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
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
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
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.
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 should preach otherwise he would hold him accuâ—sed Gal. 1. 8. 3. We should be in respect of our constant faith as nailes surely fastened Eccl. 12. 11. and as the pillars of the temple Reuel 3. 12. that cannot be remoued 4. For as God is faithfull and altereth not and Christ is not yea and nay he changeth not 2. Cor. 1. 18. 19. so the faith of Christ is also certaine and we ought to be as certaine of it 5. Two sorts of men are here reproued first they which suffer themselues to be seduced and corrupted in religion and do leaue their first faith Such in Saint Paules time were Philetus and Alexander 1. Timoth 1. 20. Phygell â—s and Hermogenes 2. Timoth. 1. 15. which turned away froÌ„ Paule and departed from the faith such there are in these dayes that being vnstedfast in faith vnsetled in iudgement are caried headlong as with a whirlewind into the downefall of dangerous errors corrupt doctrines that fall into schism and are infected with popish superstition Secondly they are here touched that althogh they be not seduced or mis-led into any other beleefe yet are not resolute and constant in that faith which they professe but vnto many our redemption by Christ is as the deliuerance returne of the Israelites from captiuitie euen as a dreame Psal. 126. 1 Or the storie of the Gospell is vnto many but as a thought or phantasie or a tale that is told Psal. 90. 9. So I know not how the most of the world are in a dead sleepe they slumber and dreame in Religion neither being certaine of that they haue nor yet resolued against that they haue not and by Gods grace I trust shall neuer haue Let vs therefore labour to be constant and setled and fully perswaded in matters of faith as builded vppon a rocke that neither the wind of persecution waues of temptations nor the raine of strange doctrines be able to remoue vs from our foundation Ambrose saith well Similes simus Nazaraeis quorum capilli non defluebant Christus Nazaraeus erat Let vs be like the Nazarits whose haire did not shed such a Nazarite was Christ that we may perseuere vnto the end and be as Christs mother multi enim conceperunt Christum sed non genuerunt for many haue conceiued Christ but not brought him foorth such are they which fall away from their faith And beleeue that thou hast sent me The Apostles wold not so readily haue receiued Christs words but that they were perswaded he came from God so it is necessarie that the people shold know and approue the calling of their teachers and Ministers before they can subscribe and giue consent to their doctrine 1. So the Apostle alleadgeth out of the Prophet How beautifull are the feete of those which bring glad tidings of peace c Rom. 10. 15. before the message be receiued the messenger must be approued 2. This perswasion brought Nicodemus to Christ We know that thou art a teacher come from God And that consession of the Pharisees and Herodians of Christ was true though vttered by them in deceipt and hypocrisie We know thou art true and teachest the way of God truly Mat. 22. 16. A man must first haue a true calling before he can teach truly 3. Like as Dauid said of Ahimaaz that came running to bring him newes of Absaloms ouerthrow He is a good man and bringeth good tidings 2. Sam. 18. 27. so must the minister haue a good and lawful calling though he be not alwaies as he should be a good man before he can be a publisher of the ioyfull tidings of the Gospell 4. Our Sauiour Christ saith Euery plant which my heauenly Father hath not planted shall be rooted out Such then as are not set of God into his seruice but intrude themselues can haue no prosperous successe in their callings 5. First the Ministers of God are here taught that they should haue assurance in themselues of their calling and the inward testimonie of their conscience that they are appointed of God to labour in his vineyard which they may know by these two arguments first by their gifts for they which are deputed to the Lords seruice are in some good measure enabled thereunto as the Apostle saith 2 Corinth 3. 