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
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.
2 The Lord saith to Abimelech king of Gerar who had taken Abrahams wife into his house I kept thee also that thou shouldest not sinne against me therefore suffered I not thee to touch her Gen. 20. 6. Abimelech was not preserued by his owne power froÌ„ the sin of adulterie but by Gods generall grace which yet is much different from the grace of renouation and sanctificatioÌ„ for as Abimelech here so diuers of the heatheÌ„ had this general grace of restraint whereby they were kept from notorious sinnes as of oppression iniustice adultery murder and such like though they wanted the true worke of regeneration Dauid by a greater gift and grace confesseth that the Lord kept him from laying his hand vpon the Lords annointed 1. Sam. 24. 7. 26. 11. 3. For like as Peter had sunke downe into the waters if Christ had not stayed him with his hand so the flouds of temptation are like to ouerwhelme vs if we be not vpheld by Gods grace Our owne nature is such a guide and nurse vnto vs as Mephiboseths nurse was to him that let him fall as she fledd away and thereupon he became lame 2. Sam. 4. 4. If we stay vpon the direction of nature we shall be deceiued 4. For seing all the imaginations of the thoughts of mans hart are onely euil continually Genes 6. 5. what help is to be expected from our nature And least any man should thinke that it is otherwise with vs now then it was with the old world the Apostle in himselfe sheweth that we are by nature of the same mould I know that in me that is in my flesh dwelleth no good thing Rom. 7. 18. 5. First then that popish doctrine of free will is here refelled who doe ascribe vnto man by nature great strength to apprehend that is good to beleeue to doe many workes morallie good contrarie to the scripture for our Sauiour saith without me yee can do nothing Iohn 15. 5. Secondly we are taught to depend vpon God for his direction in all our actions and to giue him thanks that he preserueth vs from the great offences of the world This was the praier of the prophet Dauid teâ—ch me the way of thy statutes direct me in the path of thy commaundements incline my heart vnto thy testimonies Psal. 119. 33. 35 36. all our direction instruction and inclination is from God Augustine well saith Deus sanctum in me semper opus spira vt cogitem compelle vt faciam suade vt diligam te confirma vt teneam custodi ne perdam Lord inspire me to thinke well compell me to do well perswade me to loue thee confirme me to hold thee keepe me not to loose thee That they may be one as we are not that there can be in euery respect such vnion between the members as there is between Christ and his Father which is a substantiall and identicall vnion but our vniting and knitting is in affectioÌ„ not in the same substantiall condition But here is a limitation and qualification of vnitie that it must haue relation to God for peace and vnitie vnlesse it be in the truth is no true vnitie 1. Saint Paul therefore saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the truth in loue Ephes 4. 15. and S. Iohn saith whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I loue in the truth Epist. 2. 1. We must then loue in the truth and truth it in loue loue without truth is erronious and truth without loue is not efficacious 2. Thus Iehu well answered Iehoram who asked if it were peace What peace saith he while the whoredomes of thy mother Iesabel and her witchcrafts are in great number 2. King 9. 22. There is no peace with the wicked So Iehosophat was chastised of God his ships were broken because he ioyned himself with Ahaziah the idolatrous king of Israel 2. Chron. 20. 37. 3. The confederacie of the wicked is compared to the mixture of iron and clay which cannot be tempered together Dan. 2. 43. like vnto the ropes wherwith Sampson was bound which he brake in sunder as burnt towe Iud. 16. 9. 4. For whatsoeuer is not of faith is sinne Rom. 14. 23. therefore the peace of the wicked being not seasoned with faith can not be pleasing or acceptable vnto God 5. Let vs therfore loue in truth Nothing ought more to moue vs to vnitie then that we professe one God one faith one baptisme Ephes. 4. 6. nunquam vidimus trinitatem litigantem we neuer saw the trinitie at variance as Augustine saith neither ought we that worship one God to be at variance among our selues The tenth Lecture Verse 12. While I was with them in the world I kept them in thy name THese words shew another reason why our sauior Christ prayeth for his Disciples that God would finish that worke which was begun in them that as Christ had hitherto preserued them all except onely Iudas so that God would keepe them to the end They then which are giuen vnto Christ to be kept cannot possibly perish or finally be lost 1. So the Prophet Dauid saith My shepheard is the liuing Lord I shal want nothing though I walke through the valley of death I will feare no euill for thou art with me thy rod and thy staffe they comfort me Psal. 23. 1. 4. He was perswaded that the sheepe which were vnder the conduct and custodie of this shepheard could not possibly miscarry 2. Saint Paul was thus perswaded that nothing could separate him from the loue of God in Christ Rom. 8. 39. and he was fully assured that there was layed vp a crown of righteousnes for him 2. Tim. 4. 8. 3. Like as none of those perished which were saued in the Arke nor any lost of all the host of Israel which were led vnder Moses through the red sea so much more shall they be preserued which are committed to the sole keeping of Christ. 4. The Apostle giueth the reason hereof Heb. 7. 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Christ then is yesterday and to day and the same for euer Heb. 13. 8. Therefore seeing Christ neuer dieth neither of his kingdom is there any end his sheepe cannot perish that are vnder his happie gouernement his kingdome is not as the kingdome of earthly Princes who can no longer care for their subiects theÌ„ they are in the world but Christ the King of his Church not onely when he was in the world but now and for euer is able to preserue those that belong vnto him 5. First then this doctrine discouereth a popish error that faith may be lost and that they which beleeued in Christ may fall away and perish which is contrarie to the Scriptures Ioh. 14. 16. Whosoeuer beleeueth in him shall not perish but haue euerlasting life they that beleeue aright in Christ cannot be lost Indeed an vnfruitfull faith and which is
