Tim. 4. 8. 3. Like as none of those perished which were saued in the Arke nor any lost of all the host of Israel which were led vnder Moses through the red sea so much more shall they be preserued which are committed to the sole keeping of Christ. 4. The Apostle giueth the reason hereof Heb. 7. 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Christ then is yesterday and to day and the same for euer Heb. 13. 8. Therefore seeing Christ neuer dieth neither of his kingdom is there any end his sheepe cannot perish that are vnder his happie gouernement his kingdome is not as the kingdome of earthly Princes who can no longer care for their subiects theÌ„ they are in the world but Christ the King of his Church not onely when he was in the world but now and for euer is able to preserue those that belong vnto him 5. First then this doctrine discouereth a popish error that faith may be lost and that they which beleeued in Christ may fall away and perish which is contrarie to the Scriptures Ioh. 14. 16. Whosoeuer beleeueth in him shall not perish but haue euerlasting life they that beleeue aright in Christ cannot be lost Indeed an vnfruitfull faith and which is
an example to all both honorable and inferior subiectes who as he practiseth in his royall person soe prescribeth to his princely sonne to pray often and in what manner and for what things to pray And indeed what can be more honourable then to talke with the most high what more comfortable then for God to speake to our hartes for when we drawe neere vnto God by praier he draweth neare vnto vs and as one saith a pure praier is Gods temple luctare ergo cum deo sicut Iacob vt ipse se gaudeat superati striue therefore with God in praier as Augustine saith with Iacob that he may ioy to be ouercome This treatise I haue beene bould to present to your honour and to make you the honourable patron of these my poore trauailes beeing mooued therevnto both in respect of that dutie which I owe in generall for your noble affection true loue to the vniuersity of Cambridge whereof I was once a member euer remaine a welwiller and in particular for your honorable fauour to a brother in law of mine your honours seruant I say no more at this time then to wish vnto you encrease of true honour and loue of the truth in earth and afterward euerlasting honour and an endlesse reward of your faith in heauen Your honours readie to be commanded in the Lord. Andrew VVillet TO THE CHRIstian Reader AS euery action of Christ is for our instruction soe especially his earnest supplications made in the daies of his flesh are for our edification And as our blessed sauiour came into this world annointed to be our king our prophet and preist soe accordingly hereunto all his principall actions were sorted out in his holy workes miracles he shewed his diuine power as a king in his heauenly sermons he maâ—e knowne his diuine wisdome as our prophet and in his praiers he testified his diuine loue as a mercifull high preist Three of Christs praiers are especially commended vnto vs that at Lazarus graue the other in the garden before his passion this in the 17. of Iohn as a preparation thereunto the first made with sighes and grones the second with droppes of blood and teares the third with great zeale and affection the first shewing commiseration the second making a way to our redemption the third the fruite of his mediation In three things this praier of Christ differeth from the requestes of his members first in respect of the person that praieth secondly in the manner of the praier thirdly in the matter prayed for the first was with authoritie he praieth as our mediatour both God and man the second was with all sanctitie whereas we can not tell how to pray as we ought Rom. 8. 16. the third with great efficacy the force of this praier continueth to the end of the world whereas our praiers are weake and had need often to be iterated and repeated and therefore the Apostle biddeth vs pray without ceasing Three principall benefits are conferred vpon vs by this praier 1. our protection from euil and danger keepe them from euil v. 15. 2. the collation or bestowing of all spirituall grace sanctifie them with thy truth v. 17. 3. the impetration or obtayning of our seuerall praiers and requestes in the first Christ stretcheth forth his hand as to Peter to helpe vs that we sinke not in the second he looketh vpon vs with the eyes of mercie as vpon the same Peter to giue vs his grace in the third his eares are open to heare vs as they were at the crie of blind Bartimeus Salomon hauing built God an house did dedicate it by his praier vnto God here a greater then Salomon by praiers better then Salomons doth consecrate vnto God an house more glorious then was Salomons the spirituall temple of the church This praier of our Sauiour is the foundation of our praiers the propp and stay of our requestes the very life of our supplications vnto God as Aaron and Hurr held vp Moses hands soe our feeble handes are hereby strengthned it is vnto our praiers as the fiery chariot and horse to Elias to carrie them vp into heauen And as the Eagle beareth vp her young ones vpon her wings Deuter. 