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
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.
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
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
to our knowledge to ad affection to our iudgement zeale to our vnderstanding coÌ„science feeling Many seeme to know much but there is withall a coldnesse in their heart Happy it is with those that when they heare the word do not onely conceiue and vnderstand it as Herode did Marke 6. 20. but their hearts are inflamed as the two Disciples while Christ preached vnto them found their hearts burne within them Luke 24. The Prophet Dauid saith O how I loue thy law Psal. 119. 97. whereof Ambrose well saith Diligere amplius est quà m custodire hoc necessitatis est timeÌ„s illud charitatis To loue is more then to keepe this is of feare and necessitie that proceedeth of charitie So oâ—r obedience to God should proceede from a willing affection and louing heart That as God delighteth in the faithfull My delight is with the children of men Pro. 8. 31 so our delight may be in God that we may say with the prophet The desire of our soule is to thy name and to the remeÌ„brance Isa. 26. 8. So shall we be sure that if we desire his waies now the Lord wil delight in vs for euer and cause vs to enter into his euerlasting ioy FINIS Iud. â— 4â— lib. 〈…〉 Cantic 1. 2. Psal 134. Lib. 5. in Lâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Celâ—â—tium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 56. 8. Luk. 〈…〉 1. Thes. 5. 17. 〈◊〉 de obit Theodoâ—ii Xen. lib. 1. de Cyri 〈◊〉 Prou 4 23. aduer Luciferius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 3. â—d Câ—esiphon◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 11 3◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib 1. de Genes 〈◊〉 Ioh. 11. Math. 26. 1. Thess. 5. 17. Math. 14. 31. Luk. 22. 61. Mar. 10. 4â— 1. King 8. Eâ—â—d 17. 2. King 2. Apoc. â—â— Numb â—1 9. Act. 7. 56. Hâ—b 9. 14. Leuit 1. 15. Leuit. 2. 13. Doctr. 1. Plutarc de garrulitat In Lâ—c. ca. 11. Doct. 2. Difference betwixt the prâ—uerâ— of Châ—â—st and of his members Christ praieth not in heaueÌ„ now as he did in the earth Tract 10â— in Ioannâ— How Christ is the Mediatour of his church How Christ appeâ—eth before God for vs. Lib 22. moâ—al cap. 13. Doctr. 3. Ad Eustaâ—hâ—â—m Vers. 1. Doctâ— 1. The gesture required in prayer God Christs father otherwise then ours Doct. 2. Pray with confidence Doct. 3. The appointment of times is from God Against Astrologers We must wait the acceptable time All gifts must 〈◊〉 vsed to Gods glory The Pope not Christs Vicar Lib. 2. de vocat gent. cap. 6. Ser. 19. in Psal. 119. Doct. 2. â—ternall life onely giuen to those that are giuen to Christ. Christ died not for all â—lection certaine In Mat. Homil 13. Doctr. 1. What things make the life oâ— man miserable Enemies to euerlasting life confuted The desire which we ought to haue to euerlasting life Doct. 2. Of the necessitie of the knowledge of God Heretickes enemies to the Trinitie confuted Against Atheists Ignorance dangerous Doct. 3. No saluation without faith in Christ. Diuerse heresies against the natures person of Christ. De Isaacho cap. 8. Doct. 1. Man cannot chalenge any thing from God by his merits Doct. 2. Continuance to the end Doct. 3. Christ merited not for himselfe Doct. 1. The word of God profitable onely to the elect The attentiue hearing of the word a marke of our effectuall vocation In Psal. 119. Doct. 2. In 2. Tim. cap. 1. Doct 3. Examination of doctrines Doct. 2. Gods word is chearfully to be heard Doct 3. Our knowledge of Christ must be certaine Against carnal professors Doct. 4. The Minister must be assured of his calling How Ministers are acertained of their calling Doct. 1. Christ a Mediator onely for the elect There is a world onely of the elect and faithfull Lib. 5. in Luc Whether the wicked may be prayed for Worldlings without the compasse of Christs praier Doct. 1. Christ God of himselfe August tract 19. in Ioann No accesse to God without Christ. De Fide lib. 3 cap. 3. Doct 3. All must be reâ—erred to Gods glorie which we ask in our praiers Doct. 1. Christ not present now in the world in his flesh The reasons of Christs bodily absence Against the carnall presence in the Sacrament Our desires must be in heauen Doct. 2. Our comming to God is by prayer Against neglect or discontinuance in prayer Against hypocriticall prayers Conc. 2 in Psal. 33. Doct. 3. Man hath no power of himselfe to keepe himselfe Against free will De Ecclesiast docum c. 56. Doct. 4. The loue of Christians must be in the truth Doct. 1. They which are once truly graft into Christ cannot finally fall away Iustifying faith cannot be lost Doct. 2. Some reiected from the beginning The doctrin of Predestination a spur to godlines Doct. 3. The certaintie of Gods word Gods foreknowledge not the cause of mens workes De Predest lib. 1. cap. 15. Doct. 4. Gods word worketh true comfort The danger of those that are ignorant of the word Doct. 1. The faithfull hated in the world A dangerous thing to hate the seruants of God 1. Chro. 16. 10. Hom. 11. in Exod. Doct. 2. Against separation from the Church Cont. Cresâ— lib. 3. cap. 35. 3. degrees of worldly men Doct. 3. Life not corruptly to be desired Serm. 20. in Psal. 119. Against a pre posterous desire of death Why the Scripture vseth repetitions Of vaine and idle repetitions Of the word Selah vsed in the Psalmes Hierom. Marcella Tom. 4. Doct. 1. The word of God onely conuerteth Mat. 3 11. Col. 4. 6. Heb. 4. 12. All truth necessarie to saluation to be found in Scripture Doct. 2. God sendeth none but enabled with gifts Ad Furiam Doct. 3. All gifts deriued vnto the Church by Christ. Ephes. 4. 16. 〈◊〉 merited not for himselfe Lib. 5. de fid cap. 7. Doct. 1. Christ praieth for all beleeuers to the end of the world Care of posteritie Doct. 2. Faith a rare thing where is no preaching Doct. 3. Augustine Doct. 4. Why God would haue the holy life of his faithful knowne to the world Mat. 18. 6. The dangeâ— of giuing ofâ—ence Doct. 1. We are elected to walke in good works â—lection not of workes but by grace Two books the booke of life the book of a mâ—ns conscience Three kinds of false peace Paulin. Tom. 4. Doct. 3. Gods loue best knowne by the graces of sanctification Doct. 1. The prayer of Christs mediation Doct. 2. The faithfull shal be in the same place with Christ in heauen Doct. 3. They that wil see Christ face to face in heauen must see him by faith here Hom. in Mat. 13. Heb. 6. 19. Doct. 4. Christ how said to be predestinate Assurance of heauen is neither impossible nor yet easie to be had The blindnes ignorance of the world Lib. 5 in Luc. Ignorance a sufficieÌ„t cause of condemnation Doct. 2. Al holy knowledge deriued from Christ. A vaine labor to seeke for true wisdome without Christ. Amb. serm 14 in Psal. 1 19. Doct. 3. God will neuer leaue his Church destitute of his word Ambros. Epist 60. Doct. 4. Knowledge without sense and feeling fruitlesse We must not onley vnderstaÌ„d the word but ioy in it Serm. 20. in Psal. 119.