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
wherefore if we would obtaine at Gods hands those things which we want or would haue increased that we haue we must simply and vnfainedly intend Gods glory he will admit no partner nor deuide his glorie or share it with any He therefore that maketh his gifts common that is employing them to any other end then to Gods honor doth pollute his gifts as Origene well saith Consuâ—tudine scripturae commune dicitur quod immundum est consequenter quod sanctum separatuÌ„ est c. By the vse of Scripture that is said to be common which is vncleane that is holy which is set apart that which is holy doth onely appertaine to God and hath no fellowship with any other Peccator immundus multorum est But the sinner and vncleane person is common to many He then which doth not apply his gifts onely to the praise of God but maketh them common to serue his owne carnall affections doth pollute and defile them The third Lecture Vers. 2. As thou hast giuen him power ouer all flesh THis is the second reason of our Sauiour his request for his glorification and it is taken a pari from the like as thou hast giuen him power ouer all flesh so also giue him the glory due vnto him which is an adiunct of this power Here we haue first the power set forth which is giuen vnto Christ then the end of his power to giue eternall life and the meanes directing to this end which is the knowledge of God and his Christ. First then this Scripture sheweth that all power ouer all men is giueÌ„ vnto Christ as he is God and man that vnto his kingdome of power all flesh is brought in subiection the very wicked and abiects shall tremble before him and the mightiest potentates shall stoupe vnto him This is testified by our Sauiour himselfe Iohn 5. 27. The father hath giuen him power to execute iudgement in that he is the son of man Mat. 28. 18 All power is giâ—en vnto me in heauen and earth Act. 17. 31. He will iudge the world by that man whom he hath appointed An experience of this great power we haue Act. 9. when Saule breathing out threatnings and slaughter against the Disciples of the Lord was cast downe to the ground as he went to Damascus smitten blind this power here executed by Iesus himself he also exerciseth sometime by his Ministers as the Angels who smote Herode that killed Iames the brother of Iohn Act. 12. and was a cruell persecutor of Christs Church by the Apostles as Peter by this power pronounced the senteÌ„ce of death against Ananias and Sapphira for their hypocrisie Act. 5. and Paul smote Elymas the sorcerer with blindnesse Act. 1â— 11. In respect of this great power our Lord Iesus is said to haue a â—od of yron in his hand and vnder the same the people of the world are as a potters vessell Psal. 2. 9. And as he that treadeth the wine-presse with great facilitie doth presse out the grapes so Christ saith by the Prophet Isay 63. 3. I haue troden the wine-presse alone c. I will tread them in mine anger and tread them vnder foote in my wrath The reason of this great power committed vnto Christ the Apostle sheweth Heb. 1. 2. whom he hath made heire of all things by whom he also made the worldâ— wherefore it is iust that Christ should inherite that he made and beare rule ouer the workes of his owne hands and be Lord ouer his owne creatures for Christ God and man being but one person euen his humanity is made partaker of that power which belongeth vnto him as God Againe the Apostle further alleageth out of the 45. Psalme Thou hast loued righteousnesse and hated iniquitie wherefore God thy God hath annointed thee with the oile of gladnesse aboue thy fellows Christ in respect of his perfect obedience and absolute righteousnes euen as he is man is iudged meete and worthy to be exalted aboue all creatures and to haue all power committed to him First then this doctrine of Christs soueraigne power doth ouerthrow that proud conceit of the Bishop of Rome who challengeth to be Christs Vicar in earth and the ministeriall head of his vniuersall Church it is blasphemy to say that any mortall man can execute this great power of Christ ouer all flesh Christ saith all power is giuen vnto me it is not giuen to any else neither will God giue his honor to another yet the Pope vsurpeth Christ power to command Angels to canonize Saints to open and shut the kingdome of God to whom he list wherein he sheweth himself to be the prince of pride and very Antichrist S. Paul saith We will not reioyce of things which are not within our measure but according to the measure of the line whereof God hath distributed vnto vs a measure to attaine vnto you 2. Cor. 10. 