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.
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.
for their sanctification in generall v. 17. to be sanctified with the truth in speciall to be made fit for their message because they were seÌ„t into the world v. 18. the reason because for their sakes Christ did sanctifie himselfe both by his life and death v. 19. which was afterward to come v. 20. he praieth for their sanctification in their perfect vnion and loue from the â—ffects that the world may beleeue c. v. 21. originall cause their electioÌ„ vnto glorie v. 22. ende that they may be perfect in one c. v. 22. glorification it sâ—â—e which is described v. 24 〈◊〉 meanes vnto it knowledge set forth by the coâ—â—rarie the wâ—rld knoweth not god v. 25. the cause I haue declared thy name v. 26. sense and feeling of Gods loue v. 26. Certaine fruitful Meditations vpon the most holy praier of our Sauior Christ as it is set forth by S. Iohn in the 17. chapter of that Gospel diuided into certaine Lectures The first Lecture declaring the order and methode of this Chapter with some speciall obseruations concerning prayer in generall THe prayer of our blessed Sauiour Christ Iesus in this Chapter coÌ„prehended is eyther concerning his owne glorification from ve 1. to verse 6. or as touching the confirmation of his Church either then present consisting of his Apostles other Disciples from v. 6. to v. 20. or which was afterward to bee called by their preaching from v. 20. to the end The summe of Christs prayer is for his glorification which is expressed v. 1. v. 5. The reasons which our Sauiour vseth for this his request are four 1. à fine from the end v. 1. Glorifie thy Sonne that thy Sonne also may glorifie thee 2. à pari from the like v. 2. As thou hast giuen him power ouer all flesh and as power is giuen vnto him so also glory belongeth vnto him 3. à causa meritoria from the meriting or deseruing cause v. 4. I haue glorified thee on earth and now glorifie mee he was worthy of this glory which was due vnto him 4. ab aequo from the equitie of it it was his owne glory before the world was But before I descend to intreate particularly of this Scripture or any part therof there are three necessarie considerations first to be handled two of them concerne Christs prayer in particular first of the validitie and efficacie thereof whose force and vertue extendeth to the worlds end secondly of the qualitie and difference betweene Christs prayer and ours betweene Christs prayer then in the daies of his flesh and the prayer or intercession of his Mediatorship now The other point is of the vse of Praier in generall namely of the necessitie thereof First concerning the force and efficacy of our Lords prayer it is euerlasting it is not yet either extinct or slaked but remaineth still and shall till the worlds end for though there are now sixteene hundred yeares well nie since this praier was vttered by our Sauiour yet the benefite thereof doth extend it selfe vnto this age for we also as many as beleeue in Christ through the word of the Apostles are comprehended in this praier verse 20. 1 Thus the Apostle testifieth that our Sauiour offered vp in the daies of his flesh praiers and supplications with strong cries and teares and was heard Hebr. 5. 7. As he was heard in that zealous prayer which hee made in the Garden before his passion whereof the Apostle there chiefly speaketh so also he was heard in all other his praiers Iohn 11. 42. I know thou hearest me alwaies and especially in this praier which he powreth forth in the behalfe of his vniuersall Church then being or which was to come 2 If Abels voice spake after his death for by saith yet being dead hee speaketh Heb. 11. 5. much more doth the voice of Christ in this praier yet speake vnto God which as the Apostle saith speaketh better things then the bloud of Abel Hebr. 12. 24. If Abels voice was heard after his death crying for vengeance much more Christs voice yet soundeth in the eares of GOD calling for mercie Salomons praier which he made at the dedication of the temple 1. Kin. 8. did consecrate the temple to that holy vse not during his time but so long as the temple stood for thus he praieth v. 38. What prayer or supplication soeuer shall be made of any man c. and shall stretch forth his hands in this house heare thou in heauen If Salomons prayer did transferre the benefit thereof to the succeeding ages much more auaileable is the power of Christ. 3 Then like as the Manna was laid vp in the Arke though it was of it selfe but as a melting dew which faded by the heate of the Sunne yet by Gods blessing endured many hundred yeares so the voyce of Christ though it were a transitorie sound yet it hath a permanent force The Grecians doe speake much of a certaine place of Olympia which giueth seuen ecchoes or reflexions of one voice which therefore they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of seuen voyces But we may woorthily admire this prayer of Christ which giueth not only seuen or seuenty seuen voices but coÌ„tinually sounds in the eares of God reboundeth to vs. 4 For the Preacher saith Ecclesiast 3. 