6. God hath made vs able Ministers of the new Testament Secondly by the employment of their gifts if they carefully and diligently vse those graces wherwith they are endued to the edifying of Christ his Church as Saint Paule againe saith If I do it willingly that is preach the Gospell I haue a reward Ambrose saith Voluntarius Minister habet praemium coactus diâ—pensat obsequium the willing Minister hath a reward he that is forced is onely employed and vsed So then they which either want gifts to furnish them or willingnes to prouoke them can neuer be sure of their calling nor secure of any good ensuing effect Secondly the people of God are taught to acknowledge their faithfull and vigilant Pastors to be sent of God and not to doubt of their lawfull calling the seale of whose Apostleship and ministerie they find in themselues in the fruitfull and powerfull effects of the Gospell wrought in their hearts by the spirit of God Giue ye not eare then to the Papists or Schismatickes that would perswade you that ye haue neither Ministers Church nor Sacraments For as Saint Paule saith We need no Epistle of recommendation vnto you c. you are our Epistle written in our harts which is vnderstood and read of all men in that ye are manifest to be the Epistle of Christ ministred by vs c. The spirituall comfort increase of knowledge edifying in the faith sanctifying in good life which are wrought daily in your hearts that feare God by the preaching of the word are euident seales and signs of our calling But they in whom the word of God worketh not these effects as they are enemies to their owne saluation so they are the cause why the glorious ministerie of the Gospell is blasphemed and daily traduced and euill spoken of by the common aduersarie The eighth Lecture NOw followeth the request it selfe which our Sauiour maketh for his Apostles wherein we are to consider first for whom he prayeth secondly for what Our Sauiour prayeth for his Apostles which first he amplifieth à disparatis froÌ„ things diuerse or opposite I pray for them I pray not for the world vers 10. Secondly he confirmeth the same by certaine reasons First from the right and property which God hath in them They are thine and the reason thereof because all mine are thine vers 11. Secondly from their fruites and effects I am glorified in them Thirdly from their present necessitie because Christ was no more in the world he commendeth them to his Father Vers. 9. I pray for them I pray not for the world but for those which thou hast giuen me By this Scripture it is euident that
in show rather then truth may be lost but a right faith whereby the heart is purified and the beleeuer iustified cannot fall away for then they which are giuen vnto Christ might belost Secondly though Christ do surrender vp his disciples here into his fathers hand it thereby is not gathered as though he were not sufficient to protect them now but our Sauiour here speaketh of his visible protection in the world in which respect he is gone from vs now but in respect of his diuine power and euer-during Mediatorship he is alwaies present and continually careth for his Church As at this present this Church and Common-wealth of England hath most comfortable experience for whom the Lord hath prouided a Princely shepheard to gouern his people that although our nurcing mother be taken from vs he hath sent vs a nursing father a Baruch for a Deborah a Moses for a Mirriam a Iosias for an Huldah which singular mercie we cannot sufficiently praise the name of God for Wherefore blessed be God that of his fatherly tender care hath so prouided for vs blessed be his annointed that he may many yeares gouerne the Church people of God in all pietie peace traÌ„quility But the child of perdition That is Iudas which was as Augustine interpreteth Perditioni destinatus ordained to destruction this then is an euident and certaine truth out of the word of God that the wicked and impenitent hypocrites and faithlesse men were from the beginning ordained of God to destruction 1. This is testified Reu. 17. 8. Whose names are not written in the booke of life from the beginning of the world If they were not appointed of God vnto life nor numbred amongst the elect then it is certaine they were reiected of God and excluded out of his kingdome from the beginning 2. Of this decree of perdition and reprobation the Apostle propoundeth the examples of Esau and Pharao Rom. 9. the on was hated that is refused of God before he was yet borne and left to himselfe the others heart according to his own wicked inclination was hardned that in his confusion Gods iustice might appeare 3. For like as the Apostle saith In a great house there are vessels of honor and dishonor 2 Tim. 2. 19. so is it in this great house of the world as there are some appointed to be vessels of euerlasting glorie so others are worthily adiudged to eternall shame and confusion 4. And the Lord doth all this for his owne sake Prouerb â—6 4. The Lord hath made al things for his owne sake yea the wicked against the day of euill As God is glorified in shewing mercie to his faithfull seruants so likewise he is honored in iudging the wicked carelesse and impenitent sinners 5. First the opinion of those is refuted which think that no mans end is in particular appointed of God but that euery mans state and condition dependeth vpoÌ„ his owne will and choise Yea some haue presumed so farre to say that God not elected Paul or Peter more then Iudas and so consequently not reiected Iudas more then Paul or Peter but let them shew vs if this were so where Iudas in scripture is called a chosen vessel as Paul is Act. 9. 