32. 11. soe this praier of Christ giueth wings vnto our praiers it is as the censor wherein the odors of our praiers are censed vp vnto god Therfore when we addresse our selues to our praiers let vs remember this praier as the Israelites looked vp to the brasen serpent in the wildernes and as Stephen saw Iesus sitting at the right hand of God let vs lay it vp in our hart as the tables of stone were kept in the arke let it be as incense to be laid alwaies vpon our spirituall offerings and as salt whereby to season our sacrifices Thus this holy praier of our Sauiour if we be in heauines it will comfort vs if in perill deliuer vs if we want any grace it will releeue vs in this life it will guiavs and in the next saue vs Amen The Methode or order of the 17. chapter of the pag. 1. Gospel according to S. Iohn The Chapter containeth the praier of Christ whereof there are two parts he praieth for himselfe where we haue the request it selfe father glorifie thy sonne v. 1. reasons 1. à fine from the ende that thy sonne may glorifie thee v. 1. 2. à pari from the like as thou hast giuen him power c. v. 2. so giue him glorie here the power giuen vnto Christ is described by the ende or vse of it to giue eternall life to all them that thou hast giuen him v. 2. the matter subiect namely eternall life which is set forth by the helping causes thereunto the knowledge of God and Christ v. 3. 3. à causa meritoria from his desert or merit I haue glorified thee v. 4 therefore glorifie me also 4. aeb aequo from the equitie he asketh but his owne that glorie which was his before the world was v. 5. 〈◊〉 either then present namely his Apostles where is shewed why he praieth for them because they were Gods by election Thine they were v. 6. Christs by their vocation obedience they receiud the word and beleeued in Christ v. 7. 8. iustification in that they were giueÌ„ vnto Christ for whome he praieth and not for the world v. 9. 10. what he praieth for theÌ„ for their preseruation 〈◊〉 the â—orld 1. from their necessitie because Christ should be no more with them 2. from the effects that they may haue peace and vnâ—â— one with another v. 11. and true ioy in themseues v. 13. 3. from the vnlike example of Iudas who fell away and became the child of perdition v. 12. 4. from the 〈…〉 compassed with many enemies the world hated them v. 14. therefore he praieth that they may be kept in the world v. 15. their saâ—ctification the request
authoritie wit knowledge take heed that ye rob not God of his glorie in abusing these gifts to your owne pleasure as riches to pride and wantonnesse authoritie to oppresse or do wrong wit to deceiue knowledge to maintaine errour for they that thus hide their talent shall haue the reward of the vnthriftie seruant both to lose the talent and to be cast themselues into vtter darknesse Mat. 25. 30. How shall blasphemers that prophane Gods name drunken and gluttonous persons that make their bellies their gods proud men that make flesh their arme how shall they escape or with what faces can they appeare before the throne of Christ whoÌ„ they haue so much dishonoured Happie then are they which make Gods glorie the end of their life the scope of all their actions as the Apostle saith Whether ye eate or drinke or whatsoeuer ye do else do all to the glory of God 1. Cor. 10. 30. Then come death come sicknesse come hell it selfe such a one shall not be dismaid his faithfull seruice shall not be forgotten the remembrance of his obedience and testimony of his conscience shal be as the anker-hold of his soule as the Prophet Dauid saith Psal. 119. This I had because I kept thy commaundements I haue finished the worke which thou gauest me to do Christ did not onely begin the worke committed vnto him but did finish and make an end thereof as he him selfe said vpon the crosse Consummatum est it is finished Iohn 19. 30. This Scripture teacheth vs that it is not sufficient to make a good beginning or to enter into the professioÌ„ of Christs seruice but we must continue proceed therein and hold out vnto the end So our Sauior saith Math. 24. 13. He that endureth to the end shall be saued Reu. 2. 