12. I know that whatsoeuer God doth shall bee for euer and the Prophet saith Psal. 119. 89. Thy word endureth for euer in heauen This prayer therefore proceeding from the sonne of God must needes be of an euerlasting force as the Apostle saith This man because he endureth euer hath an euerlasting priesthood Hebr. 7. 24. Wherefore his prayer being an act of his priesthood is also euerlasting 5 Wherefore this is much to the comfort of the Church of God that this holy prayer of Christ is still in memorie with God that like as they boldely come into the Princes presence when their supplication is already offered and their suit granted so haue wee through the prayer of Christ bold accesse his prayer maketh a way for our prayers euen as the arke went before to diuide the waters of Iordan and the people followed after Iosua 3. 14. so hath Christ our Arke Altar Priest and all diuided a way for our prayers he is the doore and by him also a doore is opened to our prayers as Ambrose well saith vpon these words Reue. 4. 1. I looked and beholde a doore was opened in heauen apertum est igitur ostium Ioanni precanti apertum est Paulo A doore is opened to Iohn praying a doore is opened to Paul â— Secondly we are to consider first of the difference betweene the praiers of Christ and the praiers of his church then of the diuersity betweene the praiers of Christ in the dayes of his flesh and now in his glorious maiesty For the first 1. Christs prayer tendeth wholly to the good of his church he hath no neede to pray for himselfe as neither did hee offer
the one saying that Christ is not equall vnto God the other that he took beginning from Mary The Valentinians denied his humanitie saying he tooke nothing of his mother but passed through her as water through a pipe The Eutichians also are of this kind who confound the natures of Christ and affirme in him the diuine nature only to remaine Of the second sort are the Nestorians who make two persons in Christ one person of God-Christ another of man-Christ saying that Marie was the mother of the man-Christ not of God-Christ Of the third ranke were the Angelici so called because they worshipped Angels and made them their Mediators such are the Papists that pray vnto Saints and ioyne them with Christ in the office of the Mediatorship all these acknowledge not Iesus Christ truly whom God hath sent Secondly we must know that it is not sufficient to haue a general and superficial knowledge but liuely and effectuall such as Saint Paul had confessing thus of himselfe Gal. 2. 20. Thus I liue not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Such a faith and knowledge of Christ then is requisite whereby the soule liueth vnto God working alwaies by loue Gal. 5. 6. For there are two things necessarie to saluation the inward beleefe of the heart and the outward confession and demonstration of it as Saint Paule sheweth Rom. 10. 10. With the heart man beleeueth vnto righteousnesse with the mouth man confesseth to saluation And Saint Ambrose writeth well vpon these words Cant. 8. 6. Set me as a seale vpon thine hart as a signet vpon thine arme signaculum Christ us in corde vt semper diligamus signaculum de brachio vt semper operemus luceat imago eius in confessione nostra luceat in operibus factis vt si fieri possit tota eius species exprimatur in nobis c. Let Christ be a signet in our heart alwaies to loue him a bracelet vpon the arme alwaies to be working for him let his image shine in our faith and confession let it shine in our workes and actions that if it be possible the whole image of Christ may be expressed in vs. The fifth Lecture Vers. 4. I haue glorified thee in earth c. THis is the third reason which our Sauiour vseth for the obtaining of his glorification that because he had glorified his Father in earth and finished his worke that his father would glorifie him againe He reasoneth from the desert to the reward which are relatiues that is haue respect and mutuall relation the one to the other That Christ sought the glorie of his father both himselfe saith it Ioh. 4. 34. My meate is that I may do th◠will of him that sent me and finish his worke and his Father from heauen approueth the same for after our Sauiour had said Father glorifie thy name there came presently a voice from heauen saying I haue both glorified it and will glorifie it againe Ioh. 12. 28. Whereby it is euident that as God had bene glorified by the heauenly sermons and diuine miracles shewed by Christ in his life so also he would set foorth his glorie in his blessed death From hence then we learne that they which will be assured to receiue glorie at the hands of God in heauen must indeuour to set foorth his glorie here in earth This our Lord promiseth Reuel 3. 