15. or Paul the sonne of perdition as Iudas is Secondly whereas it may be obiected that if God in the beginning haue cast away some then it is needlesse for men to endeuour to attaine to saluation for he whom God hath decreed shall be damned cannot possibly be saued To this obiection I answer first that by this reason if it concluded any thing Gods prescience and foreknowledge is as wel ouerthrowne as his decree of predestination for he foreseeth all things that shall come to passe in the world neither caÌ„ any thing be otherwise disposed then he hath foreseene Secondly if that Gods decree were knowne in particular who shall be damned who saued then indeed it were in vaine for any man to striue against Gods decree but seeing that no man can know his election but by his workes and fruites of faith euery man must labour thereby to make his election sure as S. Peter exhorteth 2. Pet. 1. 10. God condemneth none but for his sinnes the faithfull and beleeuers he condemneth not but such as Iudas hypocrites and vnfaithfull men vnto Christ. Wherefore seeing there are some children of perdition but such as are giuen ouer to a reprobate sense and are past feeling and are destitute of the spirit we therefore so many as God shall cal should labor for grace that we may by our faith vertue knowledge loue conscience and by other fruitfull workes be assured that we belong vnto election and are not of the forlorne sort And as Saint Paul saith Wilt thou be without feare of the power do well Rom. 13. 3. So he that will be without feare of euerlasting perdition let him seeke to please God and walke before him by a liuely faith That the Scripture might be fulfilled It is then impossible that the word of God should faile but whatsoeuer is declared in the Scripture shall most certainely be fulfilled 1. So our Sauiour saith It is more easie that heauen and earth shold passe away then that one tittle of the Law should passe away Luk. 16. 17. Yea he saith further heauen and earth shall passe away but my words shall not passe away Mat. 24. 35. 2. As Mat. 2. 15. that it might be fulfilled which was spoken of the Lord by the Prophet Out of Egypt haue I called my sonne and vers 17. Then was that fulfilled which was spoken by the Prophet Ieremie saying In Rama was a voice heard c. and in many other places the Apostles shew the accomplishment of the auncient Prophesies in our Sauiour Christ. 3. Therefore are Gods words compared to siluer seuen times purified in the fire Psal. 12. that as nothing is lost of pure siluer being now throughly tried but euery part thereof is laid vp safely so the words of God being most pure are preserued in heauen as the Prophet saith Thy word endureth for euer in heauen Psalme 119. 89. 4. The reason of the stedfastnesse of the word is taken from the author thereof which is God who it is impossible should lie Hebr. 6. 18. neither is there any variablenesse with God or mutabilitie â—a 5. 17 5. First then this doctrine teacheth vs that we should relie vpon the credit of Gods word that whatsoeuer we there find to our comfort edifying or instruction we should as steadfastly beleeue it as if God spake vnto vs from heauen And although in particular the promises of God are not made to vs yet are they most certaine as here is no Scripture rehearsed wherein Iudas was declared to be a child of perdition but there is relation to those generall predictions against the wicked As Psal. 69. 26. Let them be put out of the booke of life and let them not come into thy
Christ can not hold such was the league betweene godly Iehosophat and wicked Ahab it brought him into daunger of his life 1. King 22. 32. as the ioyning with Ahaziah the sonne of Ahab was the cause of the losse of Iehosophats shippes 2. Chr. 20. 37. Secondly we learne that there can be no true internall peace but in Christ there may be a carnall securitie such as was in the old world that gaue themselues to eating and drinking till the floud came and destroyed them but this is farre from true peace The hypocrite also spareth no cost nor labour to be reconciled he will bring thousands of rammes and riuers of oyle Micah 6. 6. but he cannot find by his own workes the right way vnto peace A third sort there is that haue a feeling of this peace for a time but it continueth not As Ahab found the wrath of God somewhat appeased toward him after he had humbled himselfe with fasting and sackcloth 1. King 21. 