and not to seeke to repaire it rather so is it with them that would haue their crasie bodies broken with the cares and troubles of this life to be wholly dissolued rather then to be strengthned with grace against temptation 4. The reason why we should not desire to be taken out of this world but to be kept from euill in the world the Prophet sheweth I shall not die but liue and declare the workes of the Lord. Psal. 118 17. Be benificiall to thy seruant that I may liue and keepe thy vvord Psal. 119. 17. The desire which we haue vnto Gods glorie should make vs willing to continue in Gods seruice among the liuing 5. First by this doctrine two corrupt affections are discouered the one when any man desireth life with a corrupt minde as that he may liue to grow rich or to increase in honor or to be reuenged of his enemie or such like as Ambrose noteth vpon those words Psal. 119. 154. Quicken me because of thy word Alius propter diuitias viuere cupit alius propter filios hic propter verbum viuificari cupit One desireth to liue because of their riches another because of their children but the Prophet onely would liue for Gods word sake The other affection reproued is when one waxeth wearie of the world not for any desire he hath to God but because of his sorrow and trouble to desire with Saint Paul to be dissolued and to be with Christ is a good affection so that our particular in seeking our owne perfectioÌ„ yeeld to the generall in furthering the Churches consolation as Saint Paul doth moderate his desire who though it were best of all for him to be loosed yet wisheth to abide in the slesh for the furtherance of the Churches ioy Phil. 1. 23. 24. Likewise we are taught by this rule when affliction commeth and temptation assaileth vs to pray rather for strength to resist then for riddance not at all to feele it Saint Paul praying that the temptation might depart from him which he felt in his flesh was not therein heard but receiued this answere my grace is sufficient for thee for my power is made perfect through nesse Our Sauiour prayed for Peter not that he should not at all be winnowed of Sathan for how then should he come foorth as cleane wheate but that his faith faile him not Luk. 20. 31. Saint Paul alâ—o saith that he was deliuered from the mouth of the Lion from the cruell rage of Nero the persecuting Emperour but he was not sure so to be deliuered still from externall persecution but he saith confidently The Lord will deliuer me from euery euill worke preserue me vnto his heauenly kingdome 2. Timoth. 4. 18. He was sure to be kept from euill as here our Sauiour prayeth for his disciples but not to be deliuered from the troubles of the world and the same also is the hope and confidence of euery faithfull man The twelfth Lecture Vers. 16. They are not of the world as I am not of the world THis verse was repeated before vers 14. that which was there obserued shall not need to be rehearsed againe only this shall be now considered that the Scriptures are so tempered that to our capacitie and for our profite some speciall matters and sentences are againe remembred 1. So Saint Paule saith It grieueth me not to write the same things vnto you and for you it is a sure thing Philip. 3. 1. 2 Sometime repetitions are vsed as ornaments and graces to the spiritual songs as Psalm 136. this clause for his mercie endureth for euer is repeated in euery verse as the ground of that Psalme and well setting foorth the heauenly melodie thereof Sometime repetitions are vsed for the stirring and lifting vp of the affections as Psal. 135. vers 1. Praise the name of the Lord praise him vers 3. praise the Lord. These exhortations are againe vttered that our affections should be more vehemently touched with a desite to praise God Sometime for doctrine sake and our better instruction and vnderstanding some hard matters and sentences are often opened and for our better remembrance iterated as our Sauiour repeateth and expoundeth to his Apostles the parable of the seed Mat. 13. 3 Therefore the words of the wise are compared to nailes that are sure fastened and driuen vp to the head Eccles. 12. 11. So is it when doctrine is throughly applyed The word of God is as siluer seuen times purified in the fornace Psal. 12. 7. The foroace is our heart where the word of God by fruitfull meditation must be tried till it become siluer and be made profitable to vs. And as the cleane beasts did chew the cudde that is they did againe eate and minse the meate receiued so by often rehearsing and meditating the word of God as our spirituall food must perfectly be digested 4. The reason hereof is our dulnesse of hearing and weaknesse of vnderstanding as the Apostle sheweth to the Hebrewes Whereas concerning the time ye ought to be teachers ye haue need againe that we teach you the first principles of the word of God Heb. 5. 12. whom the Prophet compareth to sucking babes that had need to be taught precept vpon precept line after line Isa. 28. 10. 5 First though the spirit of God that best knoweth how to sit our affections vseth repetitions yet this is no warrant for men to vse vaine tautologies and rehearsals of the same things either in prayers or preachings which are of three sorts either of negligence proceeding from loosnesse when men tosse and tumble vp and downe the same things often in their indigested prayers Such were the long and irkesome prayers of the Pharises Mat. 23. 14. Either they are for ostentation such as were the tedious acclamations of Baals Priests who did cut also and launch themselues with knifes hauing nothing in their mouthes from morning to noone but these wordes Baal heare vs. Such were the tedious Church songs vsed in popery full of long and vaine repetitions and dismembred sentences which vse I feare me is not altogether left in the seruice and songs of some Cathedral churches to this day Some vaine rehearsals do shew superstition as the heathen did thinke to be heard for their much babling Mat. 6. 7. So were people taught in poperie to say ouer vpon their beades so many Pater nosters Aue Maries so many Creedes as though the often saying of them had a more holinesse and added a greater efficacie vnto them Wherfore all these kinds of fruitlesse repetitions are held to be vain and not at all grounded vpon Christs example Secondly we are taught that where the Spirit of God especially commendeth vnto vs any doctrine or sentence in Scripture it should so much the more of vs be carefully remembred Hereof it is that so often in the Psalmes do we find this word Selah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is deriued of a word that