27. To him that ouercometh will I graunt to sit with me in my throne euen as I ouercame sit with my Father in his throne He that shall set foorth the kingdome of Christ in this world in ouercoming of sinne and subduing his owne affections shall be made partaker of Christs kingdome in heauen Thus our Sauior saith to his Apostles Mat. 19. 28. Verily I say vnto you that whē the Sonne of man shall sit in the throne of his maiestie ye which followed me in the regeneration shall sit vpon twelue thrones and iudge the twelue tribes of Israel As they in their regeneration expressed the spirituall kingdome of Christ so they shall enioy the fellowship of his euerlasting kingdome Saint Paule doth confirm the same by his owne example 2. Tim. 4. 8. I haue fought a good fight I haue finished my course I haue kept the faith from hence foorth is laid vp for me the crowne of righteousnesse For like as they that runne in a race and striue for maisteries obtain a corruptible crowne 1. Cor. 9. 25. so they which contend for the Lord and runne the way of his commaundements shall receiue an incorruptible crowne The great king of the Persians hearing out of the Chronicles of the faithfulnesse of Mordecai which had reuealed the conspiracie of two of the Kings Eunuches against him presently said What honour and dignitie hath bene giuen to Mordecai for this Esth. 6. 3. He thought it vnreasonable that his faithfull seruice should go vnrecompenced Much more is it iust with God to reward the faithfull seruice of his So the Apostle saith that God the righteous Iudge shall giue him the crown of righteousnesse 2. Timot. 4. 8. This iustice of God is the ground and cause of our reward which his iustice dependeth not vpon the merit of our workes or worthinesse of our obedience but vpon the free and most gracious promise of God in Christ which his most free and mercifull promise to fulfill and accomplish to his seruants it standeth with his stable and inuiolable iustice First then we see a difference by this doctrine betweene Christ and his members for thogh Christ our head by the desert and merit of his obedience is worthy of all glorie Reuel 4. 11. and might thus pleade with his father for his glorificatiō because he had glorified him yet the mēbers cannot challenge any thing at the hands of God for any worthinesse that is in them but onely for their Mediators sake Nehemiah thus praying Remember me O my God in goodnesse according to all that I haue done for this people Nehem. 5. 19. requesteth not to be remembred of God because of his faithfulnesse but according to the same his faithfulnesse is the rule or measure but Gods mercie is the cause or else where he confesseth cap. 13. 22. Remember me ô God concerning this and pardon me according to thy great mercie but where merit is challēged there is no mercie but iustice shewed so that as Bernard well saith Opera non sunt causa regnandi sed via regni Good workes are not the cause of raigning but the way to the kingdome Secondly we do learne that whosoeuer wil be assured to receiue glory in the kingdome of God must seeke to glorifie him here He then that dishonoureth God in this life how can he looke to receiue honour at the hands of God Consider this well all ye whom God hath honoured in this life with riches
glorie therfore all which the sonne hath is the fathers 5. First by this doctrine the wicked Arrians are confuted who made the son of God vnequall and vnlike vnto his father and their heresie was that suit tempus quaÌ„do non fuit filius there was a time when the sonne was not for if all the fathers be the sonnes and all the sonnes the fathers as here our sauiour saith there can be no inequalitie betweene them there must be the same power wisedom and euerlasting being of them both Secondly the opinion of the Church of Rome is also refelled which holdeth that Christ is not God of himselfe as the father is but that he is God with and of his father Rhemist annot Iohn 1. sect 3. We confesse indeed that Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonne of himfelfe but that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe is consonant to the scriptures Iohn 5. 26. As the father hath life in himselfe so he hath giuen to the sonne to haue life in himselfe if the sonne hath life in himselfe then he is God of himselfe Vitam in se habet vt ipsa vita sibi sit ipse He hath life in himselfe and he himselfe is life it selfe to himselfe It is a principle in diuinitie that diuina essentia nec gignit nec gignitur The diuine essence neither begetteth nor is begotten It is the person of the son not the Godhead that is begotten of his father from all eternitie Thirdly if they onely are Gods that are Christs their carnall securitie is reproued who flatter themselues that they belong vnto God and hope to be saued though they beleeue not in Christ. We see then that it is farre otherwise then some imagine that euerie man may be saued by that faith and religion which he professeth and that controuersies about faith are needlesse and superfluous Our Sauior saith he that honoureth not the sonne honoureth not the father Iohn 5. 