haue also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one shepheard Iohn 10. 16. 2. Of this sheep-fold were the Eunuch Acts 8. Cornelius Acts 10. Lydia Act. 16. that were coÌ„prehended vnder this prayer of Christ and by the holy vertue and force thereof conuerted to the faith and gathered vnto Christs sheepe 3 For like as the waters of Iordan came not together till all the people of Israell were cleane gone through Ios. 3. 17. so the Lord hath purposed to continue the world and to suspend the dissolution thereof till the number of Saints be fulfilled And as the people both before and following after Christ riding to IerusaleÌ„ cryed Hosanna saue vs Lord. Mat. 21. 9. so both the faithfull people before the incarnation of Christ and the Church also succeeding haue their part of saluation in him 4 For as the Apostle saith speaking by way of comparison of the fathers vnder the law God prouiding a better thing for vs that they without vs should not be made perfect Heb. 11. 40. So also God hath prouided for all beleeuers which should follow in the world that without them no not the faithfull which then liued could be compleat and perfect seeing we all make but one bodie in Christ which is not full and compleat if any of the parts and members thereof be wanting 5 First this is a great comfort to as many as do beleeue in Christ that our blessed Sauiour hath prayed for them and they are all comprehended in his prayer Let not any man say would God that I had liued in Christ time that he might haue laid his hands vpon me and prayed ouer me that I might haue seene him and heard him speake What would we more Christ hath prayed for vs and by this his prayer we liue and are preserued Was Thomas onely blessed because he thrust his hand into Christs side and felt the print of the nailes Did not our Sauiour pronounce all those also blessed that haue not seene and yet haue beleeued Ioh. 20. 29. Secondly we are taught by this example of our Sauiour that we should not only care for the present age but as much as in vs lyeth prouide for posteritie when we are gone As the Lord testifieth of Abraham I know he will commaund his sonnes and his houshoâ—d after him that they keepe the way of the Lord Gen. 18. 19. he had a care to transmit ouer to his posteritie the true worship of God So Saint Peter saith I will indeuour alwaies that ye may be able to haue remembrance of these things after my departure 2. Pet. 1. 15. So shold Christian Princes and Magistrates faithfull Ministers and godly Parents lay such a foundation while they liue that their subiects people and posteritie may feare God when they are gone Many parents themselues are well affected to religion and godlinesse but they are carelesse of their children Such an one was Ely that himselfe fearing God had no great care to plant the same in his children suffering them to haue their owne mind Ambrose saith well Iâ—rsa partus suos ad sui fingit similitudinem tu filios instituere tui similes non potes The Beare formeth her young ones to her own shape and by licking bringeth them to fashion and canst not thou frame thy children to be like vnto thee in good things Which shall beleeue in me through their word By the word then and preaching of the Apostles men are brought to faith and beleefe 1 Thus the Apostle testifieth Faith is by hearing and hearing by the word of God Rom. 10. 17. The word of God preached and by attentiue hearing receiued is that which ingendreth faith 2 There was reading of the Scriptures vsually vpon the Sabbath in Nazareth but till Christ preached vnto them and opened the Scripture they vnderstood it not but then hearing him preach They all bare witnesse and gaue consent to his doctrine and wondred at the gracious words which proceeded out of his mouth The Eunuch did reade in the Prophet Isay but he vnderstood him not neither beleeued till Philip had expounded the Prophet to him Act. 8. 3 Like as a medicine helpeth not vnlesse there be also a skilfull man to apply the same and giue direction how it shold be vsed as the Prophet ioyneth them both together Is there no balme at Gilead is there no Phisitian there Ier. 8. 22. it profited not to haue precious balme without a Phisitian that should prescribe the receipt thereof So the word of God worketh not that effect where by preaching it is not applyed The Samaritans said to the woman We beleeue now not because of thy saying for we haue heard him our selues Ioh. 4. 42. The reading of the Scripture is like the bare and naked report of the woman the preaching is as the powerfull hearing of Christ himselfe 4 For the word of God the Spirit working by it doth in preaching declare it selfe to be mightie in operation and sharper then a two edged sword which entreth throughly vnto the deuiding asunder of the soule and the spirit the ioynts and the marrow and is a discouerer of the thoughts and intents of the heart Heb. 4. 12. This operation tâ—â— Apostle ascribeth to the word preach If they all prophecie c. the secrets of his heart are made manifest c. 1. Cor. 14. 25. 5 First if the word of the Apostles haue this property to beget faith then we need not maruell that faith is so rare a thing where there is no preaching as in many places where yet there is a dumbe and vnpreaching Ministerie or else mens traditions are preached and vrged and not the word of the Apostles onely as in the Romish Church Such doctrines the Apostle saith they haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisedom but they are of no value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon which words Ambrose saith Religio appellatur cùm sit sacrilegium quia quod contra authorem est sacrilega meÌ„te inventum est It is called religion being a sacriledge for whatsoeuer is against the author sheweth a sacrilegious mind of the inuenter Secondly whosoeuer is a contemner and neglecter of the word of God cannot possiblie attaine vnto faith or beleefe If any man as Iehoiakim deface the Scriptures who caused the booke to be cut and mangled and then cast into the fire Ier. 36. 23. or stoppe their eare against it as the Iewes against Stephen Act. 7. or preferre worldy matters before it as the Gergesenes Mat. 8. 34. they may liue long enough before euer they shall meet with faith For the wise man saith If thou seekest for her as siluer c. thou shalt find the knowledge of God Prou. 2. 4. 5. They then which seeke not for her shall not find her That they all may be one as thou ô Father in me and I in thee c. that
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.
