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
raise it vp againe at the last day Ephes. 5. 23. He is the Sauiour of his bodie they then which are not of Christs bodie haue no part in him he is not their Sauiour Rom. 8. 30. Whom he predestinated them also he called whom he called them also he iustified whom he iustified he also glorified None then are brought to glorie but they which are iustified in Christ none are iustified or called in him but they which before were predestinate elected and chosen of God This we see perfourmed in the Apostles of Christ how he giueth life to those that are giuen him Mat. 19. 18. You that haue followed me in the regeneration shall sit vpon twelue thrones and iudge the twelue Tribes of Israel Ioh. 17. 12. Those that thou gauest me haue I kept and none of them is lost but the child of perdition who was giuen vnto Christ and not giuen giuen in respect of his outward vocation not giuen by eternall election Christ herein is worthie of more glorie then Moses Heb. 3. 3. for Moses could not bring all those that were giuen him out of Aegypt into the land of Canaan nay he could not bring himselfe thither onely two of 600. thousand Caleb and Iosua came into the land of promise Neither could Nehemiah bring all those that came out of the captiuitie to be true Israelites not giue them to God whom the Lord had giuen out of the hand of their enemies for amongst them were many hypocrites that were sworne and confederate with Tobiah that hindred the building of the temple Nehem. 6. 17. and that maried wiues of Ashdod AmmoÌ„ Moab c. like as Iacob saith to Laban These twentie yeares haue I bene with thee thine ewes and goats haue not â—ast their yong whatsoeuer was torne of beasts I made it good my selfe Gen. 3â— 48. 49. So Christ is a most faithfull shepheard maketh good vnto his Father al those sheepe which are giuen vnto him none of them is wanting or perisheth Our Sauiour himselfe sheweth the reason hereof where eternall life is onely giuen to those which are appointed of God thereunto and giuen vnto Christ to be redeemed by him Mat. 20. 23. To sit at my right hand and my left is not mine to giue but it shall be giuen to them for whom it is prepared of my Father that is Christ is not to giue eternall life but vnto those that are thereunto ordained of God Ephes. 1. 5. Who hath predestinate vs to be adopted through Iesus Christ vnto himself no more are adopted by Christ then are predestinate of God election is the foundation of our vocation iustification by Christ. Like as the Israelites only passed through the red sea the Egyptians aduenturing to go the same way were drowned in the waters so Christ is a way onely to true Israelites that is beleeuers to passe by vnto heauen First then their error is here confuted that hold that Christ died for all men for Turkes Iewes vnbeleeuers for the reprobate as well as the elect this is the opinion of the Papists and some Lutherans whereas Christ vouchsafeth not to pray for the world Ioh. 17. 9. much lesse died he for them if they haue no part in his prayer neither haue they in his sacrifice Againe if Christ giue eternall life to all those that are giuen him then none of them can perish then is the election of God certaine and infallâ—ble none can fall away from it contrarie to the opinion of some that thinke the elect of God may become reprobates contrarie to the Scripture Ioh. 13. 1. whom Christ loueth he loueth to the end Further we are taught hereby so many as desire to be made partakers of euerlasting life to examine themselues whether they be giuen vnto Christ for whosoeuer is not giuen vnto Christ hath no part in saluation 2. Corin. 13. 5. Examine your selues know you not that Iesus Christ is in you except ye be reprobates And to be giuen vnto Christ is not to be baptised so was Simon Magus and yet Peter said vnto him Thou hast no part nor fellowship in this businesse Act. 8. 21. nor yet sometime to pray so did the Pharisie and yet was not iustified Luk. 18. nor to be an hearer of the word so was Herode and yet an hypocrite Mark 6. 20. Nor yet doth it suffice to preach the word for so did Iudas and yet was the child of perdition This it is therfore to be giuen vnto Christ to be separate from the world and to cleaue vnto Christ by a liuely faith and to be guided by the spirit of Christ to be mortified in the flesh and sanctified in the spirit as the Apostle saith Rom. 8. 10. If Christ be in you the bodie is dead because of sinne but the spirit is life for righteousnesse sake They therfore which behold Christ by faith and leade their life thereafter who do not onely behold as in a mirror the glorie of God but are changed into the same image 2. Cor. 3. 18. they are truly giuen vnto Christ as the Apostle saith of the Macedonians They gaue them selues first to the Lord and after to vs by the will of God by their fruitfull workes in releeuing the necessitie of the Church they did professe themselues the faithfull seruants of Christ truly giuen vnto him and dedicate to his seruice Origen saith well Quemadmodum in corporalibus naturalis quidam attractus mest quibusdam ad alia vt Magneti ad ferrum bitumini ad ignem sic fidei ad diuinam virtutem As there is in corporall things a naturall attraction as of the Loadstone to iron of brimstone to the fire so there is of faith to the diuine power Euen so faith draweth vs and giueth vs to Christ and Christ giueth vnto vs eternall life The fourth Lecture Vers. 3. This is life eternall THis verse sheweth the end which is eternall life and the way to the end the true knowledge of God in Christ the knowledge of God and of the Mediator that bringeth vs to God which is Iesus Christ. First then we do learne that there is an euerlasting state after this life is ended set foorth by these two names First it is truly called life being exempt from all trouble sorrow griefe and calamitie so that this which we leade in this world is not to be called a life being full of all miserie and calamitie Secondly it is eternal without any alteration end or change so is not the state of this world which is subiect to mutabilitie and mortalitie There be then foure things which make this life miserable Iniquitie Necessitie Calamitie and Mortalitie all these the next life shall free vs from There shall be no iniquitie or sinne any more Isa. â—8 8. That way shall be called holy the polluted shall not pasâ—e by it there shall be no necessitie as to sow to plant to labour as it was said to Adam that he should eate his bread
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.