23. Whosoeuer then beleeueth not aright in the sonne neither careth to know him and walke in his wayes hath no part in God neither caÌ„ enter into life It is therefore a vaine perswasion which they haue of saluation that thinke to come to God without Christ. The heauens cannot be scaled without a ladder nor entrance into the house but by the doore Christ is the doore and the ladder Stephen saw the heauens open and Iesus standing at the right hand of God both together Conâ—iteamur ergo Iesum ad dextram vt coelum nobis aperiatur as Ambrose saith let vs confesse Iesus at the right hand of God that heauen may be opened to vs. And I am glorifiâ—d in them This is another reason why Christ prayeth for his Apostles because they were to the praise of Christ and instruments of his glorie So then they which intend and seeke the honour and glorie of Christ and none other are priuiledged by his holy prayers and made partakers of his intercession and the power and vertue thereof 1. Hereof it is that our sauiour teacheth vs thus to conclude our prayers For thine is the glorie Math. 6. 13. whereby we referring all to the glorie of Christ are assured to be heard in our petitions 2. Thus the Apostles praying to the honor of Christ Act. 4. 30. so that thou stretch forth thine hand that healing signes and wonders may be done â—y the name of thy holy son Iesus found the present effect of their prayers the place was shaken where they were assembled together and they were filled with the holy Ghost 3. Like as it is said of the good houswife Giue her of the fruites of her hands and let her owne workes praise her in the gates Pro. 31. 31. the costly rayment wherewith others are clothed redouÌ„deth to the praise of the worker so the graces which God bestoweth vpon his faithfull seruants are referred to the praise of the author 4. This is the cause why God respecteth not the wicked He will not giue his glory to another Isay 42. 8. because they are enemies to Gods glorie and therefore God will not giue vnto such the honor of his gifts 5. This doctrine sheweth then in what miserable state they stand that sâ—eke not Christs honor they are out of the protection of Christs prayers All such as blaspheme the name of Christ and cause the Gospell of Christ to stinke before the world by reason of their euil life that professe it be it knowne vnto them that they stand as outlawes before God and cannot be assured either of direction to good or protection from euil from Iesus Christ. VVherefore let vs first make the glorie of Christ the scope and end of all our requests and endeuours and then we shall be sure that the Lord will heare vs. This then is the cause why many faile of their requests because they ask amisse as Iames saith Ye aske and receiue not because ye aske amisse that ye might consume it vpon your lusts For this reason the Lord saith he would not hide any thing from Abraham because he would commaund his sonnes and his houshold after him to keepe the way of the Lord Gen. 18. 19. VVe are therfore assured that if we aske any thing of God with a simple heart purposing to referre the same to his glorie that the Lord will denie vs nothing The ninth Lecture Vers. 11. And now am I no more in the world but these are in the world c. NOw followeth the petition it selfe which Christ maketh for his Apostles that God would keepe them and of this request diuerse reasons are giuen by our Sauiour First froÌ„ their present necessitie because Christ was to leaue them concerning his humanitie Secondly from the end or effect that they being thus kept might be ioyned together in amitie and loue that they may be one as we c. First then this truth is here deliuered that Christ as touching the presence of his flesh is gone out of the world 1. So Saint Peter further witnesseth Whom the heauens must receiue till the time that all things be restored Act. 3. 21. Christ is not to be expected from heauen till his second coming to iudgement 2. Stephen saw Iesus standing at the right hand of God but in heauen Behold I see the heauens open and the sonne of man standing at the right hand of God Act. 7. 56 Paule also as he went to Damascus heard the voice of Iesus but speaking from heauen for he saith Suddenly there shone a light from heauen round about me Act. 22. 6. Paule further saith I saw him saying vnto me c. but he was in a traunce in the temple he saw him onely in vision or in spirit Act. 22. 17. as Peter saw the foure cornered vessell let downe from heauen Act. 10. 11. For in both places the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ecstasie or traunce is vsed 3. Then like as after Elias was taken into