signifieth to lift vp which was a note of singular attention to marke what was contained in the verses so marked and that the voice should be exalted and lifted vp in the singing Hierome out of Origen reporteth diuerse acceptions and takings of this word the Septuagint Theodotian and Symmachus interpret it Diapsalma the chaunge of the tune or song Aquila and the fift edition semper alwaies the sixt edition iugiter infinem continually or to the end Whereupon Hierome giueth this note Ex quo animaduertimus hoc verbum docere sempiterna esse quae dicta sunt whereby we marke that this word sheweth that the things vttered are eternal that is for euer to be remembred So should we continually remember the holy instructions so carefully coÌ„mended in Scripture as this here twice beaten vpon by Christ that we should not be of the world as Christ is not of the world That these and the like holy precepts and counsels we should as the wise man saith bind them to the necke and write them vpon the table of our heart Prou. 3. 3. that is keepe them most diligently as precious and costly iewels The thirteenth Lecture Vers. 17. Sanctifie them with thy truth thy word is the truth AS hitherto Christ hath prayed for the preseruation of his Apostles so now he moueth his Father by these his heauenly prayers for their sanctification which is of two sorts either generall to be sanctified by the word of God that is made truly obedient to his will as euery faithfull man must be or speciall in making them able and sufficient for their calling whom now he sent vpon his embassage into the world ver 18. Then the reason and ground of this request is shewed which is the sanctification of himself vers 19. 1 Here then by this Scripture it is euident that our hearts and affections are reformed sanctified consecrated vnto the will and seruice of God onely by the truth reuealed in his word So saith the phet Wherewith shall a young man redresse his way in taking heed according to thy word Psal. 119. 9. the reforming and redressing of our waies is wrought by the word of God The Apostle also saith that the Scriptures are profitable to teach to improue to correct and instruct in righteousnes 2. Tim. 4. 16. 2. The Prophet Dauid herein sheweth his owne experience I vnderstood more then the ancient because I kept thy precepts I haue not declined from thy iudgements for thou didst teach me Psalm 109. vers 100. 102. Zacheus by the voice of Christ was conuerted and of a meere worldling made the child of Abraham Luk. 19. 8. So was the Eunuch coÌ„uerted by the preaching of Philip Act. 8. and Lydia by hearing of Paule Act. 16. 3 Neither were the waters of Iordan so wholesome to cure Naamans leprosie 2. King 5. 14. nor the poole of Bethesda to heale the lame Iohn 5. 3. nor the lump of figges Hezechiahs sore 2. King 20. 7. as the word of God is sufficient to purge all our spirituall diseases There is nothing searcheth purgeth and purifieth as Gods word doth as a fire it consumeth the stubble of mens affections as a sword it cutteth off the putâ—ified parts as salt it seasoneth that which is otherwise vnsauourie 4 For the proper worke of faith is to purifie our hearts Act. 15. 9. which is as the eye salue of the soule by the annointing whereof our spirituall blindnesse is cured Reu. 3. 18. which faith is wrought in vs by the hearing of the word of God Rom. 10. 17. 5 First in that our Sauiour saith thy word is the truth We are taught that all truth necessarie to our sanctification and saluation is contained in the Scriptures contrarie to the doctrine of the Church of Rome who hold many traditions necessarie to saluation not expressed nor reuealed in the Scriptures And lest they might haue this euasion that there is some part of Gods word vnwritten beside the Scriptures Our Sauiour himselfe sendeth vs to the Scriptures Search the Scriptures for in them you thinke to haue eternall life and they are they which testifie of me but ye will not come vnto me that ye may haue life If the Scriptures then declare Christ and Christ giueth life and if in the Scriptures we may find eternall life what other doctrine is necessarie to saluation beside the truth reuealed in the Scriptures Secondly if the word of God do sanctifie vs then they are vnprofitable hearers which by the preaching of the word are not sanctified If salt will not season a man what can If the finger of God which did write his law in the tables of stone cannot write the same in our hearts then are they harder then flint or stone Gods word is as his pen as Ambrose well saith vpon these words Psa. 45. My tongue is the pen of a readie writer Vide ne scriba velociter scribens sit verbum Dei quod animae vitia procurrat penetret inscribat dona gratiae See if the Scribe swiftly writing be not the word of God which pierceth the soule and discouereth the errors thereof and writeth there the graces of Gods spirit If Gods pen then cannot graue his will in mens hearts no other writing can do it Verse 18. As thou didst send me into the world so haue I sent them into the world Now followeth the speciall sanctification of the Apostles to their office Christ sendeth them into the world and whom he sendeth he furnisheth with all graces needfull for that function wherein they are employed 1 Therfore the Apostle alleaging out of the Psalme saith he hath ascended vp on high c. and hath giuen giftes vnto men c. he therefore gaue some to be Apostles some Prophets some Euangelists some Pastors some Teachers Ephes. 4. 8. 11. God hath not onely appointed these callings and offices in his Church but hath also giuen gifts answerable to some Apostolicall to some Propheticall to other Pastorall and Doctorall gifts 2 Thus Moses was furnished of God both with the power of miracles and the gift of vtterance I will be with thy mouth and teach thee what thou shalt say Exod. 4. 3 12. Thus Isay his lips were touched with a cole froÌ„ the altar Isa. 6. 6. Our sauior Christ in his baptisme receiued the holy Ghost descending vpon him in the likenesse of a Doue Mat. 3. The Apostles before they were dispersed in the world to preach the Gospell were assisted by the holy spirit which came vpon them in prayer in the likenesse of fierie clouen tongues 3 For to send an vnfit messenger not enabled with gifts is as if one should send a lame man of his errant He that sendeth a message by a foole that is one that is vnwise and not qualified with gifts is as he that cutteth off the legs Pro. 26. 6. The Prophet Isay compareth such messengers to dumbe dogs that delight in