13. But the Bishop of Rome doth extend him selfe beyond the line of his measure he might content himselfe with his own Diocesse and go no further Ambrose saith Gratia Christiana non contenta est eosdem habere limites quos Roma c. The Christian faith is not contained within the same bounds that Rome is c. Secondly seeing all power and iudgement is committed to Christ who is able alone to take vengeance of his enemies let carnall and profane men stand in awe of Christ take heed how they do blaspheme his name contemne his word and persecute his members as the Prophet exhorteth Kings and Princes to serve the Lord in feare to kisse the son that is to honor embrace his name lâ—st he be angrie and â—e perish out of the way Psal. 2. 12. Thirdly to the faithfull seruants of Christ this doctrine yeeldeth speciall coÌ„fort that our Lord and Sauiour is able to defenâ— his Church to succor his afflicted members and to deliuer them from euerlasting wrath as it followeth in the same place If his wrath be suddenly kindled blassed are all they that trust in him Ambrose well saith Veni Domine Iesu sed non iam in vmbra sed in sole iustitiae si corporis vmbra saluauit quantum conferre poterit alacritas aperta virtutis Come Lord Iesus but not now in the shadow but in the Sunne of righteousnesse if the shadow as it were of his bodie saued vs how much more the cleare brightnesse of his power That he should giue eternall life to all that thou hast giuen him Besides that generall power which is giuen to Christ ouer all flesh he doth exercise a peculiar soueraigntie toward his Church in conferring euerlasting saluation vpon his faithfull members So that from hence we are taught that eternall life is onely giuen to those that are giuen out of the world to Christ that is the elect so our Sauiour saith Ioh. 6. 39. It is the Fathers will that hath sent me that of all which he hath giuen me I should lose nothing but should
1. not only for example of life but also in his doctrine The Apostle will be no further followed then he himselfe did tread in the steps of Christ. Againe the Apostle saith I certifie you brethren that the Gospel which was preached of me was not after man Gal. 1. 1â— 2. Hereof the Apostle giueth himselfe an example I haue receiued of the Lord that which I haue deliuered vnto you Likewise the Prophets preached not to the people till the word of God came vnto them as Isay 2. 1. The word that Isaiah son of Amos saw vpon Iudah and Ierusalem 3. Like as when our Sauiour fed the people in the wildernesse first he himselfe brake the loaues and then gaue them to the Disciples and they to the multitude Iohn 6. so the Lord Christ must first break vnto vs of the bread of life before we can breake it to you And like as he that heareth speaketh continually Prou. 21. 28. A man must first heare the cause before he can giue sentence so must the Ministers first hearken to God to be instructed by his word before they deliuer any doctrine to the people 4. For it is required of such as are disposers dispensers and stewards of Gods misteries to be faithful 1. Corin. 4. 2. Like as the embassador of the Prince must deliuer nothing but by warrant and commission of the Prince so must Ministers do being the Lords embassadors 2. Cor. 25. 20. 5. They then are reproued by this doctrine that presume to preach the doctrines and commaundements of men in stead of the word of God as the Pharises in our Sauior Christs time did Marke 7. 7. and the Pharises of this age the papists do who in most articles of religion the doctrine of the Trinitie excepted do set forth humane inuentions and traditions Secondly the Ministers learne that they should not rashly vtter whatsoeuer at the first sight offereth it selfe or commeth sodainly into their mind but examine euery doctrine how it is agreeable to the word of God to waite vpon God with the prophet Isay and to heare from him what we should crie as Ambrose saith Cum audisset clama non prius clamauerat quà m audiret quod clamare deberet Isay 40. in psal 119. serm 2. he would not cry before he had heard what he should cry The people of God also are taught to compare with the scriptures euery doctrine which is brought vnto theÌ„ as the Berrhaeans did Act. 17. to receiue the good doctrine as currant coine to refuse the contrarie as counterfeit stuffe And they haue receiued theÌ„ By this readines in Christs Disciples to receiue his doctrine we are taught with all chearefulnesse and alacritie to yeeld obedience to the word of God 1. So the Apostle saith Let the word of God dwel in you plenteously Col. 3. 16. It can not dwel with vs vnlesse we receiue it into the houses and habitations of our hearts And again despise not prophecying 1. Thess. 5. 2â— that is contemne not neither neglect the preaching of the word 2. Thus the Apostle commendeth the obedience of the Galathians that they receiued him as an Angel of God Gal. 4. 14. and consequently his doctrine as angelicall Such were the Disciples of Antioch When they heard the word they were glad and glorified the word of the Lord Act. 13. 