righteousnesse Secondly we must not thinke that the prediction of the Scripture was the cause of Iudas perdition as though Gods prescience imposed a necessitie vpon mens actions But as Augustine well saith Des praescientiam non cogere hominem vt talis scit qualem praesciuit Deus sed praescire talem futurum qualis futurus erat quamuis sic non cum fecerit Deus Gods prescience forceth not a man to be such as he is foreseene but foreseeth him to be such as he is like to be though God made him not such Vers. 13. And now come I vnto thee and these things speake I in the world that they might haue my ioy fulfilled in them This is alleaged as another reason why our Sauiour maketh this prayer in the hearing of his disciples not for any necessitie which he had but for the comfort of his disciples that heard him for the hearing of Gods word bringeth true ioy and comfort 1. So our Sauiour saith elsewhere Ioh. 6. 4. These things haue I told you that when the houre shal come ye might remember that I told you them it is a great comfort when we see things to fall out according to the word of God 2. In like manner our Sauiour hauing prayed for Lazarus said Father I thanke thee because thou hast heard me I know that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me 3. Like as Peter though he had laboured all night and caught nothing yet was encouraged to let downe his nets againe after Christ had bidden him to let them downe to make a draught because he knew he should not any more labour in vaine Luk. 5. 5. so the Apostles here conceiued great ioy being themselues eare-witnesses of Christs prayer 4. The reason may be gathered out of our Sauiours words Mat. 24. 25. Behold I haue told you before that is being warned before of dangers we are better prepared to beare them when they come and being afore assured of Gods assistance we conceiue the greater ioy in our deliuerance 5. If then the hearing of Christ in his word as the Apostles here heard his voice do worke such great ioy and comfort iudge ye what a great benefite they are depriued of which are ignorant of the word and are not acquainted with Gods promises neither know the familiar and earnest prayers and requests which Christ maketh vnto God for his Church And as Saint Paule saith Whatsoeuer things are written are written for our learning that we through patience comfort of the Scriptures might haue hope Rom. 15. 4. No maruell then if men ignorant of the Scriptures and not being acquainted with Christs comfortable words are void and destitute of all true ioy and comfort in their afflictions Dauid saith I remembred thy iudgements of old O Lord and receiued comfort Psal. 119. 52. that is he found comfort by meditating of the examples of Gods mercie and iustice declared in his word Their case therefore is much to be pitied that either wilfully contemne or carnally neglect the reading meditating in Gods word which is called by the Apostle the sword of the spirit Ephes. 6. 7. Like as then a souldier set in the midst of his enemies without his sword and other warlike weapons is in danger to be deuoured and destroyed of them euen so as much vnable is a Christian to stand against the temptations of Sathan being not armed spiritually with the knowledge of the word which as one well saith Si tribularis consolatur te si laetaris accumulat gauda◠si iracūdus es mitigat te si paupertate deprimeris erigit te If thou art afflicted it doth comfort thee if thou be merrie it addeth to thy ioy if angrie mitigateth thy mood if pressed with pouertie doth raise thee vp The eleuenth Lecture Vers. 14. I haue giuen them thy word and the world hath hated them NOw followeth another reason of our Sauiours prayer for his disciples taken from the great perils which they are subiect vnto and their enemies which are set against them which are the world that is the generation of the wicked vers 14. and euill or sinne which is readie to catch hold vpon the best in this life from the which he desireth them to be kept vers 15. In this verse two reasons are giuen of the hatred of the world because they haue the word and professe the truth because in respect of their righteous life they shew themselues not to be of the world for these two things the world cannot abide Truth and Innocencie By the world here neither the whole companie of men comprehending both good and bad is vnderstood as it is sometime taken as Heb. 1. 6. When he bringeth in his first begotten Sonne into the world nor yet for the number of the faithfull which are also called the world Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world but the vniuersall companie of the wicked onely is here insinuated As 1. Ioh. 5. 