in the sweate of his browes â—or they shall then rest from all their labours Reuel 14. 13. There shall be no calamitie no oppression sorrow or griefe Isa 60. 18. Violence shall be no more heard in the land Reuel 21. 4. Neither sorrow neither crying neither paine shall be any more There shall be no mortalitie or mutabilitie death or sicknesse Reuel 21. 8. there shall be no more death Thus we reade of Lazarus that being in Abrahams bosome that is in the place of euerlasting rest refreshing whether his saith being the child of faithfull AbrahaÌ„ brought him Lazarus was there comforted from all the paines sorrowes which he before in his life endured Lake 16. 25. Againe Mat. 17. 2. we haue an excellent representation of the blessed estate of the Saints after this life there our Sauior was transfigured in the presence of his Apostles and his face did shine as the Sunne Moses also and Elias talked with him who were now deliuered from this vale of miserie and were entred into glorie for if Moses face did so shine when he was yet mortall that the Isaelites were not able to behold him 2. Cor. 3. 7. how much more glorious was he now This celestiall place is that mountaine of mirth and hill of incense spoken of in the Canticles 4. 5. and Mons aromatum the mountaine of spices Cantic 8. 14. This is indeed that land of Canaan that sloweth with milke and honie this is our fathers house where is bread inough where with the lost child now returned we shall haue the best robes giuen vs and rings put vpoÌ„ our singers Luke 15. 22. This is the hauen and rest where the soules of the righteous after the tempests and stormes of the sea of this world do happily arriue as it is said in the Psalme He bringeth them to the hauen where they would be Psal. 107. 30. The reasons why God prouideth for his eternall life out of the Scripture are these first from Gods iustice 2. Thess. 1. 6. it is a iust thing with God to recompence tribulation to those that trouble you and to you that are troubled rest Secondly from Gods honour Mat. 22. 32. he is not the God of the dead but of the liuing seeing then that God is God of the faithful departed they therefore are aliue vnto him for it were not for the liuing Gods honour to be the God of the dead Thirdly from the state and condition of the faithfull which were of all other most miserable if in this life onely we haue hope 1. Corint 15. 19. Fourthly from the priuiledge of our profession we are the holy temples of God which shall not be destroyed 1. Cor. 3. 17. Wherefore first we reproue the vaine opinioÌ„ of the heathen who were grossely deceiued concerning the state of the soule after this life The Epicures beleeued no immortalitie nor yet any being of the soule after death Of like opinioÌ„ were the Sadduces among the Iewes and the Atheists among vs. The Pithagoreans did thinke that the soules did passe out of one bodie into another yea into the bodies of bruite beastes such as they were like vnto in condition of life and manners The Platonists did hold the immortalitie of the soule but not of the bodie The Peripatetickes and Poets imagined the soules of good men to become starres None of them beleeued aright concerning the immortalitie both of soule and body and of eternall life with God This knowledge we haue from the scriptures and God reuealed these things to vs by his spirit 1. Corin. 2. 10. that both our bodies and soules shall be made inheritors of life through Christ as the Apostle sheweth We shall be eaught vp with him in the clouds to meete the Lord in the aire 1. Thess. 4. 17. Bâ—rnard doth very well describe the happy state both of our bodies and soules in the kingdome of God agreeable to this doctrin of Paul first for the soule he saith whereas there are three faculties thereof rationalis concupiscibilis irascibilis the reasonable part the election or will the affection Implebit Deus rationale nostrum luce sapientiae implebit concupiscibile nostrum fonte iustitiae implebit irascibile nostruÌ„ summa pace tranquillitate He will replenish our reason with the light of wisedome and knowledge our electiue facultie with iustice that it shall desire nothing but what is to be desired our wrathfull and boyling affection with peace and tranquilitie Concerning the bodie whereas it consisteth of foure elements Habebit terra nostra immortalitem Our earthly part shal haue immortality Habebit aqueum nostrum impassibilitatem Our watrie part shâ—l be without passion Habebit aereum leuitatem Our airie part shall haue agilitie or lightnesse Habebit igneum nostrum perfectam pulâ—hriâ—udinem Our fiery part shall haue most perfect beautie or glory Secondly the dulnesse of our affections is here to be quickned and our desire to be inflamed toward the attaining of this happie estate we should be still groueling vpon the earth but eleuate our hearts to heauen and to haue our conuersation in heauen from whence we looke for our Sauiour Phil. 3. 20. It is recorded by the heathen that one Cleombrotus reading Plato his booke of the immortality of the soule was so rauished with the desire thereof that presently â—e cast himselfe into the sea like master like scholer like teaching like following But it may be a shame to vs that hauing so pure doctrine reuealed concerning true eternitie which they but dreamed of are not touched with an earnest desire thereof as S. Paul was who desired to be dissolued to be with Christ Phil. 1. 23. Wherefore the assurance and hope of euerlasting life ought to be the chiefe scope of all our studies the drift of our desires the marke to aime at the race to run at the prise to striue for the hauen to saile vnto the pearle to be purchased the inheritance to be desired the country to be trauelled vnto this is that wherein we ought chiefly to reioyce that our names are written in heauen Luke 10. 20. thy riches honour strength beautie wisedome wife children ease prosperitie are not to be ioyed in in comparison of this blessed estate the which if we earnestly desire now we shall vndoubtedly possesse then through Iesus Christ to whom be praise for euer That they know thee to be the onely very God Our Sauiour saith not to know thee only to be very God for if the father only were God then the Sonne and the holy Ghost should be excluded but the Father is that onely God and so is the sonne and the holy Ghost they all three are but only one very God as where the Apostle calleth Iesus Christ the onely Lord Iude 4. neither the Father nor the holy Ghost are excluded for they are all the onely Lord though they be deuided in person yet the vnity and essence of the diuine nature and power is not deuided