48. the willing then and chearefull receiuing of the word is a glorifying a dignifying of it an ornament and an honour vnto it 3. Like as he that tasteth the hony or coÌ„b findeth a pleasantnesse and a delight in it so the word of God should be sweeter to the spirituall tast then the hony or hony-comb Psa. 19. 10. And as the thirsty ground waiteth for the raine and drinketh it in gladly so should the word of God be heard as Iob saith They waited for me as for the raine Iob 29. 23. 4. Christ therfore is with all forwardnes and earnest desire to be heard because he hath the words of eternall life Iohn 6. 68. We willingly heare men that counsell vs for our worldly profit much more when for our soules health and for that the contempt of the Ministers of Christ redoundeth vnto Christ himselfe He that heareth you heareth me he that despiseth you despiseth me Luke 10. 16. There are then three sorts of men that come farre short in the practise of this doctrine first they which are contemners despisers of Gods word that of an obstinate and wilfull mind refuse to heare vs such were they that stopped their eares against StepheÌ„ Act. 7. and that cast off their garments and threw dust in the aire while Paul preached Act. 22. 23. Such are the obstinate popish Recusants at this day Secondly there are others that preferre their worldly businesse as the Gergasenes that because of the losse of their swine would haue Christ preach no longer among them Mat. 8. 34. Such are they that coming to faires and markets wil not be spared one halfe houre from their worldly traffick to heare the word of God Thirdly there is another sort that come to heare but profit not such as Ezechiel speaketh of They heare thy words but do them not Ezech 33. 31. Neither do these receiue the words of Christ for though the word pierceth the eare yet they shut the dore of the heart against it Wherfore if we wil be the true Disciples of Christ let vs neither obstinately reiect his words nor carnally refuse them nor negligently heare them but willingly receiue them that euen as we with a bodily appetite do take our corporall food so with a spirituall desire we receiue our heauenly sustenaÌ„ce which doth sustaine our soules as the other strentheneth our bodies as Ambrose wel noteth vpon those words of our Sauiour Giue ye them to eate lest they faint in the way Habes Apostoliâ—um cibum manduca illum non deficies You haue Apostolicke foode eate it and you shal not faint They haue knowne verily or surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee To come out from God is all one with that which followeth to be sent of God which Christ vttereth of himself as now our Mediator the Minister and messenger of God in his humane nature for as he is God he was neither sent of God nor came out froÌ„ him into the world We learne here that our knowledge of Christ must not be wauering or vncertaine but sure and stedfast the Apostles knew verily c. 1. Saint Paul would not haue vs as children to be caried about with euery wind of doctrine Ephes. 4. â—4 but to be rooted and grounded in loue Ephes. 3. 17. 2. Such constancie was in Iohn Baptist Who was not as a reed shaken with the wind Mat. 11. 7. that is readie to be ouerturned vpon euery occasion but he continued stedfast and vnremoueable in the confession of Christ euen vnto death Saint Paul was so sure of his doctrine that if an Angel from
heauen the Prophets and Disciples supposed he had bene conueyed to some other place and sought him three dayes but were deceiued so they which suppose to find Christ in the earth are erroniously seduced 4. Diuerse reasons of Christs absence in the flesh in the Scriptures are alleadged first because of the present expediencie for the Church of God Ioh. 16. 7. It is expedient for you that I go away for if I go not away the comforter will not come Secondly because of the future vtilitie I go before to prepare a place for you Ioh. 14. 2. Thirdly the Angels said to the women Why seeke ye the liuing among the dead Luk. 24. 5. It was not conuenient for our immortall and euerliuing Sauiour to be conuersant still among mortall and sinfull men and to cōuerse with those which are dead in sinne 5. First the Popish fantasie is here discouered concerning Christs carnall presence in the Eucharist For if the heauens must still receiue and containe him how can his bodie be out of heauen if it be alwaies in heauen vnlesse they will make Christ to haue many miraculous bodies for his naturall bodie it cannot be which is but in one place at once The words also of this text are euident that Christ in his flesh is no more in the world so that it is neither visible nor inuisible here for if either then it were vntrue that Christ saith I am no more in the world And therefore Origen soundly writeth Secundum diuinitatis suae naturam non peregrinatur Christus sed peregrinatur secundum dispensationem corporis c. sicut homo ergo peregrinatur Christ is not a stranger or a pilgrim in his diuine nature but he is a stranger in the dispensation of his bodie c. therefore as a man he is a pilgrime and a stranger fr◠vs. 2. We are taught that seeing Christ is gone out of the world we in affection and desire should follow after him and as the Apostle saith Seeke those things that are aboue where Christ sitteth at the right hand of God Coloss. 