19. The whole world lieth in wickednesse We are here then taught that the faithfull in this life are hated for the word of God and the truths sake for nothing is more irkesome or vnpleasing vnto them then Gods word 1. As the Prophet Isay speaketh of the people of his time They would not heare the law of the Lord which said vnto the Seers see not and to the Prophets prophesie not vnto vs right things c. prophecie errors 2. Thus Ahab hated Micaiah because he spake the truth vnto him and flattered him not 1. King 22. 8. For the same cause did Herodias procure Iohn Baptists death because he would not dissemble with her in her sinne Mark 6. This was the cause of Saint Paules trouble at Ierusalem they obiected against him that the did teach against the law and the temple Act. 21. 28. 3. Like as the Philistims striued with Isaacs seruants for the wels of water which they had digged especially for one well of liuing or springing water Genes 26. 19. so do the children of the world contend with the faithfull about the waters of life which issue frō the word Therfore our Sauior saith I am come to put fire on the earth and what is my desire if it be already kindled Luk. 12. 49. The word of God is as a fire that enflameth the wicked it maketh thē to rage and fume as though they were mad as the people that could not endure to heare Saint Paule but cast off their cloathes and threw dust in the aire Act. 22. 23. 4. The reason is euident Euery one that euill doth hateth the light neither cometh to the light lest his euill deeds should be reproued Ioh. 3. 20. The wicked cannot endure to be reproued and therefore they abhorre the word that discouereth them they are angrie with the looking glasse that bewrayeth the wrinkles and
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
Christ can not hold such was the league betweene godly Iehosophat and wicked Ahab it brought him into daunger of his life 1. King 22. 32. as the ioyning with Ahaziah the sonne of Ahab was the cause of the losse of Iehosophats shippes 2. Chr. 20. 37. Secondly we learne that there can be no true internall peace but in Christ there may be a carnall securitie such as was in the old world that gaue themselues to eating and drinking till the floud came and destroyed them but this is farre from true peace The hypocrite also spareth no cost nor labour to be reconciled he will bring thousands of rammes and riuers of oyle Micah 6. 6. but he cannot find by his own workes the right way vnto peace A third sort there is that haue a feeling of this peace for a time but it continueth not As Ahab found the wrath of God somewhat appeased toward him after he had humbled himselfe with fasting and sackcloth 1. King 21. 27. but he soone returned to his old sinnes and kindled the wrath of God against him againe The only true peace then with God is wroght by faith in Christ Rom. 5. â— And the right concord and vnitie among men is made perfect by the profession of the truth as the heart of Dauid and Ionathan were linked together in faith and in the feare of God Hierâ—m well saith Vera est illa necessitudo Christi glutina copulata quam non vtilitas rei familiaris nec presentia tantùm corporum non subdola palpans adulatio sed Dei timor diuinarum ScripturaruÌ„ studia conciliant That is true friendship and ioyned together in Christ which not priuate profite or the bodily presence or flatterie but the feare of God and the studie of Scripture doth beget And hast loued them as thou hast loued me Like as Gods loue was manifested to Christ when the holy Ghost descended vpon him whereby he was sanctified and replenished in his humane nature with all heauenly gifts and graces at what time God proclaimed from heauen that Christ was his beloued sonne Mat. 3. So Gods loue is not in any thing more euident toward his children then when he endueth them with his holy Spirit whereby they are sanctified and therefore our Sauiour prayeth for their sanctification that the world may know that God loueth them 1 Thus the Apostle testifieth The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Rom. 5. 5. that is hereby the loue of God is apparant toward vs because he giueth vs his spirit whereby we are sanctified 2 Thus was the loue of God confirmed toward the holy Apostle who prayed that the temptation of his flesh might depart from him and receiued this answer My grace is sufficient for thee 2. Cor. 12. 9. The assistance of Gods grace was a sure testimonie of his loue So the Prophet Dauid prayeth Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce and againe Restore me to the ioy of thy saluation and stablish me with thy free spirit Psal. 51. 8. 