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
1. not only for example of life but also in his doctrine The Apostle will be no further followed then he himselfe did tread in the steps of Christ. Againe the Apostle saith I certifie you brethren that the Gospel which was preached of me was not after man Gal. 1. 1â— 2. Hereof the Apostle giueth himselfe an example I haue receiued of the Lord that which I haue deliuered vnto you Likewise the Prophets preached not to the people till the word of God came vnto them as Isay 2. 1. The word that Isaiah son of Amos saw vpon Iudah and Ierusalem 3. Like as when our Sauiour fed the people in the wildernesse first he himselfe brake the loaues and then gaue them to the Disciples and they to the multitude Iohn 6. so the Lord Christ must first break vnto vs of the bread of life before we can breake it to you And like as he that heareth speaketh continually Prou. 21. 28. A man must first heare the cause before he can giue sentence so must the Ministers first hearken to God to be instructed by his word before they deliuer any doctrine to the people 4. For it is required of such as are disposers dispensers and stewards of Gods misteries to be faithful 1. Corin. 4. 2. Like as the embassador of the Prince must deliuer nothing but by warrant and commission of the Prince so must Ministers do being the Lords embassadors 2. Cor. 25. 20. 5. They then are reproued by this doctrine that presume to preach the doctrines and commaundements of men in stead of the word of God as the Pharises in our Sauior Christs time did Marke 7. 7. and the Pharises of this age the papists do who in most articles of religion the doctrine of the Trinitie excepted do set forth humane inuentions and traditions Secondly the Ministers learne that they should not rashly vtter whatsoeuer at the first sight offereth it selfe or commeth sodainly into their mind but examine euery doctrine how it is agreeable to the word of God to waite vpon God with the prophet Isay and to heare from him what we should crie as Ambrose saith Cum audisset clama non prius clamauerat quà m audiret quod clamare deberet Isay 40. in psal 119. serm 2. he would not cry before he had heard what he should cry The people of God also are taught to compare with the scriptures euery doctrine which is brought vnto theÌ„ as the Berrhaeans did Act. 17. to receiue the good doctrine as currant coine to refuse the contrarie as counterfeit stuffe And they haue receiued theÌ„ By this readines in Christs Disciples to receiue his doctrine we are taught with all chearefulnesse and alacritie to yeeld obedience to the word of God 1. So the Apostle saith Let the word of God dwel in you plenteously Col. 3. 16. It can not dwel with vs vnlesse we receiue it into the houses and habitations of our hearts And again despise not prophecying 1. Thess. 5. 2â— that is contemne not neither neglect the preaching of the word 2. Thus the Apostle commendeth the obedience of the Galathians that they receiued him as an Angel of God Gal. 4. 14. and consequently his doctrine as angelicall Such were the Disciples of Antioch When they heard the word they were glad and glorified the word of the Lord Act. 13. 48. the willing then and chearefull receiuing of the word is a glorifying a dignifying of it an ornament and an honour vnto it 3. Like as he that tasteth the hony or coÌ„b findeth a pleasantnesse and a delight in it so the word of God should be sweeter to the spirituall tast then the hony or hony-comb Psa. 19. 10. And as the thirsty ground waiteth for the raine and drinketh it in gladly so should the word of God be heard as Iob saith They waited for me as for the raine Iob 29. 23. 4. Christ therfore is with all forwardnes and earnest desire to be heard because he hath the words of eternall life Iohn 6. 68. We willingly heare men that counsell vs for our worldly profit much more when for our soules health and for that the contempt of the Ministers of Christ redoundeth vnto Christ himselfe He that heareth you heareth me he that despiseth you despiseth me Luke 10. 16. There are then three sorts of men that come farre short in the practise of this doctrine first they which are contemners despisers of Gods word that of an obstinate and wilfull mind refuse to heare vs such were they that stopped their eares against StepheÌ„ Act. 7. and that cast off their garments and threw dust in the aire while Paul preached Act. 22. 23. Such are the obstinate popish Recusants at this day Secondly there are others that preferre their worldly businesse as the Gergasenes that because of the losse of their swine would haue Christ preach no longer among them Mat. 8. 34. Such are they that coming to faires and markets wil not be spared one halfe houre from their worldly traffick to heare the word of God Thirdly there is another sort that come to heare but profit not such as Ezechiel speaketh of They heare thy words but do them not Ezech 33. 31. Neither do these receiue the words of Christ for though the word pierceth the eare yet they shut the dore of the heart against it Wherfore if we wil be the true Disciples of Christ let vs neither obstinately reiect his words nor carnally refuse them nor negligently heare them but willingly receiue them that euen as we with a bodily appetite do take our corporall food so with a spirituall desire we receiue our heauenly sustenaÌ„ce which doth sustaine our soules as the other strentheneth our bodies as Ambrose wel noteth vpon those words of our Sauiour Giue ye them to eate lest they faint in the way Habes Apostoliâ—um cibum manduca illum non deficies You haue Apostolicke foode eate it and you shal not faint They haue knowne verily or surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee To come out from God is all one with that which followeth to be sent of God which Christ vttereth of himself as now our Mediator the Minister and messenger of God in his humane nature for as he is God he was neither sent of God nor came out froÌ„ him into the world We learne here that our knowledge of Christ must not be wauering or vncertaine but sure and stedfast the Apostles knew verily c. 1. Saint Paul would not haue vs as children to be caried about with euery wind of doctrine Ephes. 4. â—4 but to be rooted and grounded in loue Ephes. 3. 17. 2. Such constancie was in Iohn Baptist Who was not as a reed shaken with the wind Mat. 11. 7. that is readie to be ouerturned vpon euery occasion but he continued stedfast and vnremoueable in the confession of Christ euen vnto death Saint Paul was so sure of his doctrine that if an Angel from