3. 1. Where a mans treasure is there will his heart be and where the carcasse is thither will the Eagles be gathered together If Christ be our treasure if Christ be our desire our affections must be set vpon heauenly not vpon earthly things that we may say with the Prophet The desire of our soule is to thy name and to the remembrance of thee with my soul haue I desired thee in the night and with my spirit within me will I seeke thee in the morning Isa. 26. 8. 9. I come vnto thee Christs comming to his Father here is by prayer so then by faithfull prayer we draw neare vnto God 1. So our Sauiour saith Where two or three are gathered together in my name there I am in the midst of them Mat. 18. 20. Christ cometh to vs in prayer and we come vnto him then specially is our conuersation in heauen as the Apostle saith Phil. 3. 20. when our minds and affections in prayer are set vpon heauenly things 2. Thus Peter while he prayed fell into a traunce he was rapt in the spirit and saw an heauenly vision Saint Paule was taken vp in spirit to the third heauen 2. Cor. 12. But these examples may seeme to be extraordinarie but that of Hanna is vsuall to all the faithfull who is said to pray before the Lord 1. Sam. 1. 12. And Salomon when he had made an end of that effectuall prayer made at the dedication of the temple said These my words which I haue prayed before the Lord be neare vnto the Lord our God night and day 1. King 8. 59. 3. Like as when the woman that had the bloudie issue came in the preasse behind and touched Christs cloathes and Christ asked who had touched him that woman onely is said to touch Christ because she did it in faith wheras al the multitude did throng him and many touched his cloaths beside outwardly Mar. 5. 30. 31. So although in respect of his power he be present to al yet they which draw nere vnto him in faith are specially said to come into Gods presence 4. Because God is a spirit and will be worshipped in spirit and truth Ioh. 4. 24. they therefore do come vnto God which draw neare in spirit God being a spirit is onely discerned and appoched vnto in spirit and they onely see him whose eyes are annointed with the eye-salue Reuel 3. 18. which is faith 5. This doctrine reproueth two sorts of men first prophane persons that haue no care nor desire to enter into Gods presence which very seldome remember to pray vnto God When we heare in Scripture that Dauid praysed God seuen times a day and Daniel notwithstanding the great affaires of so large a kingdome yet could find time thrice a day to pray vnto God what shall we thinke of those men that pray not seuen times in so many daies nay some not thrice in so many weekes O good God how is the Christian exercise of prayer neglected as though men neither knew any God to pray vnto nor had any Mediator to pray by The Euchites were condemned because they did nothing but pray but men now adayes are more to be misliked because they neuer pray If they which call vpon the name of the Lord shall be saued I doubt whether they that call not vpon God can be saued How should a man thinke his labour can prosper which beginneth not with prayer how should a mans meate do him good that is not blessed with prayer How can a man thinke that wife children and seruants should do their duties not being exercised and trayned vp in prayer Secondly the prayer of hypocrites is condemned which pray with their lippes but draw not neare vnto God in their hearts As the Lord by his Prophet complained of the old Israelites This people honoureth me with their lippes but their heart is farre away from me Isa. 29. 13. such are the superstitious prayers of ignorant Papists praying vpon their beades in Latine without vnderstanding such are their prayers that haue an ordinarie stint morning and euening to runne ouer hauing no deuotion or holy feeling at all Augustine saith well Ad Deum acceditur fide sectando corde inhiando charitate currendo we come vnto God following by faith desiring in heart and running in charitie these are the feet which the Preacher biddeth vs to looke vnto when we come into the house of God Eccl. 4. 17. Keepe them in thy name euen thē whom thou hast giuen me c. Then we haue no power of our selues to be kept from euill but our strength and preseruation must proceed from God 1. So the Prophet saith Thou ô Lord hast wrought all our workes for vs Isa. 26. 12. Saint Paul saith The Lord will deliuer me from euery euil worke and preserue me to his heauenly kingdome 2. Tim. 4. 18.
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