12. He desireth none other testimonie of Gods loue toward him but that he may feele the inward comfort of Gods spirit 3 For Gods loue is best knowne by his best gifts the best things he reserueth for those whom he best loueth Now the graces of regeneration the spirituall giftes of faith hope and loue are without al comparison the most principall As the Apostle saith Desire you the best giftes and I will yet shew you a more excellent way 1. Cor. 12. 31. and then in the next chapter he treateth of faith hope and loue 4 Like as Ioseph sent vnto Beniamin more plentifull measses of meate Gen. 43. 34. and gaue him richer gifts and more costly sutes of apparell then to the rest of his brethren Gen. 45. 22. so the Lord bestoweth the best gifts vpon his owne children As the father caused the fat calfe to be killed for his returned sonne Luk. 15. so the fatnesse of spirituall graces the Lord vouchsafeth vnto such as truly turn vnto him 5 The vse of this doctrine is excellent that we should not grieue to see the prosperitie ease and wealth of many worldly men like as sometime the Prophet Dauid fretted in himselfe at that sight Psal. 73. 2 But let vs consider how plentifully the Lord doth recompence to his children the want of things temporall with the eternall graces of the spirit Dauid preferreth the light of Gods countenance before the abundance of wine corne oyle or any other worldly endowment Psal. 4. Augustine saith well Si Deus tanta dat malis quanta seruat bonis If God giue such things as riches and prosperitie to the wicked how great gifts hath he in store for his Say not then in thine heart why hath not God made me rich honorable strong beautifull he hath giuen thee a better portion the knowledge of his name an heart to feare him a conscience to abstaine froÌ„ euill Where as thou seest a rich man giuen to oppression a prophane person a senslesse ignorant man tell me wouldest thou chaunge states with him I think not be content then with thy best lot and desire still the increase and continuance of spirituall graces The sixteenth Lecture Vers. 24. Father I will c. NOw followeth the other petition of our Sauiour for the glorification of his Church where we haue the request it selfe that they may be with Christ the end to behold his glorie the assurance for thou louedst me before the foundation of the world First we see the efficacie of Christs prayer that whatsoeuer he but willeth of God as the Mediator of his Church it is accomplished 1 Thus the Apostle testifieth He is able perfectly to saue those that come vnto God by him because he euer liueth to make intercession for them Heb. 7. 25. 2 Thus our Sauiour was heard for Lazarus I know thou hearest me alwaies Ioh. 11. 42. Thus our Sauiour prayed for Peter that his faith failed him not Luk. 22. 32. and it was so fulfilled for though Peters faith was shaken yet was it not ouerthrowne though it fainted it failed not 3 If Moses by the lifting vp of his hands ruled the battell betweene Israel and Ameleck if Eliah by his toung gouerned the aire that it should not raine but according to his word If Peters shadow commaunded diseases Act. 5. 15. how much more effectuall is the holy will and desire of Christ. 4 For Christ is the beloued sonne of God in whom God is well pleased Mat. 3. 17. whatsoeuer Christ therefore willeth of his Father he cannot denie vnto him for the great loue he hath toward him 5 First to our great comfort we are taught that seeing the will of Christ is omnipotent whatsoeuer it pleased the Lord that did he in heauen and earth Psal. 135. 6. and his will toward his church is most
Ieremie Before I formed thee in the wombe I knew thee Ier. 1. 5. God had knowne approued and chosen the Prophet euen before he was borne 3. For like as Dauid was annointed and appointed to be King long before he entred to his kingdom and Moses was dessigned to be deliuerer of Israel forty yeares before he exercised his office so the elect of God were long ago ordained to saluation though the accomplishment thereof they must expect with patience 4. And this God did to the praise of the glorie of his name Ephes. 1. 6. 6. â—or herein appeared loue not that we loued God but that he loued vs â— Iohn 4. 10. This is Gods great goodnesse that hath prepared for vs an euerlasting kingdome before as yet we were 5. Seeing then that God in his gracious decree of electioÌ„ hath sorted out some to euerlasting saluation we must take heed of 2 gulfs that we fal not into them the one is of superstition not to thinke with the Papistes that it is presumption to be sure of that which God hath most surely and certainly decreed the other is of presumption that men without good ground be not too confident in their hope thinking to be saued whatsoeuer they do but that as the Apostle saith We worke out our saluation with feare and trembling and labour to adde dayly somewhat to our assurance that as saint Peter saith We giue diliâ—ence to make our calling and electioÌ„ sure and seale the same vnto our soules by the fruits thereof This assurance of saluation is neither impossible to be had as the Papist thinketh nor yet easie to be had as the carnal Protestant thinketh It may be had but with much study and faithfull endeuor and godly care by feare and trembling Happie are they which by Gods grace haue attained to this gift and heauenly worke as all wee which beleeue in Christ shall in good time before we go hence by Gods grace attaine vnto it then shall we with patience runne out our course and nothing can happen so grieuous which this happie assurance of heauen will not make easie vnto vs. That we may say with Prophet Dauid I had fainted if I had not beleeued to see the goodnesse of the Lord in the land of the liuing Psal. 27. 