heauen the Prophets and Disciples supposed he had bene conueyed to some other place and sought him three dayes but were deceiued so they which suppose to find Christ in the earth are erroniously seduced 4. Diuerse reasons of Christs absence in the flesh in the Scriptures are alleadged first because of the present expediencie for the Church of God Ioh. 16. 7. It is expedient for you that I go away for if I go not away the comforter will not come Secondly because of the future vtilitie I go before to prepare a place for you Ioh. 14. 2. Thirdly the Angels said to the women Why seeke ye the liuing among the dead Luk. 24. 5. It was not conuenient for our immortall and euerliuing Sauiour to be conuersant still among mortall and sinfull men and to cōuerse with those which are dead in sinne 5. First the Popish fantasie is here discouered concerning Christs carnall presence in the Eucharist For if the heauens must still receiue and containe him how can his bodie be out of heauen if it be alwaies in heauen vnlesse they will make Christ to haue many miraculous bodies for his naturall bodie it cannot be which is but in one place at once The words also of this text are euident that Christ in his flesh is no more in the world so that it is neither visible nor inuisible here for if either then it were vntrue that Christ saith I am no more in the world And therefore Origen soundly writeth Secundum diuinitatis suae naturam non peregrinatur Christus sed peregrinatur secundum dispensationem corporis c. sicut homo ergo peregrinatur Christ is not a stranger or a pilgrim in his diuine nature but he is a stranger in the dispensation of his bodie c. therefore as a man he is a pilgrime and a stranger fr◠vs. 2. We are taught that seeing Christ is gone out of the world we in affection and desire should follow after him and as the Apostle saith Seeke those things that are aboue where Christ sitteth at the right hand of God Coloss. 3. 1. Where a mans treasure is there will his heart be and where the carcasse is thither will the Eagles be gathered together If Christ be our treasure if Christ be our desire our affections must be set vpon heauenly not vpon earthly things that we may say with the Prophet The desire of our soule is to thy name and to the remembrance of thee with my soul haue I desired thee in the night and with my spirit within me will I seeke thee in the morning Isa. 26. 8. 9. I come vnto thee Christs comming to his Father here is by prayer so then by faithfull prayer we draw neare vnto God 1. So our Sauiour saith Where two or three are gathered together in my name there I am in the midst of them Mat. 18. 20. Christ cometh to vs in prayer and we come vnto him then specially is our conuersation in heauen as the Apostle saith Phil. 3. 20. when our minds and affections in prayer are set vpon heauenly things 2. Thus Peter while he prayed fell into a traunce he was rapt in the spirit and saw an heauenly vision Saint Paule was taken vp in spirit to the third heauen 2. Cor. 12. But these examples may seeme to be extraordinarie but that of Hanna is vsuall to all the faithfull who is said to pray before the Lord 1. Sam. 1. 12. And Salomon when he had made an end of that effectuall prayer made at the dedication of the temple said These my words which I haue prayed before the Lord be neare vnto the Lord our God night and day 1. King 8. 59. 3. Like as when the woman that had the bloudie issue came in the preasse behind and touched Christs cloathes and Christ asked who had touched him that woman onely is said to touch Christ because she did it in faith wheras al the multitude did throng him and many touched his cloaths beside outwardly Mar. 5. 30. 31. So although in respect of his power he be present to al yet they which draw nere vnto him in faith are specially said to come into Gods presence 4. Because God is a spirit and will be worshipped in spirit and truth Ioh. 4. 24. they therefore do come vnto God which draw neare in spirit God being a spirit is onely discerned and appoched vnto in spirit and they onely see him whose eyes are annointed with the eye-salue Reuel 3. 18. which is faith 5. This doctrine reproueth two sorts of men first prophane persons that haue no care nor desire to enter into Gods presence which very seldome remember to pray vnto God When we heare in Scripture that Dauid praysed God seuen times a day and Daniel notwithstanding the great affaires of so large a kingdome yet could find time thrice a day to pray vnto God what shall we thinke of those men that pray not seuen times in so many daies nay some not thrice in so many weekes O good God how is the Christian exercise of prayer neglected as though men neither knew any God to pray vnto nor had any Mediator to pray by The Euchites were condemned because they did nothing but pray but men now adayes are more to be misliked because they neuer pray If they which call vpon the name of the Lord shall be saued I doubt whether they that call not vpon God can be saued How should a man thinke his labour can prosper which beginneth not with prayer how should a mans meate do him good that is not blessed with prayer How can a man thinke that wife children and seruants should do their duties not being exercised and trayned vp in prayer Secondly the prayer of hypocrites is condemned which pray with their lippes but draw not neare vnto God in their hearts As the Lord by his Prophet complained of the old Israelites This people honoureth me with their lippes but their heart is farre away from me Isa. 29. 13. such are the superstitious prayers of ignorant Papists praying vpon their beades in Latine without vnderstanding such are their prayers that haue an ordinarie stint morning and euening to runne ouer hauing no deuotion or holy feeling at all Augustine saith well Ad Deum acceditur fide sectando corde inhiando charitate currendo we come vnto God following by faith desiring in heart and running in charitie these are the feet which the Preacher biddeth vs to looke vnto when we come into the house of God Eccl. 4. 17. Keepe them in thy name euen thē whom thou hast giuen me c. Then we haue no power of our selues to be kept from euill but our strength and preseruation must proceed from God 1. So the Prophet saith Thou ô Lord hast wrought all our workes for vs Isa. 26. 12. Saint Paul saith The Lord will deliuer me from euery euil worke and preserue me to his heauenly kingdome 2. Tim. 4. 18.