26. He that ouercommeth and keepeth my works to the end to him will I giue power ouer nations What did it profit Herode to reuerence Iohn and to heare him gladly and to do many things and after to cut off his head Marke 6. or the yong man to haue bene trayned vp in the keeping of the law and afterward to depart from Christ for the loue he had to his possessions Marke 10 Therefore Dauid saith Teach me thy law and I will keepe it to the end Psal. 119. 33. He wel knew that his constant and enduring seruice should be acceptable vnto God Like as he that runneth in a race vnlesse he hold out to the gole obtaineth not the price and therefore S. Paul saith I haue finished my course 2. Tim. 4. 7. As it auailed not Lots wife to haue gone out of Sodom and after to looke backe nor yet the Israelites to haue departed out of Egypt and afterward to long for the fleshpots again so they shall neuer come to Canaan that are wearie of weldoing and do as it were runne themselues out of breath before they come to the end of their race The meanes then whereby we may be strengthened to continue and make our obedience perfect are these first to renounce our owne strength to acknowledge all our power and actiuitie to goodnes and our abilitie to proceed to perfection to be of God as the Prophet saith Isay 26. 12. Thou hast wrought all our works for vs and therefore the Church prayeth Psal. 68. 28. Thy God hath appointed thy strength stablish O Lord that thou hast wrought in vs. So shold we pray vnto God to assist vs with his grace and so vphold vs by his spirit that we fal not Secondly we must take heed that we rashly enter not into Christs seruice but do beforehand caâ—t all the perils and daungers that may ensue as he that buildeth an house will count the cost that it will stand him in Luke 14. 28. This is the cause that many making a shew of zeale hauing not layed a good foundation are constrained with shame to giue ouer Thirdly a continuall circumspection and watchfull care is necessary that we walke on by feare alwaies doubting our owne weakenes and suspecting our strength as the Apostle sayth Let him that standeth take heed lest he fal 1. Cor. 10. 12. Wherefore let vs endeuour to be like out maister Christ to grow to perfection and to finish the worke which God hath imposed vppon vs. Many haue good thoughts and spirituall motions but they do not nourish them they are as vnripe grapes or as vntimely fruit Such are compared to negligent builders who are next to pullers downe Prouer. 18. 9. He that is slouthfull to do his worke is the brother of a great waster Ye are wasters theÌ„ not workmen destroyers not repairers pullers downe not setters vp that giue ouer in your course and faint in weldoing Vers. 5. And now glorifie me thou Father with thine owne selfe with the glorie which I had with thee before the world was This is the fourth reason of our Sauiour his request for his glorification and it is taken ab aequo from the equitie thereof and the right which he had to this glorie it was his owne from all beginning so that he prayeth onely for the manifestation of that glory in his whole person of God and man which was due to his godhead before the world was From hence then this comfortable doctrine is concluded that as this great glory of Christ being due froÌ„ al eternity to his godhead was decreed to be manifested also in his humane nature so likewise the glorie of Christs members which shal be giuen vnto them in the kingdom of God was before ordained appointed in the counsel of God before all worlds This Moses testifieth in the Psal. 90. 2. Before the mountaines were made and before thou hadst formed the earth and the world euen from euerlasting to euerlasting thou art our God Thus the Apostle witnesseth That we were predestinate in Christ to be to the praise of his glorie Ephes. 1. 12. This the scriptures testifie of the brethren of Antioch that as many as were ordained to eternall life beleeued Act. 15. 48. S. Paul also testifieth of Clement and other his fellow labourers that their names were written in the booke of life Phil. 4. 3. Therefore in the Reuelation 4. 6. is the world compared to a sea of glasse because all things are open before God and he from the beginning did foresee and appoint whatsoeuer shoud fall out in the world as all things in a glasse are conspicuous and euident Like as Mat. 20. 2. the husbandman agreeth aforehand what to giue to the labourers before yet they had wrought in the vineyard so the Lord in Christ appointed saluation to his elect before they had done either good or euil The Apostle sheweth the reason hereof why the Lord according to his gracious purpose hath chosen vs in Christ. Eph. 3. 10. That the manifold wisedome of God might be made knowne according to the eternall purpose which he wrought in Christ Iesus our Lord. As the vnspeakable wisdome of God herein
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
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