27. but he soone returned to his old sinnes and kindled the wrath of God against him againe The only true peace then with God is wroght by faith in Christ Rom. 5. â— And the right concord and vnitie among men is made perfect by the profession of the truth as the heart of Dauid and Ionathan were linked together in faith and in the feare of God Hierâ—m well saith Vera est illa necessitudo Christi glutina copulata quam non vtilitas rei familiaris nec presentia tantùm corporum non subdola palpans adulatio sed Dei timor diuinarum ScripturaruÌ„ studia conciliant That is true friendship and ioyned together in Christ which not priuate profite or the bodily presence or flatterie but the feare of God and the studie of Scripture doth beget And hast loued them as thou hast loued me Like as Gods loue was manifested to Christ when the holy Ghost descended vpon him whereby he was sanctified and replenished in his humane nature with all heauenly gifts and graces at what time God proclaimed from heauen that Christ was his beloued sonne Mat. 3. So Gods loue is not in any thing more euident toward his children then when he endueth them with his holy Spirit whereby they are sanctified and therefore our Sauiour prayeth for their sanctification that the world may know that God loueth them 1 Thus the Apostle testifieth The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vs. Rom. 5. 5. that is hereby the loue of God is apparant toward vs because he giueth vs his spirit whereby we are sanctified 2 Thus was the loue of God confirmed toward the holy Apostle who prayed that the temptation of his flesh might depart from him and receiued this answer My grace is sufficient for thee 2. Cor. 12. 9. The assistance of Gods grace was a sure testimonie of his loue So the Prophet Dauid prayeth Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce and againe Restore me to the ioy of thy saluation and stablish me with thy free spirit Psal. 51. 8. 12. He desireth none other testimonie of Gods loue toward him but that he may feele the inward comfort of Gods spirit 3 For Gods loue is best knowne by his best gifts the best things he reserueth for those whom he best loueth Now the graces of regeneration the spirituall giftes of faith hope and loue are without al comparison the most principall As the Apostle saith Desire you the best giftes and I will yet shew you a more excellent way 1. Cor. 12. 31. and then in the next chapter he treateth of faith hope and loue 4 Like as Ioseph sent vnto Beniamin more plentifull measses of meate Gen. 43. 34. and gaue him richer gifts and more costly sutes of apparell then to the rest of his brethren Gen. 45. 22. so the Lord bestoweth the best gifts vpon his owne children As the father caused the fat calfe to be killed for his returned sonne Luk. 15. so the fatnesse of spirituall graces the Lord vouchsafeth vnto such as truly turn vnto him 5 The vse of this doctrine is excellent that we should not grieue to see the prosperitie ease and wealth of many worldly men like as sometime the Prophet Dauid fretted in himselfe at that sight Psal. 73. 2 But let vs consider how plentifully the Lord doth recompence to his children the want of things temporall with the eternall graces of the spirit Dauid preferreth the light of Gods countenance before the abundance of wine corne oyle or any other worldly endowment Psal. 4. Augustine saith well Si Deus tanta dat malis quanta seruat bonis If God giue such things as riches and prosperitie to the wicked how great gifts hath he in store for his Say not then in thine heart why hath not God made me rich honorable strong beautifull he hath giuen thee a better portion the knowledge of his name an heart to feare him a conscience to abstaine froÌ„ euill Where as thou seest a rich man giuen to oppression a prophane person a senslesse ignorant man tell me wouldest thou chaunge states with him I think not be content then with thy best lot and desire still the increase and continuance of spirituall graces The sixteenth Lecture Vers. 24. Father I will c. NOw followeth the other petition of our Sauiour for the glorification of his Church where we haue the request it selfe that they may be with Christ the end to behold his glorie the assurance for thou louedst me before the foundation of the world First we see the efficacie of Christs prayer that whatsoeuer he but willeth of God as the Mediator of his Church it is accomplished 1 Thus the Apostle testifieth He is able perfectly to saue those that come vnto God by him because he euer liueth to make intercession for them Heb. 7. 25. 2 Thus our Sauiour was heard for Lazarus I know thou hearest me alwaies Ioh. 11. 42. Thus our Sauiour prayed for Peter that his faith failed him not Luk. 22. 32. and it was so fulfilled for though Peters faith was shaken yet was it not ouerthrowne though it fainted it failed not 3 If Moses by the lifting vp of his hands ruled the battell betweene Israel and Ameleck if Eliah by his toung gouerned the aire that it should not raine but according to his word If Peters shadow commaunded diseases Act. 5. 15. how much more effectuall is the holy will and desire of Christ. 4 For Christ is the beloued sonne of God in whom God is well pleased Mat. 3. 17. whatsoeuer Christ therefore willeth of his Father he cannot denie vnto him for the great loue he hath toward him 5 First to our great comfort we are taught that seeing the will of Christ is omnipotent whatsoeuer it pleased the Lord that did he in heauen and earth Psal. 135. 6. and his will toward his church is most
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
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.