Ieremie Before I formed thee in the wombe I knew thee Ier. 1. 5. God had knowne approued and chosen the Prophet euen before he was borne 3. For like as Dauid was annointed and appointed to be King long before he entred to his kingdom and Moses was dessigned to be deliuerer of Israel forty yeares before he exercised his office so the elect of God were long ago ordained to saluation though the accomplishment thereof they must expect with patience 4. And this God did to the praise of the glorie of his name Ephes. 1. 6. 6. â—or herein appeared loue not that we loued God but that he loued vs â— Iohn 4. 10. This is Gods great goodnesse that hath prepared for vs an euerlasting kingdome before as yet we were 5. Seeing then that God in his gracious decree of electioÌ„ hath sorted out some to euerlasting saluation we must take heed of 2 gulfs that we fal not into them the one is of superstition not to thinke with the Papistes that it is presumption to be sure of that which God hath most surely and certainly decreed the other is of presumption that men without good ground be not too confident in their hope thinking to be saued whatsoeuer they do but that as the Apostle saith We worke out our saluation with feare and trembling and labour to adde dayly somewhat to our assurance that as saint Peter saith We giue diliâ—ence to make our calling and electioÌ„ sure and seale the same vnto our soules by the fruits thereof This assurance of saluation is neither impossible to be had as the Papist thinketh nor yet easie to be had as the carnal Protestant thinketh It may be had but with much study and faithfull endeuor and godly care by feare and trembling Happie are they which by Gods grace haue attained to this gift and heauenly worke as all wee which beleeue in Christ shall in good time before we go hence by Gods grace attaine vnto it then shall we with patience runne out our course and nothing can happen so grieuous which this happie assurance of heauen will not make easie vnto vs. That we may say with Prophet Dauid I had fainted if I had not beleeued to see the goodnesse of the Lord in the land of the liuing Psal. 27. 13. Ambrose saith well Manipulis beatae vitae si quid accidit aduersi tanquam sterilis auena alâ—sconditur c. By this bundle of our hope of eternal life if any thing fall out crossely it is hid as wild oates or weedes in an handful of corne that like as in a peece of good wheate a few weeds are not seene no more is aduersitie felt where heauen is hoped for The seuenteenth Lecture Verse 25. O righteous father the world also hath not knowne thee IN these verses following the meanes are expressed whereby we may attaine vnto euerlasting glory described in the former verse and they are two the knowledge of God vers 25. and the liuely sense and feeling of Gods loue verse 26. First in this verse our Sauior sheweth that the world is vtterly ignorant of God and void of true knowledge 1. As the Euangelist testifieth He was in the world and the world was made by him and the world knew him not Iohn 1. 10. So the Apostle rehearseth out of the Psalme There is none that vnderstandeth none that seeketh after God Rom 3. 11. 2. Such a worldly man was Pharao who prophanely said I know not the Lord neither wil I let Israel go Exod. 5. 2. Such an ignorant person and blasphemous wretch was the messenger of the King sent for Elisha Behold this euil saith he commeth of the Lord why should I waite on the Lord any longer 2. Kin. 6. 33. 3. Like as a foole or ideot knoweth not the way into the citie such fooles are all wordly men that know not the way which leadeth to the celestiall Ierusalem Eccles. 10. 15. who are herein worse then the oxe or asse which know their owner and their masters crib Isay 13. but these haue no knowledge of God who made them and dayly feedeth them 4. The cause of this ignorance of the world is the hardnes of their heart Eph. 4 18 because through their corrupt and froward affections they corrupt that light of nature which they haue Because when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish hart was full of darknesse Rom. 1. 21. 5. We see then what a dangerous thing it is not to haue the knowledge of God and to be ignorant of his wayes all such are as yet of the world and being of the world are vnder the regiment and kingdome of Satan vnder Christs protection they are not for he prayeth not for the world Iohn 17. 9. This should be a caueat to all those who some of contempt some of negligence care not for the knowledge of God or his word Ambrose well saith Leprae medicina verbuÌ„ est contemptus vtique verbi lepra mentis est The word is the medicine for the leprosie of the soule the contempt then of the word maketh the soule leprous Though a man had no other sins to condeÌ„ne him yet ignoraÌ„ce caÌ„not be alone but hath other sinnes following it it were a sufficient cause of condemnation that he regardeth not to know God as the Prophet saith My people go into captiuitie because they haue no knowledge Isay 5. 13. But I know him and these haue known that thou hast sent me We know God because Christ first knoweth and by him and from him his members also know so that Christ to his church is the fountaine and author of all spirituall knowledge 1. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Iohn 1. 18. 2. Nicodemus til he came to Christ was ignorant of the first principles of Christian religioÌ„ he knew not what it was to be born again Iohn 3. The holy Apostle could not find out true knowledge at the feete of Gamaliel nor in the sect of the Pharises he was taught the Gospell by no other meanes but by the reuelation of Iesus Christ Galat. 1. 12. neither had Zacheus euer be come the child of Abraham if he had not come downe from the figge tree and followed Christ Luke 19. 3. So that as the Israelites could neuer haue found out the way to the promised land through the vast and vnknowne wildernesse vnlesse Christ had gone before them in a cloudie piller by day and a fiery piller by night and like as Moses could neuer haue described the forme and fashion of the tabernacle if the Lord had not first shewed it him in the mount so as impossible it is without Christs direction in his word to find out the way to eternal life He is therefore that oliue tree that doth conuey into the candlesticke