13. Ambrose saith well Manipulis beatae vitae si quid accidit aduersi tanquam sterilis auena alâ—sconditur c. By this bundle of our hope of eternal life if any thing fall out crossely it is hid as wild oates or weedes in an handful of corne that like as in a peece of good wheate a few weeds are not seene no more is aduersitie felt where heauen is hoped for The seuenteenth Lecture Verse 25. O righteous father the world also hath not knowne thee IN these verses following the meanes are expressed whereby we may attaine vnto euerlasting glory described in the former verse and they are two the knowledge of God vers 25. and the liuely sense and feeling of Gods loue verse 26. First in this verse our Sauior sheweth that the world is vtterly ignorant of God and void of true knowledge 1. As the Euangelist testifieth He was in the world and the world was made by him and the world knew him not Iohn 1. 10. So the Apostle rehearseth out of the Psalme There is none that vnderstandeth none that seeketh after God Rom 3. 11. 2. Such a worldly man was Pharao who prophanely said I know not the Lord neither wil I let Israel go Exod. 5. 2. Such an ignorant person and blasphemous wretch was the messenger of the King sent for Elisha Behold this euil saith he commeth of the Lord why should I waite on the Lord any longer 2. Kin. 6. 33. 3. Like as a foole or ideot knoweth not the way into the citie such fooles are all wordly men that know not the way which leadeth to the celestiall Ierusalem Eccles. 10. 15. who are herein worse then the oxe or asse which know their owner and their masters crib Isay 13. but these haue no knowledge of God who made them and dayly feedeth them 4. The cause of this ignorance of the world is the hardnes of their heart Eph. 4 18 because through their corrupt and froward affections they corrupt that light of nature which they haue Because when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish hart was full of darknesse Rom. 1. 21. 5. We see then what a dangerous thing it is not to haue the knowledge of God and to be ignorant of his wayes all such are as yet of the world and being of the world are vnder the regiment and kingdome of Satan vnder Christs protection they are not for he prayeth not for the world Iohn 17. 9. This should be a caueat to all those who some of contempt some of negligence care not for the knowledge of God or his word Ambrose well saith Leprae medicina verbuÌ„ est contemptus vtique verbi lepra mentis est The word is the medicine for the leprosie of the soule the contempt then of the word maketh the soule leprous Though a man had no other sins to condeÌ„ne him yet ignoraÌ„ce caÌ„not be alone but hath other sinnes following it it were a sufficient cause of condemnation that he regardeth not to know God as the Prophet saith My people go into captiuitie because they haue no knowledge Isay 5. 13. But I know him and these haue known that thou hast sent me We know God because Christ first knoweth and by him and from him his members also know so that Christ to his church is the fountaine and author of all spirituall knowledge 1. No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him Iohn 1. 18. 2. Nicodemus til he came to Christ was ignorant of the first principles of Christian religioÌ„ he knew not what it was to be born again Iohn 3. The holy Apostle could not find out true knowledge at the feete of Gamaliel nor in the sect of the Pharises he was taught the Gospell by no other meanes but by the reuelation of Iesus Christ Galat. 1. 12. neither had Zacheus euer be come the child of Abraham if he had not come downe from the figge tree and followed Christ Luke 19. 3. So that as the Israelites could neuer haue found out the way to the promised land through the vast and vnknowne wildernesse vnlesse Christ had gone before them in a cloudie piller by day and a fiery piller by night and like as Moses could neuer haue described the forme and fashion of the tabernacle if the Lord had not first shewed it him in the mount so as impossible it is without Christs direction in his word to find out the way to eternal life He is therefore that oliue tree that doth conuey into the candlesticke