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.
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
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
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
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
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
spots of their face and as mad men that fall vpon their phisitions that come to doe them good like as the man that had an euil spirit ranne vpon those that came to adiure him Act. 19. 16. 5. First we see what we are to iudge of those and what they are to thinke of them selues which do hate any for their profession sake or do repine at Gods ministers because of their admonitiōs they are by the sentence of Christ of the world A fearefull thing it is when a man spurneth against the admonitiō of the word which is especially the sin of great men As Asa put the prophet Hanani in prison because he rebuked him for trusting to the king of Aram so did not Hezekiah who being rebuked by the prophet for his rashnesse in shewing his treasures to the king of Babels seruants said the word of God is good which thou hast spoken 2. Ki. 20. 9. Secondly they whome God hath called to the profession of his word must prepare themselues to beare many scoffes tauntes and crosses in the worlde and to be hated for Christs sake Our Sauiour was no sooner baptized and entred into his holie vocation but presently he is assaulted and tempted of Sathan Math. 4. The dragon is readie to deuoure the childe as soone as the mother is deliuered of it Reuelat. 12. 4. And Sathan euen in our new birth would deuoure vs and choake vs in the beginning Origen well noteth vpon the 17. of Exodus that presently after the Israelites had eaten of Manna and drunke of the rocke then began the battell with Amalek tu ergo cum coeperis manducare panem coelestem para te ad bellum and thou also saith he when thou hast begunne to eate of the bread of heauen make thy selfe readie for warre Because they are not of the world as I am not of the world In this world we are all while we here liue but of the world if we will be Christs we must not be 1. What it is to be of the world the Apostle sheweth Loue not the world nor the things of the world If any mā loue the world the loue of the father is not in him 1. Ioh. 16. To be of the world then is to loue the vanities and corruptions thereof to be altogether earthly minded and addicted to earthly things 2. Lot though he were in Sodom yet was he not of Sodome For he was vexed with the vncleane conuersation of the wicked 2. Pet. 2. 7. Nehemiah though he was in the king of Persia his court and waited vpon his table yet his heart was at Ierusalem Nehem. 2. 3. Daniel though in the land of captiuitie yet opened his window to Ierusalem Dan. 6. 10. 3. Like as the Doue being sent out of the Arke finding no rest for the sole of her foote returneth thither againe Gen. 8. As the marines though in the midst of the sea in bodie yet in wish and desire are in the hauen Psal. 107. 30. so though we are in the world yet our desire and affection must not be vpon it 4. For the world passeth and the lust thereof 1. Iohn 2. 17. therfore it is in vaine to settle our desire vpon vaine and transitorie things and where our treasure is there should be our heart we should seek those things which are aboue because Christ there sitteth at the right hand of God Coloss. 3. 1. 5. First though we be not of the world yet must we not goe otherwise out of the world then God hath appointed as they doe which pretending corruptions of the place where they liue do breake out into schismes separate themselues from the fellowship of Christs Church we must not thus go out of the world but rather leaue it by the sequestring of our desire thē separating of our bodies The Apostle saith Haue no fellowship with the vnfruitful workes of darknes but reproue them rather Ephes. 5. 11. thus shall we not be of the world though we liue in it Peter and Iohn refused not to go vp to the temple though it were then much abused and abounded with corruption Augustine to this point saith well Verbo disciplina Domini emendo quod possum tolero quod non possum fugio paleam ne hoc sim non aream ne nihil sim I by the word and discipline amend whom I can whom I cannot I suffer I flee the chaffe that I be not such not the flore lest I be nothing Secondly if we will assure our selues that we be Christs we must be like him as he is not of the world so neither must we neither to set our desire vpō the world for if we be risen with Christ we must seeke those things that are aboue Col. 3. 1. nor to fashiō our selues to the world Rom. 12. 2. as many do which conforme themselues to the custome of the world nor to warre after the flesh and world 2. Cor. 10. 3. that is to become patrons and defenders of the corruptions of the world for these three to affect and desire to follow and be conformable to the world to patronize and defend it are though not in the same measure and degree the cognisance of corrupt and worldly men Verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill It is not then lawfull for the seruants of God in regard of the great miseries and trauels of this life to wish presently to be out of the world but rather to pray vnto God that they may be kept in the world and that their life may be preserued to serue God and liue vnto his praise 1. The Church of God thus complaineth Thou hast abated my strength in the way and shortened my dayes and I said O my God take me not away in the middest of mine age Psal. 102. 23. 24. The faithfull desire rather that their dayes may be prolonged to Gods pleasure 2. It was the foolish wish of the murmuring and disobedient Israelites Wold God we had died in the land of Aegypt or in this wildernesse would God we were dead Num. 14. 1. Iob also herein shewed himselfe impatient Why died I not in the birth why died I not when I came out of the womb Iob 3. 11. Neither was Elias that great prophet altogether blameles who being persecuted of Iesabel was wearie of his life and desired to die and said It is enough O Lord take away my soule for I am no better then my fathers 1. King 14. 4. 3. Like as the vnprofitable seruant is reproued because he hid his talent in the earth and put it not forth to aduantage Math. 25. 25. so they are vnprofitable which desire their bodies before their time to be raked vp in the earth and not to liue to set forth Gods glorie Like as it were a foolish course when as house is decaied and droppeth through to pull it quite downe