of the church that oile and fatnesse whereby the light thereof is cherished and preserued Zach. 4. 4. For none in heauen or in earth was found worthy to open the book of Gods secrets and to looke thereon but onely the lambe Reu. 5. 3. 9. The booke had remained sealed still if Christ had not taken the booke out of the right hand of him that sate vpon the throne and opened the seales thereof 5. First then their blind endeuor is condemned which by the light of nature thinke to find out the truth The Philosophers among the heathen and wise among the Gentiles much busied themselues to find out the truth but they labored in vaine The three wise-men that came from the East did not content them selues with their humane wisedome and natural experience but followed the conduct of the starre to seeke for Christ. If Saul must haue a prophet to tell him what was become of his fathers asses to find out heauen hath much more need of a propheticall light Secondly all carnal and secure persons are admonished that if they desire knowledge they should seek it at Christs hands in his word it is no maruell that so many yet continue in ignorance seeing they despise the meanes of knowledge Heauen cannot be scaled without Iacobs ladder the top whereof resteth vpon Christ Gen. 28. One well saith Nemini credas tuum nisi praeeunte lucernae istius luce processum sit fides itineris tui praeuia sit tibi iter scriptura diuina Trust no man to direct thee vnles this light go before let faith be the foreman in thy iorney and let thy way be by the scripture Verse 26. And I haue declared vnto them thy name and will declare it Here our Sauior promiseth the perpetuall assistance of his spirit and continuall declaration of his word to his church that as he had preached and declared it so he would still instruct his seruants not leaue his church destitute of the ministerie of his word 1. Thus the Lord promiseth by his prophet I will make my couenant with them saith the Lord my spirit that is vpon thee the words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed saith the Lord from henceforth euen for euer Isay 59. 21. 2. Thus our Sauiour leauing the world ordained his Apostles in his stead to be witnesses of him to the ends of the world Act. 1. 8. The Apostles also constituted Euangelists as Timothy 2. Tim. 1. 6. To second their work the Euāgelists ordained Bishops Pastors and Elders in euery citie Tit. 1. 5. to finish the work of the Gospell 3. For like as it is not enough to sow the corne and cast it into the earth but it must haue both the first and latter raine Ioel 2. 23. so it is necessary that Apostles other succeeding Ministers should water that which Paul and the other Apostles had planted 1. Cor. 3. 6. And like as after the house is builded it must be continually repaired lest through the idlenesse of the hands the house drop through Eccl. 10. 18. so after the foundation laid and building finished by Christ and his Apostles the chiefe builders others must be raised vp to repaire the ruines of Gods house 4. Therefore as Saint Paul saith Christ gaue some to be Apostles some Prophets some Euangelists some Pastors and teachers for the gathering together of the saints the work of the ministery the edificatiō of the body of Christ Eph. 4. 11. So that al these offices are necessary Prophets to assist Apostles and Euangelists to second Prophets Pastors and teachers to succeed Euangelists that all the Saints in all ages may be gathered together and the whole body of Christ edified 5. How much then are we to giue thankes vnto God for this his prouident care ouer his church neuer leauing the same destitute of his word which we see to the praise of God this day for God hath furnished this Church of England with such abundance of learned pastors as I thinke few churches in the world may compare with it So that as Elias ascending left his spirit doubled vpon Elisha as Ambrose well noteth O haereditas preciosa in qua plus haeredi relinquitur quà m habetur mirum in modum plus Helias gratiae dimisit in terris quam secum portauit ad coelos A precious inheritance wherein more is left to the heire then was first had Elias leaueth more grace in earth then he caried to heauen so I doubt not but many faithfull seruants of God departed this life haue transmitted their spirit and giftes double vpon their posteritie Seeing Christ then hath such care to instruct his flocke as he hath declared his word so doth yet and will further declare let no man despise this so great riches but profit more and more by the ministerie of the word that the oftener it is declared the greater may be our increase in faith that as Gods graces are doubled vpon our teachers so they may be multiplied also vpon the hearers That the loue wherewith thou hast loued them may be in them that is they may haue a liuely sense feeling of the loue of God that as they abound in knowledge so they may also be quickned in the liuely feeling and apprehension of it 1. This is that which the Apostle saith That ye may be able to comprehend with all Saints what is the breadth length depth and height and to know the loue of Christ which passeth knowledge Ephes. 3. 18. 19. 2 Such sense of the loue of Christ the Apostle Paul had who thus in particular professeth of himselfe Christ loued me and gaue himselfe for me Gal. 2. 20. Thus also the prophet Dauid spake from his inward feeling of Gods goodnesse toward him how deare are thy thoghts toward me ô God how great is the sum of them Psal. 132. 17. 3. Like as Iob saith I haue heard of thee by the hearing of the eare but now mine eye seeth thee Iob 42. 5. so they which haue only a speculatiue knowledge of God do heare as with the eare but they that haue an inward feeling and experience of his loue do see him with the eye this the prophet Dauid calleth the tast of the soule Tast ye and see how gracious the Lord is Psa. 34 8. Like as Manna though pleasant to the sight yet was more pleasant to the tast so is the mercie and loue of God more ioyous felt and comprehended then vnderstood onely and apprehended 4 For we are commanded to loue God with all the heart soule and mind Mat. 22. 37. God must not only haue our mind and vnderstanding but our heart and affectiō we do not otherwise honour God with all our strength 5 Hence then we are taught a most nenessarie point of Christian doctrine that we should labour
to our knowledge to ad affection to our iudgement zeale to our vnderstanding coÌ„science feeling Many seeme to know much but there is withall a coldnesse in their heart Happy it is with those that when they heare the word do not onely conceiue and vnderstand it as Herode did Marke 6. 20. but their hearts are inflamed as the two Disciples while Christ preached vnto them found their hearts burne within them Luke 24. The Prophet Dauid saith O how I loue thy law Psal. 119. 97. whereof Ambrose well saith Diligere amplius est quà m custodire hoc necessitatis est timeÌ„s illud charitatis To loue is more then to keepe this is of feare and necessitie that proceedeth of charitie So oâ—r obedience to God should proceede from a willing affection and louing heart That as God delighteth in the faithfull My delight is with the children of men Pro. 8. 31 so our delight may be in God that we may say with the prophet The desire of our soule is to thy name and to the remeÌ„brance Isa. 26. 8. So shall we be sure that if we desire his waies now the Lord wil delight in vs for euer and cause vs to enter into his euerlasting ioy FINIS Iud. â— 4â— lib. 〈…〉 Cantic 1. 2. Psal 134. Lib. 5. in Lâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Celâ—â—tium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 56. 8. Luk. 〈…〉 1. Thes. 5. 17. 〈◊〉 de obit Theodoâ—ii Xen. lib. 1. de Cyri 〈◊〉 Prou 4 23. aduer Luciferius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 3. â—d Câ—esiphon◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 11 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib 1. de Genes 〈◊〉 Ioh. 11. Math. 26. 1. Thess. 5. 17. Math. 14. 31. Luk. 22. 61. Mar. 10. 4â— 1. King 8. Eâ—â—d 17. 2. King 2. Apoc. â—â— Numb â—1 9. Act. 7. 56. Hâ—b 9. 14. Leuit 1. 15. Leuit. 2. 13. Doctr. 1. Plutarc de garrulitat In Lâ—c. ca. 11. Doct. 2. Difference betwixt the prâ—uerâ— of Châ—â—st and of his members Christ praieth not in heaueÌ„ now as he did in the earth Tract 10â— in Ioannâ— How Christ is the Mediatour of his church How Christ appeâ—eth before God for vs. Lib 22. moâ—al cap. 13. Doctr. 3. Ad Eustaâ—hâ—â—m Vers. 1. Doctâ— 1. The gesture required in prayer God Christs father otherwise then ours Doct. 2. Pray with confidence Doct. 3. The appointment of times is from God Against Astrologers We must wait the acceptable time All gifts must 〈◊〉 vsed to Gods glory The Pope not Christs Vicar Lib. 2. de vocat gent. cap. 6. Ser. 19. in Psal. 119. Doct. 2. â—ternall life onely giuen to those that are giuen to Christ. Christ died not for all â—lection certaine In Mat. Homil 13. Doctr. 1. What things make the life oâ— man miserable Enemies to euerlasting life confuted The desire which we ought to haue to euerlasting life Doct. 2. Of the necessitie of the knowledge of God Heretickes enemies to the Trinitie confuted Against Atheists Ignorance dangerous Doct. 3. No saluation without faith in Christ. Diuerse heresies against the natures person of Christ. De Isaacho cap. 8. Doct. 1. Man cannot chalenge any thing from God by his merits Doct. 2. Continuance to the end Doct. 3. Christ merited not for himselfe Doct. 1. The word of God profitable onely to the elect The attentiue hearing of the word a marke of our effectuall vocation In Psal. 119. Doct. 2. In 2. Tim. cap. 1. Doct 3. Examination of doctrines Doct. 2. Gods word is chearfully to be heard Doct 3. Our knowledge of Christ must be certaine Against carnal professors Doct. 4. The Minister must be assured of his calling How Ministers are acertained of their calling Doct. 1. Christ a Mediator onely for the elect There is a world onely of the elect and faithfull Lib. 5. in Luc Whether the wicked may be prayed for Worldlings without the compasse of Christs praier Doct. 1. Christ God of himselfe August tract 19. in Ioann No accesse to God without Christ. De Fide lib. 3 cap. 3. Doct 3. All must be reâ—erred to Gods glorie which we ask in our praiers Doct. 1. Christ not present now in the world in his flesh The reasons of Christs bodily absence Against the carnall presence in the Sacrament Our desires must be in heauen Doct. 2. Our comming to God is by prayer Against neglect or discontinuance in prayer Against hypocriticall prayers Conc. 2 in Psal. 33. Doct. 3. Man hath no power of himselfe to keepe himselfe Against free will De Ecclesiast docum c. 56. Doct. 4. The loue of Christians must be in the truth Doct. 1. They which are once truly graft into Christ cannot finally fall away Iustifying faith cannot be lost Doct. 2. Some reiected from the beginning The doctrin of Predestination a spur to godlines Doct. 3. The certaintie of Gods word Gods foreknowledge not the cause of mens workes De Predest lib. 1. cap. 15. Doct. 4. Gods word worketh true comfort The danger of those that are ignorant of the word Doct. 1. The faithfull hated in the world A dangerous thing to hate the seruants of God 1. Chro. 16. 10. Hom. 11. in Exod. Doct. 2. Against separation from the Church Cont. Cresâ— lib. 3. cap. 35. 3. degrees of worldly men Doct. 3. Life not corruptly to be desired Serm. 20. in Psal. 119. Against a pre posterous desire of death Why the Scripture vseth repetitions Of vaine and idle repetitions Of the word Selah vsed in the Psalmes Hierom. Marcella Tom. 4. Doct. 1. The word of God onely conuerteth Mat. 3 11. Col. 4. 6. Heb. 4. 12. All truth necessarie to saluation to be found in Scripture Doct. 2. God sendeth none but enabled with gifts Ad Furiam Doct. 3. All gifts deriued vnto the Church by Christ. Ephes. 4. 16. 〈◊〉 merited not for himselfe Lib. 5. de fid cap. 7. Doct. 1. Christ praieth for all beleeuers to the end of the world Care of posteritie Doct. 2. Faith a rare thing where is no preaching Doct. 3. Augustine Doct. 4. Why God would haue the holy life of his faithful knowne to the world Mat. 18. 6. The dangeâ— of giuing ofâ—ence Doct. 1. We are elected to walke in good works â—lection not of workes but by grace Two books the booke of life the book of a mâ—ns conscience Three kinds of false peace Paulin. Tom. 4. Doct. 3. Gods loue best knowne by the graces of sanctification Doct. 1. The prayer of Christs mediation Doct. 2. The faithfull shal be in the same place with Christ in heauen Doct. 3. They that wil see Christ face to face in heauen must see him by faith here Hom. in Mat. 13. Heb. 6. 19. Doct. 4. Christ how said to be predestinate Assurance of heauen is neither impossible nor yet easie to be had The blindnes ignorance of the world Lib. 5 in Luc. Ignorance a sufficieÌ„t cause of condemnation Doct. 2. Al holy knowledge deriued from Christ. A vaine labor to seeke for true wisdome without Christ. Amb. serm 14 in Psal. 1 19. Doct. 3. God will neuer leaue his Church destitute of his word Ambros. Epist 60. Doct. 4. Knowledge without sense and feeling fruitlesse We must not onley vnderstaÌ„d the word but ioy in it Serm. 20. in Psal. 119.